The Khilafah and the Indian Subcontinent

8/2/2019 The Khilafah and the Indian Subcontinent

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The Khilafah and the Indian Subcontinent

After yet another anniversary of the abolishment of the Khilafah state it is important for us to

reflect upon its history and the reaction of the Muslims towards its demise and eventual

destruction. It is assumed by some that the Muslims and their scholars did not react to the call for

the abolishment of Khilafah and that they did not realise its significance. This is untrue, history isa testament to the reaction of the Muslims, their struggle to maintain it and their pain at the

eventual removal of the shade of Allah (swt) from the earth. The example of the Muslims of

India and its renowned Khilafat Movement demonstrates this.

Before elaborating upon the reaction of the Muslims in India, it is important to understand the

background of how the Islamic rule reached Indian subcontinent which is now home toapproximately half the Islamic Ummah numbering more than half a billion Muslims, with

approximately 250 million Muslims in India, 160 million in Pakistan and 120 million in

Bangladesh. Indeed Urdu has now become probably the most widely spoken language of the

Ummah, even more widespread than Arabic.

History of the Khilafah in India

In the year 711CE, Muslim traders were sailing in the Indian Ocean from Ceylon near the coastof Sind. However, the ship was looted and the Muslims were captured and imprisoned. The news

reached the capital of the Islamic Khilafah state. Where the Khalifah al-Walid b. Abdul Malik

heard about this. Then he sent a message to Hujjaj b. Yusuf, the Wali (governor) of Baghdad todemand the apologies from the ruler of Sind and rescue the Muslims. An army was dispatched

lead by one of the most brilliant sons of this Ummah. The name of this youthful figure occupies

a very high position in the hearts of the Muslims especially of the Indian subcontinent. It was

upon the shoulders of this man that fell the responsibilities of leading the Islamic Khilafah army

into a foreign land. The name of this man was Muhammad b. Qasim al-Thaqafi, the opener ofbilad al hind.

When the Islamic Khilafah state army reached Debal (near modern day Karachi), Muhammad b.

Qasim and presented his demands to Raja Dahir. The Raja resisted the demand and thus, was

inevitably defeated by the Muslims and his kingdom captured.

After this, Muhammad b. Qasim followed up his initial success with further encounters because

it is the duty of Muslims to make the word of Allah azza wa jall the highest. The Islamic Army,

driven by the Islamic Aqeedah, penetrated as far as Multan. Within three years, by 714 CE, thewhole of Sind and lower Punjab were brought under the rule of the Islamic Khilafah.

In the conquest of the north-western part of the subcontinent of India, the army took the idol

worshippers from darkness into the light of Islam. His administration made no distinctionbetween Muslims and non-Muslims. In the conquered territories he reinstated non-Muslim

officials to their former positions.

Muhammad b. Qasim told the administrators of the Khilafah, "Deal honestly between people and

the State. Fix taxes according to the ability of the people to pay."


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It was during the time of Khalifah Hisham b. Abdul Malik from 724 to 743 CE that the KhilafahState conquered the regions of Kashmir and Kangra. And during 754-75 under the Abbasid

Khalifah Abu Jafar Al-Mansur, Kandahar was opened and efforts were made to consolidate and

spread the frontiers of the Khilafah state in the Indian subcontinent. It was between 786 and 809

CE, during the Khilafah of Harun ar-Rashid that the Islamic Army extended the frontiers of Sindwestwards into Gujarat (now presently in India). It was during this time that Muslim soldiers

settled down and new cities started to flourish. From this time onwards, large numbers of the

Indians were lifted from their baseless social caste structures of disbelief and brought under theshade of global brotherhood. They were guided from the darkness of ignorance and Kufr to the

Nur of Islam, worshipping Allah azza wa jall and discarding their false idol gods. Islam ruled

over most of what is known today as India, Pakistan, Kashmir and Bangladesh for over athousand years.

Contrary to how the Orientalists portray the history of India, we must realise that it was a

Wilayah of the Khilafah. Due to negligence of some of the Khulafah it was unsupervised in some

periods and left to run by itself. However the ahkam shariah were applied by the rulers and it waspart of Dar al-Islam until the British colonised it.

The Muslim historians like Ibn Kathir al-Damishqi (died 774 AH) in his famous work al-

Bidayah wan-Nihaya mentioned India as part of Dar al-Islam, he also quoted some ahadith about

its conquest. Abu Huraira (ra) narrated: My true friend, Allahs Messenger (saw) said, The

armies of this Ummah will be sent to Sindh and India. If I get the opportunity to participate

in it and am martyred then that is one (auspicious) thing, and if I return then I will be the free

Abu Hurayrah. The Exalted Lord would have given me freedom from Hell. [Ahmad]

India remained as a province of the Khilafah throughout the Delhi Sultanate (1205-1526 CE) and

Mughal period (1526-1857 CE) except during Akbars rule (1556-1605 CE) as he apostatised

from Islam and formed a new religion called Deen-e-Illahi.

During the last quarter of the twelfth century, Muhammad of Ghor invaded the Indo-Gangetic

plain, conquering in succession Ghazni, Multan, Sindh, Lahore, and Delhi. Qutb-ud-din Aybak,

one of his generals became Sultan of Delhi. In the 13th century, Shams ud din Iltumish (1211-1236), a former slave-warrior of a Turkic origin came to power in Delhi, which enabled future

sultans to push in every direction; within the next 100 years, what became known as the Delhi

Sultanate extended its way east to Bengal and south to the Deccan. The sultanate was ruled byfive dynasties who rose and fell: the Slave dynasty (1206-90), Khalji dynasty (1290-1320),

Tughlaq dynasty (1320-1413), Sayyid dynasty (1414-51), and Lodi dynasty (1451-1526).

Babur, who originated from Central Asia, took over Delhi in 1526 and became the first of theMughal rulers. After his death in 1530, his son Humayun (1530-56) came to power. According to

a document available in the State Library of Bhopal, Babur left the following will to Humayun, it

demonstrates that regardless of his flaws he cared for the implementation of Islam in a justmanner:

My son take note of the following: Do not harbour religious prejudice in your heart. You


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should dispense justice while taking note of the people's religious sensitivities, and rites. Avoid

slaughtering cows in order that you could gain a place in the heart of natives. This will take you

nearer to the people.

Do not demolish or damage places of worship of any faith and dispense full justice to all to

ensure peace in the country. Islam can better be preached by the sword of love and affection,rather than the sword of tyranny and persecution. Avoid the differences between the Shias and

Sunnis. Look at the various characteristics of your people just as characteristics of various

seasons.

