Muhimman Al'amura Bisa Ga Musulunci - Yadda Aka Rushe Khilafah | Quran Course

Muhimman Al'amura Bisa Ga Musulunci - Yadda Aka Rushe Khilafah | Quran Course

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Muhimman Al'amura Bisa Ga Musulunci

The Vital Issues According To Islam

by Abdul Qadeem Zallum7 min readViewed 179 times

Idan mutum ya duba Littafi da Sunnah, zai ga cewa Musulunci ya ƙayyade waɗannan al'amura masu muhimmanci a fili, kuma ya ƙayyade matakan wajibi da za a ɗauka a kansu a matsayin al'amarin rai da mutuwa. Musulunci ya ɗauki ridda daga Musulunci, ko ta mutum ɗaya ko ta ƙungiya, a matsayin al'amari mai muhimmanci, kuma ya sanya matakin da ake ɗauka a kanta na rai da mutuwa: ko dai mai laifi ya tuba, ko kuma ya fuskanci mutuwa. Saboda haka, Musulunci ya ƙayyade al'amarin da kuma matakin. Manzon Allah ﷺ ya ce: "Duk wanda ya canja addininsa, sai a kashe shi." Haka kuma an ruwaito daga Ibn Mas'ud, wanda ya ce: Manzon Allah ﷺ ya ce: "Jinin Musulmi wanda ya shaida cewa babu abin bauta da gaskiya sai Allah, kuma ni manzon Allah ne, ba a halatta zubar da shi ba sai a cikin abubuwa uku: mazinaci, mai kisan wani mutum, da mai ridda wanda ya bar jama'a." Wannan al'amari ya kasance ga Musulmi a matsayin ra'ayi mai rinjaye da gaskiya wadda suka riƙe da ƙarfi.

If one were to review the Book and the Sunnah, one would find that Islam has determined these vital issues in an explicit manner and that it has also determined the compulsory measures towards them as being a matter of life and death. Islam has for instance considered apostasy from Islam, be it by an individual or a group, as a vital issue and has made the measure undertaken towards it one of life and death, that is either the guilty would repent or face death. Hence, Islam has determined the issue and also the measure. The Messenger of Allah (saw) said: He who changes his Deen must be killed. It is also reported on the authority of ibn Masud who said: The Messenger of Allah (saw) said: The blood of a Muslim person who professes that there is no god but Allah and that I am the messenger of Allah is not violable except in three instances: the adulterer, the slayer of another person and the apostate who abandons the group. This issue was to the Muslim a dominant concept and a fact which they firmly adhered to.

Ya je Yemen! Sai ya (saw) ya aika Mu'azu ɗan Jabal ya haɗu da shi. Lokacin da ya isa wurinsa, Abu Musa ya jefa masa matashin kai ya ce masa: Sauka. Yayin da Mu'azu yake shirin sauka, sai ya lura da wani mutum da aka ɗaure; sai ya tambaya: Menene wannan? Abu Musa ya amsa: Ya kasance Bayahude, sannan ya karɓi Musulunci, sannan ya koma Bayahude. Bisa wannan Mu'azu ya ce masa: Ba zan zauna ba sai an kashe shi. Duk wanda ya juya addininsa dole ne a kashe shi. Abu Dawud ya ruwaito haka: An kawo wani mutum da ya fice daga Musulunci wurin Abu Musa, sai ya kira shi ya tuba tsawon kusan dare ashirin; sannan Mu'azu ya zo ya kira shi ya tuba amma ya ƙi, sai ya sare wuyansa. Al-Darqutni da Al-Bayhaqi sun fitar da wannan: Abu Bakr ya kira wata mace mai suna Umm Qarfah ta tuba, bayan ta karɓi Musulunci sannan ta fice daga gare shi, amma ta ƙi tuba, sai ya kashe ta. Haka kuma, lokacin da kabilun Larabawa da dama suka ƙi wajibcin Zakka, Abu Bakr ya ɗauki hakan a matsayin ficewa daga Musulunci. Don haka ya zare takobi a kansu ya yaƙe su har ya mayar da su cikin tafiyar Musulunci.

