الحُكْمُ والمُلْكُ والسُّلْطَانُ لَهَا المعنى نفسه، وهو السلطةُ التي تُنفِّذ الأحكام، أو هو مهمةُ الإمارةِ التي أوجب الشرعُ على المسلمين إقامتها. ومهمةُ الإمارةِ دفعُ الظلمِ وفصلُ النزاعاتِ التي قد تنشأ. وبعبارةٍ أخرى، فإنّ الحكمَ يعني الولايةَ، كما أنزلها اللهُ سبحانه وتعالى. قال تعالى:

Ruling (al-hukm), reign (al-mulk) and authority (al-sultan) have the same meaning which is the authority that executes the rules, or it is the task of the leadership (al-imarah) which the Shar’a has made an obligation on Muslims to establish. The task of al-imarah is to avert injustice and to settle disputes that may arise. In other words the ruling means the guardianship, as revealed by Allah (swt). He (swt) says:

﴿يَا أَيُّهَا الَّذِينَ آمَنُوا أَطِيعُوا اللَّهَ وَأَطِيعُوا الرَّسُولَ وَأُولِي الْأَمْرِ مِنكُمْ﴾ [سورة النساء: 59]. وَيَقُولُ سُبْحَانَهُ أَيْضًا

“Obey Allah and obey the Messenger and those of you in authority.” [TMQ An- Nisa: 59] And He (swt) also says:

«وَلَوْ رَدُّوهُ إِلَى الرَّسُولِ وَإِلَىٰ أُولِي الْأَمْرِ مِنْهُمْ» [النساء: 83]۔ ولذلك فإنّ الحكم هو القيام الفعلي بشؤون الناس۔

“If they had only referred it to the Messenger and those among them with authority.” [TMQ An-Nisa’: 83] Therefore to rule is to actively look after the people’s affairs.

لَمَّا كَانَ الإِسْلَامُ عَقِيدَةً تَشْمَلُ الدَّوْلَةَ وَالْمُجْتَمَعَ وَالْحَيَاةَ بِأَسْرِهَا، فَإِنَّ الْحُكْمَ يُصْبِحُ جُزْءًا مِنْهُ، وَقَدْ أُمِرَ الْمُسْلِمُونَ بِتَطْبِيقِ هَذَا الْحُكْمِ بِإِقَامَةِ الدَّوْلَةِ، أَيْ بِالْحُكْمِ بِالشَّرِيعَةِ الإِسْلَامِيَّةِ. وَقَدْ نَزَلَتْ فِي الْقُرْآنِ الْكَرِيمِ آيَاتٌ كَثِيرَةٌ تُؤَكِّدُ وُجُوبَ الْحُكْمِ بِمَا أَنْزَلَ اللَّهُ، قَالَ اللَّهُ عَزَّ وَجَلَّ:

Since Islam is an ideology that covers the state, society and life as a whole, the ruling becomes part of it, and the Muslims are commanded to implement this ruling by establishing the state i.e. to govern by the Islamic laws. A host of verses have been revealed in the Qur’an confirming the obligation of ruling by what Allah (swt) has revealed. Allah (swt) says:

{فَاحْكُم بَيْنَهُم بِمَا أَنزَلَ اللَّهُ وَلَا تَتَّبِعْ أَهْوَاءَهُمْ عَمَّا جَاءَكَ مِنَ الْحَقِّ} [TMQ Al-Ma’idah: 48]

“So judge between them by that which Allah has revealed and follow not their desires away from the truth that has come to you.” [TMQ Al-Ma’idah: 48]

وَقَالَ أَيْضًا: (سبحانه وتعالى)

He (swt) also says:

{وَأَنِ احْكُم بَيْنَهُم بِمَا أَنزَلَ اللَّهُ وَلَا تَتَّبِعْ أَهْوَاءَهُمْ وَاحْذَرْهُمْ أَن يَفْتِنُوكَ عَن بَعْضِ مَا أَنزَلَ اللَّهُ إِلَيْكَ} ﷺ [TMQ Al-Ma’idah: 49]

