⭑ Establishing the Khilafah: A Religious and Natural Necessity ⭑
Written by: Syed Mateen Ahmad
In response to the work “Khilafah is Indispensable”, one commonly raised objection is as follows:
“The need to establish a collective system is a natural necessity, confined within the bounds of nature. Such needs are self-evident and are fulfilled by humans instinctively, hence they do not require explicit commandments from the Shariah. Religion addresses humans after these natural imperatives.”
This claim rests on at least six fundamental misconceptions. A flawed premise will inevitably lead to a flawed understanding of Deen.
To consider human nature as a source of Shariah rulings is incorrect. Moral discernment of good and evil cannot be grounded in natural instincts alone. Islam does not address natural facts after they occur; rather, it governs them through Divine commands. For example:
➤ Acquiring food:
If someone starves themselves without valid reason, causing self-destruction, this is prohibited in Islam. Thus, providing nourishment becomes a religious obligation, enabling the fulfillment of Shariah commands—such as the prohibition of suicide.
➤ Clothing:
Wearing clothes is not merely a natural need; it is also a religious duty. Allah has set boundaries for dress, making it a Shariah matter, not just a biological one.
Conclusion:
To isolate matters such as food and clothing from religion and assign them solely to human nature is a fundamental error. These must be understood within the framework of Divine legislation.
A frequently cited argument (influenced by Maulana Wahiduddin Khan) is:
“Hajj is a religious obligation, but creating the ability (istita'ah) for Hajj is not.”
This is used to reject the duty of establishing Khilafah, yet this logic is flawed:
➤ Confusion between Fard ‘Ayn and Fard Kifayah:
If Hajj becomes inaccessible due to, say, Makkah being blocked by hostile forces, is it not the Ummah’s duty to restore access?
➤ Can we then say:
“Hajj is obligatory, but securing the means for it is not”?
➤ Collective Resources:
Worldly provisions such as economic means are a Fard Kifayah, enabling religious obligations like Zakat, and protecting the Ummah from destitution.
Conclusion:
Islam mandates not only duties but also the means to fulfill them. This applies to Khilafah just as it does to Hajj.
Some mistakenly believe that religion consists only of obligatory duties (Fara'id), but this view is narrow. Islam includes:
➤ Mustahabbat (recommended)
➤ Mubah (permissible)
➤ Makruh (discouraged)
➤ Haram (forbidden)
➤ Example: Livelihood (Kasb-e-Ma‘ash):
If a person, despite having the ability, does not earn for his basic needs, he is blameworthy in Shariah.
➤ Principle:
“That which is essential for fulfilling an obligation becomes obligatory itself.”
(ما لا يتم الواجب إلا به فهو واجب)
Conclusion:
Establishing collective structures to implement religion is not optional, but rather an extension of obligations defined by Shariah.
Some contemporary scholars (particularly in the Islahi-Ghamidi school) assert that Fitrah is the core source of Deen, making Shariah supplementary or secondary in many matters.
➤ They elevate nature over Divine Law, suggesting that certain obligations do not require explicit religious instruction.
➤ Based on this flawed thinking, many Shariah commandments are either declared unnecessary or removed from the scope of religion.
➤ Example:
"Earning a livelihood is a natural need, hence it requires no religious instruction."
This neglects the fact that Islam explicitly defines and regulates economic activity.
Conclusion:
This approach leads to a dangerous undermining of the comprehensive authority of Shariah.
➤ Logical Self-Evident Truths:
These are necessary conclusions of reason (e.g., life is not possible without food).
➤ Natural Self-Evident Truths:
These are instinctive (e.g., feeling hungry).
From a Fiqhi perspective, the first type is more significant, because:
➤ Fiqh is concerned with what is logically required to fulfill Divine obligations.
➤ Therefore, the means required for religious duties become duties themselves.
Conclusion:
Understanding this difference clarifies why traditional scholars emphasize Khilafah as necessary, while modern reinterpretations miss this point.
The necessity of Khilafah is not merely a rational or natural conclusion; it is a direct consequence of established religious injunctions.
➤ Establishing a collective system is essential to implement many core Islamic duties, including:
Denying this results in a reductionist view of Deen, stripping it of its socio-political and collective dimensions.
The objection that collective systems are purely natural needs and thus beyond Shariah concern is built upon deeply flawed premises. Islam is not silent on natural realities; rather, it regulates and integrates them through Divine commands.
Khilafah is a religious obligation, derived not only from reason or instinct but also directly from Qur’anic guidance and prophetic tradition.
To separate natural necessities from religious commandments is to divide what Islam has united—a deviation that undermines the holistic nature of Deen.
Written by: Syed Mateen Ahmad
❖ Introduction
In response to the work “Khilafah is Indispensable”, one commonly raised objection is as follows:
“The need to establish a collective system is a natural necessity, confined within the bounds of nature. Such needs are self-evident and are fulfilled by humans instinctively, hence they do not require explicit commandments from the Shariah. Religion addresses humans after these natural imperatives.”
