Answered by Muftī Yūsuf Badāt

Question:

Is it an obligation for Muslims to establish a khilāfah (islamic political power for all muslims)?

By participating in the electoral process in western countries such as Canada, America and United Kingdom, does it defy the Islamic khilāfah system?

Answer:

In the Name of Allāh, the Most Kind, the Most Merciful.

Thank you/ Jazāk Allāh Khayr for contacting Mathābah Institute for your query.

The Islamic Position on Khilāfah

The classical position by most muslim jurists is that it is a communal Islamic obligation for muslims in their [muslim majority] lands to establish a just ruler (khalīfah) for all muslims, better known as a dār al-islām or khilāfah (the land of Islām and Muslims).

“And [be reminded about the time] when your Lord declared to the angels, “Indeed, I will make upon the earth a khalifah [successive authority].” – (Qur’ān 2:30[1])

The Prophet Muḥammad (peace and blessings be upon him) said, “The Israelites (Banū israīl) were ruled by the Prophets. When one Prophet died, another succeeded him; but after me there is no prophet, rather there will be caliphs. They will be many. The Companions (may Allāh be pleased with them) asked, “What do you instruct us to do?” He replied, “Pledge allegiance to the first caliph before the next. Concede to them their due rights. Allāh will question them about the subjects whom He had entrusted to them.” – (Ṣaḥīḥ Muslim 1842[2])

The great Ḥanafī jurist, Imām Ibn Ābidīn (may Allāh have mercy on him) writes, “To erect a muslim ruler is amongst the major obligations.” – (See: Rad Al-Muḥtār, Vol 1, Page 548, Dār Al-Fikr[3])

Mullā ‘Alī Qārīy (may Allāh have mercy on him) quotes a consensus of muslim scholars for establishing a single muslim ruler over global muslims. – (Mirqāt Al-Mafātīḥ, Vol 6, Page 2393, Dār Al-Fikr[4])

Imam Al Qurṭubīy (may Allāh have mercy on him) under the explanation of verse 30 of chapter 2, comments, “This verse is the foundation to erecting a leader and khalīfah, who is to be adhered to and followed for unity [of global muslims] and the execution of [absolute Islamic] laws. There is no difference of view in this obligation amongst the muslim community and imams except the view of [the mutazilite] Aṣam.” – (Tafsīr Al-Qurṭubīy, Vol 1, Page 264, Dār Al-Kutub Al-Miṣriyyah[5])

Shaykh Imam Muḥadith Shah Walī Allāh Al-Dehlawī (may Allāh have mercy on him) states, “It remains a communal obligation (wujūb kifāyah) on muslims, until Judgment Day, to erect a khalīfah (just muslim ruler) who fulfills the conditions of khilāfah.” – (Izālat Al-Khafā, Vol 1, Page 88, Dār Al-Qalam[6])

The evidences the Shaykh provides after mentioning this position are as follows:

• The Companions (may Allāh be pleased with them) busied themselves with appointing a khalīfah even before the burial of the Prophet Muḥammad (peace and blessings be upon him) following his demise.  
• The prophetic report, “The one who dies without having bound themself by an oath of allegiance [to a khalīfah] will die the death of religious ignorance (jāhilīyyah).” – (Ṣaḥīḥ Muslim[7])
• It is only through an upright muslim khalīfah (ruler) that all Islamic laws are formally established and executed such as absolute Islamic judiciary, legislation, ḥudūd (Islamic legal sentences) and protection of muslim lands.

The Reality in Modern Times

In our modern context, since muslims have not been with any form of a khilāfah for the last hundred years or more, a number of contemporary muslim jurists and scholars are of the view that before efforts are made to establish and choose a caliph in muslim lands, muslim populations must be prepared, educated and practicing Islam on a collective level, otherwise the muslim masses will oppose such a khilāfah, which will only result in fitnah (chaos and anarchy) and this is a total opposite of the aims of a muslim caliphate. The below verse places the condition of [embedded] faith and practice of righteous Islamic deeds prior to a khilāfah.

“Allāh has promised those who have believed among you and done righteous deeds that He will surely grant them succession [to authority] upon the earth.”  – (Qur’ān 24:55[8])

Non-Muslim Countries and Muslim Participation

That being said, in countries, such as Canada, which are termed dār al-amn (peaceful lands), where there is general freedom of religion and safety, there is no obligation to overthrow the government in order to establish the khilāfah in such lands and countries, rather one should participate in everything that would better the non-muslim country and its people. This also includes the electoral system. This would not defy Islamic practice. As muslims, it is permitted to not only live and acquire citizenship in non-muslim lands as settlers, but to also fully participate as equal citizens, while maintaining one’s identity of Islam; and the practice and propagation of the religion.  – (See Kitāb Al-Fatāwā Lī Khālid Saifullāh Al-Raḥmānī, Vol 6, Page 53, Zam Zam Publishers)

