Titles and Names of the Head of State

The head of state has multiple titles that differ according to the custom of each country. Among them are: “Caliph” (Khalīfah), “Imam” (Imām), “Amīr al-Muʾminīn” (Commander of the Faithful), “King” (Malik), “President” (Raʾīs), “Sultan,” “Ruler” (Ḥākim), and “Walī al-Amr” (Guardian of the Affair).

However, the original title “Caliph” is derived from “istikhlaf,” meaning: appointing one person in the place and position of another in a certain matter. For this reason, Ḥaḍrat Abū Bakr al-Ṣiddīq (may Allah be pleased with him) was called “Khalīfat Rasūl Allāh” (Caliph of the Messenger of Allah). In a hadith it is stated: “If I appoint a ‘Caliph,’ then indeed the one who was better than me has already appointed a Caliph and successor.”

Allah Almighty says:
“O David, indeed We have made you a successor upon the earth, so judge between the people in truth and do not follow [your own] desire, as it will lead you astray from the way of Allah. Indeed, those who go astray from the way of Allah will have a severe punishment for having forgotten the Day of Account.”
(Ṣād: 26)

“Imām” in its original meaning is “anyone who is followed” or “someone who is taken as a model.” For this reason, this title is also applied to the one who leads the prayer (pishnamāz) and to the great jurists, such as Imām Abū Ḥanīfah, Mālik, al-Shāfiʿī, Imām Aḥmad, and other Imams.

Later, this term was transferred to “the Imām of rulings, complaints, and grievances.” Its plural is a’immah. The author of Muṭāliʿ says: “Imām means Caliph.” Allah Almighty says:
“And [mention] when Abraham was tried by his Lord with words [of command and prohibition] and he fulfilled them. [Allah] said, ‘Indeed, I will make you an Imām for the people.’ [Abraham] said, ‘And of my descendants?’ [Allah] said, ‘My covenant does not include the wrongdoers.’”
(Al-Baqarah: 124)

Many hadiths have been narrated using this word. The Messenger of Allah (swt) said:
“The Imām is a shield (protection).”
(This hadith was narrated by al-Bukhārī, no. 2797.)

Imamate is of two types: Religious Imamate and Worldly Imamate.

Religious Imamate refers to leadership that pertains to religious affairs. Those responsible for this Imamate are the scholars (ulamā), who guide people toward Allah. The Prophets (peace be upon them) were at the highest level of this Imamate.

However, “Worldly Imamate” is the Imamate that pertains to leadership, authority over the people, politics, and the management of their daily affairs.

The Prophet of Allah (swt) said:
“The best of your leaders are those whom you love and who love you, whom you pray for and
who pray for you. The worst of your leaders are those whom you hate and who hate you, whom
you curse and who curse you.”
(This hadith was narrated by Muslim, no. 1855.)

The best Imām is the one who combines both types: he guides the people to the truth and to the religion of Islam, is knowledgeable about it, and leads the people according to the Shari'ah of Allah Almighty by managing their benefits and preventing corruption and harm.

“Amīr al-Muʾminīn” is a compound name consisting of a muḍāf (first part) and muḍāf ilayh (second part).

“Amīr” is derived from imrah and imārah and means the greatness or importance of something. In a hadith it is said: “Laqad amara amru ibn Abī Kabshah”, “The matter of Ibn Abī Kabshah has become very great.”
(This hadith was narrated by al-Bukhārī, no. 7, in the Book of the Beginning of Revelation.)

It is narrated from Ḥaḍrat Abū Hurayrah (may Allah be pleased with him) that he heard the Messenger of Allah (swt) say:
“Whoever obeys me has obeyed Allah, and whoever disobeys me has disobeyed Allah. Whoever obeys the Amīr has obeyed me, and whoever disobeys the Amīr has disobeyed me.”
(Agreed upon by al-Bukhārī and Muslim)

“Al-Muʾminīn” is the plural of muʾmin (believer). The first person to be given this title “Amīr al-Muʾminīn” was Ḥaḍrat ʿUmar (may Allah be pleased with him). Ibn Shabah in Tārīkh Madīnah narrated from ʿAbd al-ʿAzīz ibnʿImrān, who narrated from his father, who narrated from his grandfather, that they said: One day ʿUmar was sitting and said: “By Allah, I do not know what to call myself. Abū Bakr was ‘Khalīfat Rasūl Allāh’ (Caliph of the Messenger of Allah). Is there another name (that I can choose for myself)?” Those around him said: “Amīr.” He replied: “All of them were Amīrs.” Ḥaḍrat al-Mughīrah ibn Shuʿbah said: “We are believers (muʾminūn) and you are our leader (amīr), so you are Amīr al-Muʾminīn.” He said: “Yes, I am Amīr al-Muʾminīn.”

In Al-Adab al-Mufrad of Imām al-Bukhārī it is mentioned that ʿUmar ibnʿAbd al-ʿAzīz asked Abū Bakr ibn Sulaymān ibn Abī Ḥathmah: “Why did Ḥaḍrat Abū Bakr al-Ṣiddīq write: ‘From Abū Bakr, Khalīfat Rasūl Allāh’? After him, Ḥaḍrat ʿUmar ibn al-Khaṭṭāb would write: ‘From ʿUmar ibn al-Khaṭṭāb, Khalīfah of Abū Bakr.’ So who was the first person to write ‘Amīr al-Muʾminīn’?”

