The term khaleefah (خليفة) or caliph, literally means successor or deputy. Imam Al-Mawardi says, “Imamate[1] is prescribed to succeed prophethood as a means of protecting the deen and of managing the affairs of this world. There is a consensus of opinion that the person who discharges the responsibilities of this position must take on the contract of Imamate of the Ummah.”[2] Throughout Islamic history the caliphs were known by multiple titles. It’s important to note however, that you don’t need to be explicitly called a caliph to be a caliph. In fact, a leader today or in history may take a title used by the caliphs of the past, or even have the title ‘caliph’ but they are not caliphs. Can we use any title for the caliph? Abdul-Qadeem Zallum answers this question. According to his opinion he says, “With regards to his title, it could be the Khaleefah, or the Imam or the Amir of the believers…It is not obligatory to adhere to these three titles, rather it is allowed to give whoever takes …

Abdel-Hamid ibn Badis (d.1940) is the founder of the Association of Algerian Muslim Ulema, which was a national grouping of many Islamic scholars in Algeria from many different and sometimes opposing perspectives and viewpoints. The Association would have later a great influence on Algerian Muslim politics up to the Algerian War of Independence. In the same period, it set up many institutions where thousands of Algerian children of Muslim parents were educated. The Association also published a monthly journal, the Al-Chihab and Souheil Ben Badis contributed regularly to it between 1925 and his death in 1940. The journal informed its readers about the Association’s ideas and thoughts on religious reform and spoke on other religious and political issues. Here are his thirteen foundations (usul) of Islamic rule: 1- ‘No one has the right of wiliyah (trusteeship) of any matter among the matters of the ummah except by the conferral of trusteeship by the ummah. The ummah has the right and the authority to confer trusteeship and remove it…’ 2- And that ‘the one who is …

This is an excerpt from the letters of Imam Hassan al-Banna. Islamic government is based on a well-established principle, which forms the basic structure of the Islamic system of government. It is based on the responsibility of the ruler, the unity of the nation, and respect for its will. After this, different terminology and models are of no importance. Responsibility of the Ruler (Al-Hakim) The ruler is responsible before Allah and the people, he is their employee and worker. The Messenger of Allah ﷺ said, أَلاَ كُلُّكُمْ رَاعٍ، وَكُلُّكُمْ مَسْئُولٌ عَنْ رَعِيَّتِهِ “Each of you is a guardian and each of you is responsible for his charges.”[1] Abu Bakr (ra) said when he assumed power and ascended the pulpit: أيها الناس ، كنت أحترف لعيالي فأكتسب قوتهم ، فأنا الآن أحترف لكم ، فافرضوا لي من بيت مالكم “O people, I used to work as a professional for my family to earn their living, but now I work as a professional for you, so give me from your treasury.” With this, he explained the theory …

Sovereignty (siyadah سِيادَة or hakimiyyah حاكِمِيَّة) and Authority (sultah سُلْطَة) are the foundations (usul أُصُول) of the Islamic ruling system. In fact, these are the foundations of all ruling systems in existence whether Islamic, democratic, monarchical or dictatorial. Sovereignty and authority will ultimately define the principles (qawa’id قَواعِد) which branch off from these usul and which underpin all of the state’s institutions (ajhizah أَجْهِزَة). Therefore, we need to discuss these usul in order to understand the shape of the Islamic ruling system, and to give us a yardstick for assessing any ruling system or state – whether today or in history – to see if it conforms to Islam or not. Actions speak louder than words, and simply putting the shahada or other Islamic emblem on a flag, or calling oneself an “Islamic Republic” doesn’t make a government “Islamic”. What is sovereignty? Before we begin, it’s important to note that the sovereignty (siyadah) we are discussing here, is not Allah’s sovereignty (مُلْك) over man, life and the universe, which is a concept related to ‘aqeeda …

This article is based on an excerpt from the book Al-Hakimiyah Wa Siyadah Ash-Shar’i, by Professor Muḥammad al-Mass’ari produced by the Renascence Foundation. It has become widespread among the masses[1] that the state is permitted to “Prevent and compel in the mubah” (المَنْع وَ الإِلْزام بِالمُباح), due to what some have called the public benefit (al-maslaha al-‘aamah). This understanding is based upon the premise that the shar’a has provided the legally responsible person (mukallaf) with a choice in performing or not performing the mubah. An erroneous view has arisen from this belief, which is the prohibition (tahreem) of what Allah and His Messenger have made halal, and obliging that which Allah ta’ala did not make obligatory, by compelling the subjects, and punishing them for their violations, without any clear shar’i restriction, or permission of Al-Shaari’ (the legislator) to do that. Allah ta’ala has rebuked the one who makes haram what He has made halal with the greatest rebuke, and has named the one who has done that from a legislative perspective as a mushrik. Allah …

This is based on an excerpt from the book Questions on Kingship, by Professor Muḥammad al-Mas’ari produced by the Renascence Foundation. It seems that Allah mentions kings and kingship in the Qur’an in a positive way, saying they are a ni’mah (blessing) or a divine favour. For example, Allah says, وَإِذْ قَالَ مُوسَىٰ لِقَوْمِهِۦ يَـٰقَوْمِ ٱذْكُرُوا۟ نِعْمَةَ ٱللَّهِ عَلَيْكُمْ إِذْ جَعَلَ فِيكُمْ أَنۢبِيَآءَ وَجَعَلَكُم مُّلُوكًۭا وَءَاتَىٰكُم مَّا لَمْ يُؤْتِ أَحَدًۭا مِّنَ ٱلْعَـٰلَمِينَ And ˹remember˺ when Moses said to his people, “O my people! Remember Allah’s favours upon you when He raised prophets from among you, made you kings and gave you what He had never given anyone in the world.”[1] Does this mean Islam has approved of kingship and monarchy as some modern jurists have said, and hence the Caliphate could be considered a monarchical form of government? Sheikh al-Mas’ari says, It may be of assistance to begin the answer to this question with reference to the meaning of the words مُلْك mulk, مَلِك malik and مُلُوك muluk. Broadly speaking, the first meaning (mulk) relates …

This is an excerpt from the book Adab al-Dunya wa al-Din (The Ethics of Religion and of this World) by the famous jurist, chief justice and statesmen of the Abbasid Khilafah Abu al-Hasan al-Mawardi (972-1058CE). Al-Mawardi says, “Know that there are six principles by which the world is reformed (islah), so that its affairs become organised and well managed. They are: The First Principle – followed religion This is a religion (deen) that enjoys the people’s adherence because it disinclines the hearts from following their low passions. It exerts a powerful influence on people’s inner thoughts, and watches over their hearts when they are all alone and counsels them during difficult rimes. This is not possible without a religion (that enjoys adherence). People cannot enjoy wellbeing except with a religion that they can comply with. Religion is the strongest principle for the wellbeing of the world, and one of the most beneficial elements that contribute to functioning order and security in the world. Therefore, Allah did not deprive the human beings since He created them …