The Lost Sharia Rights Under the Rule of Tyrannical Regimes and How the Rightly Guided Caliphate State Guarantees Them
The Lost Sharia Rights Under the Rule of Tyrannical Regimes and How the Rightly Guided Caliphate State Guarantees Them

Under man-made systems and imported laws, many of the Sharia rights guaranteed by Islam are wasted, and full justice can only be restored and achieved under the Rightly Guided Caliphate state on the Prophetic method, which applies Islamic Sharia in all its details. The following is a statement of the most important of these lost rights and how the Caliphate guarantees them:

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July 30, 2025

The Lost Sharia Rights Under the Rule of Tyrannical Regimes and How the Rightly Guided Caliphate State Guarantees Them

The Lost Sharia Rights Under the Rule of Tyrannical Regimes

and How the Rightly Guided Caliphate State Guarantees Them

Under man-made systems and imported laws, many of the Sharia rights guaranteed by Islam are wasted, and full justice can only be restored and achieved under the Rightly Guided Caliphate state on the Prophetic method, which applies Islamic Sharia in all its details. The following is a statement of the most important of these lost rights and how the Caliphate guarantees them:

1- Political Rights and Justice in Governance

In Man-Made Systems:

Ruling elites control power, and people are denied the right to choose their rulers through legitimate consultation. Dictatorship and corruption spread, and people are wronged in the judiciary and courts.

In the Caliphate State:

The ruler is chosen by legitimate pledge (Bay'ah) to rule according to the Book and the Sunnah, is subject to accountability, and rules with justice without favoritism, as Omar bin Al-Khattab said: "When did you enslave people when their mothers gave birth to them free?"

2- Economic and Financial Rights:

In Man-Made Systems: Usury and monopoly spread, workers and farmers are wronged, and the nation's wealth is plundered for the benefit of a small group, while most people live in poverty.

In the Caliphate State: Prohibition of usury and monopoly, and application of one of the reasons for ownership and how, and explaining how to dispose of money, how it grows, and dividing ownership into three types: public ownership, state ownership, and private ownership, and clarifying Zakat, spoils of war, and Fay' to ensure fair distribution of wealth, prohibiting permanent taxes that are taken unjustly, and prohibiting customs duties taken from the subjects of the Caliphate state.

3- Rights of Women and the Family

In Man-Made Systems: The rights of wives to maintenance and housing are violated, and the rights of divorced women and children are lost. "Tourism marriages" spread, in which women are exploited, as in the case of unregistered marriage, which deprives women of their rights and treats women as commodities.

In the Caliphate State: A woman is considered a mother, sister, housewife, and honor that must be protected, and the rights of women are preserved in terms of waiting period ('Iddah) and inheritance.

Marital life is a life of reassurance, and the companionship of spouses is one of friendship. The husband's guardianship over the wife is guardianship of care, not guardianship of rule, and she has been obligated to obey him, and he has been obligated to provide for her according to what is known to be appropriate for her.

4- Security Rights:

In Man-Made Systems: Arbitrary arrests and torture spread, as in the prisons of oppressive regimes in Muslim countries, and mouths are silenced. People are tried by unjust man-made laws, and people are even imprisoned without trials, even in violation of their own man-made laws.

In the Caliphate State: The principle is the presumption of innocence, and no one is punished except by court order, and it is not permissible to torture anyone at all, and anyone who does so will be punished.

5- Educational Rights:

In Man-Made Systems: Sharia education is neglected, and secular curricula are imposed that distance young people from their religion. Moral seditions and corrupt media spread, and curricula make the character of the disbelieving West the role model.

In the Caliphate State: The basis on which the education curriculum is based is the Islamic creed, so the study materials and teaching methods are all placed in a way that does not cause any deviation in education from this basis.

The education policy in the Caliphate state is to form the Islamic mentality and the Islamic psychology, so all the study materials that are to be taught are placed on the basis of this policy.

The goal of education in the Caliphate state is to create the Islamic personality and provide people with the sciences and knowledge related to the affairs of life. Therefore, the methods of education are made in a way that achieves this goal and prevents any method that leads to other than this goal.

Conclusion: Why are these rights only achieved in the Caliphate? Because the man-made systems:

Prioritize the interests of the rulers and the interests of the major powers to which the client rulers in Muslim countries owe allegiance and prioritize them over the interests of the Ummah, and follow imported laws that contradict the Sharia and lack the justice that the rightly guided rulers apply.