Go to Yemen! Then he (saw) sent Muath ibn Jabal to join him. When he reached him Abu Moussa threw him a pillow and said to him: Get down. As Muath was about to dismount, he noticed a man who was tied up; so he asked: What is this. Abu Moussa replied: He had been a Jew, he then embraced Islam and then he became a Jew again. Upon this Muath said to him: I shall not sit until he is killed. He who revokes his Deen must be killed. Abu Dawood reported this as follows: A man who apostatised from Islam was brought to Abu Moussa, so he invited him to repent for twenty nights or so; then Muath came and invited him to repent but he refused so he struck his neck. Al-Darqutni and Al-Bayhaqi extracted the following: Abu Bakr invited a woman called Umm Qarfah to repent, having embraced Islam and then apostatised, but she refused to repent, so he killed her. Also, when many of the Arab tribes rejected the obligation of Zakat, Abu Bakr considered this to be apostasy from Islam. Thus, he brandished the sword against them and fought them until he brought them back to the fold of Islam.

Shi ne Ubangijinmu, Mahaliccinmu kuma Mai azurta mu. Ya ce: Kaiwonku! Ni bawa ne kamar ku. Ina ci kamar yadda kuke ci, kuma ina sha kamar yadda kuke sha. Idan na yi biyayya ga Allah, zai saka mini idan ya so, kuma idan na saba masa, ina tsoron cewa zai azabtar da ni. Don haka ku ji tsoron Allah ku tuba. Amma sun ci gaba da ƙin tuba. Washegari aka kawo su gare shi, sai Qanbar ya zo ya ce: Wallahi sun koma ga faɗar abu ɗaya. Sai Ali ya ce: Ku shigar da su. Sai suka sake faɗar abu ɗaya. A rana ta uku Ali ya ce musu: Idan kuka sake faɗar abu ɗaya, zan kashe ku ta mafi munin hanya. Duk da haka sun ƙi. Sai ya umarci a tona musu rami tsakanin ƙofar masallaci da fada; sannan ya umarci a jefa itace a cikin ramin a kuma kunna shi. Ya ce musu: Zan jefa ku a ciki idan ba ku tuba ba. Har yanzu sun ƙi, sai ya jefa su a ciki. Da Ibn Abbas ya ji labarin ƙonesu, ya nuna rashin amincewarsa da ƙonesu ya ce ya kamata a kashe su. Ikrima ya ruwaito: An kawo wata ƙungiya ta murtaddai ga Sarkin muminai, Ali, sai ya ƙone su. Ibn Abbas ya ji wannan ya ce: Da ni ne shi, ba zan ƙone su ba, domin Manzon Allah ﷺ ya ce...

You are our god, our creator and our provider. He said: Woe to you, I am but a servant like you. I eat just like you do and I drink just like you do. If I obeyed Allah He would reward me if He wished, and if I disobeyed Him I feared that He would punish me. So fear Allah and repent. They still refused to repent. On the following day, they were brought to him and Qanbar came and said: By Allah they went back to saying the same thing. So Ali said: Let them in. So they again said the same thing. On the third day Ali said to them: If you were to say the same thing again I shall kill you in the worst possible way. They still refused. So Ali ordered for a hole to be dug for them between the entrance of the mosque and the palace; then he ordered for wood to be thrown in the hole and lit up. He then said to them: I shall throw you in if you do not repent. They still refused, so he threw them in. When ibn Abbas heard of their burning, he expressed his disagreement over their burning and said that they should have been killed. Akrama reported: A group of apostates were brought to the Amir of the believers, Ali so he burnt them. Ibn Abbas heard of this and said: If I had been him, I would not have burnt them because the Messenger of Allah (saw)

Wannan yana bayyana ne a cikin lamura biyu: na farko shi ne batun yawan Halifofi, na biyu kuma shi ne batun ’yan tawaye. An ruwaito daga Abdullahi ɗan Amr ɗan Al-Aas cewa ya ji Manzon Allah ﷺ yana cewa: Duk wanda ya yi wa Imam mubaya'a, ya ba shi hannunsa da ’ya’yan zuciyarsa, to ya biyayya gare shi muddin zai iya. Idan kuma wani ya zo yana neman yin jayayya da shi, to dole ne a sare wuyan wannan mutum. An kuma ruwaito daga Abu Sa'id Al-Khudri cewa Manzon Allah ﷺ ya ce: Idan an karɓi mubaya'a ga Halifofi biyu, to a kashe na ƙarshe daga cikinsu. Don haka, ya ﷺ ya mai da haɗin kan Dawla al'amari mai muhimmanci, domin ya hana yawan Halifofi, kuma ya umarci a kashe wanda ya yi ƙoƙarin kafa yawan Halifofi a cikin Khilafah, sai dai idan ya janye. An kuma ruwaito daga Arfaja, wanda ya ce: Na ji Manzon Allah ﷺ yana cewa: Duk wanda ya zo muku alhali al'amarinku ya haɗu ƙarƙashin mutum ɗaya, yana nufin ya shigar da sabani a tsakaninku ko ya warwatsa jama'arku, to ku kashe shi. Don haka, ya ﷺ ya mai da batun haɗin kan Ummah da haɗin kan Dawla al'amari mai muhimmanci, domin ya hana warwatsa jama'a, kuma ya umarci a kashe wanda ya yi ƙoƙarin haifar da hakan, sai dai idan ya janye.