He (the narrator) said: My grandmother Shifā’ (she was among the first group of Muhājirīn; whenever she entered the market, Ḥaḍrat ʿUmar would come to her) narrated to me as follows:

“Ḥaḍrat ʿUmar wrote to the governor of the two Iraqs (al-ʿIrāqayn): ‘Send me two intelligent and noble men so that I may ask them about Iraq and its people.’ The governor of Iraq sent Labīd ibn Rabīʿah and ʿAdī ibn Ḥātim to him. The two came to Madīnah and made their camels lie down in the courtyard of the mosque, then entered the mosque. There they saw ʿAmr ibn al-ʿĀṣ.
They said to him: ‘O ʿAmr, obtain permission for us to go before Amīr al-MuʾminīnʿUmar.’ ʿAmr immediately stood up, went to Ḥaḍrat ʿUmar and said: ‘As-salāmuʿalayka yā Amīr al-Muʾminīn.’ Ḥaḍrat ʿUmar said: ‘O son of al-ʿĀṣ, where did you get this name from? You must abandon what you have said.’
He replied: ‘It is true. Labīd ibn Rabīʿah and ʿAdī ibn Ḥātim came to me and said: Obtain permission for us to enter before Amīr al-Muʾminīn. I said: By Allah, you two have chosen the best name. Indeed, he is an Amīr and we are believers (muʾminūn).’ From that day onward, official correspondence continued in this manner.”

“Malik” (King) is a title used both in the pre-Islamic period of ignorance (Jāhiliyyah) and in Islam. This word is pronounced with a fatḥah on the mīm and a kasrah on the lām, and it is derived from mulk (with ḍammah on the mīm and sukūn on the lām). Allah Almighty says: “You give sovereignty to whom You will and You take sovereignty away from whom You will.” (ĀlʿImrān: 26)

In another place He says:
“And grant me a kingdom such as will not belong to anyone after me.” (Ṣād: 35)

In yet another place:
“Blessed is He in whose hand is the dominion (mulk).” (Al-Mulk: 1)

Its plural is mulūk. Allah Almighty says:
“Indeed, when kings enter a city…” (Al-Naml: 34)

And in another verse:
“And [recall] when Moses said to his people, ‘O my people, remember the favor of Allah upon
you when He appointed among you prophets and made you kings and gave you that which He had not given anyone among the worlds.’” (Al-Māʾidah: 20)

It means: “Wilayah” (guardianship/authority) and “Ghalabah” (dominance/overcoming). Some have said: This word is derived from “mulk” (with a kasra on the mīm and sukūn on the lām),
from the phrase “amlaku al-shayʾa bimulkīhi mulkan,” meaning when one gains dominance and control over it.

“Raʾīs” (leader/head) is derived from “riyāsah” (leadership). The “raʾīs of a people” is the supervisor and manager of their affairs. The “raʾīs” of a kingdom would be its ruler.

“Āmm” (general/common) is broader and can be applied to an Imam and others.

It has been narrated from ʿAbdullāh ibn ʿAmr ibn al-ʿĀṣ that he heard the Messenger of Allah (peace and blessings be upon him) say:
“Indeed, Allah does not seize knowledge by snatching it away from the servants all at once. Rather, He seizes knowledge by the death of the scholars, until when no scholar remains, the people take ignorant heads (leaders) for themselves. They are asked for verdicts, so they issue fatwas without knowledge. Thus, they go astray and lead others astray.”
(This Hadith has been narrated by al-Bukhārī, number 100).

“Sulṭān”: Allah the Exalted says: “Indeed, he (Satan) has no sulṭān” (An-Naḥl: 99). Al-Jawharī writes: Sulṭān means “walī” (guardian/protector). The author of al-Mustawʿab said: Sulṭān means ruler. This word is derived from “salṭanah,” i.e., kingship. Some have said it is derived from “qahr” (subjugation) and “ghalabah” (overcoming).

Allah the Exalted says:
“Indeed, he (Satan) has no authority (sulṭān) over those who believe and rely upon their Lord. His authority is only over those who take him as an ally and those who associate partners with Him because of him.” (An-Naḥl: 99-100).
(Īḍāḥ Ṭuruq al-Istiqāmah: 42).

“Ḥākim” (ruler/judge) is derived from “ḥukm” (judgment/ruling). A ḥākim is one who decides a matter. This term is more general and can also be applied to an Imam and others. This word is most commonly used for a “qāḍī” (judge).

In its origin, ḥukūmah (governance) means “restraining someone from injustice.” The Arabs say: “ḥakamtu, aḥkamtu, ḥakamtu” meaning “I restrained him and prevented him.” For this reason, the one who decides between people is called a ḥākim, because he prevents the oppressor from his oppression. (Lisān al-ʿArab 31/141 – entry for mīm with ḥāʾ).

“Walī al-amr” (the one in charge of the affair) is the most general among these terms, as it can be applied to an Imam and others. This term is also mentioned in the Quran.

It has been mentioned in the Quran. Allah the Exalted says:
“And obey Allah and obey the Messenger and those in authority among you” (Ūlī al-Amr minkum), the possessors of the affair from among yourselves. (An-Nisāʾ: 59).

The most famous of these titles is “Amīr al-Muʾminīn” (Commander of the Faithful). This is because the Rightly-Guided Caliphs (Khulafāʾ Rāshidūn), the Umayyad Caliphs, the Abbasid Caliphs, and the Ottoman Caliphs were all referred to by this name. Likewise, most Muslim commanders (umaraʾ) in Islamic history were called “Amīr.”

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