Title: Comments on the Meaning of 'Khilaafah' & 'Imaarah' Question/Comments: I sent your clarification on the issue of Khilafah to some members of this movement who feel that it is fardh upon very Muslim to establish a universal Islamic state. It was met with strong denials and emotional claims that I and yourself were Kafirs . However at the end of the day, there were no valid attempted rebuttals of your clarification except one. This is an individual opinion of a highly learned brother who responded to your clarification on the issue of Khilaafah . He is not actually a member of the movement but he is very sympathetic towards many of their ideas. As far as I know, he is a very knowledgeable about Islam and he, I believe, derives many opinions of his from well-known scholars such as Dr. Israr Ahmed and Sheikh Maulana Maududi. He was the only one who attempted to provide a credible response to your clarification. His opinion is laid out below: This reply shall concentrate on the "more precise" understanding of the word "Khilaafah" . Br. Moiz refers to the word Khilafah as: "Both are used in their literal meaning and implication, which is 'rule', 'government' etc." Br. Adil refers to the word Khilafah as: "If by the word Khilafah , they mean government..." According to "The American Heritage® Dictionary of the English Language: Fourth Edition. 2000" The word "literal" means: Being in accordance with, conforming to, or upholding the exact or primary meaning of a word or words. Conforming or limited to the simplest, nonfigurative, or most obvious meaning of a word or words. The word "implication" means: The act of implicating or the condition of being implicated. Something that is implied, especially: a. An indirect indication; a suggestion. b. An implied meaning; implicit significance. c. An inference. So, right away we know that there could be a literal meaning of the word "Khilaafah" and then there could be an implied meaning of the word "Khilaafah" as well. As per Br. Moiz and Br. Adil both literal and implied meaning of the word "Khilaafah" according to their understanding is "Rule" and "Government". Furthermore, "etc" in Br. Moiz commentary indicates that there could be more to it. For the sake of simplicity we will only analyze the words "Rule" and "Government" as used in the modern American English to see how close these two words are in their literal and implied meaning to the Arabic word of "Khilaafah" VS the word "Vicegerency". We also have to take into consideration the fact that we are only interested in understanding the meaning of the Arabic word "Khilaafah" in the light of Islamic context. According to "The American Heritage® Dictionary of the English Language: Fourth Edition. 2000": The word "Rule" means: Governing power or its possession or use; authority. An authoritative, prescribed direction for conduct. The word "Government" means: The act or process of governing. The office, function, or authority of a governing individual or body. To enhance our understanding of the above words lets state the meaning of the words "Govern" and "authority". The word "Govern" means "To make and administer the public policy and affairs of; exercise sovereign authority in". The word "Authority" means "The power to enforce laws, exact obedience, command, determine, or judge". Now lets place the various words coined by Br. Moiz and Br. Adil in place of the word "Khilaafah" to see how close they are in their literal and implied meaning. Could "Khilaafah" mean "Rule" in its literal meaning? To "literally" use the word "Rule" for the word "Khilaafah" would then amount to consider that " Khilaafah is the governing power" therefore it can exercise as a "sovereign authority". Here the word "Sovereign" is the key to every thing, again we refer to "The American Heritage® Dictionary of the English Language: Fourth Edition. 2000" to see what does the word "sovereign" means. We find out that the word "sovereign" means "One that exercises supreme, permanent authority". But we know that Sovereignty belongs to ALLAH (SWT) alone from Al-Qur'an, please see the following: Surah Al-Fatihah , Verse 2 "Praise be to ALLAH, Lord of the worlds". The Arabic word "Rabb" is usually translated as Lord but it is poor substitute for the word "Rabb" which signifies not only Sovereign but also the Sustainer and Cherisher of the Worlds. Also: Surah Yusuf , Verse 40 "The command is for none but Allah"; Surah Al-Hadid , Verse 5 " Hu 's is the Sovereignty of Heavens and the Earth"; Surah Al-Mulk , Verse 1 "Blessed is Hu in whose hands is the sovereignty and Hu over all things hath power". Such and others are the Verses which establish the Sovereignty of ALLAH (SWT) beyond any doubt and nobody, not even the whole world can lay claim to Hu 's