We have to be careful where we take our history from as much of the history of India and the

Islamic rule was written by the Orientalists. We do admit that some of the Muslim rulers of Indiamisapplied some of the Islamic rules and committed some injustices. However under their rule

the Indian sub-continent remained part of Dar al-Islam (land of Islam) as the Islamic system was

implemented. The court records which still exist in some of the major cities show that there was

no other source of law referred to other than the Islamic Shariah. Misapplication does not nullify

a Khalifahs rule as well as a Walis (governor) or an Amils (mayor). There are many ahadiththat establish the obligation of obedience to the rulers even if they are oppressive as long as they

do not commit Kufr Buah (open disbelief) and implement the Shariah.

Anas b. Malik reported that the Messenger of Allah (saw) said: "Do hear and obey, even if youwere ruled by an Abyssinian slave, whose hair is like the raisin". In another narration He(saw) said: "As long as he leads you by the Book of Allah."

Muslim reported from Auf b. Malik who reported: I heard the Messenger of Allah (saw) say:

"The best of your Imams are those whom you love and they love you and you pray for

them and they pray for you; and the worst of your Imams are those whom you hate and

they hate you and you curse them and they curse you." We asked: "O Messenger of Allah,

shall we not then declare war on them?" He (saw) said: "No! As long as they establish prayer

among you. Behold if anyone was ruled by a Wali and saw him committing a sin, let him

hate the sin committed against Allah, but let him not withdraw his hand from obedience."

Ahmad and Abu Dawud reported that the Messenger of Allah (saw) said: "O Abu Dharr, what

would you do if some Walis possessed the booty and deprived you of it?" He said: "By He

Who sent you with the Truth, I would raise my sword and fight until I join you." Upon this he

(saw) said: "Let me tell you something that would be better for you than that. Remain

patient and bear it until you join me."

The fact that India remained as part of the global Khilafah has also been discussed by non-

Muslim authors such as the Hindu author Shashi S. Sharma in his book Caliphs and Sultans

Religious ideology and political praxis admits this. He says:

Throughout its existence the Delhi Sultanate (1205-1526), remained a legal part of the

worldwide Muslim empire functioning under the de jure suzerainty of the Abbasid caliphs.

Sultans considered themselves the deputies of the caliph and derived their validity of their

administrative and legal authority only on the basis of delegation. Since the supreme authority of


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the community legally remained with the caliph, every king and potentate claimed to exercise

governmental power for, and on behalf of the Imam of Islam. [Shashi S. Sharma, Caliphs and SultansReligious ideology and political praxis, pg. 247]

Muhammad Shah Bahamani III (1463-82), paid tributes to the Ottoman Sultan Muhammad II

as the one deserving to be the Khalifah. The kingdom of Bijapur adopted the Turkish (Uthmani)

symbol as its royal emblem. Malik Ayaz, one of he leading nobles of Gujarat addressed Sultan

Salim I as Khalifah on earth. Subtle evidences of the great esteem in which Mughal rulers held

the Sultan of Turkey can also be gleaned from the few correspondences that flew between Delhi

and IstanbulIn a letter to Sultan Suleiman, Humayun (ruler of India) addressed him as theKhalifah of the highest qualities and prayed for eternal perpetuation of his caliphate. He

quotes a Quranic verse to indicate to the Sultan that He (God) has sent thee as the Khalifah on

the earthSultan Ibrahim sent a letter to Shahjahan in which he proclaimed himself as the

Refuge and asylum of the monarchs of the world who has been bestowed the good fortune tooccupy the throne of Khilafat. Ahmad Aqa, the Turkish envoy brought a missive from his Sultan

to the court of Aurangzeb in 1690 which was thick with Quranic quotations and references to the

Sultan as the Khalifah of Islam. In 1723, Muhammad Shah (1719-1748) resumed Mughal

correspondence with the Porte in Istanbul. In his letter, Muhammad Shah styles the Sultan theasylum of the greatest Sultans, the protector of the most honoured kings, the adorner of the

exalted throne of Khilafat, and the spreader of the precepts of shariat.[Shashi S. Sharma, Caliphsand SultansReligious ideology and political praxis, pg. 248-249]

Certain antiquities also show the link between the Khilafah and India. For example silver coins at

Sultan Shamsuddin Altamashs (1211-36) time who was the Wali of India bore the name of theKhalifah Al-Mustansir on one side and on the other side his own as helper of the Khilafah.

Even after the sack of Baghdad in 1258 CE which resulted in the death of the Khalifah Al-

Mustasim, coins in India bore his name.

India also gave birth to great scholars under the Islamic rule like Sheikh Ahmad Sirhindi

(died in Delhi, 1624 CE), also known as Mujaddid Alf Thani. He was well known as a scholar ofFiqh, he wrote 536 letters collectively entitled Collected Letters or Maktubat, to the Ottomanrulers conveying his ideas.

Shah Waliullah Dehlavi (1703-1762 CE) is one of the most respected Ulema of India and isaccepted and revered by all the various groups and schools of thought in South Asia and beyond.

He was a prolific writer who wrote extensively on several Islamic topics. His works include an

instrumental and one of the earliest translations of the Qur'an from Arabic into Urdu, as well as

one into Sanskrit, contrary to the will of many of his Muslim contemporaries who believed that

the Quran should be left in its original language. Later Indian Islamic scholars, however,accepted such efforts and rather than criticise this, they welcomed it. Other famous works of his

include Hujjat al-Balagha amd Al-Tafheemat al-Ilahia. Shah Waliullah wrote about the Khilafah

in his work, Izalat al Khafa he said that, "Khilafah is the leadership of people united in a

commonwealth which comes into existence for the establishment of the Deen including revival of

religious branches of learning, institution of Islamic ritual observances, organization of jihad

marshalling an army, remunerating the combatants, creating a judicial system and enforcing the

laws, curbing of crimes Allthese functions have to be performed by it as if it were deputising


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and representing the Prophet (saw).

The permission of Wilaya Amma (General governorship) in Islam

The Indian sub-continent was given Wilaya Amma (General governorship) by the Khulafah

which is an acceptable form of Governership according to the Shariah rules. It is true that theKhulafah became negligent in their responsibilities of inquiring about the Wilayat (provinces)

and directly appointing and removing the governors, it became a norm for them to accept

whoever came to power in different provinces rather than directly select them. Nevertheless thefact that they accepted them means that their authority was validated by the Khalifah.

