Text size:  
The Khilafah is only for Quraish | Khilafatul Mumineen

The Khilafah is only for Quraish


In the name of Allah, Ar-Rahman, Ar-Rahim. Praise belongs to Allah, Al-Malik [the king], Al-Quddus [the holy], Al-’Aziz [the mighty], Al-Hakim [the wise], and blessings and peace be upon the chief of Bani [the sons of] Adam: Muhammad ibn ‘Abd Allah ibn ‘Abd al-Muttalib al-Hashimi [of Bani Hashim] al-Qurashi [of Bani Quraish]; and upon his wives, his companions, and his followers of the ‘Arab and the ‘Ajam [non-'Arab]. To proceed:

Allah ‘Azza Wa Jalla said: {O mankind! We created you from a male and a female and We made you as populations and tribes that you may know one another. Verily the most honorable of you, according to Allah, is the Atqa [most pious] of you. Verily Allah is ‘Alim [knowing], Khabir [informed].} [49:13].

 

It was related that Allah’s Messenger said: “Verily Allah selected Kinanah from the descendants of Isma’il. He selected Quraish from Kinanah. He selected Bani Hashim from Quraish. He selected me from Bani Hashim” [Related by al-Awza'i from Abu 'Ammar from Wathilah]. It was also related that he said: “Whoever wants to degrade Quraish will be degraded by Allah” [Related by Abu Hilal from Qatadah from Anas; others related it from Sa'd ibn Abi Waqqas]. Regarding what has been related of the excellent traits of Quraish an entire book could be written, but that is not our aim here. Rather, the subject is that the Khilafah – the leadership of Muslims – is only valid for Quraish (i.e., to be the leaders) and that no one else from mankind has a right to it.

This opinion was reported from the Sahabah from Allah’s Messenger , from both the Muhajirun [those who emigrated from Makkah to al-Madinah, most of them being from Quraish] and the Ansar [the residents of al-Madinah, most of them being from Aus and Khazraj tribes], may Allah be pleased with all of the Sahabah and all of those who came after them [of the Muslims]. These narrations will be presented after a brief mention of how Allah has favored some people over others; then we will conclude by mentioning what the ‘Ulama [scholars] have said about this issue. The reader will see that this is an old opinion held by important people and that they are in complete agreement (i.e., there is Ijma’) on it. We ask Allah Ta’ala:

Glorified art Thou, our Lord! Make this work beneficial to the Muslims and help us to establish the Din [religious governance] and help us against our enemies the tyrants. O Allah! Amin, and praise belongs to Allah, Master of the Universe.

Part I

On the favoring of Allah for some over others

 

Allah Jalla Thanauhu said: {Verily the most honorable of you, according to Allah, is the Atqa [most pious] of you. Verily Allah is ‘Alim [knowing], Khabir [informed].} [49:13], so no one precedes another in worth, according to Allah, except by Taqwa [obedient piety]. That will be seen on Yawm al-Qiyamah [the day of resurrection] when every worker will receive his wage and every criminal will receive his punishment. Lineage, on that day, will be of no help; rather, it could be to one’s detriment. But He Ta’ala has preferred the Akhirah [final life] over the Dunya [current, lowly life] in great preference. He Ta’ala said: {Look how We favored some of them over others, and truly the Akhirah [final life] is greater in ranks and greater in favor.} [17:21], so the favor of the Dunya is in wealth and children, while the favor of the Akhirah belongs to the Muttaqun [those of Taqwa: piety].

 

Everyone from Bani Adam is honored and favored, due to His Ta’ala saying: {And We have honored Bani Adam and We carried them on land and on water and We provided for them of the good things and We favored them preferentially over many of those whom We created.} [17:70], and praise belongs to Allah. Then He made some humans in authority over others. He said: {Men are in charge over women by what Allah favored some of them over others and by what they spent of their wealth.} [4:34]. He Ta’ala said: {And Allah favored some of you over others in Rizq [provision, sustenance].} [16:71]. He also favored the Mujahidun over the Qa’idun [lit. "sitters", i.e., those who sat back while others fought], due to His ‘Azza Wa Jalla word: {Allah favored the Mujahidun, who used their bodies and wealth, a rank over the Qa’idun, though all of them have been promised the best. And Allah favored the Mujahidun over the Qa’idun with a great reward.} [4:95]. Allah Ta’ala even favored some prophets over others. He said: {We favored some prophets over others} [17:55], and He said: {Those are the messengers; We favored some of them over others. Of them are those to whom Allah spoke and He raised some of them in ranks.} [2:253].

