a review on 'the cloak of the khilafa' by shaykh aboo qataadah
TRANSCRIPT
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A REVIEW ON SHAYKH
ABOO QATAADAH'S (FA)
WRITING: 'THE CLOAK OF
THE KHILAFA’
BY BROTHER ABOO MUSADDAS AKA ABOO YOOSUF UL-HINDIYY
ISLAMIC STATE CITIZEN
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A Review on the book “Cloak Khilaafah” by Shaykh Aboo Qatadah
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CONTENTS
Introduction ...........................................................................................................5
On Page 3: Rejecting to be judged .................................................................6
“Jama’atul Khilafah” ...........................................................................................9
“Ignorant Citizens of the Islamic State” ........................................................ 13
On Page 8: Declaration of Khilafah causing fighting ................................ 14
On Page 9: Verdict of blood and killing ....................................................... 16
SECTION ONE: Validity of Khilafah ................................................................. 19
Tamkeen is a condition .................................................................................... 19
Imaam is a Shield .............................................................................................. 21 Condition of Khilafah & Appointment by the People ............................... 23
Purpose of the Khaleefah & Protecting the Ummah ................................. 25
Consulting the Muslims ..................................................................................... 27
SECTION TWO: Fiqh of Imaarah ...................................................................... 30
On Page 23: Further detail on Consultation with Muslims ......................... 33
Our Reality Today .............................................................................................. 35
Summary ............................................................................................................. 41
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INTRODUCTION
'The Cloak of The Khilaafah' is a writing done by one of the respected
and honourable Scholars of our time. His words are relied upon and
referred to by many of those involved in the virtuous obligation ofJihaad.
The Shaykh, however, is known not to support the group ISIS/Dawlah/IS
and the announcement of the Khilaafah they made. I read his writing
as people are referring to it as a way of rejecting the Khilaafah and
hoped to find strong Sharee’ah-grounded arguments for the invalidity
of this Khilaafah. The following piece of writing is my humble review on
Shaykh Aboo Qataadah's book: 'The Cloak of The Khilafa'.
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ON PAGE 3: REJECTING TO BE JUDGED
The first fault the Shaykh points out in Dawlah is related to the issue of
rejecting to be judged between them and Jabhat un-Nusrah. The
Shaykh says that Dawlah argued that they consider themselves a stateand it is not suitable for a state to sit with a group to be judged.
Comments:
Did he find out what happened and what Dawlah said exactly?
Firstly, it needs to be made clear to the reader that the disputewas not just between Dawlah and Jabhat un-Nusrah. It was
including them and other groups from the FSA, Ahraar ush-
Shaam, Liwa Al Tawheed etc
It is true that it is wrong to say that a state cannot sit with
another group to be judged. Remember, Imaam ‘Aliyy (ra)
settled a dispute between him and Mu’aawiyah (ra), and
Imaam ‘Aliyy was the Khaleefah and Mu’aawiyah was a
separate group.
However, I doubt that Dawlah argued in this way. It does not
seem so as Shaykh Al-'Adnaaniyy has mentioned cases where
disputes between other groups and Dawlah were settled
(sometimes with the judge being from the opposing side) - refer
to the speech: 'Then let us invoke the curse of Allah upon the
liars'.
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It also needs to be said that Dawlah actually didn't reject to be
judged unrestrictedly. Rather they accepted to be judged, butlaid conditions that the judge must be on the 3Aqeedah of Kufr
bit-Taaghoot (so that his Islaam is free from Kufr and Shirk) and
he and the other parties in the dispute declare their stance on
the neighboring Kufr regimes.
It is true that, in general, one should not busy himself in testing
the beliefs of people, but however this is a specific situation in
war and being judged. Dawlah had every right to request the
declaration of Tawheed and Kufr bit-Taaghoot from the person
that would judge them; why would any Muslim want to be
judged by someone who doesn't have Kufr in Taaghoot?
