The series "Caliphate and Imamate in Islamic Thought" by the writer and thinker Thaer Salama - Abu Malik - H75
The series "Caliphate and Imamate in Islamic Thought" by the writer and thinker Thaer Salama - Abu Malik - H75

 

0:00 0:00
Speed:
September 12, 2025

The series "Caliphate and Imamate in Islamic Thought" by the writer and thinker Thaer Salama - Abu Malik - H75

The series "Caliphate and Imamate in Islamic Thought"

By the writer and thinker Thaer Salama – Abu Malik

Episode Seventy-Five: Constitutional Law, the Constitution, and Administrative and Criminal Laws – Part 2

In order to make the comparison, we have examined the positive systems of government and compared them with the Sharia rulings related to the Islamic state, and our goal is to demonstrate that the Sharia rulings have explained in detail the provisions related to the state, which constitute the basis of the caliphate system, to demonstrate that the caliphate system is a divine system. Likewise, we will find the uniqueness of the Islamic system and its superiority over the positive systems in the field of the state and its organization. So, we examined the positive systems of government in terms of the political systems on which the form of the state is determined, its responsibilities, and who has sovereignty? And the rest of the questions on which the state takes a certain character, and we dropped from these concepts what is general that was derived constitutional provisions formulated by Hizb ut-Tahrir in a draft constitution for the Islamic state1, and as for the detailed provisions, the books of jurisprudence and judiciary are filled with them, which constitutes a precious intellectual wealth that has no equal in human history!

We have seen that those countries based on laws: that is, the legal state2, which is called constitutional systems3, the state puts in place a "constitutional law"4, that is, the law that applies to political systems and institutions, and it is the law that the state follows in its political life. Then the constitution5, that is, the constitutional document of a specific state that includes the provisions of the state and its political organization, especially the organization of the legislative authority and its relationship with the executive authority and the rights of individuals and their public freedoms. In contrast to constitutional law, there is private law, and the relationship of constitutional law to private law is relatively weak, as the first is concerned with the system of government in the state, its form and authority, while the second is concerned with the relationships between individuals and private legal entities and the state as an ordinary person, not as a holder of public authority and sovereignty.6

As you can see, these ideas relate to the general form and system of the state, its powers, and the way to preserve them. From here, we can distinguish between the system of government in Islam and the positive systems, in terms of their constitutions and constitutional laws, and we will postpone talking about private laws, that is, legislation that governs the relationships of individuals and regulates their behavior, until a little later, God willing.

We note the existence of detailed ideas in the Qur’an and Sunnah that deal with these ideas, as we mentioned a little while ago,

1- See: Draft Constitution of the Caliphate State by Hizb ut-Tahrir. And see: Introduction to the Constitution or its Justifications - Section One, Introduction to the Constitution or its Justifications - Section Two, from the publications of Hizb ut-Tahrir.

2- The components of the legal state: the principle of separation of powers (which is a misleading principle that does not apply to reality, as powers interfere flagrantly in all democratic systems, as the ruling party is the one that gets the highest percentage of votes in parliamentary elections, and then it forms the government, so here the legislative authority (parliament) overlaps with the executive authority (government), and so you will find dozens of examples that show the entrenchment of non-separation of powers!), monitoring the constitutionality of laws, and monitoring the work of the administration.

3- The constitutional system means that free system, i.e. the constitutional government in the state. See Lawyers Forum.

4- Constitutional law is a set of principles, provisions and rules that relate to the foundations upon which the state is built, as well as to the organization of government and its conduct within it. These principles, rules and provisions constitute the most important legal data related to governance within the state. These data are often found in a written document, i.e. a constitution, given its formal characteristics and its contents. Constitutional law, then, is a set of basic legal rules that clarify the following:-

1- The foundations upon which the system of government in the state is based. (Source of sovereignty: legitimacy, individual, minority, the people...), 

2- Who rules? (Caliph? Prime Minister? King?) And how does he rule? (Caliphate, monarchical or republican governments) and the method of choosing the head of state (allegiance, direct election...),

3- Responsibilities of governance and the scope of these responsibilities, its powers and its limits. (Concentration of power or its distribution among rulers (absolute or restricted governments) the extent of subordination to the law (a state above the law, authoritarian, legal)

4- The duties and rights of the governed and how to perform his duties and guarantees of obtaining his rights.

The term "constitutional law" appeared in the early twentieth century in the Arab countries, while in the West it appeared in Italy in the eighteenth century and appeared in France officially in 1834 at the hands of the Minister of Knowledge in the era of the government of "Louis Philippe Guizot" who decided to establish the first chair bearing the name of constitutional law at the Faculty of Law in Paris with the aim of teaching the provisions of the French Constitution for the year 1930, see: Wikipedia.

5- The constitution is the supreme law that defines the basic rules for the form of the state (simple or complex), the system of government (Caliphate, monarchy or republic...) and the form of government (presidential or parliamentary...) and organizes the public authorities in it in terms of formation, jurisdiction and the relationships between the authorities and the limits of each authority and the basic duties and rights of individuals and groups and establishes guarantees for them towards the authority. See: Wikipedia

Administrative law: its role is limited to putting the constitutional principles and rules into effect, and constitutional law has a relationship with criminal law, which in turn derives and draws its provisions from constitutional rules and principles, and its goal is to protect the system of government as a whole from aggression by individuals or rulers. 

6- See Lawyers Forum

More from null

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.