 

He Ta’ala said: {We have given to Bani Israil the Book, the Hukm [rule], and the Nubuwwah [prophecy], and We have provided them of the good things and We favored them over all creation.} [45:16]. That was, of course, in their time and not our time, since the Nubuwwah [prophecy] with them ended with Al-Masih ibn Maryam ‘Alaihimas-Salam. So Allah Ta’ala made the Nubuwwah thereafter among Bani Isma’il when he made it be within Quraish. He Ta’ala said:{And Isma’il and Al-Yasa’ and Yunus and Lut, and each We have favored over all creation.} [6:86], and He said: {And verily it is a Dhikr [mention, remembrance] for your people and you (plural) will be questioned [or held responsible].} [43:44], and the people of the Prophet are Quraish.

 

He Ta’ala said: {Are those who know equal to those who do not know?} [39:9], and He said:{Ashab an-Nar [companions of the fire] are not equal to Ashab al-Jannah [companions of paradise]. Ashab al-Jannah are the winners.} [59:20].

So Allah Ta’ala favored the Muslims, from His immense favor, over those who disbelieved and followed the accursed Shaitan [Satan]. So He graced us with His generous promise and guided us to His straight path, then He commanded us to follow what He Ta’ala sent down of His knowledge and to follow the one He Ta’ala gave Hukm [rule] and Hilm [wise reservation] (i.e., the Prophet Muhammad ), from the best of tribes whom He Ta’ala favored over all others. So He ordered us to obey Allah, the Messenger, and those of authority of the Muminun [believers], and He made the Amr [authoritative command] be among Quraish, and praise belongs to Allah, Master of the Universe.

Part II

On some of what was related regarding this opinion

From Abu Bakr ‘Abd Allah ibn Abi Quhafah at-Taimi al-Qurashi

as-Siddiq al-Madani al-Muhajir

 

1 – From Hisham from his father from ‘Aishah Radiyallahu ‘Anha from her father Abu Bakr that he said, on the day the Prophet died, to the Ansar: “We are the Umara [commanders] and you are the Wuzara [ministers, advisors].” So Hubab ibn al-Mundhir said: “No, by Allah, we will not agree! Let there be an Amir [commander] from us and an Amir from you.” So Abu Bakr said: “No. Instead, we are the Umara and you are the Wuzara. They are the most centralized people and the most ‘Arab in heritage. So give the Bai’ah [pledge of allegiance] to ‘Umar or to Abu ‘Ubaidah ibn al-Jarrah.” So ‘Umar said: “Rather, we give the Bai’ah to you as you are our Sayyid [chief] and the best of us and the most beloved of us to Allah’s Messenger .” So ‘Umar took his hand and pledged his allegiance to him, then the rest of the people did the same.

His word: “They are the most centralized people and the most ‘Arab in heritage” meant Quraish. This is indicated because ‘Umar and Abu ‘Ubaidah are both from Quraish. ‘Umar is from the ‘Adawi tribe of Quraish and Abu ‘Ubaidah is from the Harithi tribe of Quraish.

In this narration, the Ijma’ [complete agreement] of the Sahabah is ascertained (since they all agreed after they disagreed), that the Khilafah must be in Quraish. This Amr [authoritative command], i.e., the Imarah [command] of the Muslims and the Khilafah, was the first affair with which the companions of the Messenger concerned themselves after his death ‘Alaihis-Salam, and in that there is something to consider.