This is manifested in two cases: one is the issue of the plurality of Khulafa and the other is the issue of the rebels. It has been reported on the authority of Abdullah ibn Amr ibn ul-Aas that he heard the Messenger of Allah (saw) said: He who pledged his Baya to an Imam giving him the clasp of his hand and the fruit of his heart shall obey him as long as he can, and if another comes to dispute with him, you must strike the neck of that man. It has also been reported on the authority of Abu Said Al-Khudri that the Messenger of Allah (saw) said: If a Baya has been taken for two Khalifahs, kill the latter of them. Hence, he (saw) made the unity of the State a vital issue when he prohibited the plurality of the Khulafa and ordered the killing of the one who attempts to establish a plurality in the Khilafah, unless he retracts. It has also been reported on the authority of Ajrafa who said: I heard the Messenger of Allah (saw) say: He who comes to you while your affair has been united under one man, intending to drive a wedge between you or fragment your group, kill him. Hence, he (saw) made the issue of the Ummahs unity and the issue of the States unity a vital issue when he prohibited the fragmentation of the group and ordered the killing of he who attempts to cause it, unless he retracts.

Ta hanyar hana rarrabuwa ta fuskar jiha da tawaye a kanta, da kuma hana rarrabuwar Al-Ummah, sai hadin kan Daula da na Al-Ummah ya zama lamari mai muhimmanci, domin Mai Shari'a (SWT) ya tabbatar da cewa matakin da za a dauka a kansu mataki ne na rayuwa da mutuwa. Saboda haka, duk wanda ya aikata irin wannan abu, to ya zama dole ya tuba ko a kashe shi. Musulmai sun aiwatar da wannan, kuma sun kasance suna ganin shi a cikin mafi muhimmanci kuma mafi tsanani na al'amura. Ba su taba yin sassauci a kan haka ga kowane Musulmi ba, ko wanene shi. Ali bai taba yin sassauci ga Mu'awiyya ba, kuma Ali, da Umayyawa, da Abbasawa, ba su yi sassauci ga Khawarij ba, kuma hujjojin da suka tabbata a kan haka ba su kirguwa. Sai dai lokacin da Khalifanci ya raunana, fahimtar Musulunci kuma ta ragu, Musulmai suka yi shiru game da ballewar kasashen Musulunci daga jikin Khalifanci. Saboda haka aka kafa shinge tsakanin Musulmai, suka watse zuwa jihohi da dama, duk da cewa ballewar kowace kasa daga jikin Daula lamari ne mai muhimmanci da ke bukatar ko tuban 'yan tawaye ko yaki da su, ba tare da la'akari da asarar rayuka ko dukiya ba.

By prohibiting the plurality of the state and the rebellion against it and by prohibiting the division of the Ummah, the unity of State and that of the Ummah becomes a vital issue, because the Legislator (swt) has decreed that the measure to be undertaken towards them is a measure of life and death. Hence, he who perpetrates such an act should either repent or be killed. The Muslims had implemented this and used to consider it to be amongst the most important and most critical of matters. They never used to be lenient in this towards any Muslim whoever he might have been. Ali was never lenient with Muawiyyah, nor were Ali, the Ommayyads or the Abbasids lenient with the Khawarij, and the established facts pertaining to this are innumerable. However, when the Khilafah became weak and the understanding of Islam declined, Muslims kept silent over the breakaway of Islamic lands from the body of the Khilafah. Thus, a wedge was driven between the Muslims and they dissembled into several states, despite the fact that the breakaway of any country from the body of the State is a vital issue that stipulates either the repentance of the rebels or the waging of war against them, regardless of the cost in lives or in wealth.