As for the Caliphate state, it: rules according to the Book and the Sunnah, restores rights to their owners, and achieves the justice that God promised to the believers: ﴿Allah has promised those who have believed among you and done righteous deeds that He will surely grant them succession [to authority] upon the earth﴾.

O Allah, show us the truth as truth and grant us its following, and show us falsehood as falsehood and grant us its avoidance, and keep us steadfast on the truth and let us see with our own eyes the state of truth and justice, the state of the Rightly Guided Caliphate.

Written for the Central Media Office Radio of Hizb ut Tahrir

Fadi Al-Salmi - Wilayah Yemen

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Reflections on the book: "Elements of the Islamic Psyche" - Episode Fifteen

Reflections on the book: "Elements of the Islamic Psyche"

Prepared by Professor Muhammad Ahmad Al-Nadi

Episode Fifteen

Praise be to God, Lord of the Worlds, and prayers and peace be upon the Imam of the pious, the Master of the Messengers, sent as a mercy to the worlds, our master Muhammad and all his family and companions. Make us with them, and gather us in their company, by your mercy, O Most Merciful of the merciful.

Dear listeners, listeners of the Media Office Radio of Hizb ut-Tahrir:

Peace, mercy, and blessings of God be upon you. In this episode, we continue our reflections on the book: "Elements of the Islamic Psyche." In order to build the Islamic personality, with attention to the Islamic mentality and the Islamic psyche, we say, with God's help: 

O Muslims:

We said in the last episode: It is also Sunnah for a Muslim to supplicate for his brother behind his back, just as it is Sunnah for him to ask his brother to supplicate for him. It is Sunnah for him to visit him, sit with him, keep in touch with him, and share with him for the sake of God after loving him. It is recommended for a Muslim to meet his brother with what he likes to please him with that. We add in this episode and say: It is recommended for a Muslim to give gifts to his brother, according to the hadith of Abu Hurairah, which was reported by Bukhari in Al-Adab Al-Mufrad, Abu Ya'la in his Musnad, Al-Nasa'i in Al-Kuna, and Ibn Abd Al-Barr in Al-Tamhid. Al-Iraqi said: The chain of narrators is good, and Ibn Hajar said in Al-Talkhis Al-Habir: Its chain of narrators is good, he said: The Messenger of God, may God bless him and grant him peace, said: "Exchange gifts, you will love one another." 

It is also recommended for him to accept his gift and reward him for it, according to the hadith of Aisha in Bukhari, who said: "The Messenger of God, may God bless him and grant him peace, used to accept gifts and reward for them."

And the hadith of Ibn Umar in Ahmad, Abu Dawood, and Al-Nasa'i, who said: The Messenger of God, may God bless him and grant him peace, said: "Whoever seeks refuge in God, grant him refuge, and whoever asks you in the name of God, give him, and whoever seeks protection in God, protect him, and whoever does you a favor, reward him, and if you do not find anything, then supplicate for him until you know that you have rewarded him."

This is between brothers, and it has nothing to do with the gifts of the subjects to the rulers, as they are like bribery, which is forbidden. And one of the rewards is to say: May God reward you with good. 

Al-Tirmidhi narrated from Usama bin Zaid, may God be pleased with them both, and said it is good and authentic, he said: The Messenger of God, may God bless him and grant him peace, said: "Whoever has a favor done to him and says to the one who did it: "May God reward you with good," then he has exaggerated in the praise." And praise is gratitude, i.e., reward, especially from someone who finds nothing else, as Ibn Hibban narrated in his Sahih from Jabir bin Abdullah, who said: I heard the Prophet, may God bless him and grant him peace, say: "Whoever is given a favor and does not find anything better than praise for it, then he has thanked him, and whoever conceals it has disbelieved, and whoever adorns himself with falsehood is like one who wears two garments of falsehood." And with a good chain of narrators, Al-Tirmidhi narrated from Jabir bin Abdullah, who said: The Messenger of God, may God bless him and grant him peace, said: "Whoever is given a gift and finds something to repay it with, let him repay it, and if he does not find anything, let him praise it, for whoever praises it has thanked him, and whoever conceals it has disbelieved, and whoever adorns himself with what he has not been given is like one who wears two garments of falsehood." And disbelieving in the gift means concealing and covering it up. 

With an authentic chain of narrators, Abu Dawood and Al-Nasa'i narrated from Anas, who said: "The Muhajirun said, "O Messenger of God, the Ansar have taken all the reward, we have not seen a people who are better at giving a lot, nor better at consoling in a little than them, and they have spared us the burden," he said: "Do you not praise them for it and supplicate for them?" They said: "Yes," he said: "That is for that." 

