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The "Caliphate and Imamate in Islamic Thought" Series - By the writer and thinker Thaer Salama - Abu Malek - Part 3
The "Caliphate and Imamate in Islamic Thought" Series - By the writer and thinker Thaer Salama - Abu Malek - Part 3

Moreover, the caliphate achieves the major objectives of Sharia, such as establishing justice, giving redress to the wronged, and implementing God’s laws. Al-Jaziri, may God have mercy on him, says, “The imams, may God Almighty have mercy on them, agreed that the imamate is an obligation and that Muslims must have an imam who establishes the rituals of religion and gives redress to the wronged from the wrongdoers, and that it is not permissible for Muslims to have two imams in the entire world at the same time, neither in agreement nor in disagreement.” Al-Jurjani said: (Appointing an imam is one of the most complete interests of Muslims and the greatest goals of religion). The scholar Ibn Taymiyyah, may God Almighty have mercy on him, said: "It must be known that the authority over people is one of the greatest religious obligations, and that there is no establishment of religion or the world without it." Dr. Diaa Al-Din Al-Rayes said: “The caliphate is the most important religious position and concerns all Muslims, and Islamic law stipulates that establishing the caliphate is a basic duty of the duties of religion, but it is the greatest duty because the implementation of all other duties depends on it.” End quote.

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July 02, 2025

The "Caliphate and Imamate in Islamic Thought" Series - By the writer and thinker Thaer Salama - Abu Malek - Part 3

The "Caliphate and Imamate in Islamic Thought" Series

By the writer and thinker Thaer Salama – Abu Malek

Part Three: Establishing the Caliphate is one of the Major Objectives of Sharia, Part 1

Moreover, the caliphate achieves the major objectives of Sharia, such as establishing justice, giving redress to the wronged, and implementing God’s laws. Al-Jaziri, may God have mercy on him, says, “The imams, may God Almighty have mercy on them, agreed that the imamate is an obligation and that Muslims must have an imam who establishes the rituals of religion and gives redress to the wronged from the wrongdoers, and that it is not permissible for Muslims to have two imams in the entire world at the same time, neither in agreement nor in disagreement1)” Al-Jurjani said: (Appointing an imam is one of the most complete interests of Muslims and the greatest goals of religion2). The scholar Ibn Taymiyyah, may God Almighty have mercy on him, said3: "It must be known that the authority over people is one of the greatest religious obligations, and that there is no establishment of religion or the world without it." Dr. Diaa Al-Din Al-Rayes said4: “The caliphate is the most important religious position and concerns all Muslims, and Islamic law stipulates that establishing the caliphate is a basic duty of the duties of religion, but it is the greatest duty because the implementation of all other duties depends on it.” End quote.

If we keep in mind that the meaning of the caliphate is: placing the legal rulings in the position of application, and guarding that application, as the Sharia has surrounded every aspect of the affairs of man, the nation, and the state with legal rulings, and made its application in life one of the greatest purposes of religion, and for it the Book was revealed and the Messenger was sent, and therefore the legislator has made the authority to implement these legal rulings for the nation, and commanded it to pledge allegiance to a caliph who establishes those rulings in it, and thus the caliphate is established; So how can the caliphate not be one of the greatest purposes of religion then?

And that its function is to take care of the interests and affairs of the nation according to the laws of Islam, to convey the Islamic call, and to guard the nation.