Sovereignty. Now lets go back and consider the word "Rule" for the word "Khilaafah" , we will find out that " Khilaafah as a governing power CANNOT exercise as a sovereign authority" because the Sovereign authority only belongs to ALLAH (SWT) and NOT "Khilaafah" . Same goes with the word "Government" when substituted for the word "Khilaafah" it will be taken of "Khilaafah" as an "act or process of governing" therefore it will have the right to "govern" which will again take us to the word "govern" which means to "exercise sovereign authority". BUT then again it is very clear that the only Sovereign authority is ALLAH (SWT) and not the Khilaafah , therefore it will not be correct to use the word "Government" for "Khilaafah" in its literal meaning." I would like to ask you if his analysis about the use of the word "Sovereignty" and its relation to the literal meaning of the word "Khilafah" is valid or not. " Khilaafah as Vicegerency: Since "Khilaafah" is an Arabic word. To grasp a better understanding of this word first lets go to "THE HANS WEHR DICTIONARY OF MODERN WRITTEN ARABIC": The word "Khilaafah" means: Vicarship Deputyship Office of a Khalifa Now obviously the word "Khalifa" has to be looked as well to understand the word "Khilaafah" . According to "THE HANS WEHR DICTIONARY OF MODERN WRITTEN ARABIC": The word "Khalifa" means: Vicar Deputy Derived from the word "Khalafa" which mean: To be the successor Come after NOW: According to "The American Heritage® Dictionary of the English Language: Fourth Edition. 2000": The word "Vicegerency" means: The authority of a vicegerent For better understanding we shell look for the word "Vicegerent" which means: A person appointed by a ruler to act as an administrative deputy. Now when we substitute the word "Vicegerency" for "Khilaafah" we find out that: The "Khilaafah" as an institution should be "The authority of a vicegerent". Substituting the meaning of the word "Authority" as described above we would get that " Khilaafah as an institution has the power to enforce laws as determined by the Vicegerent". Now who is this "Vicegerent"? According to the dictionary Vicegerent is "A person appointed by a ruler to act as an administrative deputy" Therefore, two questions arise: First question is who is The Ruler, very simple since Sovereignty belongs to ALLAH (SWT) therefore only ALLAH (SWT) has the absolute right to Rule. So, obviously "The Ruler" is ALLAH (SWT). The second question is tricky who is this PERSON appointed by The Ruler to act as HU 's administrative deputy on this planet? This complexity may be cleared with reference to the context. Man is placed on this planet as Khalifa of ALLAH (SWT) to enforce and administer Divine law. Read following Verses of Surah Al-Baqarah in Arabic (SWT) says: Note that occasion, When your Rabb said to the angels: I am going to place a Khalifa (the actual word used in Qur'an is Khalifa meaning vicegerent meaning a person appointed by The Ruler the real Sovereign ALLAH (SWT) to act as an administrative deputy) on earth. They said: "Will You place there one who will make mischief and shed blood while we sing Your praises and glorify Your name?" Allah said: I know what you know not [30] He taught Adam the names of all things; then he presented the things to the angels and said: "Tell Me the names of these if what you say is true?" (Allah did this to show Adam's special qualities of learning and memory). [31] "Glory to You," they replied, "we have no knowledge except what You have taught us: in fact You are the One who is perfect in knowledge and wisdom." [32] Allah said: "O Adam! Tell them the names." When Adam told them the names, Allah said: "Did I not tell you that I know the secrets of the heavens and earth and I know what you revel and what you conceal?" [33] First we notice here is that man is the Khalifa "on earth". What should be examined secondly is the reason of being a "Khalifah" . Which properties have given the man the quality of "being a Khalifa ?" as the answer to this question is "He taught Adam (AS) the names of all things." The Man (Insan) has been brought to being along with a capacity and an aptitude to unfold and carry out as much of ALLAH (SWT) countless names as ALLAH (SWT) wished. The endowment of such a capacity and aptitude to man is what "teaching him all the names" refer to. Before the institution of prophethood was concluded, the prophets of Allah (SWT) were HU 's vicegerents (meaning a persons appointed by The Ruler the real Sovereign ALLAH (SWT) to act as administrative deputies) in their individual capacities, because they used to receive direct revelation from Almighty ALLAH (SWT), all prophets were HU 's representatives and deputies ( Khalifa ) on earth; they had responsibility for implementing HU 's Orders