On 27th 1342 AH (03/03/1924 CE), the biggest disaster occurred in the history of Muslims, that is the disaster relating to fall of the Islamic Khilaafah State owing to the conspiracies of the Kafir West led by Britain and with the help of its agents, the topmost of them was Kamal Ataturk. This great crime was afflicted upon the Ummah, the Khilafah "Caliphate" was abolished and the Ummah was split and divided into statelets, wherein such governments which repudiated Islam were established. Since that day began the period of loss, fragmentation and degradation as the Islamic Ummah did not know a period of humiliation similar to what is presently being experienced by her and did not know a condition of weakness similar to what is being endured by her these days.

In order to shed light on the obligation and importance of Khilaafah, I mention here a number of scholars' sayings so that the people today can consider them carefully and may Allah open through these sayings of scholars their hearts closed on this very important issue and illuminate their darkened minds:

Abu'l Ma'ali Al-Juwayni said (in Ghiyath Al-Umam): "Imaamah (Khilaafah) is a general and complete leadership pertaining to every aspect of its citizens and covering the matters of both the world. It encompasses the protection of the borders, taking care of its citizens, carrying the Da'wah through testimony and sword, preventing the deviation and injustice, remedying the oppressed from the oppressors, taking the rights from those who usurp it unjustly and giving it to those who are entitled to obtain it... so whenever the obligation to appoint a Khalifah is decided, what has been arrived at by the majority of the scholars is the fact that the obligation to select the Khaleefah has to be performed based on the quoted Shar'ee Law...".

Ibn Hazm stated (in al-fasl fi al-milal wa-al-ahwa' wa-al-nihal): "All of Ahl as-Sunnah, all of Shia, all of Khawarij (except some from the Khawarij) have agreed on the obligation of Imaama".

Imam Mawardi said (in al-ahkam as-sultaniyyah): "There is a consensus of opinion (amongst the scholars - Ijmaa' al-‘Ulama') that the person who discharges the responsibilities of this position must take on the contract of Imamate of the Ummah and the deviant views of al-Asam (mu'atazalite) who said Khilafah "Caliphate" is not wajib have no significance when we have an Ijmaa' of the Sahabah".

Ibn Hajar Al Asqalani (in Fath al-Bari) "Al-Nawawi and others said: they (the scholars) agreed unanimously that the Khaleefah should be appointed one after another and his selection should be done by those charged with authority and there must be only one Khaleefah, who should be selected with mutual consultation whether this consultation is done between a limited or unlimited number of people. They also agreed that the selection of a Khaleefah is an obligation imposed by the Shari'ah and is not something produced by the mind".

Ibn Hajar al-Haythami explained the Ijmaa' of the Sahabah (in Al-Sawa'iq al-Muhriqah) "It is known that the Sahabah (raa) unanimously agreed that the selection of Imam after the end of the era of Prophethood was an obligation (Wajib). Indeed they made it more important than the other obligations whilst they were busy with it over the burial of the Prophet (pbuh)".

Ibn Khaldun said (in Al Muqaddimah): "Imaamah is wajib and its obligation in the Shari'ah is known by the consensus of the opinion of the Sahabah and the Tabi'een, as the companions of our beloved prophet (pbuh) at his death hastened to give pledge of allegiance to Abu Bakr (ra) and handed over the responsibility of Khilafah "Caliphate" to him to take care of their affairs before the burial of the Prophet (pbuh). Same was the case with the issue of Imaamah in the centuries to come as the people (Muslims) did not leave the matter, thus avoiding chaos in any age. So, it indicates a clear and binding consensus on the obligation to appoint the Khaleefah".

Abu Hafs Umar al-Nasafi explained (in Al-Aqaid) the role of a Khaleefah: "The Muslims simply must have an Imam (Khaleefah), who will execute the rules, establish the Hudood (penal system), defend the frontiers, equip the armies, collect Zakah, punish those who rebel (against the state) and those who spy and the highwaymen, establish Jum'ah and the two 'Eids, settle the dispute among the servants (of Allah), accept the testimony of witnesses in the matters of legal rights, give in marriage the young and the poor who have no family, and distribute the booty".

Jamaluddin Al Ghaznawi said (in Usuluddin): The Muslims must have an Imam (Khaleefah) who will take care of their interests, implement the rules, establish the Hudood (penal code), equip the armies, collect Zakah and distribute it to those entitled to take it. So, if they don't have an Imam (Khaleefah), it will lead the corruption to prevail on the earth".