This claim rests on at least six fundamental misconceptions. A flawed premise will inevitably lead to a flawed understanding of Deen.
✿ ❶ Nature (Fitrah) Is Not a Source of Shariah
To consider human nature as a source of Shariah rulings is incorrect. Moral discernment of good and evil cannot be grounded in natural instincts alone. Islam does not address natural facts after they occur; rather, it governs them through Divine commands. For example:
➤ Acquiring food:
If someone starves themselves without valid reason, causing self-destruction, this is prohibited in Islam. Thus, providing nourishment becomes a religious obligation, enabling the fulfillment of Shariah commands—such as the prohibition of suicide.
➤ Clothing:
Wearing clothes is not merely a natural need; it is also a religious duty. Allah has set boundaries for dress, making it a Shariah matter, not just a biological one.
Conclusion:To isolate matters such as food and clothing from religion and assign them solely to human nature is a fundamental error. These must be understood within the framework of Divine legislation.
✿ ❷ Misconception About Hajj and Ability (Istita'ah)
A frequently cited argument (influenced by Maulana Wahiduddin Khan) is:
“Hajj is a religious obligation, but creating the ability (istita'ah) for Hajj is not.”
This is used to reject the duty of establishing Khilafah, yet this logic is flawed:
➤ Confusion between Fard ‘Ayn and Fard Kifayah:
If Hajj becomes inaccessible due to, say, Makkah being blocked by hostile forces, is it not the Ummah’s duty to restore access?
➤ Can we then say:
“Hajj is obligatory, but securing the means for it is not”?
➤ Collective Resources:
Worldly provisions such as economic means are a Fard Kifayah, enabling religious obligations like Zakat, and protecting the Ummah from destitution.
Conclusion:Islam mandates not only duties but also the means to fulfill them. This applies to Khilafah just as it does to Hajj.
✿ ❸ Religion Is Not Limited to Fara'id
Some mistakenly believe that religion consists only of obligatory duties (Fara'id), but this view is narrow. Islam includes:
➤ Mustahabbat (recommended)
➤ Mubah (permissible)
➤ Makruh (discouraged)
➤ Haram (forbidden)
➤ Example: Livelihood (Kasb-e-Ma‘ash):
If a person, despite having the ability, does not earn for his basic needs, he is blameworthy in Shariah.
➤ Principle:
“That which is essential for fulfilling an obligation becomes obligatory itself.”
(ما لا يتم الواجب إلا به فهو واجب)
Conclusion:Establishing collective structures to implement religion is not optional, but rather an extension of obligations defined by Shariah.
✿ ❹ The Misuse of Fitrah by Modern Scholars
Some contemporary scholars (particularly in the Islahi-Ghamidi school) assert that Fitrah is the core source of Deen, making Shariah supplementary or secondary in many matters.
➤ They elevate nature over Divine Law, suggesting that certain obligations do not require explicit religious instruction.
➤ Based on this flawed thinking, many Shariah commandments are either declared unnecessary or removed from the scope of religion.
➤ Example:
"Earning a livelihood is a natural need, hence it requires no religious instruction."
This neglects the fact that Islam explicitly defines and regulates economic activity.
Conclusion:This approach leads to a dangerous undermining of the comprehensive authority of Shariah.
✿ ❺ Different Types of Self-Evident Truths (Badihi)
➤ Logical Self-Evident Truths:
These are necessary conclusions of reason (e.g., life is not possible without food).
➤ Natural Self-Evident Truths:
These are instinctive (e.g., feeling hungry).
From a Fiqhi perspective, the first type is more significant, because:
➤ Fiqh is concerned with what is logically required to fulfill Divine obligations.
➤ Therefore, the means required for religious duties become duties themselves.
Conclusion:Understanding this difference clarifies why traditional scholars emphasize Khilafah as necessary, while modern reinterpretations miss this point.
✿ ❻ The Shariah Status of Khilafah
The necessity of Khilafah is not merely a rational or natural conclusion; it is a direct consequence of established religious injunctions.
➤ Establishing a collective system is essential to implement many core Islamic duties, including:
- Enjoining good
- Forbidding evil
- Establishing justice
- Enforcing Hudud
- Administering Zakat
- Preserving the Ummah's unity
Denying this results in a reductionist view of Deen, stripping it of its socio-political and collective dimensions.❖ Conclusion
The objection that collective systems are purely natural needs and thus beyond Shariah concern is built upon deeply flawed premises. Islam is not silent on natural realities; rather, it regulates and integrates them through Divine commands.
Khilafah is a religious obligation, derived not only from reason or instinct but also directly from Qur’anic guidance and prophetic tradition.
To separate natural necessities from religious commandments is to divide what Islam has united—a deviation that undermines the holistic nature of Deen.