Since the other groups failed to meet these conditions (and thus
failed to make their Islaam and Eemaan clear and free from
Kufr), the artibration did not occur. This was the main reason it
did not occur and not merely because Dawlah were a 'state'
while others were just 'groups'. Another point that should be mentioned is that one of the
outcomes of this judgement would have been that Dawlah
should leave Syria and go back to Iraq. So if Dawlah are
Khawaarij and causing corruption they should let the Muslims in
Syria be and ruin the lives of the Muslims in Iraq? Or is it the case
that Dawlah are Khawaarij when they walk in Syria, but are no
longer Khawaarij when they are in Iraq? Strange. In any way, it isnot allowed to abandon power and stop implementing the
Sharee'ah so that other secularists or criminals can come and
spread their Kufr and evil.
And what is strange and unfair is that this part was not
mentioned by Shaykh Aboo Qataadah and only the part which
would make Dawlah look evil was presented. The Shaykh is
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either being biased and unjust towards Dawlah or he has not
received correct and complete information about the reality -and it is upon us to give the benefit of doubt.
In any way, this has nothing to do with the invalidity of the
announcement of the Khilaafah.
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“JAMA’ATUL KHILAFAH”
After the Shaykh mentions Dawlah's 'error' of rejecting to be judged, he
mentions 2 deviancies that entered Dawlah:
i) From page 3 to 4 the Shaykh talks about the deviation of a group
called Jamaa’at ul-Khilaafah, the leader of which was Shaykh Aboo
‘Eesaa ar-Rifaa’iyy (rh). This Shaykh claimed to be the Khaleefah while
living in London.
Note: When one reads this part of the book, he may be confused tothink that the Shaykh is talking about Dawlah, but he is not. He is talking
about a different group with whom he had bad experiences with in the
past.
Shaykh Aboo Qataadah spoke of his meetings and discussions with
Shaykh Aboo ‘Eesaa and members of his group and saw them to be
very ignorant and extreme in Takfeer. He likened them to the
Raafidhah in one sense and the Khawaarij in another sense. He saysthat some from this group believe that anyone who does not give
Bay’ah to their Khaleefah is a Kaafir. The Shaykh points out that the
group has shown their ignorance in regards to permitting the blood and
wealth of the people.
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Now, the reader may wonder how is all of this relevant to Dawlah. The
relevance is when the Shaykh speaks about one particular individualfrom the above group who used to consider the Shaykh a Kaafir and
he mentions that this person has joined the ranks of Dawlah. He says:
'And news reached me from Sheikh Abu Muhammad Al Maqdisi that
this man today is with the organization “The Islamic State” and was
imprisoned and that was due to his audacity in making takfir on the
Muslims who disagree. And this for me is a proof that the previous group
“Al-Khilafa” has entered into this organization, i.e. “The Islamic State in
Iraq and Shaam” and has influenced it'
Comments:
From the Shaykh's words one can tell that he is only assuming
that members from this group have influenced Dawlah
Just because someone joins Dawlah does not mean he will start
dictating the policies of the group
Dawlah have always been active in teaching against extremism
in Takfeer and have imprisoned those who are upon this
Manhaj. Shaykh Aboo Bakr Al-Baghdaadiyy has even given
specific orders to kill anyone with this mentally (after court trial
and discussion with them etc) and to make public examples of
them
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Shaykh Aboo Muhammad Al-‘Adnaaniyy said in his speech
'Then let us invoke the curse of Allaah upon the liars’: "So how is
it – and Allaah is our witness – on how we deal severely with the
Khawaarij, whom are amongst the ranks of all the groups, since
the time of the Prophet (saw), have you not heard what their
grandfather said: "Be just O Muhammad, for you have not been
just". And the ones who we are aware of their presence, we
hastily work on correcting their behavior, educating them and
taking them by their hand or expelling them and excluding
them from among our ranks."
What confuses me about how the Shaykh concluded that this
group influenced Dawlah is when he said (regarding the
individual who made Takfeer on the Shaykh and later joined
Dawlah):
'...and was imprisoned and that was due to his audacity in making takfir
on the Muslims who disagree'
So the Shaykh acknowledges that Dawlah do not approve of this
Takfeeri Manhaj, yet he accuses them? Strange.
So, I will say again that either the Shaykh is being biased and unjust
towards Dawlah or he is being given wrong information - and it is upon
us to give the benefit of the doubt.
