"The Caliphate and the Imamate in Islamic Thought" Series - By the writer and thinker Thaer Salama - Abu Malik - Part 15
"The Caliphate and the Imamate in Islamic Thought" Series - By the writer and thinker Thaer Salama - Abu Malik - Part 15

 

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July 14, 2025

"The Caliphate and the Imamate in Islamic Thought" Series - By the writer and thinker Thaer Salama - Abu Malik - Part 15

"The Caliphate and the Imamate in Islamic Thought" Series

By the writer and thinker Thaer Salama – Abu Malik

Part Fifteen: Examples of the Rulings Entrusted to the State to Demonstrate That Most of Islam Depends on It

Among the rulings entrusted to the state are the rulings of the state's internal policy:

Internal policy is taking care of the affairs of the nation and the state's subjects, whether in their relationship with the state and the state's relationship with them, from accountability, a national assembly, grievances, people's interests departments, and appointing governors, employees, assistants, and ombudsmen, or in their relationships with each other, from advice, enjoining good, forbidding evil, preserving the creed, preserving the religion by spreading knowledge, combating ignorance and innovation, media policy, resolving disputes, and what is required of deriving rulings related to transactions and the judiciary, achieving equality in treatment and rights according to Sharia, enabling subjects, both Muslims and Dhimmis, to enjoy all rights and benefit from wealth, and from public state facilities, guaranteeing their basic needs, establishing society on the foundations of cooperation, fraternity, solidarity, and altruism, establishing security, establishing markets, mosques, hospitals, research centers, facilities, dams, and so on, and displaying the Islamic way of life in its finest form to be a clear example dominated by virtue, a supreme value, and a fundamental tool for carrying the Islamic call to others. All of this is carried out by the state, and in the absence of the state, some of it may be carried out in a fragmented manner, but it does not achieve the goal, and does not go beyond being individual efforts, such as enjoining good and forbidding evil. If the evils - as they are today - are state evils, then individual efforts to forbid them will only result in a few abstaining from them. As for changing evils protected by the state, this will not result from individual efforts except by turning those efforts into a sweeping public opinion! Therefore, it is necessary to give the bow to its maker, by making all these rulings for the state to take care of, implement, and establish among Muslims in their lives, so that it bears fruit and achieves its goal, and Muslims live an Islamic life, and some of it is entrusted to parties, such as changing state evils.

Among the rulings entrusted to the state are the rulings of foreign policy:

From establishing a body that is based on making and implementing policies and decisions related to foreign policy, whether the governmental body or the non-governmental body represented by political parties and the political center, and from treaties, carrying the call, jihad, warfare, and what follows from establishing heavy industries, building factories, extracting natural resources, and international relations with countries and other international parties to implement the goals of the Islamic state on the international arena, spread Islam, and make decisions that guide the state's relations internationally, and monitoring the affairs of the state by keeping pace with events and interactions witnessed by the global system at the political, strategic, economic, social, and cultural levels, studying the impact of this on the nation, and taking the necessary measures to protect the interests of the nation, and developing the necessary plans to carry the call, spread Islam, and protect the interests of subjects outside the state, and so on.

Among the rulings entrusted to the state are the financial rulings and the economic system

And what it contains of public and private properties, and state property, and verifying the economic establishment of the state and achieving the goals of that system, and the rulings related to how to acquire money, develop it, how to spend it and dispose of it, how to distribute wealth among members of society, and how to create balance in it, and from the rulings of Kharaj, Zakat, and lands, money and monetary policies, domestic and foreign trade, industries, and so on.

Among the rulings related to the state are the rulings related to the penal system,

From Hudud, Ta'zir, Qisas, felonies, evidence, judiciary, violations, and establishing the guarding force for the proper application of rulings, and so on,

Wherever you look, you will find that most of the rulings of Islam are based on the premise that they are applied through the Islamic state, and the individuals' share of the application is: ensuring advice to the state and holding it accountable, and implementing the command of God that the ruler established to establish it, and that the nation, with its individuals, is the owner of the authority, delegating the ruler to implement the commands and prohibitions that God commanded it with, in addition to carrying out the actions entrusted to individuals of prayer, fasting, pilgrimage, enjoining good, forbidding evil, charity, and similar rulings.

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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.