From ‘Ali ibn Abi Talib ibn ‘Abd al-Muttalib al-Hashimi al-Qurashi

Abul-Hasan al-Madani al-Kufi al-Muhajir

 

2 – From Abu Sadiq from Rabi’ah ibn Najid from ‘Ali that Allah’s Messenger said: “The Aimmah [leaders] are from Quraish. Those of them who are dutiful are the Umara [commanders] of those of them who are dutiful. Those of them who are wicked are the Umara [commanders] of those of them who are wicked. Each has a right, so give each rightful person his right. If Quraish put in command over you an amputated Habashi [Abyssinian], then listen to him and obey as long as you are not made to choose between your Islam and having your neck struck [i.e., being beheaded]; so if one is made to choose between his Islam and having his neck struck, let him extend his neck and let his mother bereave him, as there is no Dunya for him nor Akhirah after his Islam is gone.”

 

Mis’ar ibn Kidam related the above from Salamah ibn Kuhail. Mis’ar also related something similar from ‘Uthman ibn al-Mughirah, but only as a saying of ‘Ali. As for what is related from Abu Sadiq from Rabi’ah ibn Najid from ‘Ali that he heard the Prophet say: “Whoever nominates himself for the Imarah [command position] of the Muslims, not being from Quraish, then he is a liar,” then it was related by Sabbah ibn Yahya from al-Harith ibn Hasirah, and both of them are Matrook [lit. "abandoned", i.e., weak].

 

From Mu’awiyah ibn Abi Sufyan Sakhr ibn Harb al-Umawi al-Qurashi

Abu ‘Abd Ar-Rahman ash-Shami

 

3 – From az-Zuhri from Muhammad ibn Jubair ibn Mut’im that it reached Mu’awiyah, while he was with a delegation of Quraish, that ‘Abd Allah ibn ‘Amr ibn al-’As was telling people that there would be a king from Qahtan. So Mu’awiyah became angry, stood up, praised Allah as He should be praised, then said: “To proceed: It has reached me that some of your men are telling stories that are not found in the Book of Allah nor are they traced back to Allah’s Messenger . These are your ignoramuses. So beware of the hopeful desire which will only mislead its people, for verily I heard Allah’s Messenger saying: “Verily this Amr [authoritative command] is in Quraish. No person opposes them except that Allah will turn him over on his face [i.e., in Jahannam, see: Quran 33:66].”

4 – From al-Fadl ibn Dukain from ‘Abd Allah ibn Mubashshir from Zaid ibn Abi ‘Itab from Mu’awiyah that he stood on the Minbar [sermon pulpit] and said that the Prophet said: “People are Taba’ [lit. "followers", partisans and vassals] of Quraish in this Amr [authoritative command]. The best of them in Jahiliyah [period of ignorance before Islam] are the best of them in Islam if they comprehend. By Allah! If it wouldn’t make Quraish recklessly arrogant, I would tell them what Allah has prepared for the best of them.”

 

From ‘Amr ibn al-’As ibn Wail as-Sahmi al-Qurashi

Abu ‘Abd Allah al-Madani al-Misri al-Fatih

 

5 – From Habib ibn az-Zubair from ‘Abd Allah ibn Abil-Hudhail that: ‘Amr ibn al-’As was teaching us when a man said: “If Quraish does not cease, Allah will certainly place this Amr [authoritative command] in a Jumhur [large group] of the Jamahir [large groups] of the ‘Arab other than them.”* So ‘Amr ibn al-’As said: “You have lied [i.e., spoken falsely]. I heard Allah’s Messenger saying, “Quraish are the Wulat [pl. of Wali, i.e., authority figures] of mankind in good times and bad until Yaum al-Qiyamah [the day of resurrection].”” This was related by a group of narrators from Shu’bah and another version has: “The Khilafah [successive authority] is in Quraish until Qiyam as-Sa’ah [the establishment of the Hour].”

*[Translator Note: It is important to realize that today many of the Arab countries are run as Republics; a Republic in Arabic is called a Jumhuriyah, i.e., a majority-ruled country; these nations are in direct conflict with the apparent meaning of this narration.]