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“IGNORANT CITIZENS OF THE ISLAMIC STATE”
This is all up to around 5 page and I will say that if someone ignores all
of these pages then he will not be at a great loss (if we are concerned
with the topic of the validity of a Khilaafah).
ii) The second deviation that the Shaykh accuses Dawlah of is very
unclear. However, he stresses in this part of the writing the fact that
there are a lot of ignorant people in Dawlah and those whom recently
starting practicing the Deen and so on. If this is a way of advice and
encouragement to seek knowledge then Al-Hamdu Lillaah, it is a goodadvice. Other than that I do not know why such a point has been given
so much importance. I am sure in every group there exists many with
deficiency in knowledge and wisdom, but it is not really something to
write about and magnify.
This is up to page 7 and had I known that it has no relevance to the
topic of Khilaafah then I would have avoided reading this much.
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ON PAGE 8: DECLARATION OF KHILAFAH CAUSING
FIGHTING
This is when Shaykh Aboo Qataadah calls our honourable and
eloquent Mujaahid Shaykh Aboo Muhammad Al-’Adnaaniyy a Jaahil.
He calls him Jaahil on the same sentence where he mentions that
Shaykh Al-’Adnaaniyy told Shaykh Ayman Azh-Zhawaahiriyy that the
announcement of the Khilaafah would end their disputes. How these
words are words of Jahl (ignorance), that I failed to comprehend.
Strange; for indeed, the Ummah is united and disputes are settled
through Eemaan or the Imaam (Khaleefah).
The Shaykh also mentions that the announcement of this Khilaafah will
cause Mujaahideen to fight each other and that the announcement
was directed at the Jihaadi groups all around the world and not to the
Muslim public.
Comments:
Firstly, it is important to remember that the establishment of the
Khilaafah is Waajib and it originally had a time limit of 3 days. It
has now passed almost a decade; delaying it any further was
not an option. The matter was too urgent; if no one else was
announcing it then let the one who can, announce it.
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Now, if this announcement causes Muslims to fight afterwards, it does
not become a reason to delay this obligation and remain in a state ofsin. Announcing the Khilaafah is one matter and solving the fighting
between Muslims is a separate matter.
Secondly, the group has been implementing the Deen on the
locals for years (and the leaders of Al-Qaa’idah supported it
from its time in Iraq). After the announcement of the Khilaafah
they have addressed Muslims in general and made a call for all
Muslims to come towards their State ('Therefore, rush oh Muslims
to your state. Yes, it is your state') and even for Muslims in the
west to attack the enemies inside their own countries. Hence,
assuming that Dawlah directed their call to other groups and
not the Muslim Ummah as a whole is a very evil doubt.
He also accuses the announcement of the Khilaafah to be a way of
fighting for leadership and authority and as a way of competing with
other Jihaadi groups. This is a mere assumption and should not be
taken seriously. As said before, and as said by Shaykh Al-’Adnaaniyy,
the matter was too urgent. Delaying the obligation was not an option.
And again I will say that the Shaykh is either being biased and unjust
towards Dawlah or he has been given wrong information - and upon us
is to give the benefit of the doubt.
And so far nothing is relevant to the invalidity of the Khilaafah.
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ON PAGE 9: VERDICT OF BLOOD AND KILLING
He accused Dawlah that they announced the Khilaafah because theywant to use it as an excuse to explicitly kill anyone who goes against
them. He even accused Shaykh Al-’Adnaaniyy of saying that he
warned those who break the bondage of obedience, that its verdict is
blood and killing. He says this is what the dogs of hellfire say, indicating
that for both the Jamaa’at ul-Khilaafah mentioned before and also for
Dawlah.
Comments:
• Shaykh Al-’Adnaaniyy never said that
• Shaykh Aboo Bakr Al-Baghdaadiyy never said anything like
this too
• No one from the officials of Dawlah ever expressed this belief
So again, either Shaykh Aboo Qataadah is being biased and unfair
towards Dawlah or he has been given wrong information - and upon us
is to give the benefit of the doubt.
He also says that there are no students of knowledge in the group that
can speak on this topic. This is a big and bold statement coming from
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someone far and mostly secluded from the outside world - and again
this seems like a sign of receiving incorrect information.