and executing HU 's Will. This implies that Khilaafah , before the conclusion of prophethood, was strictly individual and personal, as it used to be the prerogative of a single person, i.e., the prophet, to implement and execute the orders of the Real Sovereign. Thus, Allah (SWT) has addressed Prophet Daud (AS) in these words: "O Daud! Verily, We have made you a Khalifa (vicegerent) in the earth..." (Saad 38:26). Those who know the Arabic language will appreciate that the address here is in second person singular: Allah (SWT) is addressing only Prophet Daud (AS). Thus, Prophet Daud (AS) was a Khalifa (vicegerent) of Allah (SWT) in his personal capacity." Again, if I may ask, is his analysis of these verses of the Qur'an correct or not? Allah (SWT) ended the institution of prophethood after Prophet Muhammad (SAW), Therefore Prophet Muhammad (SAW) was the last person who was a Khalifah of Almighty Allah (SWT) in his personal and individual capacity. The institution of Khilafah can no longer continue as an individual and personal affair after the termination of prophethood, as no one can claim that he is receiving direct revelation from ALLAH (SWT). Thus, after the demise of the Holy Prophet (SAW), the institution of Khilaafah must become the COLLECTIVE AFFAIR OF THE ENTIRE MUSLIM UMMAH rather than the individual affair of the prophet. Read Surah An-Nur , Verse 55 in Arabic: Allah has promised those amongst you who believe, and do righteous good deeds, that HU will certainly grant them SUCCESSION to the PRESENT RULERS on the Earth, as HU granted it to those before them; that HU will establish in authority their religion - the one which HU has chosen for them; and that HU will change their state, after the fear in which they lived, to one of security and peace: They worship ME alone and not associate ought with Me. IF any do reject Faith after this, they are Rebellious and Wicked. Note that the address here is in the third personal plural, which indicates that "Khilaafah" is now for the COLLECTIVITY OF MUSLIMS RATHER THAN FOR ANY SINGLE INDIVIDUAL. We find out that instead of a SINGULAR PERSON it is the entire UMMAH now who is responsible to act as HU 's administrative deputy on this planet. Therefore to establish the institution of "Khilaafah" becomes a collective responsibility." Is this true? Could you kindly confirm the context of these verses in order to test the validity of the authors claims? Now, let's go back and substitute the word "Vicegerency" for the word "Khilaafah" we find out that: The "Khilaafah" as an institution should be "The authority of a vicegerent". Substituting the meaning of the word "Authority" as described above we would get that " Khilaafah as an institution has the power to enforce laws as determined by the Vicegerent". Now who is this "Vicegerent"? The ENTIRE UMMAH is the "Vicegerent". Khilaafah therefore at best can perhaps only be the "Vicegerency" which CANNOT claim to be a sovereign entity. It's only status is of a deputy, representative or a vicegerent of the real Sovereign ALLAH (SWT). It is obligated to obey the real Sovereign ALLAH (SWT) by enforcing the DEEN AL-ISLAM prescribed by the real Sovereign ALLAH (SWT) as the ONLY way of life on this planet. In simple words Khilaafah is an institution which is responsible to establish the Divine DEEN of AL-ISLAM as the only WORLD ORDER on this planet. The responsibility to establish such an institution rests on the shoulder of this UMMAH . Establishing the Khilaafah is Fard Al-Kifaya upon this Ummah . Note: No word other then "Khilaafah" can encompass the meaning of "Khilaafah" as understood in the beautiful language of Arabic. My dear brothers and sisters this is why we should all learn Arabic, so we do not become handicap in understanding the Message of ALLAH (SWT). Even the word "Vicegerency" is not a substitution for the word "Khilaafah" but that is the best I can do at-least for now. I believe that words like "Government" and "Rule" can be used not in their literal meaning but in their implied meaning for substitution purpose only when the concept of " Khilaafah is clear cut" in the mind when they are used. Just like there is no substitute for the word "ALLAH" but often the word "God" is used as substitution, even though it does not even come close to the beautiful name "ALLAH". Also kindly remove confusion between "Khilaafah" and "Universal Islamic State". As I had said it in several posts that we should not confuse establishing "Khilaafah" with establishing a "Universal Islamic State"." Is his conclusion that establishing the " Khilaafah is Fard Al-Kifaya upon this Ummah " correct? What does Fard Al-Kifaya mean? Thank you kindly for your help. Answer: Before analyzing some of the important parts of the cited article and