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Constitution of the Caliphate State for Android

The Constitution of the Caliphate State, Delegated Assistants

Article 42: The Delegated assistant

 The Constitution of the Caliphate State, Article 42: The Khalifah appoints a delegated assistant or more for himself, who carry the responsibilities of ruling. So he delegates to them the management of affairs, where they  conduct them according to their opinion and Ijtihad.

On the death of the Khalifah, the role of his assistants ends, and they do not continue in their work except for the period of the temporary leader.

 The proof for this article is what Al-Tirmidhi narrated; the Messenger  صلى الله عليه وآله وسلم said:

«وَأَمَّا وَزِيرَايَ مِنْ أَهْلِ الأَرْضِ فَأَبُو بَكْرٍ وَعُمَرُ»

“My two ministers in the World are Abu Bakr and Umar” (reported by Al-Hakim and Al-Tirmidhi from Abu Said Al-Khudri). This narration has been used by the Fuqaha’ and has been accepted by most of the scholars, so it is a Hasan narration and accordingly is a Shari’ah evidence that the Khalifah can appoint assistants. The narration used the word “minister” in the linguistic meaning, which is assistant, and the Quran uses it with this meaning; Allah (swt) said:

(( وَاجْعَلْ لِي وَزِيرًا مِنْ أَهْلِي (29)))

And appoint for me a minister from my family.” (TMQ 20:29), in other words, an assistant. And the ministry was present during the time of the Messenger  صلى الله عليه وآله وسلم , and its proof is the text of the narration from Al-Tirmidhi. However, it was the Messenger  صلى الله عليه وآله وسلم who was the one who ruled, and there is nothing which indicates that he made Abu Bakr (ra) and Umar (ra) carry out what he  صلى الله عليه وآله وسلم did from ruling, but making them into ministers indicates that he commissioned them to assist him; in other words, commission for both of them to carry out what he  صلى الله عليه وآله وسلم did from ruling. After the death of the Messenger  صلى الله عليه وآله وسلم Umar (ra) was the minister of Abu Bakr (ra), and used to carry out what the Khalifah used to carry out in terms of ruling, and that was apparent to the point that some of them used to say to Abu Bakr (ra), “We don’t know whether Umar is the Khalifah or you” reported by Ibn Hanbal in Fada’il Al-Sahabah from Nafi’. After the death of Abu Bakr (ra), ’Uthman (ra) and ’Ali (ra) were the ministers of Umar (ra), and each of them carried out what Umar (ra) did in terms of ruling, except that the power of the personality of Umar (ra) meant that the actions of assistance of the two ministers were not so apparent as that of Umar (ra) with Abu Bakr (ra), although due to the power of the personality of ’Ali (ra), it was clear that he carried out these actions in the time of Umar (ra). After the death of Umar (ra), ’Ali (ra) and Marwan b. Al-Hakam (ra) were the two ministers of ’Uthman (ra). However, ’Ali (ra) was not content with some of the actions, and so his work with ’Uthman (ra) was not prominent since he was similar to someone withdrawn. On the other hand, Marwan (ra) was apparent in his undertaking of the ministry, in other words, the actions of ruling.

The Khalifah would delegate the management of affairs to his minister, and this occurred with each Khalifah from the righteous Khulafaa’ in that their assistant (minister) was present, though how the assistants practised the management of affairs differed from one to the other. It is understood from the linguistic meaning of the word “minister”, or assistant to the Khalifah, that it means an assistant for the actions of the Khalifah, and since the word came general without any restrictions, then it means assistant for the Khalifah in all of the actions of the Khilafah. This is what is understood from the narration, and is supported by what occurred with Umar (ra) and Abu Bakr (ra), and so the Shari’ah meaning of the word is the one who assists the Khalifah in all the actions of the Khilafah. However, he does not possess the mandatory powers of the Khalifah himself. Rather, if the Khalifah said “I have appointed so and so as a minister for me”, or “as an assistant for me”, or “act on my behalf in what I govern”, or anything similar, then the person would have all the mandatory powers of the Khalifah as his representative. In Al-Ahkam As-Sultaniyyah, Al-Mawardi called them the  “delegated minister” (Wazeer Tafweed), and defined it with this meaning, saying, “As for the delegated minister, he has taken his ministry from the Imam who authorised him to manage the affairs according to his opinion, and for them to proceed according to his Ijtihad”. It is however necessary that the Khalifah is aware of every action that the delegated minister undertakes, since he is an assistant and not a Khalifah, and so he is not independent; rather the Khalifah inspects every action of him, whether it was small or big.