Al Qazi Azduddin Iji said (in Almawaqif): The appointment of Khaleefah is an obligation upon us to be obeyed... it is an obligation on us due to two reasons: the first is the continuous unanimity of the Muslims on this subject in the early period after the death of prophet (pbuh) as the Muslims did not waste time in selecting an Imam, even Abu Bakr (may Alla be pleased with him) said in his first speech: listen carefully! Muhammad (pbuh) has died and it is essential for this Deen to appoint the one who can assume the responsibilities of this Deen. So, everyone rushed to accept it and for its sake they abandoned the most important thing i.e. the burial of the prophet (pbuh) and the people remained committed to this great obligation in every period till our time by appointing an Imam to be followed in every period... secondly, in doing so is to repel the supposed damage and therefore it is an obligation through consensus due to the fact that the Legislator's (swt) intention concerning the legislation in terms of transactions, marriages, Jihad, Hudood, punishments/compensations, demonstrating the slogan of Shari'ah on the occasions of the two Eids and Jum'ah is to bring the benefits and welfares in this world as well as in the hereafter and all these cannot be achieved except through an Imam who acts on behalf of the Legislator to Whom all has to return...".

Imam Al-Qurtubi (in his tafseer) said: "this ayah is a source/basis for appointing an Imam and Khaleefah who is listened to and is obeyed, for the word is united through him and the Ahkam (laws) of the Khaleefah are implemented through him, and there is no difference regarding the obligation of that among the Ummah, nor among the Imams except al-Asamm (Abu Bakr al-Asamm, one of the extreme mu'tazilites) who was most deaf regarding the Shari'ah". All those who quoted his saying and followed his opinion and school of thought said: Khilafah "Caliphate" is not an obligation in Deen, rather they justified it by saying that: whenever Ummah established their hajj (pilgrimage to Makkah) and their Jihaad, they equally shared it among themselves, exerted the truth by themselves, divided the spoils of war, booty and Zakah on their people and established Hudood upon those who were applicable to, they got profited by all that and they were not obligated to appoint an Imam to undertake all that. However, our proof/testimony is the words of Allah (saw): (I am going to appoint a vicegerent on the earth): His (swt) saying: (O Dawud! We have indeed appointed you as a Viceroy in the earth) and His (swt) saying: (Allah has promised those among you who believed and performed good deeds that He will surely give them power to rule in the earth), i.e will make them Khulafah/successors on the earth. There are many other ayat which connote the same meaning".

Ibn Taymiyyah (rh.a.) said (in Siyaaash Shariyyah) It is obligatory to know that the office in charge of commanding over the people (ie: the Khilaafah post) is one of the greatest obligations of the Deen. In fact, there is no establishment of the Deen except by it as the well-being of the sons of Adam is not fulfilled except through social life because they are dependent on each other. So they must have a leader for their social life, even the Prophet (pbuh) said "When three people set out on a journey, they should appoint one of them as amir" reported by Abu Dawud on the authority of Abu Said and Abu Hurairah... and also because Allah has ordained enjoining what is right and forbidding what is wrong and that cannot be achieved except through the power and authority..".

