Author: Abu Ayesha
The Karramiyyah Sect (Part 8)
Arguments of Ahl al-Sunnah wa’l-Jamaah:
Qur’anic Verses:
The Holy Qur’an contains numerous verses that command Muslims to unity, harmony, and solidarity, and forbid division, discord, and schism which lead to conflict, failure, and weakness. A few examples are mentioned below:
Allah the Almighty says: “واعتصموا بحبل الله جمیعا ولا تفرقوا واذکروا نعمة الله علیکم إذ کنتم أعداء فألف بین قلوبکم فأصبحتم بنعمته إخوانا” Translation: And hold firmly to the rope of Allah all together and do not become divided. And remember the favor of Allah upon you – when you were enemies, and He brought your hearts together and you became, by His favor, brothers. [1]
Elsewhere, the Almighty says: “ولا تکونوا کالذین تفرقوا واختلفوا من بعد ما جاءهم البینات وأولئک لهم عذاب عظیم” Translation: And be not like those who separated and differed after the clear proofs had come to them; and for them is a great punishment. [2]
In another verse, the Lord of the worlds says: “وأطیعوا الله ورسوله ولا تنازعوا فتفشلوا وتذهب ریحکم واصبروا إن الله مع الصابرین” Translation: “And obey Allah and His Messenger, and do not dispute with one another, lest you become weak and your dignity and [glory] perish. And be patient. Indeed, Allah is with the patient.” [3]
The method of reasoning from these verses is that all of them collectively command unity, solidarity, and harmony, and forbid division and discord—matters which typically lead to conflict and harmful failure. All these verses point toward the unity and mutual support of the Muslim Ummah. This objective is only realized when the leadership and command of the Ummah are in the hands of a single person, and no one opposes him. Indeed, the presence of two or more Imams or caliphs in the Muslim Ummah results in each contending with the other, seeking to assert superiority over the other. This leads to conflict and the creation of problems—something Islam has clearly forbidden. Thus, it is understood that the Imam and caliph of the Muslims must be one, because any responsibility that is necessary to complete an obligation is itself also obligatory. [4]
Hadiths of the Prophet (PBUH):
There are clear hadiths from the Prophet PBUH that indicate the obligation of prohibiting the appointment of multiple leaders (Imams) in a single era. Among them are the following narrations:
Abu Sa‘id al-Khudri narrated that the Messenger of Allah PBUH said: “إذا بويع لخليفتين فاقتلوا الآخر منهما” Translation: “If allegiance is pledged to two caliphs, then kill the latter of the two.” [5]
This command to kill implies the prohibition of appointing two Imams or Caliphs at the same time, because such a severe ruling is only issued when the matter is of utmost seriousness and danger. Therefore, pledging allegiance to two caliphs at once is impermissible. Some have interpreted “kill” to mean “dismiss” or “object to,” but this interpretation is incorrect and inconsistent with reality, as other hadiths further clarify this issue. [6]
Abdullah ibn ‘Amr ibn al- ‘As said: “I heard the Messenger of Allah (PBUH) say: ‘Whoever gives his pledge to an Imam and clasps his hand with his and accepts him with his heart, must obey him to the best of his ability. If another comes and tries to dispute his authority, strike the neck of the latter.’” [7]
‘Arfajah ibn Shuraih said: “I heard the Messenger of Allah (PBUH) say: ‘If someone comes to you while your affairs are united under one leader and seeks to divide your unity or break apart your community, kill him.’” [8]
Consensus of the Ummah (Ijma)
The noble Companions (Sahaba, may Allah be pleased with them all) were in agreement that it is not appropriate for the caliphate in Islam to be entrusted to more than one person. The evidence for this is the incident at Saqifah Banu Sa‘idah, when the Ansar said: “From us, an Amir; and from you, an Amir” But the Muhajirun rejected this statement and did not accept it. [9]
Reminder
Many scholars have reported the consensus of the Ummah on this matter. However, it should be understood that the intended consensus here is that of the Companions (Sahaba) and the righteous predecessors (Salaf) of the Muslim Ummah. There were indeed some groups—such as the Karramiyyah—who opposed this view, but their dissent does not affect the consensus of Ahl al-Sunnah wa’l-Jama‘ah.
A Doubt and Its Response
Someone may ask: “Nowadays, Muslims in every region have different leaders and rulers. How can it be said that the view of Ahl al-Sunnah wa’l-Jama‘ah is that all Muslims must have one leader?”
Response: The answer to this is quite simple. With a little reflection, the questioner will arrive at the answer himself. This view is in fact the best cure for the Ummah’s divisions and disunity. If implemented, it could unite the entire Muslim Ummah under one banner and bring an end to the unending crises and numerous problems it faces. However, the misfortunes of the Muslim Ummah began precisely when, due to enemy conspiracies, this great Ummah was torn apart. Muslims became so divided that today, in times of hardship, they are unable to come to the aid of their fellow Muslim brothers.
The correct response is: The prohibition against appointing two Imams only applies when all Muslims are in one place, in one region, and within one unified territory, such that appointing two Imams would cause conflict and fitnah. But if Muslims are geographically separated, living in different and distant lands, and cannot assist each other during times of hardship, then it is permissible for each region to appoint its own Amir or leader to manage the affairs of the Muslims and address their issues.
Scholarly Views on This Matter:
‘Allamah al-Iji, author of al-Mawaqif, said: “Pledging allegiance to two Imams in a small, limited region is invalid. But if the land is vast and cannot be managed by a single Amir, then this becomes a matter of ijtihad (scholarly reasoning).” [10]
‘Allamah al-Baghdadi said: “It is not permissible to have two obligatory Imams at one time—unless a sea lies between the two territories and prevents mutual assistance. In that case, it is valid for the people of each region to appoint their own Imam and follow him.” [11]
Continues…
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References:
[1] Surah Aal ‘Imran, verse 103
[2] Surah Aal ‘Imran, verse 105
[3] Surah Al-Anfal, verse 46
[4] Abdullah ibn Umar al-Damiji, al-Imamah al-‘Uzma ‘inda Ahl al-Sunnah wa’l-Jama‘ah, 1403 AH, p. 556
[5] Sahih Muslim, Book: When Allegiance is Given to Two Caliphs, vol. 3, p. 1480, hadith no. 61
[6] al-Damiji, al-Imamah al-‘Uzma, p. 557
[7] Sahih Muslim, Book: Obligation to Fulfill Allegiance to the Caliphs, vol. 3, p. 1472, hadith no. 46
[8] Sahih Muslim, Book: Ruling on One Who Divides the Muslim Community, vol. 3, p. 1480, hadith no. 60
[9] al-Damiji, al-Imamah al-‘Uzma, p. 558
[10] Nayif ibn ‘Ali al-Shahud, al-Mufassal fi Ahkam al-Hijrah, chapter: Pillars of the Islamic State, p. 22
[11] Ibid, p. 22