From ‘Abd Allah ibn ‘Umar ibn al-Khattab al-’Adawi al-Qurashi

Abu ‘Abd Ar-Rahman al-Madani al-Muhajir

 

6 – From ‘Asim ibn Muhammad from his father from Ibn ‘Umar that Allah’s Messenger said:“This Amr [authoritative command] will not cease to be in Quraish as long as two remain among people.” This was related by a group of narrators. Another version has: “As long as two men remain,” i.e., two men of Quraish. Another version includes that he raised two of his fingers when he spoke.

From Anas ibn Malik ibn an-Nadr ibn Damdam an-Najjari

Abu Hamzah al-Madani al-Ansari

 

7 – From as-Sa’q ibn Hazn from ‘Ali ibn al-Hakam from Anas ibn Malik that Allah’s Messenger said: “The Umara [commanders] are from Quraish as long as they do three things: as long as (1) are merciful when mercy is sought of them, (2) are fair when they divide lots, and (3) are just when they rule.” This was related by the people of Al-Basrah: ‘Arim, Abu Salamah, and ‘Abd Ar-Rahman ibn al-Mubarak al-’Aishi.

 

8 – From Ibrahim ibn Sa’d ibn Ibrahim from his father from Anas that the Prophet said: “The Aimmah [leaders] are from Quraish. When they rule they are just. When they make promises they fulfil them. When they are asked for mercy they give it. Whoever of them does not do that, then upon him is the curse of Allah, the angels, and all of mankind. Nothing will be accepted of them.” Something similar was also related by Bukair al-Jazari from Anas, but Bukair is Majhul [an unknown narrator].

 

From Abu Hurairah ad-Dausi al-Azdi

al-Madani

 

9 – From Muhammad ibn ‘Abd Ar-Rahman al-’Amiri from Suhail ibn Abi Salih from his father from Abu Hurairah that Allah’s Messenger said to al-’Abbas: “Among you is Nubuwwah [prophecy] and the Mamlakah [royal authority].”

He did not mean other than Quraish, because the Nubuwwah was never among Banil-’Abbas. As for other shared ancestors other than Quraish, like Hashim, then no. The proof has been established for Quraish from other evidences, and with Allah Ta’ala is success.

10 – From Abuz-Zinad from al-A’raj from Abu Hurairah that Allah’s Messenger said: “People are Taba’ [lit. "followers", partisans and vassals] of Quraish in this affair. The Muslim is Taba’ for their Muslim. The Kafir is Taba’ for their Kafir.”

 

11 – From Ibn Abi Dhib from al-Qasim from Nafi’ ibn Jubair from Abu Hurairah that Allah’s Messenger said: “People are Taba’ [lit. "followers", partisans and vassals] of Quraish in this affair. The best are Atba’ [see: Taba'] of their best. The worst are Atba’ of their worst.”

 

From Jabir ibn ‘Abd Allah ibn ‘Amr ibn Haram as-Sulami al-Khazraji

Abu ‘Abd Allah al-Madani al-Ansari

 

12 – From al-A’mash from Abu Sufyan Talhah ibn Nafi’ from Jabir that the Prophet said:“People are Taba’ [lit. "followers", partisans and vassals] of Quraish in good times and bad.” It was related by Waki’ and Sufyan ibn ‘Uyainah, and it was also related from Ibn Juraij from Abuz-Zubair from Jabir.

 

From ‘Uqbah ibn ‘Amr ibn Tha’labah al-Khazraji

Abu Mas’ud al-Madani al-Ansari al-Badri

 

13 – From Habib ibn Abi Thabit from al-Qasim ibn Muhammad from ‘Ubaid Allah ibn ‘Abd Allah from Abu Mas’ud that Allah’s Messenger said to Quraish: “This Amr [authoritative command] will not cease to be in your tribe and you are its rightful possessors, as long as you do not do things that would cause that Amr to be taken from you. If you do such things, then Allah will cause the worst of his creation to have authority over you. They will then peel you away as the bark is peeled off a branch.” It was related by a group of narrators from al-A’mash and Sufyan, and from Waki’ from Kamil.