This Shari’ah reality of the assistant or minister differs completely with the reality of the minister in the democratic system. Since the cabinet in the democratic system is the government, and it is a group of people established with its characteristic as a specific group for ruling, as the ruling for them is for the group and not for the individual; in other words, the leadership is collective and not individual. So the ruler who possesses all power of ruling is the cabinet or the group of ministers collectively, and no single one of them possesses the power absolutely, but rather the power of ruling is in the cabinet collectively. As for the individual minister, he is appointed to specialise in a particular section of ruling, in which he possesses the mandatory powers that the cabinet as a whole determined for him, and whatever powers in this section were not given to him remain with the cabinet and not him.

In Islam, there is no cabinet of ministers who hold the power collectively (on the democratic model); rather the leadership is for the Khalifah who is given Bay’a by the Ummah in order to rule them by the Book of Allah (swt) and the Sunnah of His Messenger  صلى الله عليه وآله وسلم . The Khalifah appoints ministers for himself (ministers of Tafwid) who are given general authorisation to act on his behalf and generally support the Khalifah in carrying the responsibilities of the Khilafah, and so they are ministers according to the linguistic meaning, or in other words, assistants of the Khalifah in what they are charged with.

Accordingly the wide difference between the word “minister” and “ministry” in the system of Islam, and the word “minister” and “ministry” in the system of democracy, has become clear. Since the meaning that is understood from the democratic meaning of the word “minister” is dominant in the minds of the people, and when it is used the only thing that comes to mind is the democratic meaning, in order to avoid confusion and to specify the Shari’ah meaning alone, it is not correct to use the term “minister” alone for the assistant of the Khalifah without specifying it. Rather, the term “assistant” should be used in its real meaning, or the term “minister” and “ministry” should be specified such that it is removed from the democratic understanding, and the Islamic meaning alone is understood, such as using the term “minister of authorisation” (Wazir Al-Tafwid)

The assistant is appointed and removed at the order of the Khalifah. At the death of the Khalifah, the assistants’ role comes to an end, and they only continue through to the end of the period of the temporary leader. They then require a new authorisation from the new Khalifah in order to continue in their role, and they do not require to be formally removed since their role ended with the death of the Khalifah who took them as assistants.

Some articles of the Constitution

The Constitution of the Caliphate State,

Article 99: Management and responsibilities of interests and departments

Article 99 :A general manager has to be appointed for each office; and every department and administration has a manager who is responsible for its management, and is directly responsible for it; and they are accountable in terms of their work to whoever is in charge of the highest post of their offices, departments or administrations; and they are accountable in terms of their adherence to the… more
The Constitution of the Caliphate State,

Article 26: The right to elect the Caliph

Article 26: Every sane, adult Muslim, a male or a female, has the right to elect the leader of the State and to give him the pledge of allegiance; while the non-Muslims do not have such right. more
The Constitution of the Caliphate State,

Article 132: Spending and investment of property restricted by the Shari’ah

Article 132: The disposal of property is restricted by the permission of the Legislator (swt), for both of spending and investment. Squandering, extravagance and miserliness are all forbidden. Capitalist companies, co-operatives and any other type of transactions which contradict the Shari’ah are forbidden. Interest, fraud, monopolies, gambling and anything similar are all forbidden. more
The Constitution of the Caliphate State,

Article 136: Land use is compulsory

Article 136: Everyone that owns land is compelled to use it, and those that require financial help are given money from the Bayt Al-Mal to enable them to utilise their land. If anyone neglects utilising the land for three years continuously, it is taken from them and given to someone else. more
The Constitution of the Caliphate State,

Article 165: Development and investment by foreign funds and franchises to foreigners.

Article 165: Development and investment by foreign funds within the State are forbidden. It is also prohibited to grant franchises to foreigners. more
The Constitution of the Caliphate State,

Article 129: The public property

Article 129: Public property is the permission of the Legislator (swt) for the community to collectively utilise the property itself. more
The Constitution of the Caliphate State

Article 21: The political parties

Article 21:The Muslims have the right to establish political parties in order to account the rulers or to reach the rule through the Ummah on the condition that their basis is the Islamic 'Aqeedah and that the rules they adopt are Shari’ah rules. The formation of a party does not require any permission. Any group formed on an un-Islamic basis is prohibited. more

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