The following is an explanation of the two types of Wilayah along with the Islamic evidences for

this from the english translation of the book The Ruling System in Islam by Sheikh Taqi ud-

deen an-Nabhani and Sheikh Abdul Qadeem Zalloom:

The Wali (Governor) is the deputy of the Khaleefah; he performs what the Khaleefah authorises

him to do on his behalf. According to Shara, the Wilayah has no specific limit, thus any bodyappointed by the Khaleefah to act on his behalf over any matter of ruling would be a Waali in

that matter in accordance with the terms the Khaleefah used in his appointment. However, the

Wilayah over countries is geographically specified, because the Messenger of Allah (saw) used

to specify the area over which he appointed the Wali, i.e. where he invests the Ameer with the

Imarah.

There are two types of Wilayah: general and specific. The general one includes all the ruling

matters within the Wilayah. Appointing someone to that Wilayah would mean that the Khaleefah

delegates to the Wali the Imara of a country or a province, as a Wilayah over all its people for

supervising all the normal functions. Thus he would have a general responsibility of supervision.

As for the specific Imara, this means that the Ameer would be restricted to running the armed

forces, governing the citizens, protecting the territories, or defending the women and children in

that country or province. He does not have a say in the judiciary or the collecting of Kharaj and

Sadaqah. The Messenger of Allah (saw) appointed Walis with general responsibilities (Wilayah

'Amma) , such as when he appoimted 'Amru b.Hazm over Yemen. He also appointed Walis with

specific functions (Wilayah Khassa), such as when he appointed Ali b. Abi Talib over the

judiciary in Yemen. The Khulafa'a followed in the Messenger of Allah's (saw) footsteps. 'Umar

Ibnul-Khattab appointed Mu'aiwya b. Abi Sufyan as general Wali over Ash-Sham, while Ali

b.Abi Talib appointed Abdullah b. Abbas over Basra with restrictive powers (Wilayah Khassa) to

run all the affairs except for the funds, which was assigned to Ziad

There used to be two types of Wilayah in the early times: The Wilayah of Salah and the Wilayah

of Kharaj. Therefore we find that history books use two terms in their reference to the Wilayah of

Ameers: The first is the Imara over the Salah and the other the Imara over the Salah and the

Kharaj. In other words the Ameer could either be appointed over both the Salah and the Kharaj,

or over the Salah only. The word Salah, in the context of the Wilayah or the Imara, does not

mean only leading the people in their prayer, but it means governing all their affairs except the

funds. This is because the word Salah is used to mean ruling except for the levy of funds.

Therefore, if the Wali had combined both the Salah and the Kharaj, his Wilayah would then be


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general (Wilayah 'Amma). If his Wilayah had been restricted to the Salah or the Kharaj, his

Wilayah would then be specific (Wilayah Khassa). Either way, this would be left to the

Khaleefah's own arrangements, as he reserves the right to restrict the Wilayah to the Kharaj, or

to the judiciary, or he could confine the Wilayah to other than the Kharaj, the judiciary and the

army. He could do what he deems best for the running of the province or the Wilayah. This is

because Shar'a has not determined for the Wali certain duties, and it is not obliged that heshould perform all the duties of ruling. It has, however, determined that the Wali's or the

Ameer's duties be ruling and authority, and that he is the deputy of the Khaleefah, and he should

be an Ameer over a specific area. All this is derived from the actions of the Messenger of Allah

(saw). However Shar'a entitles the Khaleefah to appoint a Wali as either a general Wilayah

('Amma) or a specific one (Khassa) according to his own discretion, and all this is reflected in

the actions of the Messenger of Allah (saw).

It was mentioned in the Seerah of ibn Hisham that the Messenger of Allah (saw) appointed

Farwa b. Musayk over the tribes of Murad, Zubair and Mizhaj. He sent Khalid b. Sa'eed b. Al-

'Ass with him as Wali over the Sadaqah.

It also mentioned that the Messenger of Allah (saw) sent Ziad b. Labeed Al-Ansari as a Wali

over Hadhramawt and its Sadaqah. He also sent 'Ali b. Abi Talib to Najran to collect their

Sadaqah and their Jizya. He also sent him, as a judge over Yemen ,as reported by Al-Haakim.

In the book of Isti'aab it is mentioned that the Messenger of Allah (saw) sent Mu'az b. Jabal to

Al-Janad to teach the people about the Quran, the laws of Islam and to judge between them. He

authorised him as well to collect the Sadaqah from the 'Amils in Yemen. The Seerah of ibn

Hisham also reports that the Messenger of Allah (saw) appointed ibn Umm Maktum over the

salah in Al-Madinah when he went out for Uhud.[The Ruling System in Islam, Sheikh Taqi ud-deen an-Nabhani & Sheikh Abdul Qadeem Zalloom, Al-Khilafah Publications]

British invasion of India & the reaction of Muslims

As a result of the constant devilish conspiracies by the Colonialists and an intellectual decline in

the Muslim Ummah at large, the Kafireen began to see their desired opportunity to dominate

over the Indian sub-Continent. In 1600 CE the East India Company was established by theBritish. It was the beginning of a painful era where the British and other European colonialists

looted the lands and pillaged the resources of the Ummah, they also ignited flames of hatredbetween the Muslim and non-Muslim citizens.

The British invaded the Indian subcontinent in 1819, where it was faced with strong resistancefrom the Muslims. The war continued with alternate success between the Islamic authority in the

subcontinent and invading Britain with the help of some kufr forces of Hindus, Sikhs, Buddhistsand others. Britain could not achieve stability and control over it except after 27 years ofvigorous wars with the Muslims, i.e. in 1846.

During this period as the authority of the Mughal Wilayah was weakening over different parts ofIndia, some of the rulers of other parts started to seek support and legitimacy from the Khalifah

in Istanbul. For example, the Queen of Cannore sent a diplomatic message to Sultan Abdul

Hamid I in 1779, in which she petitioned the Khalifah to protect her against the aggression of


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the English East India Company. Tipu Sultan of Mysore sought and received a letter of

recognition from the Khalifah that recognised him as the ruler of Mysore.

After the British colonialists removed the Islamic rule from India the Muslims remained loyal to

the Khalifah in Istanbul. Some continued the Jihad against them like the famous Sayyid Ahmad

Shaheed. Other Ulema continued to agitate and organise the Jihad against the colonialistsespecially those in Yaghestan (usually referred to the Pushtoon tribal belt of the eastern half of

Afghanistan, comprising of Herat, Kandahar, Zabul, Ghazni and Kabul during the British rule in

India).