He also says Dawlah made Takfeer on Jabhat un-Nusrah and made
their blood Halaal.
I have spoken to 2 Shar ’iyy's who have said Dawlah do not
make Takfeer on every individual of Jabhat un-Nusrah,
although there are groups from them that have fallen into
Kufr Akbar (of allying with the Kuffaar against Dawlah)
There are no statements from the officials of Dawlah on the
Takfeer of Jabhat un-Nusrah – although individuals
(including Shar ’iyyeen) have made Takfeer on them as a
whole and require the members to make Baraa'ah from the
Kufr before considering them Muslims
Even if Dawlah make an official Takfeer, it will be based on
their Kufr Akbar. This is what the Deen teaches and is not the
way of the Khawaarij
It is the other groups, including Jabhat un-Nusrah, who are
permitting the blood of Dawlah by constantly calling them
the dogs of hell-fire without justification and verification
And again this is a sign of being biased or receiving wrong information
information - and upon us is to give the benefit of the doubt. It also has
no relevance to the validity or invalidity of the Khilaafah
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SECTION ONE: VALIDITY OF KHILAFAH
On Page 14:
This is when the Shaykh starts to talk about the Khilaafah more directly,
so if one wishes they can start reading the Shaykh's writing from here.
He mentions several points:
TAMKEEN IS A CONDITION
1.A) The first point he mentions is that names have implications and
meanings and if these meanings are missing then that name becomes
invalid. In other words he is saying that just by calling someone aKhaleefah does not make him a Khaleefah; the Khaleefah has certain
implications, duties, conditions etc.
The reason he mentioned this point:
'This is a reply without elaboration to those who have been ignorant
and claimed that the condition of tamkeen (strong establishment) is a
false condition for the achievement of the Khilafa.'
Comments:
Dawlah do believe that Tamkeen is a condition to establish the
Khilaafah, just as Allaah (swt) says in Soorat un-Noor
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Dawlah do have Tamkeen in the lands they control
The indications that Dawlah have Tamkeen are the following:
People in the State know without doubt who is in authority
over them
There are no other armed groups that compete with
Dawlah in their areas of control
People obey the laws set out by Dawlah (e.g. related to
curfews, Niqaab, driving, cigarettes etc - besides the Laws
of Allaah (swt))
People know that they will be punished if caught breaking
the law
So, once again, the Shaykh is either speaking without knowledge or is
receiving wrong information - and it is upon us to give the benefit of the
doubt.
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IMAAM IS A SHIELD
1.B) The Shaykh's second point is on the Hadeeth: 'Indeed the Imaam is
but a shield and protection is sought from him.'
He says that the shield indicates Shawkah (strength) and Tamkeen
(establishment) and the Imaam is obeyed and fought behind in return
of protection from him.
Comments:
Dawlah have Ribaat points on all borders of the state and are
protecting it from invasion i.e. they have Shawkah
It is continuously expanding by Allaah's Grace (even to new
countries), even though there is heavy ariel bombardment i.e.
they have Shawkah
Even the enemies from the west acknowledge Dawlah as a
state and a conventional army and have spoken about it in
high praise – when else did they speak about others in this
manner? And, by Allaah, this is not to belittle any other group,
but only to show the level of Shawkah Dawlah has
Thousands from the Ummah are fighting behind the Imaam
Aboo Bakr Al-Baghdaadiyy and he is offering the Ummah under
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him protection as much as he can so he fits the description of
the Hadeeth
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CONDITION OF KHILAFAH & APPOINTMENT BY THE PEOPLE
1.C) The Shaykh mentions that a contract has pillars and purposes and
if they are missing then the contact is invalid
Comments:
This is true
1.D) He mentions that the leader is someone chosen by the people and
not a divine selection. He mentions that ibn Taymiyah said that even if
the Messenger Muhammad (saw) selected a leader and the people
after that went against it and selected someone else, the one the
people selected is binding and legitimate.