Elections and Voting in Non-Muslim Countries

On this note, the great jurist, Muftī Khālid Saifullāh Al-Raḥmānī (may Allāh preserve him) has written 8 major rules for Muslims living in non-muslim countries that are considered dār al-amn, in his book, Nawāzil Fiqhīyyah Ma’āṣarah, citing the example of the pioneer muslims living in Abyssinia during the Prophet Muḥammad’s time (peace and blessings be upon him). He also states that it is permissible for muslims to participate in forming their non-muslim governments by partaking in elections, with the intent to bring virtue and positive change for the country’s wellbeing as well as prosperity to its population. Candidates and parties that align closely with justice, peace and Islamic values are to be supported over those that do not. – (Nawāzil Fiqhīyyah Ma’āṣarah, Vol 2, Page 439, Maktabah Al-Īmān Saharanpūr, India[9])

The International Union of Muslim Scholars declare the following, “Our view is that participation in local elections in non-muslim countries is a religious obligation just as it is a civic obligation, so that the Muslim can engage in propagation, instruct the good, forbid the bad, support Islamic values where possible, establish the positive, repel the negative as much as possible, adopt the matters that are most virtuous, superior, least sinful, serve people and establish justice.” – (Al-Muslimu Muwātinan Fī Urubba, Page 76, Al-Ittiḥād Al-Ālamīy Li-‘Ulamā Al-Muslimīn[10])

The Assembly of Muslim Jurists of America (AMJA) states, “It is not only permissible, it is highly recommended for Muslims all over the world to be politically aware and to be a part of any positive change in their country. Voting in the presidential election is no exception from this rule.”, “Political work for supporting Islam and realizing Muslims` interests through participation in elections and supporting some nominees, etc., are means to influence the mainstream to change it completely or partially, and this revolves within the realm of balancing between interests and corruptions.” – (Assembly of Muslim Jurists of America, www.amjaonline.org)

The Canadian Council of Imams declared the following during previous elections in Canada, “The Canadian Council of Imams encourages all community members to exercise their civic rights by voting in the upcoming election.” – (Canadian Council of Imams www.canadiancouncilofimams.com)

And Allāh Knows Best

---

[1]  وَإِذْ قَالَ رَبُّكَ لِلْمَلَائِكَةِ إِنِّي جَاعِلٌ فِي الْأَرْضِ خَلِيفَةً – سورة البقرة ٣٠

[2] عَنْ أَبِي حَازِمٍ قَالَ قَاعَدْتُ أَبَا هُرَيْرَةَ خَمْسَ سِنِينَ فَسَمِعْتُهُ يُحَدِّثُ عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ كَانَتْ بَنُو إِسْرَائِيلَ تَسُوسُهُمُ الأَنْبِيَاءُ كُلَّمَا هَلَكَ نَبِيٌّ خَلَفَهُ نَبِيٌّ وَإِنَّهُ لاَ نَبِيَّ بَعْدِي وَسَتَكُونُ خُلَفَاءُ فَتَكْثُرُ‏ قَالُوا فَمَا تَأْمُرُنَا قَالَ ‏فُوا بِبَيْعَةِ الأَوَّلِ فَالأَوَّلِ وَأَعْطُوهُمْ حَقَّهُمْ فَإِنَّ اللَّهَ سَائِلُهُمْ عَمَّا اسْتَرْعَاهُمْ – رواه مسلم ١٨٤٢

[3] الْإِمَامَةِ هِيَ صُغْرَى وَكُبْرَى فَالْكُبْرَى اسْتِحْقَاقُ تَصَرُّفٍ عَامٍّ عَلَى الْأَنَامِ وَتَحْقِيقُهُ فِي عِلْمِ الْكَلَامِ وَنَصْبُهُ أَهَمُّ الْوَاجِبَاتِ فَلِذَا قَدَّمُوهُ عَلَى دَفْنِ صَاحِبِ الْمُعْجِزَاتِ – (قَوْلُهُ وَنَصْبُهُ) أَيْ الْإِمَامِ الْمَفْهُومِ مِنْ الْمَقَامِ (قَوْلُهُ أَهَمُّ الْوَاجِبَاتِ) أَيْ مِنْ أَهَمِّهَا لِتَوَقُّفِ كَثِيرٍ مِنْ الْوَاجِبَاتِ الشَّرْعِيَّةِ عَلَيْهِ وَلِذَا قَالَ فِي الْعَقَائِدِ النَّسَفِيَّةِ وَالْمُسْلِمُونَ لَا بُدَّ لَهُمْ مِنْ إمَامٍ يَقُومُ بِتَنْفِيذِ أَحْكَامِهِمْ وَإِقَامَةِ حُدُودِهِمْ وَسَدِّ ثُغُورِهِمْ وَتَجْهِيزِ جُيُوشِهِمْ وَأَخْذِ صَدَقَاتِهِمْ وَقَهْرِ الْمُتَغَلِّبَةِ وَالْمُتَلَصِّصَةِ وَقُطَّاعِ الطَّرِيقِ وَإِقَامَةِ الْجُمَعِ وَالْأَعْيَادِ وَقَبُولِ الشَّهَادَاتِ الْقَائِمَةِ عَلَى الْحُقُوقِ وَتَزْوِيجِ الصِّغَارِ وَالصَّغَائِرِ الَّذِينَ لَا أَوْلِيَاءَ لَهُمْ وَقِسْمَةِ الْغَنَائِمِ اهـ (قَوْلُهُ فَلِذَا قَدَّمُوهُ إلَخْ) فَإِنَّهُ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ تُوُفِّيَ يَوْمَ الِاثْنَيْنِ وَدُفِنَ يَوْمَ الثُّلَاثَاءِ أَوْ لَيْلَةَ الْأَرْبِعَاءِ أَوْ يَوْمَ الْأَرْبِعَاءِ ح عَنْ الْمَوَاهِبِ وَهَذِهِ السُّنَّةُ بَاقِيَةٌ إلَى الْآنَ لَمْ يُدْفَنْ خَلِيفَةٌ حَتَّى يُوَلَّى غَيْرُهُ – كتاب حاشية ابن عابدين رد المحتار ج ١/ ص ٥٤٨ دار الفكر

