“Allah Al Hakim: (Allah the Legislator)”

1. “Allah Al Hakim: (Allah the Legislator)” Goodge St Mosque Halaqa 30/1/2010 by Abdullah Hasan

2. Allah in the Qur’an ‘The Lord of the Worlds’ (1:1) ‘The sacred King’ (59:23) ‘The true King’ (20:114) ‘The King of mankind’ (114: 3) ‘The owner of Sovereignty’ (2: 26) ‘The best of Judges’ (10: 110) ‘The Lord of the Lofty Throne’ (9: 29) ‘The King of Kings’ (95: 8)

3. Verses on the Sovereignty of Allah ‘’To Him belongs the Sovereignty of the heavens and the Earth (43:84) ‘’God is He, other than Him there is no God, the Sovereign, the Holy One, the source of peace and perfection, the guardian of faith, the preserver of safety, the Exalted, the Mighty, the Irresistible, the Supreme above all partners’’ (59:23) وَهُوَ ٱلَّذِي فِي ٱلسَّمآءِ إِلَـٰهٌ وَفِي ٱلأَرْضِ إِلَـٰهٌ وَهُوَ ٱلْحَكِيمُ ٱلْعَلِيمُ هُوَ ٱللَّهُ ٱلَّذِي لاَ إِلَـٰهَ إِلاَّ هُوَ ٱلْمَلِكُ ٱلْقُدُّوسُ ٱلسَّلاَمُ ٱلْمُؤْمِنُ ٱلْمُهَيْمِنُ ٱلْعَزِيزُ ٱلْجَبَّارُ ٱلْمُتَكَبِّرُ سُبْحَانَ ٱللَّهِ عَمَّا يُشْرِكُونَ

4. Verses on the Sovereignty of Allah 3. ‘’To God belongs all power’’ (2: 165) 4. ‘’God carries out all that He wills’’ (22: 18) 3. أَنَّ ٱلْقُوَّةَ للَّهِ جَمِيعاً وَأَنَّ ٱللَّهَ شَدِيدُ ٱلْعَذَابِ 4. إِنَّ ٱللَّهَ يَفْعَلُ مَا يَشَآءُ

5. Verses on the Sovereignty of Allah 5. ‘’The authority rests with none but Allah. He commands you not to surrender to any one save Him, That is the right way’’ (12:40) 6. ‘’To Allah belongs the east and the west, and wherever you turn there is Allah’s countenance. He is All Embracing; All Knowing, Powerful, Supreme’’ ( 5. إِنِ ٱلْحُكْمُ إِلاَّ للَّهِ أَمَرَ أَلاَّ تَعْبُدُوۤاْ إِلاَّ إِيَّاهُ ذٰلِكَ ٱلدِّينُ ٱلْقَيِّمُ وَلَـٰكِنَّ أَكْثَرَ ٱلنَّاسِ لاَ يَعْلَمُونَ 6. وَللَّهِ ٱلْمَشْرِقُ وَٱلْمَغْرِبُ فَأَيْنَمَا تُوَلُّواْ فَثَمَّ وَجْهُ ٱللَّهِ إِنَّ ٱللَّهَ وَاسِعٌ عَلِيمٌ

6. Verses on the Sovereignty of Allah 7. ‘’Allah is the owner of Sovereignty. He exalts whom He wills. He has power over all things. He is Sovereign’’ (3:26) 8. ‘’It is Allah who created the heavens and the earth, His is the commandment over all things’’ (7:54) 7. قُلِ ٱللَّهُمَّ مَالِكَ ٱلْمُلْكِ تُؤْتِي ٱلْمُلْكَ مَن تَشَآءُ وَتَنزِعُ ٱلْمُلْكَ مِمَّنْ تَشَآءُ وَتُعِزُّ مَن تَشَآءُ وَتُذِلُّ مَن تَشَآءُ بِيَدِكَ ٱلْخَيْرُ إِنَّكَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ 8. إِنَّ رَبَّكُمُ ٱللَّهُ ٱلَّذِي خَلَقَ ٱلسَمَٰوَٰتِ وَٱلأَرْضَ فِي سِتَّةِ أَيَّامٍ ثُمَّ ٱسْتَوَىٰ عَلَى ٱلْعَرْشِ يُغْشِي ٱلَّيلَ ٱلنَّهَارَ يَطْلُبُهُ حَثِيثاً وَٱلشَّمْسَ وَٱلْقَمَرَ وَٱلنُّجُومَ مُسَخَّرَاتٍ بِأَمْرِهِ أَلاَ لَهُ ٱلْخَلْقُ وَٱلأَمْرُ تَبَارَكَ ٱللَّهُ رَبُّ ٱلْعَالَمِينَ

7. Types of Tawhid Tawhid al Rububibiyya (Maintaining the Unity of Lordship) Tawhid al'Ibadah (Maintaining the Unity of Worship) Tawhid al-Asmaa was-Sifaat (Maintaining the Unity of Allah's Names & Attributes) Tawhid al Hakimiyyat (Maintaining the Unity of Ruleship All 4 types are found in the Qur’an such as in Surah Fatiha

8. Terminologies Hakim/Lawgiver: The source of all law in Islam is ultimately Allah (6:57; 5:45). Shari’: Allah, the Messenger MahkumFihdenotes the acts, obligations of the Mukallaf which may be in the form of Wajib, Mandub or Mubah. MahkumAlayhdeals with the legal capacity of the individuals or bear the rights and obligations imposed by Shari'ah

9. What is Shari’ah - 1st Meaning الشريعة Comes from the word شرع which literally means to prescribe or ordain, law, and a straight road or path. The Qur’an provides usages of all three meanings. The First meaning, ordained or prescribed. {شرع لكم من الدين ما وصى به نوحا و الذى أو حيناإليك}. “Allah has ordained for you the same religion which He ordained for Nuh and what we have revealed to you.” Surah 42 verse 13.

