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Selections from Ibn ‘Abd Rabbih’s ‘Book of the Pearl’ on the etiquette of rulers

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Ibn ‘Abd Rabbih (860–940CE) wrote an anthology of 25 books on adab called Al-‘Iqd al-Farid (The Unique Necklace), with each book named after a precious jewel which all together makes up the figurative necklace. Adab (أدب) means Islamic etiquette, but in earlier times its meaning included all that a well-informed person had to know in order to pass in society as a cultured and refined individual.[1] In this article, a selection from ‘The Book of the Pearl on the Sultan’ (كِتاب اللُؤْلُؤَة في السُلْطان) is presented covering some of the adab related to Islamic government, and how the ruler and officials should behave. The sub-headings are not part of the original text. Islamic Society Ka’b al-Ahbar said, مثل الإسلام والسلطان والناس: مثل الفسطاط والعمود والأوتاد. فالفسطاط الإسلام، والعمود السلطان، والأوتاد الناس. ولا يصلح بعضهم إلا ببعض “Islam, the ruler, and the people are like a tent, a pole, and pegs. The tent is Islam, the pole is the ruler, and the pegs are the people. Each is useful only with the others.” Obeying the ruler …

Is the Caliphate a monarchy?

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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 …

Al-Mawardi’s six principles of reforming society

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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 …

What is the meaning of “Hold fast to the rope of Allah”?

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“Hold fast to the rope of Allah all together and do not be divided.”[1] This is an excerpt from Madārij al-Sālikīn ‘Ranks of the Divine Seekers,’ by Ibn Qayyim al-Jawziyya and translated by Ovamir Anjum.[2] The heart now arrives at the station of holding fast. It is of two types: holding on to God, and holding on to the rope of God. God says: “And hold on to the rope of God, all together, and be not divided” [3:103]; “And hold on to God, He is your protector—and what a good protector and what a good guarantor of victory” [22:78]. [The Arabic word for holding fast] al-iʿtiṣām is the iftiʿāl form of al-ʿiṣma, which is to hold on to what protects you and shields you from what is prohibited and feared. ʿIṣma is protection, and al-iʿtiṣām is to seek protection. This is why fortresses are called ʿawāṣim, since they guard and protect. Success in this world and the Hereafter depends on adherence to God and to His rope. There is no salvation without these two. …

The Diwan al-Maẓālim (Court of Grievances) by Hashim Kamali

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This is an excerpt from the book ‘Citizenship and Accountability of Government: An Islamic Perspective’ by Mohammad Hashim Kamali. The maẓālim jurisdiction, which has already been discussed to some extent, originated in the notion that the principle of the rule of law can be compromised if the judges themselves, princes, ministers and powerful members of the community tried to circumvent the law, or violate and defy it for their selfish ends, in which case the Shari’ah courts may be powerless to bring them and their departments to book and enforce the court decisions on them. The need was therefore felt for the creation of a powerful jurisdiction that could apply more expedient procedures in the interest of accountability in government, especially with regard to disputes arising between the citizen and state. One of the basic objectives of the maẓālim jurisdiction was to subjugate the government itself to the rule of law and ensure that state organisations and men of authority and influence did not compromise the objectivity of justice and accountability in governance. Al-Rifa’i has …

The Jurisdiction of the Mazalim Court

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Introduction The Caliphate has an independent supreme court called the Court of Unjust Acts (Mahkamat ul-Mazalim) also known as the Diwan al-Maẓālim. It is presided over by the most eminent and qualified judges in the state and granted extensive judicial powers and some executive powers by the shari’a. It has the power to investigate any official in the state regardless of their role or rank including the Caliph himself. If the only way to remove the mazlama (injustice or wrongdoing) is through removal of the official or ruler, then the Mazalim Court can issue a fatwa of impeachment against that officer of the state. What follows is an excerpt from Abu l-Hasan al-Mawardi’s famous work Al-Ahkam as-Sultaniyah (The Laws of Islamic Governance), which became the de facto guide on how to run an Islamic government and was referred to by the ulema and rulers of the Abbasid caliphate, Sejjuk Sultanate and future sultanates and emirates including the Ottoman Caliphate. The Courtroom Al-Mawardi says, “When the person charged with investigating cases of wrongdoing (Mazalim judge) takes …