Comments:
This is correct. Just to make it clearer, this is because the Prophet(saw) already said that the matter of leadership is not Divine, so
if he chose a leader to lead after him, it would not be
considered Wahy. It will be considered his personal preference
and hence if people go against it after and chose another
man, it is valid
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PURPOSE OF THE KHALEEFAH & PROTECTING THE UMMAH
1.E) He mentions that the purpose of the contract between the Ummah
and the Khaleefah is that he implements the laws of Allaah, protects
the Ummah and invites towards Allaah by Jihaad
Comments:
This is not entirely true. The main purpose of the Bay’ah is to
hand the authority to a man who will implement the Sharee ’ah
in return for the obedience of the Ummah
His duty is to protect the Ummah (inside the State) and to wage
offensive Jihaad, but if he fails to do so he can still be
considered the Khaleefah as the Bay’ah is given for him to
implement the Sharee’ah
1.F) The Shaykh speaks of the same Hadeeth about the Imaam being
the shield (i.e. able to protect) and if he is unable to do so anymore
then he loses the title of being called an Imaam.
Comments:
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The Imaam is only obliged to protect the Ummah that are in his
state and not those who have not made Hijrah to Daar ul-Islaam yet. This is learnt from the Aayah (which the Shaykh
quotes in his writing too):
“Verily, those who believed, and emigrated and strove hard and
fought with their property and their lives in the cause of Allaah as well
as those who gave (them) asylum and help, these are (all) allies to one
another. And as to those who believed, but did not emigrate, you owe
no duty of protection to them until they emigrate, but if they seek your
help in religion, it is your duty to help them except against a people
with whom you have a treaty; and Allaah is the All-Seer of what you
do” (Soorat ul-Anfaal 8:72)
If the Imaam loses power and ability to rule over the people,
then he loses his title
If the Imaam is losing battles with the enemy, it does not mean
he is no longer the Imaam and that we should desert him.
Rather we should support him even more
If the Imaam loses land to the enemy then that land is no longer
part of Daar ul-Islaam as he would have lost Shawkah in thatregion
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CONSULTING THE MUSLIMS
1.G) This is when the Shaykh presents evidences and quotes related to
the validity of a Khaleefah.
He quotes ‘Umar bin Al-Khattaab (ra):
"Whoever gave the pledge of allegiance to a man without consulting
the Al-Muslimeen, then he should not be given the pledge nor the one
who gave him the pledge, lest they both should get killed" (Saheeh ul-
Bukhaariyy)
Comments:
From this quote, the word 'Al-Muslimeen' needs to be defined: is
it really talking about every single person in the Ummah,
including the righteous and the sinners and the people of Bid’ah
and so on? Or is it referring to a specific group from the
Ummah? Although it may seem as though the Shaykh is saying itis the entire Ummah, he later mentions that al-Muslimeen here
refers to the Ahl ul-Halli wal-’Aqd and not the entire Ummah
1.H) The Shaykh mentions that the obligation of ruling by Allaah's law is
upon the entire Ummah. However it is not possible for everyone to fulfill
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this duty himself and thus the way the Ummah fulfills this duty is by
appointing a man from amongst them who will represent them. Hencethe Khaleefah represents the Ummah. The Shaykh is trying to point out
that the contract of Bay’ah is a contract of representation.
1.I) The Shaykh mentions that there must be a group of people that
represent the Muslims and these are Ahl ul-Halli wal-’Aqd. The Shaykh
says this group must be knowledgeable, wise and possess power. Andhe also mentions that neither the Imaam nor the Ahl ul-Halli wal-’Aqd
can remove themselves of representing the Ummah.