before answering your questions relating to it, I would first like to clarify a few points: My first point relates to the following statement of the author: Now lets place the various words coined by Br. Moiz and Br. Adil in place of the word "Khilaafah" to see how close they are in their literal and implied meaning. I have absolutely no control over the opinion that the author may like to ascribe to, nevertheless, just to avoid any confusion, I would like to clarify that in my referred answer to your question, I had not 'coined' any words. In the determination of the meaning and implication of the word 'Khilaafah' in the Arabic language, I completely relied on the most accepted and recognized linguistic authorities of the Arabic language. Though, the translations of the cited parts were my own, yet I also presented the original texts of the cited dictionaries, so that those who would like to cross check my translations may not have to refer to libraries. Nevertheless, even in translating the cited parts, I did not 'coin' any words, but carefully and honestly tried to place accurate English synonyms in place of the Arabic words. I do not claim to be clear of error, yet I would appreciate if the author would kindly refer back to my original response and inform me about the words that I have 'coined'. Secondly, in view of the extensive linguistic clarification of the various common English words like, 'government', 'rule' etc. given by the author, it seems that I have miserably failed in my efforts of stating my point of view in the simplest of manners. I sincerely apologize for any confusion that may have been caused by my inability to write clearly and by my use of such highly technical terms as 'Rule', 'government', 'state' and 'etc.'. To remove any confusion that may have been caused by my previous response, I would like to clarify that in my writing, the words may kindly be construed as follows: The word 'Rule' is used to mean "Governing [1] power or its possession or use; authority [2] ." The word 'Government' is used to mean: 'governing; power to govern [as in]: If we do not have strong government, there will be rioting and anarchy . [3] The author writes: Could "Khilaafah" mean "Rule" in its literal meaning? To "literally" use the word "Rule" for the word "Khilaafah" would then amount to consider that " Khilaafah is the governing power" therefore it can exercise as a "sovereign authority". The author is absolutely correct in construing that To 'literally' use the word "Rule" for the word "Khilaafah" would then amount to consider that "Khilaafah" is the governing power".' However, what follows (i.e. "therefore, it can exercise as a 'sovereign authority'") is not a necessary condition. The word 'govern' does not necessarily imply 'absolute sovereignty' for the person governing. To clarify, take the example of the following statement: "Constitutional Democracy is a form of Government/Rule" Is this statement correct or incorrect? I am sure most of my readers would agree that there is nothing wrong with the implication of this statement. However, all those who believe that 'government' and 'rule' necessarily imply 'absolute sovereignty' are likely to disagree, merely because in a 'Constitutional Democracy' the governing body is not bestowed with absolute sovereignty [4] . It may further be added that although the 'meaning' of the word 'sovereignty' or 'sovereign' as cited by the author seems to be correct [5] , yet it is not always used in its limited sense. For instance, when used as an attribute of a nation, state or a ruler, it may imply 'complete independence and self-governance' or 'having total power', only with reference to other nations. Thus, the phrase 'Pakistan is a sovereign state' merely implies that it is not a colony of another state. It does not necessarily imply absolute authority over all things, within or outside the state. The statements: 'After the Hijrah , Medinah became the first sovereign Muslim state' or 'There are many sovereign Muslim states in the world today', only imply the political independence of the states in question. These statements do not, in any way, refute or even challenge the fact that the process of the implementation of laws in these areas is/was subservient to the directives of the Almighty. Thus, 'sovereignty of a state' or a ruler, in fact, only implies that the state or the ruler is independent in its/his law making capacity. Whatever laws it/he implements - whether of the Shari`ah or not - he/it is not governed by any external political power in doing so. 