The Islamic ruling system is distinct from all other existing ruling systems in the world. It is unique in terms of the basis upon which it is built. As a result it is distinct in the thoughts, concepts, criteria and laws by which it looks after the affairs, the constitution and cannons which it implements and executes, and in the shape by which the state is represented and distinguished from all other shapes of ruling in the whole world.

The first edition of the book The Ruling System was written in the early 1950’s CE.Western culture had a great effect on the minds of the educated sons of the Muslims. One of its effects, which dominated their thinking, was that Islam is a spiritual religion that does not have a system that can solve the problems we face today, that there was no ruling system for the state, and the state that Islam had was merely religious and spiritual.

Those undertaking the work for Islam used to call for it with general thoughts that were not crystallised. They lacked the clarity in showing Islam as a complete system for life, state and society. They used to call for a return to Islam in an open and general manner without them having a clear vision in their minds as to what the systems of Islam were or the manner in which they were going to restore the ruling by Islam. The fact that ruling by what Allah (swt) has revealed could not be restored without the Khilafah was absent from their da’wah. That is why establishing the Khilafah and reinstating the ruling by what Allah (swt) has revealed did not find a place in their program of work.

At such a time a structure undertook the study of the situation of the Ummah at her present time and the condition she had reached. And it studied her history, power and the authority she had in the State that was the leading state in the world. It was a state that was established on the Islamic ‘aqeedah and Ahkam Shar’iah that emanate from it and which the State apply, implement and convey it as a Message to the world. Then this structure undertook an aware study of Islam from its original sources in the Qur’an and Sunnah and came to the following conclusion that Islam is a complete and comprehensive system that solves all of life’s problems. So it wrote books explaining all of this in a general manner without touching upon the details. Thus it wrote books on the systems of Islam, such as the ruling, economic and social system. And in writing these books it observed the practical aspect so that the Muslims realise that Islam is a practical ideology and a complete system fit for implementation, so that they adopt its systems and work to bring it back in the realm of life via the establishment of the Khilafah State. The Khilafah State is the only method for applying these systems in the reality of life.

The understanding of these thoughts and systems expanded. This was owing to the structure conveying them to the Muslims, continuously discussing and talking about them, and by referring to their sources to crystallise them. All of this was in order to establish them in the realm of life. These thoughts and concepts were no longer confined to being only broad guidelines or just giving a general picture; especially after Islam had become the expectation of Muslims and their object of hope in rescuing themselves from the situation they were in. This was after realising that Islam was the complete and comprehensive system that solves all of life’s problems. Likewise it became an incentive for them to learn more details of the Khilafah State that they work to establish and to know more details about the systems of Islam which the Khilafah State would implement upon them. This was the incentive for us to expand these books and enrich them with many details that hitherto were not present in the first edition.

Regarding the third edition of the book The Ruling System, we worked to expand it and demonstrate in a detailed manner the reality of the Khilafah State, its apparatus and tasks and whatever relates to it. We elucidated how the form of ruling in Islam is unique and distinct, differing with all other ruling systems existent in the world. In addition, we have set forth the principles of ruling in detail and the apparatus of the Khilafah State, the method and styles of appointing a Khaleefah. Also, we explained that the Khilafah State is a human state and not a divine state. We also mentioned the Mu’awinoon (Assistants) and their mandatory powers, and the ruling regarding Shura (consultation) and its mandatory powers. And we presented the clarification that it is obligatory to implement Islam completely and comprehensively and that it is forbidden to implement its rules gradually. Similarly we have shown how it is forbidden for the State to be a police state and when obedience to the ruler is obligatory and when it is forbidden, and when we are obliged to unsheathe the sword in his face and that we are obliged to account him in every instance. In the third edition we missed the chance of giving the reference for the Ahadith and confining to the text mentioned in the books of hadith. In taking many of the Ahadith we used to rely on the texts mentioned in the trustworthy and recognised books of fiqh (jurisprudence) but the books of fiqh would sometimes transmit a hadith by meaning only or just confine itself to a portion of the hadith that it used as an illustration or evidence. So when the third edition went out of print we undertook the task of finding the references of all the Ahadith mentioned in the book and we mentioned from where each hadith had been taken and we confined to the text stated in the books of hadith. We excluded every hadith whose authenticity or suitability as a proof was not assured for us. Likewise we are convinced of all the reports cited in the books from their sources. Any report we were not sure of or if we found it to be weak, we omitted it from the book. Similarly we corrected certain concepts and rules as a result of the discussions and reviews. As a result, the book came out in this form, which we present to the Muslims.

We pray to Allah (swt) that He (swt) grants in this book much goodness and that He (swt) quickly honours the Muslims by establishing the Khilafah State so that what has been mentioned in the book is put in application and implementation. Verily, for Allah (swt) that is not a hard matter.

15th of the sacred month of Muharram 1417 AH

1/6/1996 ‘

Abdul Qadeem Zalloom

Allah (swt) has revealed the Message of Islam, and based it on the ‘aqeedah of Tawheed, which is the belief in “there is no God but Allah, Muhammad (swt) is the Messenger of Allah.”

It is a general and comprehensive Message sent to all mankind. It determines all life’s affairs and all relationships, past, present and future. The Message offers the solutions to all the human problems, and determines man’s relationship with his Creator, with himself, and with his fellow human beings, at all times and places.

The Islamic Message has provided answers regarding the relationship of Allah (swt) with the universe, with human beings and with life as a whole. It has dealt with issues of creation and its control, life and death, guidance and misguidance, provision and help, and all the other powers associated with Allah (swt), such as omnipotence, perfection, absolute control, free disposition, supreme knowledge over all creatures and free will over all possibilities.

The Islamic Message has also provided answers regarding the relationship of human beings and lives that they lead, with Allah (swt), the Creator, emphasising the obligation of worshipping Him (swt) alone and associating none with Him (swt), abiding only by His (swt) Decrees to the exclusion of all others, and executing His (swt) commands and avoiding His (swt) prohibitions. It also emphasised the obligation of following only the Messenger of Allah, Muhammad (pbuh), obeying him and adopting his teachings to the exclusion of all other people.

The Islamic Message has brought specific and determined concepts that in turn created a distinguished civilization (hadharah) by which it outlined the whole concept about life and crystallised the perceptions of those who embraced it within the framework of that civilisation. This Message has provided a viewpoint about life, which is the Halal and the Haram, and a specific way of living. It has established a society distinct in its concepts, emotions, rules and the personalities of its individuals.

The Islamic Message has brought a complete legislative system that determines the relationships of the state with society, whether regarding ruling, economics, social, educational, domestic and foreign policy, or whether those relationships relate to the public relationships between the state and its subjects or the state and other states and nations, in times of war or peace. It also determined the private relationships between individuals in society.

It is therefore a complete and comprehensive system, designed for mankind, which made it obligatory on Muslims to implement and execute it in a state that takes a specific shape, represented by the system of Khilafah.

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:

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

“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.

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:

“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]

He (swt) also says:

“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]

Allah (swt) says:

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

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

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

He (swt) also says:

“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]

He (swt) also says:

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

He (swt) also says:

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

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:

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

He (swt) also says:

“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]

He (swt) also says:

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

He (swt) also says:

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

“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]

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

“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]

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

“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]

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

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.

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.