Comments:
Ahl ul-Halli wal-’Aqd are not necessarily the most
knowledgeable and wisest people, although that is better. The
proof for this is in the fact that the first Ahl ul-Halli wal-’Aqd in the
first Islaamic State (in the time of the Messenger Muhammad
(saw)) were not the most knowledgeable Muslims. They were
the Sahaabah known as the Ansaar and they were relatively
new Muslims and definitely not more knowledgeable than the
Sahaabah from the Muhaajireen
The main qualities that Ahl ul-Halli wal ‘Aqd must have is power,
as the Shaykh mentions, and they must represent the people of
power in the specific region
It is not required that they represent the entire Ummah (which is
something close to impossible to find). The proof for that is in the
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fact that the first Ahl ul-Halli wal-’Aqd at the time of the
Messenger (saw) did not represent the entire Ummah e.g. theydid not represent the Muslims in Makkah and Abyssinia
Although it is true that the Ummah is in authority, it should be
clear that the decision of the Imaam is final and not the other
way around. The Imaam has no obligation to obey the Ummah
and the Ummah must obey the Imaam, except if he becomes a
Kaafir
We should also be clear who the Ahl ul-Halli wal-’Aqd are. They
are the people of power in the area the Islamic State is to be
declared. For a detailed read on who the Ahl ul-Halli wal-’Aqd
are and who they are not, refer to this article:
http://justpaste.it/ahlulhalliwal3aqd
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SECTION TWO: FIQH OF IMAARAH
2. In this section (page 18) the Shaykh points out some beneficial Fiqh
related to Imaarah and Hijrah which we can learn (although it is not
really related to the validity of the Khilaafah). The points have beensummarised below and one should refer to his writing for full details:
i.
The believers have 2 types of allegiance to each other: one
based on Eemaan and the other based on Hijrah to the Islamic
State (i.e. a political bond)
ii. If one has not made Hijrah to the Islaamic State it does not
make him a Kaafir
iii.
The Muslims outside the Islaamic State can engage in Jihaad
and if they ask for support in the Deen then the Khaleefah must
help them
iv. Possibility that if the Islaamic State has a treaty with an enemy, it
may not be binding on Muslims outside the Islaamic State
v.
The Shaykh mentions that the political division is against the
norm in the matter of unity as Allaah commanded us to be
united and not separatedvi. Then (at page 21) the Shaykh says:
'All of these prove that it is wrong to make one pledge of allegiance
obligatory on the Muslims throughout all times. And the one who says
that would go towards misguidance if he permitted killing them by
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leaving the pledge. And he will truly be from the dogs of hell fire if he
declares them to be unbelievers for this action or build upon it, i.e. thebay’ah for his leader, one of the fundamentals for this religion...'
Comments:
I am not sure what exactly the Shaykh is trying to say here, but if
he is saying that giving Bay’ah to a Khaleefah is not obliged
upon every Muslim worldwide, then that is a great error and
words that will cause disunity. If one Khaleefah is selected it is
binding on every Muslim worldwide to give Bay’ah otherwise
they will die a death of Jaahiliyyah. It is Haraam to appoint
more than one Khaleefah so there is no option but to give
Bay’ah to the first one selected
As for the second two sentences, it has already been said that
Dawlah do not kill people if they do not give Bay’ah neither do
they make Takfeer on them
vii) The obligation of Hijrah from Daar ul-Kufr is lifted if the person
can prevail his Deen in that land
viii) Jihaad can be fought with the Khaleefah or without him if
one is not in his jurisdiction, whether in a group or alone
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3. He says that the action of the Imaam is dependant upon his ability
and he also mentions that the Prophet (saw) consulted the Sahaabahduring Badr
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ON PAGE 23: FURTHER DETAIL ON CONSULTATION WITH
MUSLIMS
4. A) Here the Shaykh mentions something more relevant to our topic
and it is the repeat of the quote of ‘Umar bin al-Khattaab regarding thefact that Bay’ah should not be given except after Shooraa with the
Muslimeen, but with more elaboration.
The Shaykh uses this Hadeeth to say that just because a group of
people gave Bay’ah it does not mean the rest of the Ummah need to
do the same and that the Khilaafah is not valid just because a set of
people gave Bay’ah. Interestingly, the Shaykh also mentions that the
'Muslimeen' in the Hadeeth is referring to the Ahl ul-Halli wal ‘Aqd i.e.
not the entire Ummah, but a specific group from the Ummah.