 

From ‘Utbah ibn ‘Abd as-Sulami

Abul-Walid al-Himsi

 

14 – From Isma’il ibn ‘Ayyash from Damdam from Shuraih from Kathir from ‘Utbah that Allah’s Messenger said: “The Khilafah [successive authority] is in Quraish.” It was related by Hisham ibn ‘Ammar and al-Huti and ‘Abd al-Wahhab ibn Dahhak and others. One version added: “And the Hukm [rule] is in the Ansar, the Da’wah [propogation] is in the Habashah [Abyssinians], and Jihad and Hijrah are in the Muslims (i.e., every Muslim) and the Muhajirun thereafter,” and in another version: “and the Mujahidun thereafter.”

 

From Nadlah ibn ‘Ubaid ibn ‘Abid al-Aslami

Abu Barzah al-Khurasani al-Muhajir

 

15 – From Sukain from Sayyar ibn Salamah from Abu Barzah that Allah’s Messenger said: “The Aimmah are from Quraish.” It was related from ‘Affan, Sulaiman ibn Dawud, and others. Sulaiman also mentioned: “When mercy is sought of them they give it. When they make promises, they fulfil them. When they rule they are just. Whoever does not do this of them, then upon him is the curse of Allah, the angels, and all of mankind.”

 

From al-Harith ibn al-Harith al-Ash’ari and Abu Umamah al-Harithi

Radiyallahu ‘Anhuma

 

16 – From Damdam from Shuraih ibn ‘Ubaid from al-Harith ibn al-Harith and Abu Umamah from the Prophet that he said: “The best Aimmah [leaders] of Quraish are the best Aimmah of all people.” It was related by a group of narrators from Isma’il ibn ‘Ayyash. It also contains: from Kathir ibn Murrah and ‘Amr ibn al-Aswad, who both were from the elders of the Tabi’un [lit. "followers", i.e., students of the Sahabah], so they never met the Prophet .

 

Part III

This opinion is the opinion of Ahl as-Sunnah, the Shi’ah, and others. No one of the people of Islam disagreed on this matter except for the Khawarij [lit. "outcasts", a major sect of Muslims] and only some of the Mu’tazilah [lit. "those withdrawn", a major sect of Muslims].

Abul-Hasan al-Ash’ari (died 324) said: “They disagreed: Is it permissible for the Aimmah [leaders] to be from other than Quraish? There are two opinions. Some of those from the Mu’tazilah and the Khawarij said: “It is permissible for the Aimmah to be from other than Quraish,” and some of the Mu’tazilah and all others said: “It is not permissible for the Aimmah to be from other than Quraish.”"

Abu ‘Amr ad-Dani (died 444) mentioned Ijma’ [complete agreement] on this topic, saying: “Verily the Imamah [leadership] is in Quraish. It is exclusive to them and to no other of the ‘Arab or the ‘Ajam [non-'Arab], due to his saying: “The Aimmah [leaders] are from Quraish,” and: “This Amr [authoritative command] will not cease to be in Quraish as long as two remain among people,” and due to the Ijma’ of the Muslims after him that they agreed to only appoint Quraish.”

 

Part IV

 

On the opinion of Ahl az-Zahir

Ibn Hazm (died 456) said: “The Khilafah [successive authority] is not permissible except for a man from Quraish, and they are the descendants of Fihr ibn Malik ibn an-Nadr ibn Kinanah, those who return the lineages of their fathers back to him.”

Since the Zahir [apparent text] of the Hadith does not require Tawil [figurative interpretation], and Allah and His Messenger did not interpret it, then the opinion of all of Ashab az-Zahir [those who follow the Zahir] is the opinion based on the text of the Hadith itself. Such is that the Khilafah can not be for anyone except Quraish. The is the opinion of all of Ahl al-Hadith [the narrators of Hadith] like al-Bukhari, Muslim, Ibn Abi ‘Asim and others, Radiyallahu ‘Anhum.

Part V

 

On the opinion of the Hanafis

 

Al-Kashani (died 587) said about the Hadith: “Quraish are equals to one another and the ‘Arab are equals to one another.”: “Quraish includes Bani Hashim and the ‘Arab are equals to one another as the Hadith states, but the ‘Arab are not equals to Quraish, due to the excellence of Quraish over the rest of the ‘Arab. For this reason they were specified for the Imamah [leadership]. The Prophet said: “The Aimmah [leaders] are from Quraish.”