When the Greco-Turkish war ended in favour of the Uthmani Khilafah, the Muslims of India

rejoiced and held a formal meeting in Lucknow under the leadership of Maulana Abdul Bari tofelicitate the Sultan. However when the Khilafah received setbacks in the Balkan and Tripolitan

wars, the Muslims were in uproar against the Western powers attempt to weaken the Khilafah.

Maulana Muhammad Ali Jauhar, one of the undisputed activists who supported the Khilafah and

was also known for his anti-British stance had just returned from Britain after completing hisgraduation from Lincoln College. In 1914, he wrote the thirty-six hour sitting editorial 'The

choice of Turks' as a reply to the article that appeared in London Times. When the Balkan Warsbegan in 1912, he appealed for funds in aid of Turkish victims and also sent a medical mission.

Sheikh ul-Hind, Maulana Mahmood Hasan, the head of Daral Uloom Deoband, the most wellknown Islamic University in India worked tirelessly to collect money to send to the Khilafah to

help in the Balkan and Tripoli wars. Maulana Hussain Ahmad Madani wrote about him: Thebloody war in the Balkans and Tripoli had created a sad effect on the mind and heart of

Maulana Mahmood Hasan. This led him to tread the path set by his predecessor, Maulana

Qasim Nanautvi (who was the co-founder of Dar al Uloom Deoband and had cooperated with

the Khalifah during the Soviet-Turkish war). Maulana Mahmood Hasan devoted himself to the

cause of Islam and extended all possible help to the Ottoman Empire. He issued a Fatwa to close

down Daral Uloom Deoband, collected donations for the Ottoman Empire, send student

delegations to Turkey, himself leading one delegation. He, however was not satisfied with the

help he had provided to the Ottoman Empire. The main reason was the outcome of the Balkan

war that completely unnerved Muslim visionaries like him. They knew that the Whites of Europe

were conspiring to extinguish the light emanating from the candle of Islam. Moreover, the

treachery of British rulers such as Mr. Squibb, atrocities committed upon Muslims by Russia and

the division of Turkey had strengthened the belief that the time had come for the Whites to

accomplish the long cherished dreams of Gladstone.[Naqsh-e-Hayat, Vol. 2, pg. 140]

During the First World War, mosques in India rang with fervent prayers whose Khutba would

invoke the benediction of Allah for the well-being of the Sultan and the success of his armies intheir effort to destroy the forces of Kufr. When Maulana Shaukat Ali, another great personality

was asked why he read the Khutba in the name of the Sultan of Turkey, he replied: you cant

blame me if he Caliph of Islam also happens to be the Sultan of Turkey. [The Khilafat Movement,Gail Minault, Oxford University Press, 1982, p. 55]

The Khilafah acknowledged the efforts of the Muslims of India and asked them to aid it and

rebel against the British.


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The Arabic newspaper of the Khilafah called Aljawait was published in Istanbul, its capital.The manager of Aljawait issued a complimentary copy for the students of Daral UloomDeoband in India, which was eight thousand miles away from Istanbul. [Sawaneh Qasmi, Vol 2, p.329]

Sheikh ul Hind Maulana Mahmud Hasan mentioned earlier directly supported the Khilafah and

worked hard for its maintenance. He travelled to Hijaz where he met the Wali (governor) of the

Khilafah in Makkah and the assistants of the Khalifah. The Wali gave documents to the Sheikhto help in the struggle of the Muslims of India against the tyranny of the British. The foremost of

these documents was an appeal from the Wali to the Muslims of India. In his appeal, the Wali of

Makkah praised Sheikh ul Hind for launching the struggle against the colonial British rule and

also exhorted Muslims of India to extend their full support. He also assured the Muslims of Indiaof material support from this movement from the Khilafah. The document written by the

Governor of Makkah is known in history as Ghalib Namah. After performing Hajj in 1334 AH,

the Sheikh also met with Anwar Pasha and Jamal Pasha, who were officials of the Khilafah.

Anwar Pasha also wrote a letter of appeal for the Muslims of India, appreciating their constantstruggle against the British tyranny. The wording of the letter was similar to the Ghalib Namah,

assuring the material support of the Uthmani Khilafah to the Muslims of India in their struggle

against the British. The letter also exhorted all citizens and employees of the Uthmani Khilafahto have full confidence in Sheikh ul Hind and provide material support to his movement. Copies

of these letters were made, smuggled into India in the face of all the challenges posed by the

British intelligence services and later distributed in the whole of Yaghestan. [The Prisoners of Malta(Asira'n-e-Malta), Maulana Syed Muhammad Mian, Jamiat Ulama -I-Hind]

The Muslims of India were aware of the treachery of Sharif Hussain and his rebellion backed by

the British, they protested strongly against cutting of food supplies to Hijaz by the British.

In spite of all propaganda of Colonel T.E. Lawrence, including his enchanting and emotionalspeeches in Arabic and secret agreement between Sharif Hussain and Sir Henry MacMahon,

ordinary residents of Hijaz were not interested in revolting against the Turks. To achieve this

goal, the British government resorted to a very inhuman and barbaric tactic. Sheikh ul Islam

Maulana Hussain Ahmad Madani has described it in the following words: Food supplies to

Hijaz were cut off. The last consignment of food shipment to Hijaz reached in the month of Safar

1334 AH. Since the food supplies were completely cut off, prices soared and people began to

starve. Due to the protest of Indian Muslims, Fairozi Aganboat sailed from Calcutta with a few

thousand sacks of rice in the month of Jamadi Al-Saani 1334 Hijri. That too was forcefully

offloaded at the port of Aden. It was allowed to reach Jeddah only after the political influence of

the Ottoman Empire had completely diminished from Hijaz.[The Prisoners of Malta (Asira'n-e-

Malta), Maulana Syed Muhammad Mian, Jamiat Ulama-I-Hind, English edition, p. 45]

Sheikh ul Hind, Maulana Mahmood Hasan, the head of Daral Uloom Deoband who wasmentioned earlier was imprisoned by the British in Malta for 3 years due to him sticking to the

truth and not disowning the Uthmani Khilafah. The British wanted him to issue a Fatwa

disowning the Uthmani Khilafah and supporting Sharif Hussain. Shaikhul Hind was arrested by

the traitor Sharif Hussain in Hijaz (Makkah) on 23 Safar, 1335 A.H. He and other Ulema weresent to Malta via Cairo by a ship on 29 Rabius Thani 1335 A.H. corresponding to 21 February


