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Islamic Community and Caliphate' width='806' height='440' src='https://hikmetkapisi.com/wp-content/uploads/2025/05/hilafet1-806x440.jpg'>							</div>
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				        			Islamic Community and Caliphate				        	</h2>
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								    <a href="https://hikmetkapisi.com/en/author/nizameddin29/" rel="author">Nizamuddin Demir</a>							    </span>
							    							    <span class="meta-date" datetime="24 May 2025"><i class="fa fa-calendar"></i>May 24, 2025</span>
							    <span class="meta-categories"><i class="icon-suitcase"></i><a href="https://hikmetkapisi.com/en/category/islami-arastirmalar/fikih/" rel="category tag">Canon law</a> , <a href="https://hikmetkapisi.com/en/category/islami-arastirmalar/" rel="category tag">Islamic Studies</a></span>
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							<p>“I follow the “Misak” with pleasure, which embraces all Muslims and leaves no room for bigotry. In the introduction of your last issue; after evaluating the disaster that occurred in Istanbul: “<strong>These two</strong><strong>When the important element is analyzed carefully, we can say that Sunni Muslims in Türkiye are facing a great danger. In addition, it is being spread through whispers that the head of the Alevi representative assembly is a member of the TBMM (member of parliament) and that he ordered his supporters to arm themselves. It is imperative that Muslims who are Sunni and Jamaat take a lesson from these developments and get rid of the disorganization in a short time. The Islamic community emerges as a result of the classification of activities and the determination of the authority chain in order to reach a known goal. It is imperative that the limited resources are used in the most efficient way.” </strong>(…) Members of religious sects in Türkiye say that the Islamic community is essential. Our Prophet (pbuh) <strong>“If three people go on a journey, they must choose one of them as the imam” </strong> They remind me of the advice in the following meaning. Everything is stuck at this point. The (…) community in Germany, on the other hand, claims that their own leader is the caliph and tends to declare all other Muslims as takfir. (..) The issues that come to my mind are as follows. “- <strong>Time</strong><strong>"A person who dies without pledging allegiance to the imam of Islam dies the death of the age of ignorance." </strong> Is the hadith in the meaning authentic? If it is authentic, what is the obligation it brings to us? (…) Can we swear allegiance to the leader of any country where Islam is in power? Also  <strong>Quraysh of the Caliphate</strong>  Are the hadiths that state that it belongs to them authentic?</p>
<p><strong>REPLY  </strong></p>
<p>The basic goal of a Muslim is to worship Allah Almighty sincerely and pass the test. As long as he can fulfill the obligations, he can live wherever he is on earth. Because Muslims are the caliphs of Allah Almighty not in this or that geography, but in the entire earth. Therefore, they try to live righteously as they are commanded, without using their place of residence or the situation they are in as an excuse. As long as they fulfill the obligations within their power sincerely, they can be at peace in their conscience, no matter what the outcome is. In order for Muslims to live an Islamic life, it is essential for them to form a congregation. The Messenger of Allah (pbuh) said: “- <strong>It is not permissible for three people to live in a remote corner of the world without appointing one of them as their ruler.” </strong>It is known that he said (1) and pointed out this subtlety.</p>
<p>The actions of those who oppose their desires and submit to Allah Almighty (swt) in accordance with the truth are called Islamic actions. It is not possible for believers, who are obliged to help each other in goodness and piety, to be independent of the congregation. Indeed, Hz. Omar (ra) said:<strong>“-Islam cannot be Islam unless there is a community!.. A community cannot be a community unless there is an emir!.. An emir cannot be an emir unless there is obedience to him!.. If anyone is made to rule by his people based on fiqh (knowledge), this will be life for that person and his people. If anyone is made to rule by his people without fiqh (knowledge), this will be destruction for that person and his people.”</strong> (2) He stated the nature of the issue.</p>
<p>The most important institution of Islamic Public Law, <strong>“People of State and State of Aqd”</strong> The duty of this council is; <strong>“To determine the emir or candidates for emir, to determine the policy to be followed and to monitor the political authority”  </strong>It is expressed as follows.</p>
<p>Therefore, before the act of allegiance, it is on the agenda of Muslims, <strong>“The formation of the Council of People of Hal wal Akd”</strong> Because it is necessary to know to whom allegiance will be given or not.  <strong>“The Council of People of State and State of Aqd”</strong> It is necessary to determine. This is also necessary in terms of order. Just as it is not possible to perform prayer without performing ablution; <strong>“The Council of People of State and State of Aqd”</strong> It is not possible to solve other political issues without being formed. Jurists: <strong>“On how Muslims living in towns where a non-Islamic political authority is dominant should act”</strong>   stood with sensitivity. (3)</p>