‘Ala ad-Din al-Haskafi (died 1088) said about the Major Imamah [leadership], defining it as: “the entitlement of a general disposition of power over all mankind, which is discussed in theological rhetoric, and his (i.e., the leader’s) inauguration is the most important of obligations. This is why they (the Sahabah) put it forward even before burying the Miracle Worker [the Prophet ]. The conditions of his existence are that he be a Muslim, a freeman, a male, of sound mind, mature, capable, and Qurashi [i.e., of Quraish], not that he must be Hashimi nor ‘Alawi [i.e., related to 'Ali ibn Abi Talib] nor Ma’sum [infallible].”

At-Turi (died 1138) said: “The condition is that the Khalifah be Qurashi, not that he be Hashimi.”

Ibn ‘Abidin (died 1252) commented on al-Haskafi, saying: “His saying (Qurashi) is due to his saying: “The Aimmah [leaders] are from Quraish,” and the Ansar surrendered the Khilafah to Quraish because of this Hadith. This thus refutes the opinion of the Dirariyah [i.e., from Dirar ibn 'Amr the Mu'tazili] that “the Imamah [leadership] is valid for other than Quraish” and of the Ka’biyah [i.e., from 'Abd Allah ibn Ahmad al-Ka'bi the Mu'tazili] that “It is merely better that he be Qurashi (but not binding).”

 

Part VI

 

On the opinion of the Malikis

 

Al-Mawwaq (died 897) said: “The conditions of the Imamah [leadership] are three: (1) that the Imam [leader] embodies the conditions of giving Fatwa [legal verdict], (2) that he be Qurashi in lineage, and (3) that he be a person of chivalry and competence in solving problems and important issues that might befall the nation. This is the ‘Aqidah [creed, belief] of Ahl as-Sunnah wal-Jama’ah. The Khalaf [successors] took it from the Salaf [predecessors].”

An-Nafarawi (died 1126) said: “It is not obligatory to obey the Imam [leader] except with the following conditions: (1) Islam, (2) Taklif [being appointed, assigned to the task], (3) Masculinity, (4) Freedom, (5) Justice, (6) Knowledge, (7) Sufficiency, (8) being from Quraish, (9) Being singular (i.e., there can’t be two Imams).”

Ad-Dardir (died 1201) said, describing the Khalifah: “that he is Qurashi, so the Khilafah of other than Quraish is not valid, because the Prophet made the Khilafah in Quraish. As for Quraish, it is said: He is Fihr ibn Malik ibn an-Nadr, though most people say (Quraish) is an-Nadr himself. It is not a condition that (the Khalifah) be ‘Abbasi nor ‘Alawi, due to the Ijma’ [complete agreement] of the Sahabah on the Khilafah of as-Siddiq [i.e., Abu Bakr] who was Taimi, then ‘Umar who was ‘Adawi, then ‘Uthman who was Umawi. then ‘Ali who was Hashimi, and all of them are from Quraish. Then the Khilafah settled with Bani Umayyah along with its tribulations, then with Banil-’Abbas.”

Ad-Dasuqi (died 1230) said about the saying of ad-Dardir: “As for Quraish”: “the one to whose lineage the Khalifah must return is Fihr, who was nicknamed Quraish.”

As-Sawi (died 1241) said about the saying of ad-Dardir: “made the Khilafah in Quraish”: “i.e., due to his commanding that in the bulk of many authentic Mutawatir [repeated over and over with different chains of transmission] Hadiths.”

 

Part VII

 

On the opinion of the Shafi’is

Al-Mawardi (died 450) said, regarding the conditions of the Khilafah: “The seventh condition: lineage, which is that he is from Quraish, due to the texts in that regard as well as the establishment of Ijma’ [complete agreement] on that, and no consideration should be given to Dirar when he deviated and claimed it is valid for all people.”