'Sovereignty' in this sense, is not 'sovereignty' with reference to God, but with reference only to other political entities. In fact, if the author's interpretation of 'sovereignty' was taken to be the only correct one, then after the establishment of the United Nations, there would hardly be a sovereign state left in the world. Whatever the author likes to construe of the word 'sovereignty' and whether or not he would allow a true Muslim state to be called a 'sovereign state' is not my concern. I have only given the above explanation to show that over time, a word may develop and progress from one connotation to another and a lack of understanding of this development and evolution in the connotation of words may become a decisive hindrance in our understanding of a literature. This, I feel necessary to mention because the author's stipulations regarding the implication of 'Khilaafah' and 'Khaleefah' are actually based on the same mistake of ignoring the development and evolution in the connotation of words, over time. Now, coming back to the author's basic question: "Could 'Khilaafah' mean 'Rule' in its literal meaning?" My answer to this question is: If the words 'rule', 'government', 'sovereignty' and the like are not taken in their extremely limited (and mostly redundant) connotation, as the author would like them to be, then not only Khilaafah 'could' mean rule, but, as has been stipulated by the most accepted and recognized authorities of the Arabic language (as cited in my previous response), it 'does' mean 'rule' and 'government'. It is now for the author to establish that the cited stipulation of the authorities of the Arabic language (as cited in my previous response) is not correct. This, unfortunately, would take more than merely to cite "Hans Wehr Dictionary of Modern Written Arabic " . It would actually require providing rebuttals of the basis on which the 'classical' dictionaries have made their stipulations. You write: I would like to ask you if his analysis about the use of the word "Sovereignty" and its relation to the literal meaning of the word "Khilafah" is valid or not. I hope the above explanation would suffice as answer to your question. The only aspect that I would like to add here is that the author, according to his own stipulations has, in fact, not tried to determine the 'literal' meaning of the word 'Khilaafah' / 'Khaleefah' , but has actually tried to explain the connotation of the word, which would be coherent with his interpretation of the various verses of the Qur'an and his various concepts about Islam. He writes: We also have to take into consideration the fact that we are only interested in understanding the meaning of the Arabic word "Khilaafah" in the light of Islamic context. Whereas, the mere fact that the Qur'an has used the word without specifying a special connotation for it is evidence of the fact that the word is not used in any specific religious connotation, but in its general, commonly understood meaning. This difference of approach in ascertaining the meanings of words has laid the foundation of the apparently tremendous difference between my opinion and that of the author. The author has not given a 'literal' meaning of the word. He has only tried to determine the connotation, which would be acceptable in his own conceptual framework of Islam. Your next question pertains to my opinion about the author's interpretation of some of the verses of Surah Al-Baqarah . The author has started his explanation of these verses with the following statement: Man is placed on this planet as Khalifa of ALLAH (SWT) to enforce and administer Divine law. Read following Verses of Surah Al-Baqarah in Arabic (SWT) says: The author's opening statement (i.e. "Man is placed on this planet as Khalifa of ALLAH (SWT) to enforce and administer Divine law"), which is also the basic premise of his subsequent interpretation and explanation, is without any basis. The Arabic word used in the verse is 'Khaleefatan' , not 'Khaleefatullah' (i.e. Khaleefah of Allah). Technically speaking, the author has interpreted 'Khaleefatan' to be the adjunct clause of a genitive construction, the governed noun [6] of which has been suppressed. I do submit that in the Arabic language, the governed noun of a genitive construction can sometimes be suppressed (not mentioned). However, in such cases, it is essential that the expressed adjunct clause should be prefixed by a definite article. Thus, had the Qur'an implied, as the author has incorrectly interpreted, 'Khaleefatullah' , (i.e. Khaleefah of Allah), it was then essential that either the governed noun (i.e. Allah) be expressed or, at least, the adjunct clause be rendered as a definite article. Construing an indefinite noun as an adjunct clause of genitive construction, the adjunct clause of which has been suppressed is completely alien to the Arabic language. After this, the author has translated and explained the relevant verses thus: Note that occasion, When