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1917. The other Indian Ulema included Maulana Hussain Ahmad Madani, Maulana Aziz Gul,

Maulana Hakeem Nusrat Hussain and Maulana Waheed Ahmad who were all clamped in theprison by the British. Maulana Mahmood Hasan remained in prison for 3 years and 4 months. He

was released and reached Bombay on June 8, 1920. This time of returning from Malta

synchronized with the period of the beginning of the Khilafat Movement in India. [The Prisoners ofMalta (Asira'n-e-Malta), Maulana Syed Muhammad Mian, Jamiat Ulama -I-Hind]

Nizaratul Maarif (The Academy of Quran Learning) was established in the year 1321 AH,

headed by the Mujahid, Maulana Obaidullah Sindhi, its aim was to develop Muslim intellectualsto counter anti-Islamic propaganda and promote the Islamic thought. The British realised the

threat it posed, this can be seen by the report entitled The petition of the British Queen vs

Maulana Obaidullah Sindhi by Central Intelligence Department (C.I.D) of the British

government, it states:

Maulana Obaidullah Sindhi could not use Darul Ulomom Deoband as a training camp for his

missionaries (Mujahideen). He therefore decided to establish a Madrasa (Nizaratul Maarif) in

Delhi to achieve this purposeAs is evident from its name, the Madrasa was established to

interpret the Quran and its teachings in a correct perspective. It also taught the Arabiclanguage. [The petition of the British Queen vs Maulana Obaidullah Sindhi, Section 17]

Besides these teachings which Nizaratul Maarif used to impart, what was unlawful, it also usedto be a secret meeting place for the conspirators.[The petition of the British Queen vs MaulanaObaidullah Sindhi, Section 20]

The British were referring to the fact that Nizaratul Maarif became a meeting point and centre for

Muslim revolutionaries who wanted to overthrow the British governments rule in India. These

included Hakim Ajmal Khan, Dr. Mukhtar Ahmad Ansari, Maulana Shaukat Ali, Maulana

Mohammad Ali Jauhar, Maulana Zafar Ali Khan, and Maulana Abul Kalam Azad.

The Muslim Ulema, thinkers and activists called for the boycott of foreign goods and non-

cooperation with the British government. Meetings were organised in order to rally the masses to

support these issues. The meetings were organised under the banner of Motamar al-Ansar (The

Workers Conference) and various newspapers such as Al-Hilal of Maualana Abul Kalam Azad

and The Comrade of Maulana Mohammad Ali Jauhar. Both Maulana Abdul Kalam Azad and

Maulana Maulana Mohammad Ali Jauhar were put behind bars for publishing anti-Britisharticles in their newspapers. The latter spent four years in prison between 1911 and 1915CE.

The allegiance of the Muslim intelligentsia of India at that to the Khilafah is unquestionable.

Maulana Abdul Kalam Azad summed up their view when he wrote in his newspaper al-Hilal on

6th November 1912 that the Ottoman Sultans possessed the only sword which Muslims had fortheir protection. Insofar as thecaliphate was essentially a religious integration of the sharia,

it became necessary by revelation, is of Gods institution and that obedience to its authority is

farz, or positively commanded.

The Khilafat Movement

In September 1919, Maulana Muhammad Ali and his brother Shaukat Ali, together with


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Maulana Abdul Kalam Azad, Dr. Mukhtar Ahmed Ansari, and Hasrat Mohani, started a new

organization, the Khilafat Movement (1919-1924). Their avowed aim was to use whateverleverage they had to protect the Khilafah. They organized Khilafat Conferences in several

northern Indian cities. It is noticeable that the scholars and activists that were part of the Khilafat

movement came from different schools of thought and backgrounds, for example Maulana Abul

Kalam Azad was known to be a ghayr taqleedi (non-taqleediwho believed Taqleed toMazahib is prohibited) and Maulana Mahmood Hasan was Deobandi who are followers of the

Hanafi Mazhab yet they were united in the objective of working for the maintenance of the

Khilafah.

In 1919, the Bombay Khilafat Committee agreed on two important organisational goals: first, to

urge the retention of the temporal powers of the Sultan of Turkey as Caliph, and second to ensurehis continued suzerainty over the Islamic holy places.

Delivering the presidential address at the Calcutta meeting of the Bengal Provincial Khilafat

Conference in 1920, Maulana Azad discussed the importance of Khilafah he declared, the

purpose of this institution was to organise and lead the Muslim community in the right path, toestablish justice, to bring about peace, and to spread Gods word in the world. For all this it was

absolutely necessary for the caliph to possess temporal power. Maulana Azad had no doubt that

without an Imam, their lives were un-Islamic and that they would be damned after death.

Maulana Azad published a book in 1920 called Masla-e-Khilafat (The Issue of Khilafah), hestated: Without the Khilafah the existence of Islam is not possible, the Muslims of India with alltheir effort and power need to work for this.

In the same book page 176 Maulana Azad said, There are two types of ahkam shariah, the first

is related to the individual like the commands and prohibitions, the faraid (obligations) andwajibat in order to perfect oneself. The second is not related to the individual but is related to

the Ummah, nation, collective obligations and state politics like the conquering of lands,

political and economic laws.

According to Peter Hardy, Maulana Azad believed that, The Muslim who would separate

religion and politics for Muslims is an apostate who works silently.

The loss of political power in India and the threat posed by a combination of forces to the

temporal authority of the caliph, was so worrisome for the leaders of the Muslim community that

some of them felt compelled to issue fatwas in favour of migration (hijra) from India.

Maulana Abul Kalam Azad issued a fatwa which was published in the daily Ahl-e-Hadith of

Amritsar on 30 July 1920. In his fatwa he urged Hijrat from India as an alternative to non-cooperation with the British.

Maulana Abdul Baris fatwa said, every Muslim residing here should adopt non-cooperation

but if (that is) impossible, should proceed for hijrat. Maulana Shaukat Ali issued a statement on

behalf of the Central Khilafat Committee, expressing the hope that all dedicated Muslims would

stay in India and work for the non-cooperation. Only if it did not succeed would they consider


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resorting to hijrat. The impact of the fatwa was electrifying and thousands of Muslims

preferred to leave the Dar al harb of India where their religious rights symbolized in the positionof the Turkish Caliph was being infringed.

