فعلى سبيل المثال، عندما نقرّر أن إقامة الدولة الإسلامية تأتي في رأس سلّم الأولويات بين الفروض الكفائية، فإنّنا نستمدّ هذا القرار من نصوص القرآن الكريم والسنّة.

For instance, when we decide that the establishment of the Islamic State comes at the head of the scale of priorities amongst the collective obligations, we take this decision from the texts of the Qur’an and Sunnah.

الآيات التي تُوجب الحكم بما أنزل الله كثيرة. قال تعالى:

The verses that obligate to rule by what Allah has revealed are many. He 􀀬 says:

"…ومَن لَّمْ يَحْكُم بِمَا أَنزَلَ اللَّهُ فَأُولَٰئِكَ هُمُ الْكَافِرُونَ." [القرآن 5:44] "…ومَن لَّمْ يَحْكُم بِمَا أَنزَلَ اللَّهُ فَأُولَٰئِكَ هُمُ الظَّالِمُونَ." [القرآن 5:45] "…ومَن لَّمْ يَحْكُم بِمَا أَنزَلَ اللَّهُ فَأُولَٰئِكَ هُمُ الْفَاسِقُونَ." [القرآن 5:47] "فَلَا وَرَبِّكَ لَا يُؤْمِنُونَ حَتَّىٰ يُحَكِّمُوكَ فِيمَا شَجَرَ بَيْنَهُمْ…" [القرآن 4:65] "فَاحْكُم بَيْنَهُم بِمَا أَنزَلَ اللَّهُ وَلَا تَتَّبِعْ أَهْوَاءَهُمْ…" [القرآن 5:49] "أَفَحُكْمَ الْجَاهِلِيَّةِ يَبْغُونَ ۚ وَمَنْ أَحْسَنُ مِنَ اللَّهِ حُكْمًا لِّقَوْمٍ يُوقِنُونَ." [القرآن 5:50] إنّ العملَ بهذه النصوص وغيرِها من الآيات والأحاديث التي تتضمن أحكامًا مماثلة مرهونٌ بوجود الدولة الإسلامية التي تحكم بما أنزل الله ﷻ.

“…And whosoever does not judge by what Allah has revealed, such are the Kaafirun (disbelievers).” [TMQ 5:44] “…And whosoever does not judge by what Allah has revealed, such are the zaalimun (unjust, oppressors).” [TMQ 5:45] “…And whosoever does not judge by what Allah has revealed, such are the Faasiqun (transgressors)” [TMQ 5:47], “But no, by your Lord, they can have no Imaan, until they make you (O Muhammad) the judge in all disputes between them…” [TMQ 4:65], “And so judge between them by what Allah has revealed and follow not their vain desires...” [TMQ 5:49], “Do they then seek the judgement of (the days of) Ignorance? And who is better in judgement than Allah for a people who have firm belief.” [TMQ 5:50] Acting upon these texts and other such texts containing other ayaat and ahadeeth depends on the existence of the Islamic State which will rule by what Allah 􀀬 has revealed.

وَالْآيَاتُ الَّتِي تَأْمُرُ بِإِقَامَةِ الْحُدُودِ كَثِيرَةٌ.

The verses that order the establishment of the Hudood (penal code) are many:

"قَطْعُ يَدِ السَّارِقِ وَالسَّارِقَةِ..." [TMQ 5:38]، "الزَّانِيَةُ وَالزَّانِي فَاجْلِدُوا كُلَّ وَاحِدٍ مِّنْهُمَا مِائَةَ جَلْدَةٍ..." [TMQ 24:2]، "وَالَّذِينَ يَرْمُونَ الْمُحْصَنَاتِ ثُمَّ لَمْ يَأْتُوا بِأَرْبَعَةِ شُهَدَاءَ فَاجْلِدُوهُمْ ثَمَانِينَ جَلْدَةً..." [TMQ 24:4]، "...وَمَن قُتِلَ مَظْلُومًا فَقَدْ جَعَلْنَا لِوَلِيِّهِ سُلْطَانًا (أَيْ الحَقَّ فِي طَلَبِ القِصَاصِ، أَوِ العَفْوِ، أَوِ أَخْذِ الدِّيَةِ)..." [TMQ 17:33]، "إِنَّمَا جَزَاءُ الَّذِينَ يُحَارِبُونَ اللَّهَ وَرَسُولَهُ وَيَسْعَوْنَ فِي الْأَرْضِ فَسَادًا أَن يُقَتَّلُوا أَوْ يُصَلَّبُوا أَوْ تُقَطَّعَ أَيْدِيهِمْ وَأَرْجُلُهُم مِّنْ خِلَافٍ أَوْ يُنفَوْا مِنَ الْأَرْضِ..." [TMQ 5:33]. وَفِي الأَحَادِيثِ الكَثِيرِ ذِكْرُ جَلْدِ شَارِبِ الخَمْرِ، وَرَجْمِ الزَّانِي المُحْصَنِ، وَ"السِّنُّ بِالسِّنِّ"، وَالقِصَاصِ فِي الجِرَاحَاتِ، وَالأَرْشِ (الدِّيَةِ).

“Cut off the hand of the thief, male or female...” [TMQ 5:38], “The woman and the man guilty of illegal intercourse, flog each of them with a hundred stripes...” [TMQ 24:2], “And those who accuse chaste women, and produce not four witnesses, flog them with eighty stripes...” [TMQ 24:4], “…And whoever is killed (intentionally with hostility and oppression and not by mistake), We have given his heir the authority (ie to demand Qisas, to forgive or receive blood money)…” [TMQ 17:33], “The recompense of those who wage war against Allah and His Messenger and do mischief in the land is only that they shall be killed or crucified or their hands and their feet be cut off on the opposite sides, or be exiled from the land…” [TMQ 5:33] There are many ahadeeth which mention the whipping of the one who drinks alcohol, and stoning the fornicator who is married, tooth for a tooth, qisas (equal retribution) for injuries, and the arsh (blood money)

عندما لا يُنفَّذ القصاص، وعند فرض التعزير (العقوبة التقديرية) فيما لم يُحدِّد فيه الشرعُ عقوبةً معيَّنة. والعمل بهذه الأحكام والحدود التي شرعها الله ﷻ متوقِّفٌ على وجود الدولة الإسلامية التي تحكم بما أنزل الله.

when qisaas does not take place, and the imposition of the ta’zeer (discretionary punishment) where the Shar’a has not fixed a specific punishment. Acting upon these rules and Hudood, which Allah 􀀬 has legislated, depends on the presence of the Islamic State that will rule by what Allah 􀀬 has revealed.

الآيات التي تذكر الجهادَ في سبيل الله ﷻ كثيرةٌ.

The verses that mention Jihaad in the path of Allah 􀀬 are numerous.

For instance:

For instance:

«فَانْفِرُوا خِفَافًا وَثِقَالًا وَجَاهِدُوا بِأَمْوَالِكُمْ وَأَنْفُسِكُمْ فِي سَبِيلِ اللَّهِ…» [التوبة: 41]، «قَاتِلُوا الَّذِينَ لَا يُؤْمِنُونَ بِاللَّهِ وَلَا بِالْيَوْمِ الْآخِرِ وَلَا يُحَرِّمُونَ مَا حَرَّمَ اللَّهُ وَرَسُولُهُ وَلَا يَدِينُونَ دِينَ الْحَقِّ مِنَ الَّذِينَ أُوتُوا الْكِتَابَ حَتَّىٰ يُعْطُوا الْجِزْيَةَ عَنْ يَدٍ وَهُمْ صَاغِرُونَ» [التوبة: 29]، «…وَقَاتِلُوا الْمُشْرِكِينَ كَافَّةً كَمَا يُقَاتِلُونَكُمْ كَافَّةً…» [التوبة: 36]، «وَقَاتِلُوهُمْ حَتَّىٰ لَا تَكُونَ فِتْنَةٌ وَيَكُونَ الدِّينُ لِلَّهِ…» [الأنفال: 39]، «وَأَعِدُّوا لَهُمْ مَا اسْتَطَعْتُمْ مِنْ قُوَّةٍ وَمِنْ رِبَاطِ الْخَيْلِ تُرْهِبُونَ بِهِ عَدْوَّ اللَّهِ وَعَدُوَّكُمْ وَآخَرِينَ مِنْ دُونِهِمْ لَا تَعْلَمُونَهُمُ اللَّهُ يَعْلَمُهُمْ…» [الأنفال: 60]۔ إن العمل بهذه النصوص وغيرها من الآيات والأحاديث مرهون بوجود الدولة الإسلامية التي تحكم بما أنزل الله ﷻ۔ وقد وردت أحاديث تذكر أن الجهاد سيستمر إلى يوم القيامة، ولا يُبطله عدلُ العادل ولا جورُ الجائر۔ وبعبارة أخرى، يجب على المسلم أن يشارك في الجهاد إذا دُعي إليه، سواء وُجدت الدولة الإسلامية أم لم توجد، أي أن الجهاد يقع مع كل أمير، صالحًا كان أو فاجرًا۔