Vaziyyar ta kai ga cewa Musulmai sun zauna a jihohi da dama, kuma Khilafah ta zama ɗaya daga cikin waɗannan jihohi. Lamarin ya ƙara tsanani har wasu Musulmai suka fara kira ga wata ƙungiyar Musulunci, inda Jihar Khilafah za ta shiga yarjejeniya da jihohin da suka ballle daga cikinta. Ta haka Jihar Khilafah za ta amince da rabuwarsu da zama jihohi da dama. Wannan kuma zai goyi bayan rarrabuwar kan Musulmai har su zama mutane da al'ummomi da dama, duk da cewa wannan lamari ne mai muhimmanci, kuma duk da bayyanannun hadisai game da tuba ko mutuwa. Saboda haka, ba abin mamaki ba ne lokacin da Mustafa Kemal ya sanar da raba Turkiyya daga sauran ƙasashen Musulunci, har ma lokacin da ya nuna amincewarsa da mika ƙasashen Musulunci ga ƙasashen kafirai domin su yanke hukunci a kan makomarsu, saboda an cire lamarin daga matsayin muhimmin lamari. Don haka bala'i ya afku, Musulmai suka zama ba ruwansu da zama a jihohi da dama, da rarrabuwa zuwa mutane da al'ummomi da dama. Hakan ya faru ne kawai domin batun haɗin kan Ummah da batun haɗin kan jihohi ba a ƙara ɗaukarsu a matsayin muhimman lamura ba, kuma matakan da ake ɗauka a kansu ba su ƙara zama matakan rayuwa ko mutuwa ba.

The situation reached the point where Muslims lived in several states and the Khilafah became one of these states. The situation even worsened to the point where some Muslims started to call for an Islamic league, where the Khilafah state would enter into agreements with the states which broke away from her. In this way the Khilafah State would approve of their separation and of it becoming several states. This would support the disunity of the Muslims so that they turn into several peoples and nations, despite the fact that this was a vital issue and despite the explicitness of the ahadith about repentance or death. Hence, it came as no surprise when Mustafa Kemal declared the dismemberment of Turkey from the rest of the Islamic lands, and even when he declared his approval of surrendering the Islamic lands to the Kufr states to decide their fate because the issue was relegated from the level of being a vital issue. So, the calamity took place and the Muslims became indifferent towards having to live in several states, and being divided into several peoples and nations. This was only because the issue of the Ummahs unity and the issue of the states unity were no longer regarded as vital issues and the measure undertaken towards them was no longer a measure of life and death.

Challenging them means generating the challenge even if this led to fighting them. It is mentioned in Al-Fatah: The scholars have agreed upon the obligation of obeying the dominant Sultan and of performing Jihad alongside him. His obedience is better than rebellion against him, for this would spare lives and appease the populace. However, they excluded from this the case where flagrant Kufr is displayed by the Sultan, in which case it would be forbidden to obey him, he should rather be fought by those who are capable, as mentioned in the Hadith. Al-Shawkani wrote in his book entitled Nayl-ul-Awtar: Those who hold the opinion that it is obligatory to resist the wrongdoers with the sword and struggle against them, they used as evidence the general texts in the Book and the Sunnah. Hence, the issue pertaining the obligation of ruling by Islam and preventing the rule by Kufr is a vital issue, because the Legislator (swt) has made the measure that should be undertaken towards it a measure of life and death; thus, he who does not rule by Islam and rules by a Kufr system should either retract or be killed. Hausa: Ƙalubalantar su na nufin tada ƙalubalen har ma idan hakan ya kai ga yaƙi da su. An ambata a cikin Al-Fatah: Malamai sun yi ijma'i a kan wajabcin biyayya ga sarki mai mulki da kuma yin jihadi tare da shi. Biyayyarsa ta fi tawaye gare shi, domin hakan zai kare rayuka kuma ya kwantar da hankalin al'umma. Sai dai sun keɓe daga wannan halin da sarki ke nuna kafirci bayyananne, a irin wannan hali haramun ne a yi masa biyayya, sai dai a yaƙe shi ta hannun waɗanda suke iya, kamar yadda aka ambata a cikin Hadisi. Al-Shawkani ya rubuta a littafinsa mai suna Nayl-ul-Awtar: Waɗanda suke ra'ayin cewa wajibi ne a tsayar da azzalumai da takobi kuma a yi gwagwarmaya da su, sun yi amfani da nassoshi gama-gari daga Littafi da Sunna a matsayin hujja. Saboda haka, batun wajabcin yin mulki da Musulunci da hana mulkin kafirci batu ne mai muhimmanci, domin Mai Shari'a (swt) ya sanya matakin da ya kamata a ɗauka a kansa ya zama al'amarin rai da mutuwa; don haka duk wanda bai yi mulki da Musulunci ba kuma ya yi mulki da tsarin kafirci, ko dai ya janye ko a kashe shi.