your Rabb said to the angels: I am going to place a Khalifa (the actual word used in Qur'an is Khalifa meaning vicegerent meaning a person appointed by The Ruler the real Sovereign ALLAH (SWT) to act as an administrative deputy) on earth. They said: "Will You place there one who will make mischief and shed blood while we sing Your praises and glorify Your name?" Allah said: I know what you know not [30] He taught Adam the names of all things; then he presented the things to the angels and said: "Tell Me the names of these if what you say is true?" (Allah did this to show Adam's special qualities of learning and memory). [31] "Glory to You," they replied, "we have no knowledge except what You have taught us: in fact You are the One who is perfect in knowledge and wisdom." [32] Allah said: "O Adam! Tell them the names." When Adam told them the names, Allah said: "Did I not tell you that I know the secrets of the heavens and earth and I know what you revel and what you conceal?" [33] First we notice here is that man is the Khalifa "on earth". What should be examined secondly is the reason of being a "Khalifah" . Which properties have given the man the quality of "being a Khalifa ?" as the answer to this question is "He taught Adam (AS) the names of all things." The Man (Insan) has been brought to being along with a capacity and an aptitude to unfold and carry out as much of ALLAH (SWT) countless names as ALLAH (SWT) wished. The endowment of such a capacity and aptitude to man is what "teaching him all the names" refer to. With due respects for the author's opinion, I do not agree with it. In my opinion, the preconceived connotation of the word 'Khaleefah' as well as a lack of understanding of the context and the continuation of the referred dialogue between God and the angels, has hindered the author from arriving at the correct interpretation. However, rather than start a debate regarding the cited verses, I present here my translation, interpretation and explanation of these verses. The author is requested to consider my interpretation closely (after which he may reject it) and then compare it with his own. In the explanation of the initial part of Surah Al-Baqarah , posted on my site [7] , I have given the translation and brief explanation of the cited verses thus: Recall the incident, when your Lord declared to the angels: 'I will place in the earth one [bestowed] with authority [to choose between right and wrong*]'. They replied: 'Will You place in it a creation that shall promote disturbance in it and shall shed blood [by misusing the authority that it would be given], while [, if this creation is to be placed in the earth only for the purpose of your worship, then] we already stand engrossed in Your praises and in glorifying Your name?** ' He said: 'I know that, which you are [yet] unaware of.' And [then to help them understand], He taught Adam all the names***. And then He presented the personalities [, whose names Adam was taught] before the angels. He said: 'Tell me the names of these people, if you are true [in your apprehensions about this creation].' They said: 'You are absolutely clear of all wrong, we only know that, which You have taught us. It is only You, Who knows all and Who is all-wise****.' God said: 'O Adam, tell them the names of these personalities'. Then, when Adam introduced them to the angels, God said: 'Did I not tell you that it is only I, Who knows all secrets of the heavens and the earth and I know that which you were expressing [in your comment] and also that, which you were keeping back to yourselves*****. (30 - 33) Explanatory Notes: * As is clear from Saad 38: 26, the word "Khaleefah" , as is used for a vicegerent and a deputy, is also used for one bestowed with authority and power. ** The angels, desiring to know more details of God's plan, pointed out a negative repercussion of giving authority to the new creation (i.e. man). Obviously, giving authority implied that man would also be allowed to misuse that authority, which will easily result in creating disturbance in the land and shedding each other's blood. *** At this point, God introduced Adam to those among his progeny, who shall use the authority bestowed upon them in the promotion of righteousness and piety. Those who shall prove themselves to be an epitome of faithfulness, obedience and submission to God, even while they were given the freedom to loose themselves in the menial pleasures and ignore the call of their conscience as well as that of God. In fact, it is the selection of such souls, which constitutes one of the basic purposes of the test, during the life of this world [8] . **** That is, the angels submit that whatever they said was not to challenge God's decision, as God is absolutely clear of all wrong. All