The question of Khilafah was not only a political question but a matter of redemption or

damnation. If Turkey lost her territory, Islam as an ideology, would be in danger. MaulanaShaukat Ali gave voice to this sentiment in his presidential speech in the tenth session of All

India Khilafat Conference on 27 December 1923, So long as one inch of the Jazirat-ul Arab is

under non-Muslim influence, a Muslim cannot have peace of Mind . [The Indian Muslims, ShanMuhammad, Meenakshi Prakashan, 1981, Vol. VII; p.209]

The Islamic obligation of having a Khalifah was underlined by Mohammed Asaf Ali in a letter

written to the editor of Comrade on 2 November 1921, the prestige of Turkey is Synonymous

with the prestige of Islam, and the existence of the Ottomon Empire is essential for the secular

(i.e. temporal) progress of the Moslem racesIslam as a civilizing force will disappear with the

dissolution of the Ottomon empireIf Turkey falls, Islam cannot stand. Turkey is, therefore, the

back bone of Islam. This view point was supported by Maulana Muhammad Ali who averredthat such a position also reflected the general opinion of the common Muslim.

The meeting of the Anjuman Moid-ul-Islam held under the aegis of the Firangi Mahal atLucknow on January 26, 1919 resolved: That this meeting of the Ulemas of Firangi Mahel,while expressing its firm and sincere devotion to Sultan Mohammed VI, emphatically declares

that according to the true doctrines of Islam, none but the present Sultan of Turkey is the rightful

Caliph and that Islam never allows the interference of non-Muslims in deciding the question of

Caliphate.

In fact, many scholars at that time like Syed Sulaiman Nadvi emphasised the obligation of thehaving a Khalifah. Maulana Nadvi states that ..Allama Nasfi, Imam Razi, Qazi Uzud, amongother eminent authorities, deal with the subjects exhaustively in their books and should be

considered final authorities on the point. An authentic tradition of the Prophet in Sahi Muslim

explicitly declares that if a Mussulman dies without acknowledging the Imam of his times he dies

the death of a Kafiri.[The Muslim Outlook, March 1920]

Maulana Muhammed Ali in a speech delivered by him in Paris in 1920: The Khilafat is themost essential institution of the Muslim community throughout the world. A vast majority of the

Muslims in the world recognize the Sultan of Turkey to be the Commander of the Faithful, and

the successor of the Khalifa of their prophet. It is an essential part of this doctrine that the

Khalifa, the Commander of the Faithfull, should have adequate territories, adequate military

and naval resources, adequate financial resources.

Syed Hussain, who was sharing the podium with Muhammed Ali in the Paris meeting said: If

Islam is to exist in the world, then it is absolutely necessary that Islam should have a Caliphate.

That has been the history and tradition of Islam ever since its foundation fourteen hundred years

ago.

Maulana Mohammad Ali Johar also stated: The ruler of Turkey was the Khalifah or successor

of the Prophet and Amir -ul-Mumineen or chief of the believers and the Khilafah is as


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essentially our religious concern as the Quran or the Sunnah of the Prophet." [My Life a Fragment,Mohammed Ali Johar, pg.41]

In fact the Ulema took a leading role in the Khilafat movement. The following are some key

points from a declaration made at a conference held for the UIema in India on 5th & 6th April

1920, in which many Ulema attended:

- Point 1 of the declaration: The Ulema must work to establish a public opinion for the issue of

Khilafah.

- Point 2: The hypocrite (munafiq) scholars and those scholars against this issue must be

boycotted.

- Point 7: The Ulema must obtain an oath from their followers that they will exert their lives and

hearts by speaking and writing in support of the issue of Khilafah.

- Point 9: Muslims must keep away from the constitutional elections.

The following are some points from the declaration made at the 2nd All India Conference of

Jamiat al Ulema Hind, held on 19 & 20th November 1920 in Delhi also demonstrate theirsupport for the issue of Khilafah:

- The English are the biggest enemy of Islam and the Muslims and to oppose them is Fard.

- Protecting the Ummah and protecting the Khilafah is a pure Islamic need. If brothers in this

country help and cooperate for this issue, many thanks to them for this.

Sheikh ul-Hind, Maulana Mahmood Hasan, the head of Dar al-Ulum Deoband who was

mentioned earlier was released from prison and returned to Bombay on 20th of Ramadhan 1338

AH, corresponding to June 8th 1920. Upon his return he actively participated in the Khilafat

movement. His successor, Maulana Hussain Ahmad Madani wrote, After bearing hardships of

the prison and exile when Hazrat Shaeikul Hind Rahmatullah Alaih returned to India, we found

no change in his spirit to fight the colonial regime and his hatred towards the British. The

imposition of martial law in the country, the implementation of the Rawlatt Act and the

Jalianawala Bagh massacre within the country, and the dismemberment of the Ottoman Empire,

and the inhuman behaviour with the Turks outside India upset him. The moment he set foot in

Bombay, he met Maulana Shaukat Ali and other members of the Khilafat Committee. Maulana

Abdul Bari from Firangi Mahal, Lucknow, and Mahatma Ghandi from Ahmedabad came to

receive Shaikhul Hind Maulana Mahmood Hasan in Bombay. Having talked to them and other

leaders of the Khilafat Committee in open and seclusion, Shaikhul Hind too approved the

launching of the Non-violence movement to liberate India.[Naqsh-e-Hayat, Vol 2, p.247]

The text of one of the fatwas of the Sheikh demonstrates his view of the Khilafah towards co-

operating with the colonialists. Even though it was issues in 1920, many of the points hementioned are still applicable today. He said:

The enemies of Islam have left no stone unturned to strike againstand harm the honour and

prestige of Islam. Iraq, Palestine and Syria that were won over by the Prophets companions and

his followers, after innumerous sacrifices, have once again become the targets of greed of the

enemy of Islam. The honour of Khilafat is in tatters. Khalifat-ul-Muslimin (Muslim Caliph), who

used to unite the entire community on this planet; who as vice-regent of Allah on this earth used


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to implement the universal law of Islam; who used to protect the rights and interests of Muslims

and who used to preserve and ensure that the glory of the words of the Creator of this universe

be preserved and implemented, has been surrounded by the enemies and made redundantTheflag of Islam is flying low today. The soul of Hazrat Abu Ubaidah (RA), Sad B in Abi Waqas

(RA), Khalid Bin Walid (RA) and Abu Ayub Ansari (RA) is restless today. Why is it so? It is

because Muslims have lost their dignity, their honour and their self-respect. The bravery andreligious fervour that was their forte and heritage, they have lost these due to their ignorance

and over-indulgence in frivolities.