“Judge between them by that which Allah has revealed and follow not their desires and beware of them lest they seduce you from some part of that which Allah has revealed to you.” [TMQ Al-Ma’idah: 49]

قال الله تعالى:

Allah (swt) says:

"وَمَنْ لَمْ يَحْكُمْ بِمَا أَنْزَلَ اللَّهُ فَأُولَٰئِكَ هُمُ الْكَافِرُونَ" [TMQ Al-Ma’idah: 44]

“Whosoever does not judge by that which Allah has revealed, such are disbelievers.” [TMQ Al-Ma’idah: 44]

"وَمَنْ لَمْ يَحْكُمْ بِمَا أَنْزَلَ اللَّهُ فَأُولَٰئِكَ هُمُ الظَّالِمُونَ" [TMQ Al-Ma’idah: 45]

“Whosoever does not judge by that which Allah has revealed, such are oppressors.” [TMQ Al-Ma’idah: 45]

{وَمَن لَّمْ يَحْكُم بِمَا أَنزَلَ اللَّهُ فَأُولَٰئِكَ هُمُ الظَّالِمُونَ} [TMQ Al-Ma’idah: 47]

“Whosoever does not judge by that which Allah has revealed, such are transgressors.” [TMQ Al-Ma’idah: 47]

وَقَالَ أَيْضًا: (سبحانه وتعالى)

He (swt) also says:

فَلَا وَرَبِّكَ لَا يُؤْمِنُونَ حَتَّىٰ يُحَكِّمُوكَ فِيمَا شَجَرَ بَيْنَهُمْ ثُمَّ لَا يَجِدُوا فِي أَنفُسِهِمْ حَرَجًا مِّمَّا قَضَيْتَ وَيُسَلِّمُوا تَسْلِيمًا [TMQ 4:65]

“But no, by your Lord, they can have no (real) faith until they make you judge in all disputes between them and find in their souls no resistance against your decisions, but accept them with the fullest submission.” [TMQ 4:65]

وَقَالَ أَيْضًا: (سبحانه وتعالى)

He (swt) also says:

{أَطِيعُوا اللَّهَ وَأَطِيعُوا الرَّسُولَ وَأُولِي الْأَمْرِ مِنكُمْ} [TMQ An- Nisa: 59]

“Obey Allah and obey the Messenger and those of you in authority.” [TMQ An- Nisa: 59]

وَقَالَ أَيْضًا: (سبحانه وتعالى)

He (swt) also says:

وَإِذَا حَكَمْتُمْ بَيْنَ النَّاسِ أَنْ تَحْكُمُوا بِالْعَدْلِ [TMQ An-Nisa: 58]

“And if you judge between people, judge with justice.” [TMQ An-Nisa: 58]

هذا إضافةً إلى آيات كثيرة أخرى تتناول الحكم بوصفه سلطةً وقوة. وقد نزلت آيات أخرى تفصّل مجالات الحكم المختلفة؛ منها ما يتعلق بالتشريع العسكري، والتشريع السياسي، والتشريع الجنائي، والتشريع الاجتماعي، وتشريع المعاملات، وغيرها. قال الله تعالى:

This is in addition to many other verses dealing with ruling as an authority and power. Other verses have also been revealed providing details with respect to the different areas of ruling; some regarding military legislation, political legislation, criminal legislation, social legislation and the legislation of transactions as well as others. Allah (swt) says:

قَاتِلُوا الَّذِينَ يَلُونَكُم مِّنَ الْكُفَّارِ وَلْيَجِدُوا فِيكُمْ غِلْظَةً [TMQ At-Tauba: 123]

“Fight those of the disbelievers who are near you and let them find harshness in you.” [TMQ At-Tauba: 123]

وَقَالَ أَيْضًا: (سبحانه وتعالى)

He (swt) also says:

{فَإِمَّا تَثْقَفَنَّهُمْ فِي الْحَرْبِ فَشَرِّدْ بِهِمْ مَنْ خَلْفَهُمْ لَعَلَّهُمْ يَذَّكَّرُونَ ۝ وَإِمَّا تَخَافَنَّ مِنْ قَوْمٍ خِيَانَةً فَانْبِذْ إِلَيْهِمْ عَلَىٰ سَوَاءٍ} [TMQ Al-Anfal: 57- 58]

“If you come on them in the war, deal with them so as to strike fear in those who are behind them, that they may remember. If you fear treachery from any group throw back (their covenant) to them (so as to be) on equal terms.” [TMQ Al-Anfal: 57- 58]

وَقَالَ أَيْضًا: (سبحانه وتعالى)

He (swt) also says:

وَإِن جَنَحُوا لِلسَّلْمِ فَاجْنَحْ لَهَا وَتَوَكَّلْ عَلَى اللَّهِ [TMQ Al-Anfal: 61]

“And if they incline to peace, incline you also to it, and trust in Allah.” [TMQ Al-Anfal: 61]

وَقَالَ أَيْضًا: (سبحانه وتعالى)

He (swt) also says:

يَا أَيُّهَا الَّذِينَ آمَنُوا أَوْفُوا بِالْعُقُودِ [TMQ Al-Ma’idah: 1]

“O you who believe fulfil the contracts (undertakings).” [TMQ Al-Ma’idah: 1]

وَلَا تَأْكُلُوا أَمْوَالَكُم بَيْنَكُم بِالْبَاطِلِ وَتُدْلُوا بِهَا إِلَى الْحُكَّامِ لِتَأْكُلُوا فَرِيقًا مِّنْ أَمْوَالِ النَّاسِ بِالْإِثْمِ وَأَنتُمْ تَعْلَمُونَ [TMQ Al-Baqarah: 188]

“And eat up not your property among yourselves in vanity, nor seek by it to gain the hearing of the judges that you may knowingly devour a portion of the property of the others wrongfully.” [TMQ Al-Baqarah: 188]

﴿وَلَكُمْ فِي الْقِصَاصِ حَيَاةٌ يَا أُولِي الْأَلْبَابِ﴾ [TMQ Al-Baqarah: 179]

“And there is (a saving of life) life for you in (the law of) retaliation, O men of understanding.” [TMQ Al-Baqarah: 179]

وَٱلسَّارِقُ وَٱلسَّارِقَةُ فَٱقْطَعُوٓا۟ أَيْدِيَهُمَا جَزَآءًۢ بِمَا كَسَبَا نَكَٰلًا مِّنَ ٱللَّهِ ۗ [TMQ Al-Ma’idah: 38]

“As for the thief, both male and female, cut off their hands, as a retribution for their deed and an exemplary punishment from Allah.” [TMQ Al-Ma’idah: 38]

{فَإِنْ أَرْضَعْنَ لَكُمْ فَآتُوهُنَّ أُجُورَهُنَّ} [TMQ 65:6]

“Then, if they suckle for you, give them their due payment.” [TMQ 65:6]

لِيُنْفِقْ ذُو سَعَةٍ مِنْ سَعَتِهِ، وَمَنْ قُدِرَ عَلَيْهِ رِزْقُهُ فَلْيُنْفِقْ مِمَّا آتَاهُ اللَّهُ [TMQ At-Talaq: 7]

“Let him who has abundance spend of his abundance, and he whose provision is measured, let him spend according to what Allah has given him.” [TMQ At-Talaq: 7]

{خُذْ مِنْ أَمْوَالِهِمْ صَدَقَةً تُطَهِّرُهُمْ بِهَا} ... hmm, but per rules, Qur'an verses are between { and }, and the translation is of the English text as a verse quote. {خُذْ مِنْ أَمْوَالِهِمْ صَدَقَةً تُطَهِّرُهُمْ وَتُزَكِّيهِم بِهَا} [TMQ At-Tauba: 103]