Comments:
The Shaykh's words here are confusing and conflicts with his own
words (which is found in the same paragraph too)
He says that Shooraa should be made with the 'Muslimeen' and
Muslimeen here is referring to Ahl ul-Halli wal ‘Aqd i.e. a specific
group. So if this specific group make Shooraa amongst
themselves and elect a Khaleefah, then 'Shooraa with the
Muslimeen' has been done
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After this, the rest of the Ummah are obliged to accept theKhaleefah
In other words, if a specific group made Shooraa and elected a
Khaleefah, this Khaleefah is valid and it is obliged on everyone
else to give Bay’ah
It seems like the Shaykh believes Ahl ul-Halli wal-’Aqd must
represent the entire Ummah. This is impossible. However, after
the Ahl ul-Halli wal-’Aqd of a certain area elect a Khaleefah,
then they will represent the entire Ummah as it is obliged on
everyone else to give Bay’ah and accept their authority after
the declaration of the Khilaafah
And again, for a more detailed discussion on Ahl ul-Halli wal-
’Aqd, one should refer to this:
justpaste.it/ahlulhalliwal3aqd
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OUR REALITY TODAY
4.B) Here the Shaykh mentions another point relevant to our topic. He
mentions that our current situation is such that there are groups around
the world working in their own areas to become established in thatland. He mentions that while some have become more established
than others and others are still trying, it does not help when one of
these groups decide to announce the Khilaafah. He sees this close to
childishness, immaturity and ignorance.
Comments:
It is far from ignorance if people with Tamkeen (establishment in
a land) and Shawkah and Man’ah (power and ability to protect
the borders) declare the Khilaafah while others with the same
Tamkeen and Shawkah (or maybe more) delayed the
obligation without a Sharee’ah permit
The condition for announcing the Khilaafah is the presence of
Tamkeen and Shawkah. If the conditions are met and one
delays it then he will be accountable for delaying. This is like the
Imaam of Salaah who made Wudhoo' and met all the
conditions of Salaat ul-’Asr and then delayed it until after the
Azhaan of Maghrib. Would it be childish and immature if a
group of people gathered and selected another man
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possessing all the conditions to lead the people for Salaah for
‘Asr? Rather, this is obliged and even more so if all the otherMasaajid (in the same time zone) are delaying it
And again, we should remember the appointment of a
Khaleefah has a time limit of 3 days, as we learnt from the same
‘Umar bin al-Khattaab (ra), and around 36,500 days (100 years)
have passed since the last time the Ummah had a Khaleefah.Hence, and again, as the wise Shaykh Al-‘Adnaaniyy said, 'the
matter was too urgent'.
Regarding making Shooraa with all the different groups who are
working for Tamkeen around the world, then this is not needed.
This will become clear when one realizes that the Ahl ul-Halli
wal-’Aqd are the people of power in a certain land and in the
land where it is intended to establish the Islaamic State. So if, for
example, the people of power in Khurasaan make Shooraa
amongst themselves and elect a Khaleefah, then that is binding
on the entire Ummah. It so happened that Allaah (swt)
established it in Iraq and Shaam and only the Shooraa of the
people of power in that region was needed to elect the
Khaleefah. This group was, whether one likes it or not, ISIS. They
were part of the Ummah and Muslimeen that ‘Umar bin al-Khattaab mentioned
Another point worth reminding is that the size of the land is not
relevant. Remember, Yathrib was a very small city, but was
enough to declare the State at the time of the Messenger
(saw). So, again, if any from those groups had a piece of land in
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4.C) The Shaykh quotes the Hadeeth: “The children of Israel used to be
politically led by the Prophets. Whenever a prophet would die, anotherProphet would succeed him. And there is no Prophet after me and
there will be Khulafa and they will be many”. They said, “So what do
you order us?” He said, “Fulfill the pledge of the first ones, and give
them their rights which Allah has made for them. For indeed Allah will
ask them for what they have been engaged in” (Saheeh ul-Muslim)
He mentions the following points from this:
Shaykh Aboo Bakr Al-Baghdaadiyy does not possess any authority
and is incapable of protecting the people
We have spoken about this already and this really shows theunreliability of the people that are relaying information to the
Shaykh
The Hadeeth proves that the Bay’ah is obliged on those who
pledge and does not compel those who have not given the Bay’ah
to pledge
Either I have completely misunderstood the Shaykh on this point
or there was a translation issue or the Shaykh forgot the rulings of
Bay’ah. I will give the benefit of the doubt and only mention, as
said before, that it is obliged on the whole Ummah to give
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Bay’ah to a Khaleefah if he has met the conditions and not
doing so will cause the person to die a death of Jaahiliyyahaccording the Hadeeth which I am sure everyone is aware of
by now
He compares the declaration of the Khilaafah of Dawlah to those
of previous groups (again most likely thinking of the Takfeeri group
we mentioned about in the beginning) and says Dawlah's Bay’ahwould be invalid anyway because it is not the first pledge in the
Ummah
Dawlah are the first group to declare the Khilaafah while having
Tamkeen and Shawkah. Which other group declared the
Khilaafah while possessing Tamkeen and Shawkah? The Takfeerigroup the Shaykh talks about declared the Khilaafah without
any establishment in the land and without any power to defend
any land (they were based in London). This is why their Khilaafah
was invalid. In the case of Dawlah it is clearly different for the
one whose vision is not blocked or blurred
Page 24 Until The End:
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The Shaykh summarizes everything he spoke about and a little more
regarding his views on Dawlah and the reply for most of which can befound throughout my writing.