The origin of religion is: a belief we believe in, and orders and prohibitions emanating from the belief that govern our lives, and God Almighty only revealed the orders and prohibitions so that people would act with justice, and so that their actions, standards, convictions, and judgments would be in accordance with the divine system, and people were not left to their own devices in any matter of their lives, ﴿DOES MAN THINK THAT HE WILL BE LEFT AIMLESS?﴾ [Al-Qiyamah: 36], and "aimless" means one who is neither commanded nor forbidden, but God has revealed in every matter a ruling that people cannot act with justice, judge with truth, or do the right thing that they must do except by adhering to that command from God: God said: ﴿AND FOR EVERY NATION IS A MESSENGER. THEN WHEN THEIR MESSENGER COMES, IT WILL BE JUDGED BETWEEN THEM IN JUSTICE, AND THEY WILL NOT BE WRONGED﴾ [Yunus: 47], ﴿WE HAVE ALREADY SENT OUR MESSENGERS WITH CLEAR EVIDENCES AND SENT DOWN WITH THEM THE SCRIPTURE AND THE BALANCE THAT THE PEOPLE MAY MAINTAIN [THEIR AFFAIRS] WITH JUSTICE﴾ [Al-Hadid: 25], and His saying, ﴿WE HAVE ALREADY﴾: The lam is located in response to an implied oath, and the lam in His saying ﴿THAT THE PEOPLE MAY MAINTAIN [THEIR AFFAIRS] WITH JUSTICE﴾ is the lam of causation. One of the most important overall objectives of sending down the clear evidences with the messengers is that people should act with justice in accordance with the rulings that were revealed with these messengers and prophets, 

Know that there is not a single verse in the Qur’an in its causative form for legislating the Sharia, but rather the verses show the purposes, goals, and result that is obtained from sending the messengers, revealing the books, and the wisdom behind legislating the Sharia, such as the saying of God Almighty: ﴿AND WE HAVE NOT SENT YOU, [O MUHAMMAD], EXCEPT AS A MERCY TO THE WORLDS﴾, and His saying: ﴿AND WE SEND DOWN OF THE QUR'AN THAT WHICH IS HEALING AND MERCY FOR THE BELIEVERS﴾, and His saying: ﴿AND I DID NOT CREATE THE JINN AND MANKIND EXCEPT TO WORSHIP ME﴾, ﴿And We have not revealed to you the Book, [O Muhammad], except that you may make clear to them that wherein they have differed and as guidance and mercy for a people who believe﴾, ﴿WE HAVE ALREADY SENT OUR MESSENGERS WITH CLEAR EVIDENCES AND SENT DOWN WITH THEM THE SCRIPTURE AND THE BALANCE THAT THE PEOPLE MAY MAINTAIN [THEIR AFFAIRS] WITH JUSTICE﴾ [Al-Hadid: 25], ﴿Mankind was [of] one religion, then Allah sent the prophets as bringers of good tidings and warners and sent down with them the Scripture in truth to judge between the people concerning that in which they differed﴾ [Al-Baqarah: 213], as the cause revolves with the effect in existence and non-existence. The fact that the Messenger ﷺ is a mercy, and the Qur’an is healing and mercy, all of that indicates that the Sharia came as a mercy to the servants, except that the fact that the Sharia came as a mercy is the result that results from the Sharia, and not the motive (cause) for its legislation, meaning that God Almighty informed us that His wisdom in legislating the Sharia is that it should result in it being a mercy to the servants, not that what prompted its legislation was its being a mercy, and accordingly, the fact that the Sharia is a mercy to people is the goal of the legislator that he aims for from legislating the Sharia, and not the reason for which it was legislated. See The Islamic Personality, Part Three, Taqi al-Din al-Nabhani, chapter: The Purposes of Sharia. 

Therefore, these verses that show us the purposes and goals of the Sharia, that justice and equity should prevail, and that the Book should rule in people’s lives, show us the purpose of revealing the Sharia, and its intent. We can say: that these are the great overall purposes of Sharia: establishing justice, preventing injustice, implementing Sharia, mercy, worship, guidance, and clarifying rulings...

1- Jurisprudence according to the four schools of thought "Abd al-Rahman al-Jaziri, vol. 5/p. 416:

2-  Sharh al-Mawaqif by al-Jurjani

3- Collection of Fatwas: 28 p. 390

4- In his book Islam and the Caliphate, p. 99

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Reflections on the book: "Elements of the Islamic Psyche" - Episode Fifteen
November 14, 2025

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. 

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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.

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