of God's decisions are based on all-encompassing knowledge and absolute wisdom. ***** That is, the desire to know more about the plan. Elaborating his point of view further, the author writes: Before the institution of prophethood was concluded, the prophets of Allah (SWT) were HU 's vicegerents (meaning a persons appointed by The Ruler the real Sovereign ALLAH (SWT) to act as administrative deputies) in their individual capacities, because they used to receive direct revelation from Almighty ALLAH (SWT), all prophets were HU 's representatives and deputies ( Khalifa ) on earth; they had responsibility for implementing HU 's Orders and executing HU 's Will... Thus, Allah (SWT) has addressed Prophet Daud (AS) in these words: "O Daud! Verily, We have made you a Khalifa (vicegerent) in the earth..." (Saad 38:26). Those who know the Arabic language will appreciate that the address here is in second person singular: Allah (SWT) is addressing only Prophet Daud (AS). Thus, Prophet Daud (AS) was a Khalifa (vicegerent) of Allah (SWT) in his personal capacity." According to the author, the prophets' (primary) responsibility was "to implement God's orders and to execute His will". If the 'orders' and the 'will' of God referred to in the statement are those, which relate to the persons of these prophets, then obviously such is the responsibility of every living individual, not just the prophets of God. If, on the other hand, these 'orders' and 'will' refer to God's laws relating to the collectivity of individuals, then the author's statement is against the stipulations of the Qur'an. The Qur'an, on the contrary, states that the primary responsibility of all the prophets was to deliver God's message - clearly and completely - giving glad tidings to those who believed in this message and warning those who rejected it and guiding them to the correct path, in which they differed, in the light of God's revelations [9] . It was only IF a particular prophet was bestowed with 'rule' and an independent state that the prophets were made responsible for "implementing the orders" and for "executing the will" of God relating to the collectivity of individuals. Thus, we see that it is, in fact, only the prophet David - Daud - (pbuh), who has been called 'Khaleefatan' , but then the prophet David (pbuh) was not merely a prophet; he was also a 'sovereign' ruler of a 'sovereign' Israeli state. The author writes: This implies that Khilaafah , before the conclusion of prophethood, was strictly individual and personal... I would like the author to reconsider his stated opinion in the light of: And [Hud said to his people, the `Aad] Remind yourselves, when He made you 'Khulafaa' [10] after the people of Noah... ( Al-Aa`raaf 7: 69) And [Saalih said to his people, the Thamud] Remind yourselves, when He made you 'Khulafaa' [11] after the people of `Aad... ( Al-Aa`raaf 7: 74) [Moses said to the Israelites:] Hopefully, your Lord will destroy your enemy and make you 'Khaleefah' in the earth. ( Al-Aa`raaf 7: 129) God has promised those among you, who believe and do good deeds that He shall indeed make them 'Khaleefah' in the earth, just as he made those before them "Khaleefah" ... ( Al-Noor 24: 55) The author further writes: Allah (SWT) ended the institution of prophethood after Prophet Muhammad (SAW), Therefore Prophet Muhammad (SAW) was the last person who was a Khalifah of Almighty Allah (SWT) in his personal and individual capacity. The institution of Khilafah can no longer continue as an individual and personal affair after the termination of prophethood, as no one can claim that he is receiving direct revelation from ALLAH (SWT). Thus, after the demise of the Holy Prophet (SAW), the institution of Khilaafah must become the COLLECTIVE AFFAIR OF THE ENTIRE MUSLIM UMMAH rather than the individual affair of the prophet. Read Surah An-Nur , Verse 55 in Arabic: "Allah has promised those amongst you who believe, and do righteous good deeds, that HU will certainly grant them SUCCESSION to the PRESENT RULERS on the Earth, as HU granted it to those before them; that HU will establish in authority their religion - the one which HU has chosen for them; and that HU will change their state, after the fear in which they lived, to one of security and peace: They worship ME alone and not associate ought with Me. IF any do reject Faith after this, they are Rebellious and Wicked." Note that the address here is in the third personal plural, which indicates that "Khilaafah" is now for the COLLECTIVITY OF MUSLIMS RATHER THAN FOR ANY SINGLE INDIVIDUAL. Please note that the referred verse does not say what the author has stipulated before citing the verse. A close examination would show that the author has cited the verse to support his claim that after the cessation