The prohibition of torture, coercion and intimidation in Islam

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This article is based on an excerpt from the book مُحاسَبَة الحُكّام ‘Accounting the Rulers’ by Prof. Dr. Muhammad bin Abdullah Al-Masari.[1] Sheikh Al-Massari says, “This chapter contains a collection of blessed authentic hadiths that strictly prohibit torture, beatings, slapping the face, and even mere intimidation. These hadiths establish conclusive evidence against the injustice of the current rulers who continue to torture, oppress and harass their people. We will present each narration in turn without discussing their authenticity at length, as the scholars have already undertaken this great task. Most of the hadiths were compiled by Al-Bukhari in “Al-Jami’ Al-Sahih Al-Mukhtasar” or in “Al-Adab Al-Mufrad”, and Al-Albani judged them to be authentic (saheeh) and good (hasan) in his book Sahih Al-Adab Al-Mufrad by Imam Al-Bukhari.” Contents Your blood, your wealth, your honor and your bodies are sacred عَنْ أَبِي بَكْرَةَ أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم خَطَبَ النَّاسَ فَقَالَ ‏”‏ أَلاَ تَدْرُونَ أَىُّ يَوْمٍ هَذَا ‏”‏‏.‏ قَالُوا اللَّهُ وَرَسُولُهُ أَعْلَمُ‏.‏ قَالَ حَتَّى ظَنَنَّا أَنَّهُ سَيُسَمِّيهِ بِغَيْرِ اسْمِهِ‏.‏ فَقَالَ ‏”‏ أَلَيْسَ بِيَوْمِ النَّحْرِ ‏”‏‏.‏ قُلْنَا …

The Necessity of Authority by Ibn Taymiyyah

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This is an excerpt from Ibn Taymiyyah’s as-Siyasah ash-Shari’ah fi Islah ar-Ra’i war-Ra’iyah. It should be known that the exercise of authority[1] (for the benefit) of the people is (one) of the greatest religious duties. Neither deen nor world order may be established without it. The children of Adam cannot ensure the realization of their (common) interest except by meeting together, because every one of them is in need of every other one, and when they meet together, it is inevitable for them to have a head (rais رَأْس), so the Prophet ﷺ said: إِذَا خَرَجَ ثَلاَثَةٌ فِي سَفَرٍ فَلْيُؤَمِّرُوا أَحَدَهُمْ “If three of them were on a journey, they should choose one of them as Amir (leader).”[2] Imam Ahmad has related in his Musnad on the authority of ‘Abdullah Ibn Amr that the Prophet ﷺ has said: لَا يَحِلُّ لِثَلَاثَةٍ يَكُونُونَ بِفَلَاةٍ مِنْ الْأَرْضِ إلَّا أَمَّرُوا عَلَيْهِمْ أَحَدَهُم “If three (of you) are in a desolate tract of land, one of you must be the Amir.” The Prophet ﷺ has thereby enjoined that even …

The protection granted by one Muslim is binding on everyone in the state

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This is an extract from the book Al-Jihad wa’l Qital fi as-Siyasa ash-Shar’iyya by Sheikh Muhammad Khayr Haykal, chapter ‘The Mu’aahadaat (treaties) and Al-Amaan (the security)’ The Messenger of Allah ﷺ said, وَذِمَّةُ الْمُسْلِمِينَ وَاحِدَةٌ يَسْعَى بِهَا أَدْنَاهُمْ فَمَنْ أَخْفَرَ مُسْلِمًا فَعَلَيْهِ لَعْنَةُ اللَّهِ وَالْمَلاَئِكَةِ وَالنَّاسِ أَجْمَعِينَ لاَ يُقْبَلُ مِنْهُ يَوْمَ الْقِيَامَةِ عَدْلٌ وَلاَ صَرْفٌ “The protection granted by Muslims is one and must be respected by the humblest of them. And he who broke the covenant made by a Muslim, there is a curse of Allah, of his angels, and of the whole people upon him, and neither an obligatory act nor a supererogatory act would be accepted from him as recompense on the Day of Resurrection.”[1] Concerning this Hadeeth, the following came stated in Fath ul-Baari: “The Dhimmah of the Muslims is one: It means: Their Amaan (security) is Saheeh (valid). Therefore, if one of them provides Amaan (security) to a Kaafir (disbeliever) it is Haraam upon anyone else to infringe upon him.”[2] Based upon this, when Umm Haani’[3] may Allah be pleased …

What happened when Khalid ibn al-Walid broke the laws of war with Banu Jadheemah?

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A controversial expedition took place after the conquest of Makkah, when Khalid ibn al-Walid was sent on a mission to Banu Jadheemah (بنو جذيمة) to call them to Islam. When the Messenger of Allah ﷺ was informed of the events that unfolded there, he ﷺ became angry, raised his hands towards the sky, and said, اللَّهُمَّ إِنِّي أَبْرَأُ إِلَيْكَ مِمَّا صَنَعَ خَالِدٌ “O Allah, I do indeed absolve myself of what Khaalid did!”[1] It should be kept in mind when analysing this event, that Khalid was a new Muslim who had only converted to Islam a few months prior to the conquest of Makkah. It’s also important to note that the companions are human beings who can sin and make mistakes, which is why their human struggles and how they overcame them, make them an excellent example for us to follow. The Messenger of Allah ﷺ said: أَصْحَابِي كَالنُّجُومِ بِأَيِّهِمْ اقْتَدَيْتُمْ اهْتَدَيْتُمْ “My companions are like stars, whichever of them you use as a guide, you will be rightly guided.”[2] The Islamic State is not …