It is not only that in times of difficulty a Muslim does not help a fellow Muslim, but tragically

that the eagerness to earn the goodwill and friendship of a kafir has led a brother to chop the

head of his own brother. Muslims have drunk the blood of Muslims. Muslims have dipped their

hands in the blood of their own brothers.

O the Children of Islam! And O the lovers of this great Nation! You know it better than me that

the thunder and fire that burnt the tents in Islamic world and put on fire the castle of Islamic

Khilafat were derived from the hot blood of Arabs and Indians. And the power of wealth withwhich the Christians have succeeded in subjugating Muslim nations, a great chunk of it was from

your hard labour.

Thus, is there any stupid and thick-headed Muslim who wont understand the results of

cooperation with the Christians? And this too in a situation when a drowning man seeks the help

of a haystack and looks for a way out for cooperation that would save him from drowning? [From the Fatwa of Maulana Mahmood Hassan on 16th Safar 1339 Hijri, corresponding to October 29, 1920,

Gregorian year, The Prisoners Of Malta (Asira'n-e-Malta), Maulana Syed Muhammad Mian, Jamiat Ulama -I-Hind,

English edition, p. 78-79]

Unlike some amongst the Ulema today who say that politics and Islam are separate, the Ulema at

that time realized that they are inextricably linked. Just before the destruction of the Khilafah, thefourth session of Jamiat ul-Ulama Hind was held in Gaya on 24 December 1923. In this session

learned scholars and teachers of Islam, assembled from all parts of India, discussed in great

detail the question related to the political future of the Muslim community. After exhaustivedeliberations, the session came to the unanimous view that politics and religion are inseparable

components of Islam.

Seeing the wide influence that the Khilafat movement held even the Hindu, father of the current

Indian state, Mohandas Karamchand Gandhi joined it and became a member of the Central

Khilafat Committee.

However after the destruction of the Khilafah at the hands of Mustafa Kamal Ataturk on 3rdMarch 1924, the movement died. Many then saw the restoration of the Khilafah as impossibility

and started to focus on how to liberate India from British colonialism.

A day after the abolition of Khilafah, Maulana Mohammad Ali Johar said, as reported by the

Times newspaper on 4th March 1924, "It is difficult to anticipate the exact effects the abolition

of Khilafah will have on the minds of Muslims in India. I can safely affirm that it will prove a

disaster both to Islam and to civilization. The suppression of the time honoured institution which


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was, through out the Muslim world, regarded as a symbol of Islamic unity will cause the

disintegration of Islam..."

How true his words were, after its abolition the Muslim world has witnessed exactly what he

said. Today more than eighty years after its destruction, the Caliphate has again become a

buzzword in the media as politicians, thinkers and the leaders of the West fear its return andMuslims yearn for its re-establishment. The president of the United States, George W. Bush said

in a news conference in front of the White House on Wednesday, 11th October 2006, extremists

are trying to intimidate rational people in order to topple moderate governments and to extend

the caliphate. The stakes couldn't be any higher, as I said earlier, in the world in which we live.

There are extreme elements that use religion to achieve objectives. And they want us to leave.

And they want to topple government. They want to extend an ideological caliphate that has no

concept of liberty inherent in their beliefs.

The West needs to realise that the Khilafah is an intrinsic part of Islam which instead of

condemning they need to understand and will have to engage with in future when it is re-

established.

The Muslims of the Indian subcontinent have not forgotten the necessity of the Khilafah. Manygroups, scholars and thinkers today are calling for its return even within the sub-continent. This

is evident from the call of Hizb ut-Tahrir to Dr. Israr Ahmads Tanzeem e-Islami in Pakistan,

from Khilafat Andolan and Khilafat Majlis in Bangladesh to the now banned Students IslamicMovement of India (SIMI) and many others.

The Khilafah will return and its rule will again liberate the Indian sub-continent as is established

from the following ahadith about the future as well as others.

Abu Huraira narrated that the Prophet (saw) said: "A group of you will conquer India, Allah

will open for them [India] until they come with its kings chained - Allah having forgiven

their sins - when they return back [from India], they will find Ibn Maryam in Syria."[Na'im b. Hammad in al-Fitan reports that Abu Huraira]

Thawban reported that the Messenger of Allah (saw) said: "Two groups of my Ummah Allah

has protected from the Hellfire: a group that will conquer India and a group that will be

with 'Isa ibnu Maryam" [Ahmad and An-Nisa'i].

May Allah (swt) allow us to participate in the Khilafat Movement of today as our predecessors

did in the past.

Abu Ismael al-Beirawi

Ramadhan 1427AH

October 2006

Urdu translation of article - Inpage file

The Arabic translation is in process, it will be posted soon.
http://www.esnips.com/doc/dea13727-e052-4268-9928-59d29adce78f/Sub_Continenthttp://www.esnips.com/doc/dea13727-e052-4268-9928-59d29adce78f/Sub_Continenthttp://www.esnips.com/doc/dea13727-e052-4268-9928-59d29adce78f/Sub_Continent


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Note:AH = After Hijra (The migration of the Prophet Muhammad (saw) to Madina, the Islamic Calendar is lunar and begins

from this date).CE = Common Era i.e. the normal solar calendar.

This article can be published in magazines, journals, websites, etc. Please accredit the article correctly and I request thatyou inform me of its publication through posting a comment on my blog.Posted by Islamic Revival

Sunday, September 02, 2007Zeitalsaid...

Asalam Walaikum.

Good article detailing India and its relation with the Caliphate.

The Khilafah was established in the 7th Century according to the Common Era, and

spans roughly thirteen centuries, encompassing different eras, from Arabic rule, through

to Persian and Turkic rule over the central heartlands of Islam. From its humble

beginnings in Medina, to its growth over a very large geographical span, it developed avery varied and complex interaction with those contemporary civilisations.

The Islamic culture and system of governance overlapped with the Ancient Hinducivilisation of the subcontinent, and a new Indo-Islamic culture was formed. Indigenous

Hindu culture blended in with the Islamic peoples, which included Arabs and later Turks

who borrowed ideas of statecraft from Persian Civilisation. This allowed diffusions of

knowledge preserved in India, especially in Mathematics and other sciences.