“March forth, whether you are light or heavy, strive hard with your wealth and your lives in the path of Allah…” [TMQ 9:41], “Fight against those who believe not in Allah, nor in the Last Day, nor forbid that which has been forbidden by Allah and His Messenger and those who acknowledge not the religion of truth (Islam) among the people of the Book (Jews and Christians), until they pay the Jizyah with willing submission, and feel themselves subdued” [TMQ 9:29], “…and fight the Mushrikeen (polytheists, idolaters) collectively, as they fight against you collectively...” [TMQ 9:36], “And fight them until there is no more Fitnah (disbelief and polytheism) and the deen (worship) will be for Allah alone...” [TMQ 8:39], “And make ready against them all you can of power, including the steeds of war to threaten the enemy of Allah and your enemy, and others besides them, you may not know but whom Allah does know...” [TMQ 8:60] Acting upon these texts and other such ayaat and ahadeeth depends on the existence of the Islamic State that will rule by what Allah 􀀬 has revealed. There are ahadeeth, which mention that Jihaad will continue until the Day of Judgement and the justice of a just person or the injustice of an unjust person will not annul it. In other words, the Muslim is obliged to engage in Jihaad when he is called to Jihaad, whether the Islamic State exists or not, ie Jihaad will take place with every Ameer, whether pious or sinful.

ومع ذلك، فإن الحكام اليوم لا يجاهدون، ولا يأمرون بالجهاد في سبيل الله ﷻ. وإذا أمروا بالقتال، فإنهم يأمرون بقتال المسلمين بعضهم بعضًا. وسيظلون على ذلك حتى يقوم رجال يؤمنون بالله ﷻ واليوم الآخر، فيهدمون الدويلات الكافرة، ويقيمون مكانها دولة إسلامية واحدة، تحكم بما أنزل الله ﷻ.

However, the rulers today do not engage in Jihaad, nor do they order Jihaad in the path of Allah 􀀬. When they order fighting they order the fighting of Muslims amongst themselves. They will continue to do that until men who believe in Allah 􀀬 and the Last Day rise up and demolish the kufr statelets and, in their place, establish the one Islamic State, which will rule by what Allah 􀀬 has revealed.

الآيات التي تجعل الأمة الإسلامية تحمل الرسالة إلى العالم، وتجعلها خير الأمم بين سائر الأمم، كثيرة.

The verses which make the Islamic Ummah carry the message to the world, and the best Ummah among other nations are numerous:

«أَنتُمْ خَيْرُ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ تَأْمُرُونَ بِالْمَعْرُوفِ وَتَنْهَوْنَ عَنِ الْمُنكَرِ وَتُؤْمِنُونَ بِاللَّهِ...» [آل عمران: 110]، «...وَلِلَّهِ الْعِزَّةُ وَلِرَسُولِهِ وَلِلْمُؤْمِنِينَ...» [المنافقون: 8]، «...وَلَن يَجْعَلَ اللَّهُ لِلْكَافِرِينَ عَلَى الْمُؤْمِنِينَ سَبِيلًا» [النساء: 141]، «وَكَذَٰلِكَ جَعَلْنَاكُمْ أُمَّةً وَسَطًا لِّتَكُونُوا شُهَدَاءَ عَلَى النَّاسِ وَيَكُونَ الرَّسُولُ عَلَيْكُمْ شَهِيدًا...» [البقرة: 143]. فكيف يكون للمؤمنين عزّة، ولا يكون للكافرين سبيلٌ على المؤمنين، والمؤمنون لا دولة لهم؟ وكيف يأمرون غيرهم بالمعروف وينهَوْنهم عن المنكر، وهم في بيوتهم لا يستطيعون ذلك؟ ولن يكون ذلك ممكنًا إلا بوجود دولة الإسلام التي تحكم بما أنزل الله ﷻ.