Challenging them means generating the challenge even if this led to fighting them. It is mentioned in Al- Fatah: The scholars have agreed upon the obligation of obeying the dominant Sultan and of performing Jihad alongside him. His obedience is better than rebellion against him, for this would spare lives and appease the populace. However, they excluded from this the case where flagrant Kufr is displayed by the Sultan, in which case it would be forbidden to obey him, he should rather be fought by those who are capable, as mentioned in the Hadith. Al-Shawkani wrote in his book entitled Nayl-ul-Awtar : Those who hold the opinion that it is obligatory to resist the wrongdoers with the sword and struggle against them, they used as evidence the general texts in the Book and the Sunnah . Hence, the issue pertaining the obligation of ruling by Islam and preventing the rule by Kufr is a vital issue, because the Legislator (swt) has made the measure that should be undertaken towards it a measure of life and death; thus, he who does not rule by Islam and rules by a Kufr system should either retract or be killed.

Musulmi an umarce su da kada su yi shiru game da yin hukunci da wani abu banda abin da Allah (SWT) ya saukar, domin lamari ne mai muhimmanci. Sai dai a lokacin da Taqwa (tsoron Allah) ya yi rauni a zukatan Musulmi, kuma fahimtarsu game da Musulunci ta yi rauni, sai ya zama musu sauki su yi shiru game da Khulafa da masu mulki idan sun yi hukunci da Kufr a al'amari guda daya; kuma yayin da raunin nasu ya karu, sai suka ga yana da sauki su yi shiru game da masu mulki idan sun yi hukunci da Kufr a al'amura da yawa. Sakamakon dogon lokaci na wannan shiru shi ne masu mulki suka sami ƙarfin halin aiwatar da Kufr a fili. Musulmi a Masar sun yi shiru a lokacin da mai mulki ya aiwatar da dokar farar hula ta Faransa, ya kuma soke dokokin Shari'a. Musulmi sun yi shiru a cikin Daular Musulunci a lokacin da aka kafa dokokin Kufr a matsayin kundin tsarin mulki ga Musulmi a shekarar 1909. Ko da yake da farko sun yi tawaye a kansu, daga baya sun yi shiru. Saboda haka, ba abin mamaki ba ne a lokacin da Mustafa Kemal ya rushe Khilafah da dukkan dokokin Musulunci ya kuma ayyana mulkin Kufr. Wannan ya faru ne domin Musulmi ba sa ganin wannan lamari a matsayin mai muhimmanci, don haka masifa ta faru, kuma ya zama musu sauki su kalli Kufr a fili ba tare da sun zare takobi don kawar da shi ba; ya ma zama musu sauki a yi mulki da Kufr ba tare da sun yi Allah wadai da shi ba. Abin da ya fi haka muni, mafi yawan Musulmi sun karɓi dokokin Kufr, suka saba da su, kuma suka watsar da dokokin Musulunci da radin kansu. Wannan hali ya kai ga matsayin da Musulmi suka karɓi Kufr suka kuma yi kira zuwa gare shi, baya ga yin shiru a kansa da rashin yaki da shi. Duk wannan ya faru ne kawai domin batun yin mulki da tsarin Kufr ba a sake ɗaukarsa a matsayin lamari mai muhimmanci ba, kuma matakin da ake ɗauka a kansa ba ya ƙara zama na rayuwa da mutuwa ba.