Al Shawkani said (in the book al-Sayl al-Jarrar: the chapter "appointing an Imam is an obligation on the Muslims"): the scholars have discussed this issue at length both in principles and in branches. They differed in the obligation of appointing the Imam/Khaleefah as to whether it is decisive or presumptive and whether it is Shar'ee only or Shar'ee and rational both. They brought invalid and ineffective arguments and evidences which are irrelevant and outside the topic and as a result they prolonged the discussion fruitlessly and such discussions are of no avail given the fact that this Khilafah "Caliphate" is proved from the Prophet (pbuh) as he instructed about it and pointed to it's position when he (pbuh) said that the Imams are from Quraish and the instruction to follow the Imams is evident from Qur'an and Sunnah. Then, the Prophet (pbuh) instructed to comply with the sunnah of the rightly guided Khulafah as he (pbuh) said you have to follow my sunnah and the sunnah (tradition) of the rightly guided Khulafaa and this is a correct Hadith. Similarly, he (pbuh) said that the Khilafah "Caliphate" will remain thirty years after me and then there will be biting kingship and it is a clear indication to those who will fulfill this duty after him. The Sahabah (ra), when the prophet (pbuh) passed away, preferred the issue of Imamah and appointment of Khaleefah to everything till the extent that this issue made them busy from preparing him (pbuh) for burial. Later on when Abu Bakr (ra) died he entrusted this responsibility to Omar (ra). Then Omar (ra) authorized a group of well known Sahaba and when Uthman (ra) was martyred, the Muslims gave the pledge of allegiance to Ali (ra) and after him to Hassan (ra). The Muslims continued on this way where the Khalifaah was one and the authority of the Ummah was united. Even when the territories of Islam expanded and the differences occurred among its people and each of its territory was controlled by an independent ruler, its people agreed that if he dies they will hasten to appoint the one who can replace the earlier Khaleefah. It is known and there is no difference in it by anyone, rather it is a unanimous resolution by all the Muslims since the Prophet (pbuh) till this time. So, it is linked to the authority for the welfare of both the world. Had the case not been so, they would not have been united to strive against the enemy, to secure their ways, to do justice to their oppressed in face of the oppressor. It is the Khilaafah which obliged them to what was enjoined by Allah (swt) and forbade them from what was forbidden by Allah (swt) and it is Khilaafah which directed them to spread the Sunnah, put an end to the Bid'ah, establish the Hudood. So the legality of appointing the Khalifah is from this viewpoint. It repels from you the blow, confusion and propagandas which have afflicted this issue despite the fact that they have no basis except the mere gossip or relying on the fantasy like a mirage in sandy deserts, which the man parched with thirst mistakes for water; until when he comes up to it, he finds it to be nothing. Then among the greatest evidences on the obligation of appointing the Imams and giving them the pledge of allegiance are what have been mentioned by Ahmad, Tirmidhi, Ibn Khuzaima, Ibn Hibban in his sahih from the Hadith of al-Haris al-Ashari with the word "whoever dies without recognizing the Imam of his time, dies the death of jahiliyyah. Also the similar was narrated by al-Hakim on the authority of Ibn Umar (ra) and Muwayia (ra) and by al-Bazzar on the authority of Ibn Abbas (ra).

Shamsuddin al-Ramli said (in Ghayatul Bayan): People must appoint an Imam who will take care of their interests such as to execute the rules, establish the Hudood (penal system), defend the frontiers, equip the armies, collect Zakah, punish those who rebel (against the state) and those who spy and the highwaymen, to settle the disputes occurring between the opponents and distribute the spoils of war etc as the Sahabah got unanimous after the death of the prophet (pbuh) on appointing the Imam and made it the most important obligations even they preferred it to the burial of the prophet (pbuh) and remained committed to this great obligation in every period.

Al-Shaikh al-Tahir Bin Ashur said (in the book "the Principles of the Social System in Islam): "the origin of establishing a government for all the Muslims is derived from the Islamic Legislation, which is proved through many evidences from Qur'an and Sunnah and such evidences reached the level of Tawatur, for instance the Sahabah rushed to get together and discuss in order to make successor of the Prophet (pbuh) in taking care of the Islamic Ummah. The Muhajireen and Ansar agreed unanimously on making Abu Bakr al-Siddique Khaleefah (successor) of the Messenger of Allah to the Muslims. And thereafter the Muslims did not differ on the obligation of making a Khalifaah except some of the Kharijites and some Mu'tazilites who breached the consensus. No one, however, did pay attention to them and nobody lent his ear to them. The position of the Khilaafah in the principles of Shari'ah was attached by the scholars to the principles of Deen among its different issues and one of its chapters is Imaamah. Imam of the two holy cities (Abu'l Ma'ali Al-Juwayni) said in the book al-Irshad: (the talk on the issue of Imaamah is not among the principles of the doctrine/tenet and the risk concerning the one who slips into this idea and cultured as such is more dangerous than the one who is unaware of it to be one of the principles of the Deen)".

Imam Al-Juzayri (an expert on the Fiqh of the four great schools of thought) said regarding the four Imams, "The Imams (scholars of the four schools of thought- Shafi'i, Hanafi, Maliki, Hanbali)- may Allah have mercy on them- agree that the Imamah (Leadership) is an obligation, and that the Muslims must appoint an Imam who would implement the Deen's rites, and give the oppressed justice against the oppressors and that it is forbidden for Muslims to have two Imams in the world whether in agreement or discord...".

This is some of the evidences we have collected on the obligation of Khilafah "Caliphate" and we ask Allah (swt) to hasten his victory to the Islamic Ummah and that the Islamic Khilafah "Caliphate" returns on the method of Prophethood.

Testimonies of the scholars on the obligation to appoint the Khaleefah
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O my Muslim brothers living in any parts of the countries of Allah! Now I am presenting some quotations and testimonies of the ancient and modern distinguished scholars on the obligation of appointing a Muslim Imam who will take care of the affairs of the Muslims.