10. What is Shari’ah, 2nd Meaning The Second Meaning Law. {لكل جعلنا منكم شرعة و منهاجا}. “To each among you We have prescribed a law and a clear way.” Surah 5 verse 48

11. What is Shari’ah, 3rd Meaning The Third meaning, a straight path. {ثم جعلنَاك على شريعة من الأمر فاتبعها و لا تتبع أهوآء الذين لا يعلمون}. “Then We put you on a straight path in your affairs, so follow it and do not follow the desires of those who have no knowledge.” Surah 45 Verse 18.

12. Sources of the Shari’ah Primary sources: The Qur’an The Sunnah Ijma’ (scholarly consensus of opinion that is authentic, ijma as saheeh) Supplementary sources: Qiyas (judgment based on juristic analogy Istihsan (juristic preference) Istishab al hal (presumption of continuity) MaslahaMursalah (extended analogy) Sadd al Dharai’ (blocking the means) Qawl as Sahabi (opinion of a Companion Shar’ man qabala (previous scriptures

13. Shar’iah and Fiqh Shari’ah Fiqh • The corpus of revealed Laws • Fixed and unchangeable • General principles • Shari’ah is confirmed ilm (or qati’) • Rulings and Judgments deduced from the sources • Subject to change (context, circumstance etc) • Specific and detailed rules • fiqh is a probable perception (ẓann) rather than confirmed knowledge (‘ilm), which is at a different level.’

14. What is Tashri’? Literal: It is the process of legislation Technical: It is the establishment of laws Allah says, “He has ordained for you of religion what He enjoined upon Noah and that which We have revealed to you, [O Muhammad], and what We enjoined upon Abraham and Moses and Jesus – to establish the religion and not be divided therein. (alQur’an, 42:13) Who is Musharri’ (Lawgiver)? Allah is the ultimate law-maker The Messenger Sahaba (they were given the capacity of Ijtihad Fuqaha (they were also given the capacity to perform ijtihad)

15. Types of Prophetic Traditions Al-Qarafi: There is a difference between the Prophetic actions as (a) a conveyer of the divine message, (b) a judge and a leader. The implication in the law is that what he says or does as a conveyer goes as a general ruling. However, decisions related to the military, public trust, appointing judges and governors, distribution of spoils of war, and signing treaties are merely leadership decisions ... Other actions are merely (c) according to the human nature of the Prophet.

16. Basic comparison of the sources of Tashri’

17. Overall Maqsad of Shar’iah • Imam Ibn al Qayyim wrote: “Shari'ah is based on wisdom and achieving people's welfare in this life and the afterlife. Shari'ah is all about justice, mercy, wisdom, and good. Thus, any ruling that replaces justice with injustice, mercy with its opposite, common good with mischief, or wisdom with nonsense, is a ruling that does not belong to the Shari'ah, even if it is claimed to be so according to some interpretations.” (Shamsuddin Ibn al-Qayyim, I`lam Al-Muwaqi`in, ed. Taha Abdul Rauf Sad, Beirut: Dar Al-Jeel, 1973) الشريعة مبناها وأساسها على الحكم ومصالح العباد في المعاش والمعاد. وهي عدل كلها، ورحمة كلها، وحكمة كلها، ومصلحة كلها، فكل مسألة خرجت عن العدل إلى الجور، وعن الرحمة إلى ضدها، وعن المصلحة إلى المفسدة، وعن الحكمة إلى العبث، فليست من الشريعة، وإن أدخلت فيها بالتأويل

18. Graph demonstrating Shari’ah in its whole

19. Nature of the Islamic State Imam Ghazzali said: ‘’The mutual defense and cooperation must be for a just cause and a comprehensive law. It is clear that the mind cannot handle this issue of establishing a law that covers all interests of mankind, and specifies every individual case in detail, unless it is a mind charged with a mission and supported by the Revelation and the spiritual sources, which are meant to protect the order of the world, and rule it is accordance with His commands and His judgement.’’ (Al-Ghazzali, Ma’arij al-Quds fi Madarij al-Nafs p.111)

20. Nature of the Islamic State Sayyid Abul ‘Ala Mawdudi said: ‘’It is wrong to describe the Islamic state as a democracy, for it is more correct to describe it as a divine or theocratic. European theocracy, however, is quite different from the divine state. Indeed, Europe knew only a theocracy wherein a certain class of priests used their so-called divine authority to legislate oppressive laws that suited their own whims and goals, under the disguise of divine laws. Such a government should have been called satanic rather than divine. Theocracy in Islam is not in the hands of the clergy or the religious leaders, but in the of the Muslim Ummah (people) that must run its affairs in accordance with the Book of God and the Sunnah of His Messenger. If I am allowed to coin a new term, I would rather call this type of government ‘’theodemocratic’’ or ‘’a divine democracy,’’ since it gives the Muslims a limited (but significant) government and is controlled by the supreme power of God.’’ (Nazariyyat al-Islam wa Hadyihi, pp.34-35)

21. Difference between an Islamic State and a Secular State While Allah is Real, Omnipotent, and Omniscient, the people in their collectivity are a mere fiction and therefore unreal The will of Allah is embodied in the Holy Qur’an, fully elaborated in the Sunnah, and can always be ascertained. The will of people is ambiguous, and is unascertainable. What is taken to be the will of the people is only the will of a certain people who happen to be vociferous or in control of the power mechanism. In a state based on the sovereignty of the people, the Church is separated from the state. In a state based on sovereignty of God, the State and the Church are integrated, as in that case God is the Head of the State as well as the Church

22. END Questions?