The Muslims are ordered not to keep silent over the rule by other than what Allah (swt) has revealed, because it is a vital issue. However, when Taqwa (piety) weakened in the souls of the Muslims and their understanding of Islam also weakened, it became easy for them to keep silent over the Khulafa and the rulers if they ruled by Kufr in one single matter; and when their weakness increased, they found it easy to keep silent over the rulers if they ruled by Kufr in several matters. The long term consequence of this silence was that the rulers had the audacity to implement Kufr in a flagrant manner. The Muslims in Egypt kept silent when the ruler implemented the French civil law and abolished the Shariah rules. The Muslims kept silent in the Islamic State when the rules of Kufr were established as a constitution for the Muslims in 1909. Though they revolted against them at first, they remained silent afterwards. Hence, it came as no surprise when Mustafa Kemal destroyed the Khilafah and all the rules of Islam and declared the rule of Kufr. This was so because the Muslims no longer regarded this issue as a vital one, thus the calamity occurred and it became easy for the Muslims to witness the flagrant Kufr without brandishing the sword to remove it; it even became easy for them to be ruled by Kufr without condemning it. Worse still, the majority of Muslims accepted the rules of Kufr, became accustomed to them and relinquished the rules of Islam by choice. This situation reached such a point that Muslims accepted Kufr and called for it, in addition to keeping silent over it and not fighting against it. All this was only because the issue of ruling by a Kufr system was no longer considered to be a vital issue, and the measure undertaken towards it was no longer that of life and death.

had outlined and determined and for which He made the measure to be undertaken towards them one of life and death, had weakened. Hatta haɗin waɗannan al'amura da Aqeedar Musulunci ya yi rauni, aka sauke su daga matsayinsu har ta kai ba a ƙara ganin su a matsayin dokokin Shari'ah masu matuƙar muhimmanci, waɗanda ya kamata a ɗauki makamai saboda su; don haka aka sauke su daga matsayin da Mai Shari'a (swt) ya sanya su a ciki, watau aka sauke su daga matsayin al'amari mai muhimmanci na rayuwa. Saboda haka, matakin da Shari'ah ta tanadar game da su ba a ƙara ɗaukar sa a matsayin tsayayya da ƙarfi domin kawar da mulkin kafirci da maido da mulkin Musulunci ba. Don haka, al'amarin rusa Khilafah da kawar da tsarin Musulunci ba a ƙara ganin sa a matsayin al'amari mai muhimmanci ba, kuma gaskiyar cewa al'amari ne mai muhimmanci ba ita ce babbar la'akari ba. Saboda haka Mustafa Kemal ya ci gaba da aikinsa, ya rusa Khilafah ya shafe Musulunci daga taswirar siyasa ba tare da wani ya ɗauki makami ya yaƙe shi ba. Don haka, rusa Khilafah da kafirai suka yi da kawar da tsarin Musulunci daga wanzuwa ya faru cikin sauƙi da saukin kai, a gaban idanun miliyoyin Musulmai. Da a ce Musulmai a lokacin sun san cewa wannan al'amari ne mai muhimmanci, wanda makomar Musulmai da makomar Musulunci ta dogara a kansa, kuma matakin da ya kamata a ɗauka a kansa shi ne ɗaukar makami da yaƙar Mustafa Kemal, da ba a sami Musulmai da wannan babbar masifa ba. Don haka, rashin fahimtar Musulmai cewa wannan al'amari ne mai muhimmanci da ke buƙatar mataki na rayuwa ko mutuwa, shi ne sanadin bala'in da ya same su.

had outlined and determined and for which He made the measure to be undertaken towards them one of life and death, had weakened. The linkage of these issues to the Islamic Aqeedah had weakened, and they were relegated from their position to the point where they were no longer perceived as being very critical Shariaah rules, for which arms should be taken up; thus they were relegated from the position in which the Legislator (swt) had placed them, i.e. they were relegated from the position of the vital issue. Consequently, the measure which the Shariah had decreed towards them was no longer deemed to be resistance by force to remove the rule of Kufr and restore the rule of Islam. Therefore the issue of destroying the Khilafah and removing the system of Islam was not perceived as a vital issue, and the fact that the issue was a vital one was not dominant consideration. So Mustafa Kemal went ahead with his action, destroyed the Khilafah and wiped out Islam from the political map without anyone taking up arms against him and fighting him. Therefore, the Kuffar's destruction of the Khilafah and their removal of the system of Islam from existence occurred with ease and simplicity, before the eyes of millions of Muslims. Had the Muslims been at the time aware of the fact that this issue was a vital one, upon which the fate of the Muslims and the fate of Islam depended and that the necessary measure towards it was to take up arms and fight Mustafa Kemal, the Muslims would not have been dealt this tragic blow. Hence, the Muslims failure to perceive that this issue was a vital issue which necessitated a measure of life and death, was the cause of the calamity that befell them.