1- Imam Mawardi said (in al-Ahkam as-Sultaniyyah, page 5): "the Contract of the Imamah (leadership) for whoever is standing with it, is an obligation by Ijmaa'a (consensus)".

2- He also said in al-Ahkam as-Sultaniyyah:
"it is indispensable to appoint an Imam who will be ruler and leader of the (whole) Ummah at the same time so that the Deen can be protected by his authority by applying the laws and rules of the Deen".

3- Abu Ya'la al-Fara said in in al-Ahkam as-Sultaniyyah page 19:
"The appointment of Imam is an obligation and Ahmad (ra) said in a narration by Muhammad Ibn Auf Ibn Sufiyan Al-Himsi:
"The trails and turmoil will occur if there is no Imam who can enjoin and instruct the people".

Al Shawkani said in "Nailul Authar, volume 8/page 265:
"In the opinion of Antarah and the majority of Mu'tazilites and Ash'arites it is an obligation from Shari'ah viewpoint".

4- Ibn Taymiyyah said (in al-Siyasah al-Shar'iyyah on page 161):
"It is necessary to take the Imaarah (the office of an amir) as a religious duty and pious act in order to get close to Allah through it because coming near to Allah by obeying Allah (swt) and His messenger (saw) through Imaarah is the best acts of worship. Verily, most of the people get corrupted due to seeking the leadership or the wealth through it".

He also said (in Majmu' al-Fataawa, volume 28/page 62):
"The interest of every son of Adam is not achieved in this world and the hereafter except by the social life, cooperation and mutual assistance of one another as the mutual assistance and cooperation help bring them the benefits and repel the damages from them. It is, therefore, said that the human being is civil by nature. If they come together, they must do certain things by which they bring benefits for them and must avoid some other things in which they find evil/harm. In addition, they must be obedient to the entity that enjoins such objectives and forbids such evils/harms. So, all of the sons of Adam must obey the one who has the authority to command and prohibit".

5- Also he said on page 64:
And that's why the Prophet (saw) ordained his Ummah to appoint rulers upon them and ordered the rulers to render back the trusts to those to whom they are due and when they judge between people, they must judge with justice. Similarly, he (saw) ordained the Ummah to obey the rulers in order to obey Allah (swt). It is narrated in Sunan Abu Dawood on the authority of the Messenger (saw) of Allah (swt) said: "When three people set out on a journey, they should appoint one of them as amir".

A similar Hadith is mentioned in the same Sunan Abu Dawood on the authority of Abu Hurairah and in Musnad Ahmad it is narrated on the authority of Abdullah Ibn Umar that the Prophet (saw) said: "it is not permissible for a group of three to be in a desert except if they appoint one of them as amir". If it has been enjoined for such a tiny group to appoint one of them as amir (how it can be allowed for a larger group or a whole community to live without a single amir/ruler. So, it is a clear warning concerning the obligation to appoint/choose an amir for a group bigger than that mentioned in the Hadith. And the authority or leadership is to the one who takes it as a religious duty in order to get close to Allah (swt) thereby and performs the best of the righteous deeds as much as possible. Even Imam Ahmad has narrated in his Musnad that the prophet (saw) said: "the most beloved human being in the sight of Allah (swt) is the just ruler and the most repugnant creation in the sight of Allah (swt) is an unjust/tyrant ruler".

6- Ibn Taymiyyah quoted in his book Ali Ibn Abi Talib who said:
"An emir is a must for the people, whether that emir is pious or dissolute. It was asked, O commander of the faithful! We have known/seen the pious emir, so who is a dissolute emir? He answered: the one who establishes the Hudood, secures the ways, fights the enemy and distributes the booty". Fatawa's of Ibn Taymiyyah (Rahimahullah), 28/page 279

It is very amazing that today we are living neither under a pious/righteous emir nor under a debauched emir as the Hudood are suspended, highway robbery is wide spread and Jihaad in the Muslim lands are banned. So, woes and affliction be to those who instigated to such a dismal state of affairs!!!