“Take alms of their wealth, with which you may purify them.” [TMQ At-Tauba: 103]

وهكذا نجد الخطوط العريضة للتشريع في جوانبه المختلفة، ومنها الجانب العسكري والجنائي والسياسي والمعاملات، واضحةً في مئات الآيات، إضافةً إلى الأحاديث الصحيحة الكثيرة عن رسول الله ﷺ، وقد أُنزلت جميعها لتُطبَّق وتُنفَّذ. وقد طُبّقت فعلاً في حياة رسول الله ﷺ، وفي عهد الخلفاء الراشدين، وكذلك في عهد الخلفاء الذين جاؤوا بعدهم. ولا يدل ذلك إلا على أن الإسلام نظامٌ للحكم والدولة، وللمجتمع والحياة، وللأمة والأفراد. كما يدل على أن الدولة لا تملك سلطة الحكم ما لم تلتزم بالنظام الإسلامي. ولن يكون للإسلام وجودٌ ما لم يكن حيّاً، ممثَّلاً في دولةٍ تُطبّق أحكامه. فالإسلام دينٌ وعقيدة، والدولة ونظام الحكم جزءٌ منه. والدولة هي الكيان الشرعي الوحيد الذي شرعه الإسلام لتطبيق أحكامه وتنفيذها في الحياة العامة. ولن يوجد الإسلام دون دولةٍ تُطبّقه في كل الأحوال. والدولة، فضلاً عن ذلك، كيانٌ سياسي وبشري، وليست كياناً مقدساً أو روحياً، ولا قداسة لها، ولا يتمتع حاكمها بصفات العصمة.

Thus, we find the broad lines of the legislation in its various aspect, including the military, criminal, political and transactions evident in hundreds of verses in addition to the numerous sound Ahadith of the Messenger of Allah (pbuh), which have all been revealed to be implemented and executed. They have effectively been implemented in the lifetime of the Messenger of Allah (pbuh), the period of the Khulafaa’ Ar-Rashidoon, as well as during the ruling of the Khulafaa’ who came after them. This could only prove that Islam is a system for ruling and state, for society and life, and for the Ummah and the individuals. It also proves that the state has no authority for ruling unless it adheres to the Islamic system. Islam would have no existence unless it was alive, represented by a state that implements its rules. Islam is a deen (religion) and an ideology, with the State and the ruling system being part of it. The State is the only legal body that Islam has laid down to implement its laws and execute them in public life. Islam would not exist without a state that implements it under all conditions. Furthermore, the State is a political and human entity, not a holy or spiritual one. It has no sainthood and its leader has no infallible characteristics.

نظام الحكم هو النظام الذي يحدد شكل الدولة وطابعها وأساسها وأركانها وهيئاتها، والقاعدة التي تقوم عليها، مع الأفكار الأساسية والمفاهيم والمقاييس التي تُدار بها شؤون الناس، وكذلك الدستور والقوانين التي تُطبَّق. وهو نظام متميز وفريد لدولة متميزة وفريدة، يختلف اختلافاً تاماً عن جميع الأنظمة الأخرى المعروفة للبشرية، سواء من حيث القاعدة التي يقوم عليها، أو من حيث الأفكار والمفاهيم والمقاييس التي يُعالج بها شؤون الناس، أو من حيث الشكل الذي يتخذه، أو من حيث القوانين والدستور الذي يطبقه.

The ruling system is the one that determines the shape of the State and its character, its foundation, pillars and bodies, and the basis upon which it is built, together with the basic thoughts, concepts and the criterion with which it looks after the affairs, as well as the constitution and the laws it It is a distinct and unique system for a distinct and unique state, being totally different from all other systems known to mankind whether in terms of the basis upon which it is built or the thoughts, concepts and criteria with which it deals with people’s affairs, or the shape that it takes or the laws and constitution it implements.