<p>After this introduction, we can move on to your questions. You mentioned in your letter <strong>"- A person who dies without pledging allegiance to the Imam of his time dies the death of the age of ignorance."</strong> The authenticity of the hadith (both in terms of its chain and text) has been discussed. However, <strong>"-Whoever deviates from obedience to the Imam by even a hand's length will meet Allah Almighty on the Day of Judgement without any argument in his favor regarding his deeds. Whoever dies without having the allegiance around his neck will be considered as having died a death of ignorance."</strong> (4) The hadith was described as authentic by the scholars of hadith. <strong>Imam an-Nawawi,</strong> While commenting on this hadith <strong>“Those who do not pay allegiance while there is a caliph of the believers and they do not have a legitimate excuse”</strong>  He focused on it. In fact, this issue is also fixed in the apparent meaning of the hadith. Therefore, the danger of passing to the hereafter with a death like the death of the age of ignorance is related to those who did not swear allegiance due to their desires during the period when the caliph existed.</p>
<p>Another question related to this: <strong>“- Can we swear allegiance to the leader of any country where Islam is in power?”</strong> You say. This is possible by migrating to that land. Because Islamic scholars say; <strong>“When the separation of the country prevents the political mandate”</strong> has agreed. With the migration, this obstacle will be removed and the allegiance will be realized. Now, at the end of your letter, <strong>“Is the hadith stating that the caliphate belongs to Quraysh authentic?”</strong> We can move on to your question.</p>
<p>In many works called “sahih, sunan and musnad”, especially in Sahih-i Bukhari and Sahih-i Muslim,  <strong>“The Caliphate belongs to Quraysh”</strong>  There are hadiths stating that (5) even in Sahih Bukhari: <strong>"Even if only two people remain from the human race, the command will be in Quraysh"</strong> The hadith is included. Also  <strong>“Mi-zanû'l tidal”</strong> It is stated in the work named that this hadith was narrated from twenty companions. (6) Ibn Abidin: <strong>"- The Caliph must be competent, that is, he must be able to execute the laws; he must be able to take the rights of the oppressed from the oppressor, protect the borders and the country, have the courage of the army, etc. The Caliph must be from the Quraysh tribe,</strong> <strong>“Imams are from Quraysh”</strong>  <strong>because they commanded.</strong> <strong>Because of this hadith, the Ansar handed over the Caliphate to the Quraysh. The Dirariyya Party</strong> <strong> “Anyone other than Quraysh can be an imam”</strong> <strong>As their claims are invalidated by this hadith, the Ke'biyya sect: </strong> <strong>“- A Qurayshi is more suitable to be an imam”</strong> <strong>The words are also false. These lines are written by Halebi</strong> <strong> “The Umdet of Nasafi”</strong> <strong>He narrated from his commentary. It is not necessary for the caliph to be Hashim, that is, from the sons of Hashim bin Abdi Manaf. The Shia sect puts forward this condition in order not to accept the caliphate of Abu Bakr, Omar and Osman (may Allah be pleased with them). It is also not necessary for the caliph to be an Alawite and innocent. What is meant by an Alawite is to be from the descendants of Hz. Ali (may Allah be pleased with them). Some of the Shia put forward this condition in order not to accept the caliphate of the Abbasids. Those who put forward the condition that the caliph be innocent are the Ismaili and Imamiyah sects.” </strong>(6) He explained the issue by saying:</p>
<p>Those who separated from the Ahl as-Sunnah wa'l Jama'ah and adopted the claims of the Dirariyya sect;  <strong> “The Imams are from Quraysh”</strong> They rejected the hadith. It is known that the Kharijites also have this belief. It is enough for the Muslims in Türkiye to form a community in order to live an Islamic life and to help each other in goodness and piety. To seek the guardianship of all the Muslims in the world and to obtain the consent of all of them, <strong>First of all, the Muslims belonging to Quraysh</strong>  It is his duty to use the Ottomans as an excuse and to claim the right of caliphate.  <strong>To the Turkish people</strong> "To say that one belongs to a nation and to look down on Muslims from other nations is a calamity in itself. It is the duty of every believer to stay away from this effort of tribalism."</p>
<p><strong> (1) Imam Ahmed b. Hanbal- Al-Musnad- Istanbul: 1401 Vol: 2 Page: 177</strong></p>
<p><strong>(2) Sunan Darimi- Istanbul: 1401 Vol: I Page: 79- Introduction: 16.</strong></p>
<p><strong>(3) Ibn-i Abidin- Reddü'l Muhtar Ale'd Dürri'l Muhtar- İst: 1985 C: 12 Sh: 145, Also Yusuf</strong></p>
<p><strong>     Kerimoğlu- The Nature of the Islamic Movement- Ank:1991 Page: 123-125.</strong></p>
<p><strong>(4) Sahih Muslim- Istanbul: 1401 Vol: 2 Sh: 1478 Hadith No: 1851.</strong></p>
<p><strong>(5) For detailed information/ Sahih-i Bukhari-K. Ahkam: 2 C: 8 Sh: 105, Sahih-i Muslim- K. Imare- Hd. NO:</strong></p>
<p><strong>     1820, Imam-i Shafii- El Umm- Vol. Sh: 140-143,</strong></p>
<p><strong>(6) For detailed information/ Mizanû'l Itidal-Vol: l Sh: 29 et seq. Also Sahih-i Bukhari- K. Menâkıb-2 Vol: 4 Sh: 155,</strong></p>
<p><strong>(7) Ibn-i Abidin- Age Vol:2 Page: 384-385. (Misak Magazine, Number:54, page:44-45. (Letter of A.İhsan Özbek) Nizameddin DEMİR</strong></p>
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