7- It was mentioned in the Fatawa's of Ibn Taymiyyah in volume 28/page 390 that:
Ibn Taymiyyah (rh.a.) said, "It is obligatory to know that the office in charge of commanding over the people (ie: the Khilafah "Caliphate" post) is one of the greatest obligations of the Deen. In fact, the affairs of Deen and Duniya cannot be established except by it as the well-being of the sons of Adam is not achieved except through social life because they are dependent on each other. So they must have a leader for their social life, even the Prophet (pbuh) said "When three people set out on a journey, they should appoint one of them as emir" reported by Abu Dawud on the authority of Abu Said and Abu Hurairah and it was narrated in Musnad Ahmad on the authority of Abdullah Ibn Umar that the Prophet (saw) said: "it is not permissible for a group of three to be in a desert except if they appoint one of them as emir". So, the Prophet (saw) enjoined on appointing the one as emir in a tiny and temporary get-together such as travel and cautioned thereby to appoint an emir (Khaleefah) for all other affairs of the social life, owing to the fact that Allah has obligated enjoining what is right and forbidding what is wrong and that cannot be achieved except through the power and authority. Same is the case with all other obligations related to it such as carrying out Jihaad, establishing justice, performing the Hajj, establishing Jum'ah and the two 'Eids, helping the oppressed and establishing Hudood, which cannot be fulfilled except the power and authority: "The Sultan is the shadow of Allah (swt) on the earth". And also it is said: "sixty years of an unjust Imam is better than a single night without Imam". And the experience shows the same and for that reason, the as-Salaf as-Saleh (pious predecessors) like Fuzail Bin Ayaz and Ahmad Bin Hanbal (rh.a) etc said: "if we have had a call to be answered, we would use that to call for the Sultan".

8- Ibn Khaldun said in Al-Muqaddimah, page 167:
"The appointment of an Imam is wajib and its obligation is known by the consensus of the opinion of the Sahabah and the Tabi'een. The companions of prophet (saw) at his death rushed to give the pledge of allegiance to Abu Bakr (ra) and handed over the responsibility of Khilaafah to him to take care of their affairs. Same was the case with the issue of Khilaafah in the centuries to come as the people (Muslims) did not leave the matter, thus avoiding chaos in the later ages. So, it indicates a clear and binding consensus on the obligation to appoint the Khaleefah".

9- Ibn Hazm stated (in al-fasl fi al-milal wa-al-ahwa' wa-al-nihal 4/87):
"All of Ahl as-Sunnah, all of al-murji'a, all of Shia, all of Khawarij have agreed on the obligation of Imaamah. And that the Ummah is obliged to appoint an Imam who will apply the rules of Allah and look after their affairs (yasoosuhum) with the rules of the Shari'ah which the Messenger of Allah brought, except some from the Khawarij who said that the people are not obliged to appoint an Imam; they are only obliged to fulfill the rights to each other".

10- Al Qurtubi said in his Tafseer, volume 1, page 264:
"And there is no difference regarding the obligation of Khilafah "Caliphate" between the Ummah, nor between the Imams except what was reported by al-Asamm (Abu Bakr al-Asamm, one of the extreme mu'tazilites) who was most deaf regarding the Shari'ah". Same is the case with all those who quoted his saying and followed his opinion and school of thought".

11- Al-Haythami explained the Ijmaa' of the Sahabah (in Al-Sawa'iq al-Muhriqah):
"It is known that the Sahabah (raa) unanimously agreed that selecting the Imam after the end of the era of Prophethood was an obligation (Wajib). Indeed they made it more important than the other obligations whilst they were busy with it over the burial of the Prophet (pbuh)".

12- Imam Al-Nawawi in his commentary of Sahih Muslim 12/205 said:
"The Scholars agreed that it is an obligation upon the Muslims to select a Khaleefah".

13- Al-Jurjani stated:
"Appointing an Imam is the best in meeting the interests of the Muslims and in achieving the greatest aims (maqasid) of the Deen".

14- The Imam of the two holy mosques said in his book in Ghiyath Al-Umam:
"There is consensus on the obligation of appointing a Khaleefah who rules and judges between the people through Islam".

15- Al Qazi Azduddin Iji said (in Almawaqif), which was explained by Al-Jurjani at page 603:
"The appointment of Khaleefah is an obligation upon the Muslims because there is the continuous unanimity of the Muslims on this subject since the early period i.e. after the death of Prophet (pbuh) as the Muslims did not waste time in selecting an Imam, even Abu Bakr (may Allah (swt) be pleased with him) said in his first speech: listen carefully! Muhammad (pbuh) has died and it is essential for this Deen and an obligation on us to appoint the one who can assume the responsibilities of this Deen. So, everyone rushed to accept it and for its sake they abandoned the most important thing i.e. the burial of the prophet (pbuh) and the people remained committed to this great obligation in every period till our time by appointing an Imam to be followed in every period".