A Muslim should be grateful for the little as he is grateful for the much, and be grateful to the people who do him good, as Abdullah bin Ahmad narrated in his additions with a good chain of narrators from Al-Nu'man bin Bashir, who said: The Messenger of God, may God bless him and grant him peace, said: "Whoever is not grateful for the little, is not grateful for the much, and whoever is not grateful to the people, is not grateful to God, and talking about God's blessings is gratitude, and leaving it is disbelief, and the group is mercy, and division is torment."

It is Sunnah to intercede for one's brother for a benefit of righteousness or to facilitate a difficulty, as Al-Bukhari narrated from Abu Musa, who said: "The Prophet, may God bless him and grant him peace, was sitting when a man came asking, or seeking a need, he turned his face to us and said, "Intercede, so that you may be rewarded, and God will decree on the tongue of His Prophet what He wills."

And as Muslim narrated from Ibn Umar from the Prophet, may God bless him and grant him peace, who said: "Whoever is a connection for his Muslim brother to a person of authority for a benefit of righteousness or to facilitate a difficulty, will be helped to cross the Path on the day when feet slip."

It is also recommended for a Muslim to defend the honor of his brother behind his back, as Al-Tirmidhi narrated and said this is a good hadith from Abu Al-Darda' from the Prophet, may God bless him and grant him peace, who said: "Whoever defends the honor of his brother, God will ward off the fire from his face on the Day of Resurrection." This hadith of Abu Al-Darda' was narrated by Ahmad, and he said its chain of narrators is good, and Al-Haythami said the same. 

And what Ishaq bin Rahwayh narrated from Asma bint Yazid, who said: I heard the Messenger of God, may God bless him and grant him peace, say: "Whoever defends the honor of his brother behind his back, it is a right upon God to free him from the Fire." 

Al-Quda'i narrated in Musnad al-Shihab from Anas, who said: The Messenger of God, may God bless him and grant him peace, said: "Whoever supports his brother behind his back, God will support him in this world and the hereafter." Al-Quda'i also narrated it from Imran bin Hussein with the addition: "And he is able to support him." And as Abu Dawood and Al-Bukhari narrated in Al-Adab Al-Mufrad, and Al-Zain Al-Iraqi said: Its chain of narrators is good from Abu Hurairah that the Messenger of God, may God bless him and grant him peace, said: "The believer is the mirror of the believer, and the believer is the brother of the believer, from wherever he meets him, he protects him from his loss and surrounds him from behind."

O Muslims:

You have learned from the noble Prophetic hadiths mentioned in this episode and the previous episode that it is Sunnah for whoever loves a brother for the sake of God to inform him and let him know that he loves him. It is also Sunnah for a Muslim to supplicate for his brother behind his back. It is also Sunnah for him to ask his brother to supplicate for him. It is Sunnah for him to visit him, sit with him, keep in touch with him, and share with him for the sake of God after loving him. It is recommended for a Muslim to meet his brother with what he likes to please him with that. It is recommended for a Muslim to give gifts to his brother. It is also recommended for him to accept his gift and reward him for it.

A Muslim should be grateful to the people who do him good. It is Sunnah to intercede for one's brother for a benefit of righteousness or to facilitate a difficulty. It is also recommended for him to defend the honor of his brother behind his back. So why don't we adhere to these Sharia rulings and all the rulings of Islam, so that we may be as our Lord loves and is pleased with, so that He may change what is within us, improve our conditions, and we may win the best of this world and the hereafter?! 

Dear listeners: Listeners of the Media Office Radio of Hizb ut-Tahrir: 

We will suffice with this amount in this episode, with the understanding that we will complete our reflections in the coming episodes, God willing. Until that time and until we meet you, we leave you in God's care, protection, and security. We thank you for your kind listening, and peace, mercy, and blessings of God be upon you. 

Know, O Muslims! - Episode 15
November 14, 2025

Know, O Muslims! - Episode 15

Know, O Muslims!

Episode 15

Among the assisting bodies of the Khilafah state are the ministers whom the Caliph appoints to assist him in bearing the burdens of the Khilafah and fulfilling its responsibilities. The multitude of the Khilafah's burdens, especially as the Khilafah state grows and expands, makes it difficult for the Caliph to bear them alone, so he needs someone to help him bear them to fulfill its responsibilities. However, it is not correct to call them ministers without restriction, so that the meaning of the minister in Islam, which is in the sense of an assistant, is not confused with the meaning of the minister in the current man-made systems based on democratic, capitalist, secular, or other systems that we witness in the present era.