The Caliphate since its expansion and ensuing Umayyad rule assimilated the numerousearlier cultures, and intermingled with societies in Africa and Europe forging a newidentity. Yet there is a strong link with the earlier identities, especially of Hellenistic,

Indian, and Persian origin. At times the Caliphate underwent expansion, but also severe

internal problems, fracture, (provinces broke away) and internal break ups, and thenrecovery, reunification and further expansion. At times different ethnic groups and faiths

lived in cooperation, and at times in conflict. Many sects appeared and disappeared, and

there were at times violent confrontations between rival sects, some of whom established

independent states such as the Qarmatians based in Eastern Arabia and Bahrain.

An example of this is when the Umayyad gave way to the Abbasid Dynasty. While the

Abbasids were stable, they expanded the state. However, at times the Abbasid state splitinto provinces which attained degrees of independence.

Major regions under Abbasid rule were the

Idrisid (Morrocco and Algeria),

Aghlabid (Southern Italy, Sicily, Libya, Tunisia, and Algeria)

Tulunid (Egypt, As-Sham region, Cyprus, and Libya)
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Buyahids (Persia, Mesopotamia, As-Sham, Souther Arabia)

Saffarid (Persia, Afghanistan, and of course Al-Hind or Northern India)

These are only some provinces, of which some became very powerful in their own right.

The Tulunids were vassals of the Abbasids, and even though various provinces orWilayah became more independent, the central authority was sometimes re-imposed as in

the case of Abbasid rule over their Tulunid vassals. The Fatimids would succeed the

Tulunids, and became very powerful. The Fatimid Caliphate was also the last ArabCaliphate, and was de-facto independent of the Abbassid Caliphate. In 1171 the last

Fatimid Caliph was deposed and the Ayyubid dynasty founded by Salah ud Din Yusuf

ibn Ayyub uniting Egypt (the only remaining territory under Fatimid rule) under oneleadership. The remaining Fatimid territories in North Africa had already become

independent, sundered from central authority.

The Abbasids meanwhile were beginning to hire soldiers from the Turkic nations as the

various Turkish peoples migrated into Mesopotamia, Persia, and Asia Minor. TheseTurks, beginning with the Seljuks would one day succeed the Arabs to the Caliphate

(who used Persian expertise in administration since very early history). A similar patternwould occur later in Northern India when the Mughals of Turkish origin from Central

Asia would succeed the Delhi Sultanates, and the Seljuk, Zengid, Timurid and Ottoman

Turks would succeed the Arabs in Persia, Asia Minor, and a great part of the ArabianPeninsular. There was a separate Mamluk dynasty in Egypt and Mamluk Sultanate in

Northern India, whom both were of Turkish origin. The Khilji Dynasty and Tughlaq

Dynasty were also both of Turkic origin ruling in India. The Turkic Caliphs and Sultans,

and even succeeding Mongols used Persian administration, just as the Arabs did duringtheir earlier pre-eminence whilst ruling the Caliphate.

Focusing on the Indian Subcontinent and South Asia brings the chapters of Hindu or

Muslim Princes vying to control their own kingdoms by alliances or instead certainstrong leaders trying to submit and unify the whole of India under one rule. An examples

are Muhammad bin Tughluq, Sultan of Delhi from 1325 to 1351, before Auragzeb

attempted the same objective as Mughal ruler from 1658 1707. In antiquity theBuddhist Emperor Ashoka the Great of the Maurya Dynasty effectively united most of

the Indian Subcontinent including modern day Afghanistan and parts of Persia.

Before the British Raj gradually brought the Indian sub continent under one authority the

Maratha Confederacy and Durrani Empire were the two dominant states of the

Subcontinent. The Mughal Empire, (which previously held India) first became a de facto

protectorate of the Marathas and then as allies of Ahmed Shah Durrani defeated theMarathas. The Sikhs were a significant identity, who struggled for independence, and

eventually established the Sikh Confederacy. Southern India had the independent

Princely states of Hyderabad and Mysore. When Mughal central authority waned thoseprovinces became de facto independent. The Marathas were poised to inherit India from

the preceding Mughals, but internal divisions, conflict with the Durrani Empire under the

great empire builder, military tactician, yet ruthless leader Ahmad Shah Durrani, and


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Anglo-French colonial rivalry thwarted this. To the credit of the Marathas, they kept a

check on the Portuguese ambitions and almost seized Goa. The Maratha Navy underAdmiral Kanhoji Angre campaigned successfully against Pourtuguese, Dutch, and British

presence in the Indian Ocean. But the new challenges of the 1800s would be another

matter, due to India becoming politically more fragmented. Today India is mostly held by

the secular state, albeit with Pakistan and Bangladesh severed.

It is well worth revisiting the history of these events that created the world we now

inherit.

Salaams

Saturday, February 28, 2009

Syed Ali Rizvi said...

What is khilafah System?

what are the merits of Khalifa?Yazeed(l.a) was also elected Khalifah but what he did?Who will be the best Khalifah in the present scenario?

How to find best Khalifah?

Can i become a Khalifah?

Ponder over these Questions.

The battle of Khilafat is very Old, it started after the creation of Adam(a.s),even angels

fought for this battle but what Allah said ? Allah said: I will nominate My khalifah

MYself ,Adam(a.s) was not democraticaly elected by the angels & other creatures.Allahappointed Adam(a.s) as Khalifah.

I think we need to study Islamic History ,islamic Jurisprudence & point of view of all

schools of thought to fully understand this topic because it is very controversial as it

divided the muslims after the Death of Prophet(saww) into two main sects Sunnis &Shias..

1-Hazrat Abu Bakr was elected by a council.

2-Hazrat Umar was nominated as Khalifah By Hazrat Abu Bakr, no elections took placefor his nomination.

3-Hazrat Usman was selected among the six persons as decided by Hazrat Umar.

4-Hazrat Ali became Khalifah as a result of revolution when people showed their

allegiance publicly in Madina, after the killing of Hazrat Usman by an angry Mob.5-Moavia, the then Governor of sham, Refused to accept Hazrat Ali as Khalifah.

6-Moavia Nominated Yazeed as Khalifah & elected yazeed through a council.

After downfall of Banu Ummaya ,Banu Abbas ascended the throne of Khilafat and story

goes on & on

What system is presently working in Saudi Arabia,a purely islamic country?
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Ans. IMPERIALISM

What! still alive in this democratic worldAns: because it suits International Aggressors

I think unity among the muslims is necessary,it will solve our mutual problems.Khilafat

or imperialism or dynastocrasy what ever you name it, as it happened in past, is merelyanother trap.

Documents

The Khilafah and the Indian Subcontinent