[4] وفي شرح العقائد الإجماع على أن نصب الإمام واجب – مرقاة المفاتيح شرح مشكاة المصابيح ج ٦/ ص ٢٣٩٣ دار الفكر

[5]

هَذِهِ الْآيَةُ أَصْلٌ فِي نَصْبِ إِمَامٍ وَخَلِيفَةٍ يُسْمَعُ لَهُ وَيُطَاعُ لِتَجْتَمِعَ بِهِ الْكَلِمَةُ وَتَنْفُذُ بِهِ أَحْكَامُ الْخَلِيفَةِ وَلَا خِلَافَ فِي وُجُوبِ ذَلِكَ بَيْنَ الْأُمَّةِ وَلَا بَيْنَ الْأَئِمَّةِ إِلَّا مَا رُوِيَ عَنِ الْأَصَمِّ – كتاب تفسير القرطبي الجامع لأحكام القرآن ج ١/ ص ٢٦٤ دار الكتب المصرية

[6] ويجب على المسلمين وجوب كفاية الى يوم القيامة نصب خليفة يستوفي شروط الخلافة – إزالة الخفاء عن خلافة الخلفاء ج ١/ ص ٨٨ دار القلم دمشق  

[7] وَمَنْ مَاتَ وَلَيْسَ فِي عُنُقِهِ بَيْعَةٌ مَاتَ مِيتَةً جَاهِلِيَّةً – رواه مسلم ١٨٥١ ‏

[8] وَعَدَ اللَّهُ الَّذِينَ آمَنُوا مِنكُمْ وَعَمِلُوا الصَّالِحَاتِ لَيَسْتَخْلِفَنَّهُمْ فِي الْأَرْضِ كَمَا اسْتَخْلَفَ الَّذِينَ مِن قَبْلِهِمْ وَلَيُمَكِّنَنَّ لَهُمْ دِينَهُمُ الَّذِي ارْتَضَىٰ لَهُمْ وَلَيُبَدِّلَنَّهُم مِّن بَعْدِ خَوْفِهِمْ أَمْنًا يَعْبُدُونَنِي لَا يُشْرِكُونَ بِي شَيْئًا – سورة النور ٥٥

[9] يجوز للمسلمين المشاركة في تشكيل حكومة تبتني على اللادينية، ونظم الانتخابات المعاصرة وان لا تتفق أوامر الإسلام وتوجيهاته وتعاليمه ولكن يجوز للمسلمين المشاركة في الانتخابات والترشيح لها بدافع المصالح و مقتضى الحكمة القائمة

[10] ان هذه المشاركة في رأينا واجب شرعي كما هي واجب وطني فهي واجب شرعي لتمكين المسلم من الدعوة الى الله والامر بالمعروف والنهي عن المنكر و لحماية المكتسبات الإسلامية ان وجدت ولتحقيق ما يمكن من المصالح و درء ما يمكن من المفاسد و لاختيار الاصلح لتمثيل الناس في المجالس التمثيلية ولاختيار الأفضل او الأقل سوء في ممارسة الحكم باعتباره بابا لخدمة الناس و تحقيق العدالة بينهم وليس سبيلا للسرقات والاحتكارات وجمع المال الحرام و ظلم الناس؛ والقاعدة الشرعية المعروفة ان ما لا يتم الوجب الا به فهو واجب وان الضرر الأشد يزال بالضرر الاخف والشرعية كلها مصالح اما تدرا مفاسد او تجلب مصالح – المسلم مواطنا في اوربا ص ٧٦ الاتحاد العالمي لعلماء المسلمين