16- Dr. Ziauddin said in his book (Islam and Khilafah "Caliphate", at page 99):
"The Khilafah "Caliphate" is the most important religious position and concern for all the Muslims. The Islamic Shari'ah has stipulated that the establishment of Khilafah "Caliphate" is an essential obligation of the Deen. Rather, it is the greatest obligation for the reason that the implementation of all other obligations is dependent on it".

17- He also said on page 341:
"The scholars of Islam have unanimously agreed, as we have learned above, that the Khilafah "Caliphate" or Imaamah is an essential/indispensable obligation of the Deen. Rather, it is the first, foremost and the most important obligation in view of the fact that the implementation of all other obligations (commands and prohibitions) and attainment of the general welfare and public interest for the Muslims are dependent on it. That's why they have called this position of (Khilafah "Caliphate"/Imaamah) "the greatest or the most important Imamate" in comparison with the Imamate of Salah/prayer which was named "Al-Imaamah Al-Sughra or the less significant Imaamate". And this is the opinion of Ahlus Sunnah Wal Jamaah who consist of the majority of the Muslims and this is also the opinion of the renowned Mujtahideen such as the four Imaams and the famous scholars like Al-Mawardi, Al-Juwayni, Al-Ghazali, Al-Razi, Al-Taftazani, Ibn Khaldun etc. these are the Imaams and scholars from whom the Muslims learn their Deeen. We have already learned the evidences and proofs which they have gathered and concluded the obligation of the Khilafah "Caliphate" through them. As for the Shiites, they attach more importance to Imamate than Sunnites and believe that it is not only an obligation but also is a pillar of the Deen without which the Imaan cannot be complete. So Khilafah "Caliphate" is a must for the Muslims, as for its being an obligation or a pillar of the faith, it is an indisputable academic and religious fact".

18- Abdurrahman Abdul Khaliq said in his book "Consultation, page 26":
"It is the general Imaamah or Khilaafah which is entrusted to establish the law of Almighty Allah, to appoint His (swt) book as arbitrator, to carry out the affairs of the Muslims, to put their matters in order, to fight their enemies. Thus there is no disagreement among Muslims with regard to its obligation and necessity and that they will be sinful if they show any negligence in its establishment".

19- Abu Ya`la in Al Ahkam Al Sulthaniyah page 19:
"It is Fard Kifayah i.e. collective responsibility and two groups of the people have been addressed through it. One of them are the people of ijtihad so that they can choose and the second are the ones in whom the conditions of Imamate are found so that one of them can be appointed for the Imamate".

20- Abdul Qadir Awdah said on page 124:
"Al Khilafah "Caliphate" is considered as one of the collective obligations such as the Jihaad and the administration of justice. So if it is fulfilled by the ones who are competent enough to do so, the obligation shall be elapse from the remaining. However, if anyone or any group is not capable enough to fulfill this obligation, all the Muslims will be sinful until this responsibility is accomplished by those who are capable. Some opine that the sin will fall only on the two groups of the Islamic Ummah. One of them are the people of opinion until they choose one of them as Khaleefah and the second group is the one in whom the conditions of Khilafah "Caliphate" is met until one of them is selected as Khaleefah. However, the truth is that all the Muslims will be sinful in view of the fact that all are addressed by the Shari'ah and all are obliged to establish it... and if the selection/responsibility is left to only one group of the people, the whole Ummah will be duty bound to bear carrying out of this responsibility along with this group. Otherwise, they will be partners in the sin..."

21- Sulaiman Ad Diji said (in his book Al Imamah Al 'Uzhma at page 75):

In fact, there is no doubt on the fact that the Khilafah "Caliphate"'s obligation on the shoulders of the two groups is more. However if these two groups did not fulfill this obligation, all will be sinful and this is the concept of being a collective obligation; i.e. if some of them accomplish this duty, then the remaining will be exempted. But if no one performed the obligation, all will be sinful such as enjoining the good deeds and forbidding from the evil acts, Jihaad and learning etc.

Today these two groups have failed to fulfill this obligation or have been prevented from realizing their aspirations, so every Muslim is duty bound - everyone in proportion to his capability- to work for establishment of an Islamic Khilaafah which will reunify the Muslims under the banner of true monotheism and return to this Deen its supremacy and leadership and will also reinstate the entity and position of Muslims, which they lost due to their negligence in fulfilling this great obligation and it is Allah (Alone) Whose help can be sought".