Abul-Muzaffir as-Sam’ani (died 489) said, regarding Ijma’: “The first kind is when Ijma’ [complete agreement] occurs after some preceding disagreement in a single time period, like the disagreement of the Sahabah then their agreement after that disagreement, so that Ijma’ is then established among them and whatever occurred of disagreement before that became invalid, since one must act upon what was settled and they settled on the Ijma’ and the disagreement ceased. What is found of this among the Sahabah is their disagreement when the Ansar said: “Let there be an Amir [commander] from us and an Amir from you,” then Abu Bakr Radiyallahu ‘Anhu debated them and informed them that the Khilafah is not valid except from the tribe of Quraish, so they returned to that opinion and the disagreement ceased.”

An-Nawawi (died 676) said, regarding the conditions of Imamah [leadership]: “They are: that he is appointed, a Muslim, just, free, male, knowledgable, a Mujtahid [able to derive rulings directly from the religious texts], brave, of his own opinion and sufficiency, able to hear, able to see, able to speak, and Qurashi [i.e., of Quraish].”

Zakariya al-Ansari (died 926) said: “The condition(s) of the Imam [leader] is his being fit for making decisions, being Qurashi [i.e., of Quraish], and being brave.”

Abu Shuja’ (died 977) said: “So the condition(s) of an Imam [leader] is his being fit for making decisions and being Qurashi [i.e., of Quraish], due to the report: “The

 

Aimmah [leaders] are from Quraish.”

 

Part VIII

 

On the opinion of the Hanbalis

Ahmad (died 241) said: “There is not to be, in other than Quraish, a Khalifah.”

Ibn Hamdan (died 695) said: “The greatest Imamah [leadership] is not valid for anyone except someone who is Muslim, free, male, appointed, just, Mujtahid [able to derive rulings directly from the religious texts], brave, obeyed, of his own opinion, able to hear, able to see, able to speak, Qurashi [i.e., of Quraish].”

Ibn Taimiyah (died 728) said: “There is no doubt that there is a legal ruling established specific for Quraish, which is the Imamah being from them and no other,” and he said: “As for the Khilafah being in Quraish, then this is part of His law and His religion. The texts on this are well-known, transmitted, preserved and mentioned by the Sahabah. That does not entail that the Khilafah is in a specific clan of Quraish, just as it is not valid in anyone other than Quraish, and none of the Sahabah ever reported such a thing.”

Al-Maradawi (died 885) said: “He is considered to be Qurashi [i.e., of Quraish], free, male, just, knowledgable, and self-sufficient, from the beginning (of his appointment) and continuously.”

Conclusion

 

The opinion is thus assured that the Khilafah, which is the Imarah [command] of the Muslims and their Imamah [leadership], is not valid except for the descendants of Quraish, and he is Fihr ibn Malik al-Kinani al-’Adnani from the children of Isma’il ibn Ibrahim ‘Alaihimas-Salam, and it is not valid for anyone else of the ‘Arab, meaning all the rest of ‘Adnan, nor all of Qahtan, nor all of Quda’ah, just as it is not valid for anyone of the ‘Ajam [non-'Arab]. This is the Din [religious governance] and Hukm [rule] of Allah al-Haqq [the Truth] Ta’ala, as well as His favoring some of His creation over others, just as such was revealed to His Prophet Muhammad . We hear and we obey. He ‘Azza Wa Jalla said: {The only saying of the Muminun [believers], when they are called to Allah and His Messenger to rule between them is that they say: “We hear and we obey,” and such are the winners.} [24:51], and He Ta’ala said: {O those of you who believe! Obey Allah and obey the Messenger and those possessing the Amr [authoritative command] from you.} [4:59], and the foremost possessors of the Amr from mankind are those who were assigned the Amr from Quraish, just as Allah’s Messenger said: “Quraish are the Wulat [pl. of Wali, i.e., authority figures] of mankind in good times and bad until Yaum al-Qiyamah [the day of resurrection],” and He Ta’ala said: {So if you dispute about anything, then refer it to Allah and the Messenger if you believe in Allah and the last day. That is choicest and the best interpretation.} [4:59].

 

And with Allah Ta’ala is success.

  


Popular Books (PDF)



Live Support