of the institution of prophethood, the institution of "Khilaafah" transferred to the collectivity. However a close look at the cited verse would show that it actually refutes the claim of the author rather than support it. Take another look at the relevant part of the referred verse and its translation: God has promised those among you, who believe and do good deeds that He shall indeed make them 'Khaleefah' in the earth, just as he made those before them "Khaleefah" ... ( Al-Noor 24: 55) Note the underlined words. The verse, in combination with the verses cited earlier (i.e. Al-Aa`raaf 7: 69, 74 and 129) clearly refutes, rather than support, the point that the author wants to establish. The above explanation should adequately answer the incorrect and unfounded contentions of the author regarding the definition of "Khilaafah" . Finally, you have asked: Is his conclusion that establishing the " Khilaafah is Fard Al-Kifaya upon this Ummah " correct? What does Fard Al-Kifaya mean? It should be clear from the foregoing analysis that the points from which the author has derived his conclusions do not hold any ground. My answer to the first part of your question should, therefore, be obvious. As far as the meaning of Fardh al-Kifaaya is concerned, it is one of the two categories of religious obligations as explained by the Muslim jurists. The first among these categories is called 'Fardh al-`ayn' - implying an obligation upon all Muslims collectively as well as individually or separately. Examples of such obligations include: fasting, offering the five daily prayers, payment of Zaka'h if the person qualifies for it etc. While the second category is called 'Fardh al-Kifaayah' - implying an obligation upon the Muslims, only in their collective capacity, which would be considered as fulfilled on behalf of the whole community, if it is carried out by one or only a few members of the community. Examples of Fardh al-Kifaayah include: Reciting the Adhan before the congregational prayers, as a public call for attending the congregation; reciting the Iqaamah before the initiation of the congregational prayer; offering the Janaazah prayer etc. Finally, as an afterthought, I would offer my prayers for those who have declared me a kaafir . Let our differences be decided on the Day, when only truth shall prevail. I am sure, on that Day we shall all forget our biases and prejudices and would have no other option, except to submit to the truth. May the Almighty forgive my sins, help me correct my mistakes and secure my heart from seeking diversions from the truth. May He give me and all my brethren the desire to understand and to submit to the truth - whatever it is, wherever it be made apparent from. I hope this would clarify my understanding of the issue. January 25, 2001 [1] Here, the word 'govern' is used to mean: rule (a country, etc.); control or direct the public affairs of (a city, country, etc.) [as in]: In Britain the Queen reigns, but elected representatives of the people govern the country . (According to Oxford Advanced Learner's Encyclopedic Dictionary) [2] Here the word 'authority' is used to mean: power to give orders to make others obey [as in]: She now has authority over the people she used to take orders from ; Who is in authority (i.e. holds the position of command) now? I am acting under her authority , i.e. following her orders (According to the Oxford Advanced Learner's Encyclopedic Dictionary). [3] According to Oxford Advanced Learner's Encyclopedic Dictionary. [4] The Britannica explains "Constitutional Democracy" as: "a form of government, usually a representative democracy, in which the powers of the majority are exercised within a framework of constitutional restraints designed to guarantee all citizens the enjoyment of certain and collective rights, such as freedom of speech or religion." [5] i.e. "One that exercises supreme, permanent authority" [6] Genitive constructions are phrases used to describe ownership or possession. For instance, 'teacher's pen' (or pen of the teacher); 'girl's sweater' (or sweater of the girl); 'Allah's Khaleefah ' (or Khaleefah of Allah). In these examples, the words 'teacher', 'girl' and 'Allah' are governed nouns, while the words 'pen', 'sweater' and 'Khaleefah' are adjunct clauses of the respective genitive contructions. [7] This explanation may be accessed at the website: http://www.understanding-islam.com/ . [8] The reader may also refer to one of my responses to a related question titled "What Were the Names, Which Adam (pbuh) was Taught?", also included in this volume. [9] See for instance Al-Baqarah 2: 213 and Al-Nisaa 4: 165. [10] The word 'Khulafaa' is the plural form of the word 'Khaleefah' . [11] The word 'Khulafaa' is the plural form of the word 'Khaleefah' .