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SUMMARY
This piece of writing has been made by an average Muslim on the
writing of one of the exceptional Scholars of our time and the writer ’s
credentials do not even reach the feet of Shaykh Aboo Qataadah (fa).However, the writing of the honourable Scholar became an obstacle
for many people to refrain from giving Bay’ah and if a response to it
can become a way of clarification and unification under one
Khaleefah for the Ummah, then this poor servant is ready to reply to a
thousand Shaykh Aboo Qataadahs’ misinformed views, Bi Izhnillaah.
In relation to the topic of a valid or invalid Khilaafah, in the entire book
it is very rare to find much words that are relevant. However the main
relevant points the Shaykh mentioned are:
1. To declare the Islaamic State one needs Tamkeen and according
to the information he received, Dawlah does not believe they needTamkeen neither do they possess it – this is not true as we have
explained and his misunderstanding of the reality is due to
receiving incorrect information about Dawlah
2. One needs to make Shooraa with all the different Jihaadi groups
that are working to establish the Deen as according to him they are
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the Ahl ul-Halli wal-’Aqd – this understanding is due to incorrect
understanding of Ahl ul-Halli wal-’Aqd. To remind, Ahl ul-Halli wal-
’Aqd are the people of power and defense in a particular (military)
group in a particular area and do not have to represent the entire
Ummah, the way the Sahaabah from the Ansaar were the people of
power only in Yathrib and did not represent the rest of the Muslims
outside of Yathrib at that time. And again, the one who wants to
understand this topic better and in detail should refer to the writing:
justpaste.it/ahlulhalliwal3aqd
Another important thing that needs to be mentioned again is that the
people that relayed information to the Shaykh are very unreliable and
had they existed in the time of the compilation of Ahaadeeth, they
would most likely have been found in the list of weak narrators and
perhaps even be labeled as Munkar. I believe this is the main problem
of the book and if these people relayed wrong and twisted information
to the Shaykh on purpose then I say: May Allaah expose them and give
them a life and death of humiliation, unless they publically repent.
Following from this, my advice to Shaykh Aboo Qataadah would be
that one should not speak about realities as if they can see it and have
experienced it without actually seeing and experiencing that reality.
Writing a 10,000+ word document based on hearsay with such
confidence about Dawlah, creating hatred and rejection for a group
who strove to establish Allaah's Deen for around a decade and
accusing and dishonouring it's noble leaders, while being restricted in
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prison and not being able to see the reality on Dawlah's grounds nor
having spoken to the leaders of Dawlah is immensely unjust and couldbecome a cause of losing credibility. And one should remember the
lesson that is learnt from the mistake of Daawood (as) with the 2 Angels.
And, of course, this advice is being given if it is allowed for a Muslim with
a low virtue and status to advise a Muslim with a high noble status.
I ask Allaah (swt) to expose and clarify all the lies against Dawlah andremove the doubts in the Ummah regarding the current Khilaafah.
Indeed, the hope of the entire Ummah uniting under one leader
fighting and avenging the enemies of Allaah and Islaam is an
phenomenal feeling. May Allaah (swt) unite the Ummah amd
exterminate the Munaafiqeen. Aameen.
Your humble brother
Aboo Musaddas
aka Aboo Yoosuf ul-Hindiyy
Rabi’ Thaani 1436 / February 2015