The
presence of a demand by a handful of parties who asked that the
government should dissolve the Islamic organizations that called for the
Khilafah, surely ought to be questioned. Considering that the
obligation of establishing the Khilafah is a shar’ie obligation which
has clear daleels based on the Qur’an, Sunnah and Ijma’ of the
Companions. It is not surprising that the madhab imams and the ulama’s
agreed on the obligation.
Imam al-Qurthubi in his tafseer, al-Jâmi’ li Ahkâm al-Qur`ân stated
that there is no difference of opinion among the ummah, as well as the
ulama’s, about the wajib ruling on appointing a Khalifah, except that
was reported from Al-Asham, who indeed is Asham (deaf) from the
shari’ah. In tune with that, Imam an-Nawawi in his kitab, Sharah Saheeh
Muslim wrote that the ummah and the ulama’s had agreed on this
obligation.
The existence of a Khilafah is absolutely necessary in relation to
three important matters in Islam.
First, the obligation of the
implementation of Islamic Shari’ah in kaffah (fullness) which is the
consequence of a Muslim’s imaan. It is impossible for it to become a
reality without the existence of the Khilafah. Because, only the system
of Khilafah has a clear pillar, namely sovereignty in the hands of
shara’ (Islamic) law.
While other systems like democracy, kingdom or theocracy handed over the sovereignty of the source of law to men.
![Niyyat, niyat, niyah refers to the intention behind an action. Because Allah swt will weigh your deeds according to what you intended since “actions are but by intentions.”
Niyya is used in two senses by the scholars of Islam. The first is to distinguish some acts of worship from others, e.g., salat al-zuhr from salat al-‘asr or to distinguish acts of worship (‘ibadat) from mundane matters (‘adat). This is the primary usage of the term in the books of the fuqaha`. The second usage is to distinguish an action that is performed for the sake of Allah, subhanahu wa ta’ala, from an act done for the sake of Allah and others, or just for the sake of other than Allah. This second meaning is that which is intended by the gnostics (‘arifun) in their discussions of sincerity (ikhlas) and related matters. This is the same meaning that is intended by the Pious Ancestors (al-salaf al-salih) when they use the term niyya. Thus, in the Qur`an, the speech of the Prophet (Sws) and the speech of the Salaf, the term niyya is synonymous, or usually so, with the term desire (irada) and related terms, e.g., ibtigha`.
‘Umar b. al-Khattab narrated that the Prophet (S) said:
Deeds are [a result] only of the intentions [of the actor], and an individual is [rewarded] only according to that which he intends. Therefore, whosoever has emigrated for the sake of Allah and His messenger, then his emigration was for Allah and His messenger. Whosoever emigrated for the sake of worldly gain, or a woman [whom he desires] to marry, then his emigration is for the sake of that which [moved him] to emigrate.”
Narrated by Bukhari and Muslim.
An act that is not done sincerely for the sake of Allah may be divided into parts:
The first is that which is solely for display (riya`) such that its sole motivation is to be seen by others in order to achieve a goal in the profane world, as was the case of the Hypocrites in their performance of prayer, where Allah described them as “When they join prayer, they go lazily [with the purpose] of displaying [themselves] to the people.”
At other times, an action might be partially for the sake of Allah and partially to display one’s self in front of the people. If the desire to display one’s self arose at the origin of the action, then the action is vain. Imam Ahmad reports that the Prophet (Sws) said, ”When Allah gathers the first [of His creation] and the last [of His creation] for that Day for which there is no doubt, a crier will call out, ‘Whosoever associated with Me another in his actions let him seek his reward from other than Allah, for Allah is the most independent of any association (fa-inna allaha aghna al-sharaka` ‘an al-shirk).” Al-Nasa`i reported that a man asked the Prophet (S), “What is your opinion of one who fights [in the way of Allah] seeking fame [in the profane world] and reward [from Allah]?”? The Prophet (Sws) replied, “He receives nothing [by way of reward from Allah’.” The Prophet (Sws) repeated this three times and then said, “Allah accepts no deeds other than those that are performed solely for His sake and by which His face is sought.” This opinion, namely, that if an act is corrupted by any desire to display one’s self (riya`) then that act is rejected, is attributed to many of the Salaf, including, ‘Ubada b. al-Samit, Abu al-Darda`, al-Hasan al-Basri, Sa’id b. al-Musayyib and others.
Nothing is more difficult on a person than sincerity because the person gains no share of that [act]. Ibn ‘Uyayna said that Mutarrif b. ‘Abdallah would repeat the following prayer, “O Allah! I seek Your forgiveness for that which I sought your repentance but to which I subsequently returned; I seek Your forgiveness from that which I rendered to You from my self, but then, I was not able to maintain faithfully; and, I seek Your forgiveness from that by which I claimed I desired your Face but my heart became corrupted with that which I did.”](https://lh3.googleusercontent.com/blogger_img_proxy/AEn0k_sq8rD0LqNLJDpYB4U7XL1fHmP8eV1RuHE-fUhwRFNQwT5-xd8G5xh_PJwKVRmLqTXzYi3cnQ29gGGYhfdgP2vnNxq4u_XK8kbXjFcx3HwbV_S2iplIE3F8fnlMcXqCU2A=s0-d)