“You are the best of peoples ever raised up for mankind; you enjoin al-ma’roof and forbid al-munkar, and you believe in Allah...” [TMQ 3:110], “…But honour, power and glory belong to Allah, His Messenger, and to the believers...” [TMQ 63:8], “…And never will Allah grant to the disbelievers a way over the believers” [TMQ 4:141], “Thus We have made you a just nation, that you be witnesses over mankind and the Messenger 􀁕 be a witness over you…” [TMQ 2:143] How can there be any dignity for the believers, and the kuffar not have a way over the believers, while the believers have no State? How can they enjoin other nations with the ma’roof and forbid them from the munkar while, in their own homes, they are unable to do this? This will not be possible without the presence of the Islamic State which rules by what Allah 􀀬 has revealed.

هناك أحاديث كثيرة تأمر المسلمين بأن يكون لهم إمام واحد، يبايعونه على كتاب الله ﷻ وسنّة رسوله ﷺ:

There are numerous ahadeeth which command the Muslims to have one Imam, to whom they will give pledge on the Book of Allah 􀀬 and the Sunnah of His Messenger:

مَنْ مَاتَ وَلَيْسَ فِي عُنُقِهِ بَيْعَةٌ

“Whosoever dies without having a bai’ah (pledge to a Khaleefah)

على عنقه، فإنه يموت ميتةَ الجاهلية». «الإمامُ جُنّةٌ يُقاتَل من ورائه ويُتّقى به». «مَن رأى من أميره شيئًا يكرهه فليصبر، فإنه ليس أحدٌ يفارق الجماعةَ شبرًا فيموت إلا مات ميتةً جاهلية». [رواه مسلم]. وكان الصحابة (رضي الله عنهم)

on his neck, he dies the death of jaahiliyyah.” “The Imaam is a shield, behind whom the Muslims fight and by whom they protect themselves.” “If anyone sees in his Amir something that displeases him, let him remain patient, for he who separates himself from the Sultan (authority of Islam) by even so much as a hand span and dies thereupon, he would die the death of Jahiliyyah.” [These ahadeeth reported by Muslim]. The Sahabah (may Allah be pleased with them)

أجمع الصحابة رضوان الله عليهم على وجوب نصب خليفة لرسول الله ﷺ بعد وفاته، واتفقوا على تولية أبي بكر، ثم عمر، ثم عثمان، ثم علي، بعد وفاة كل منهم، رضي الله عنهم. وقد اتفق الصحابة جميعاً طوال حياتهم على وجوب تعيين خليفة، وإن اختلفوا في الشخص الذي يُولّى الخلافة، إلا أنهم لم يختلفوا في إقامة خليفة.

held an Ijma’a (consensus) over the obligation to appoint a Khaleefah (successor) to the Rasool of Allah 􀁕 after his death. They also agreed to establish as Khaleefah Abu Bakr, then ‘Umar, ‘Uthman and ‘Ali, after each had passed away (may Allah be pleased with them). All the Sahabah agreed throughout their lives, over the obligation of appointing a Khaleefah. Although they disagreed over the person who would be appointed as Khaleefah, however they did not disagree over establishing a Khaleefah.

كذلك، فإن الأمور التي يحتاجها المسلمون لحياتهم في المجتمع الإسلامي، كالصناعة والطب والمستشفيات وإنشاء المصانع والمختبرات وإعداد القوة وغير ذلك من الواجبات الجماعية، فإن المسلمين يشتركون في تحمل المسؤولية عن تأمينها. غير أن تأمين هذه الأمور تأميناً كاملاً، يحقق الحياة الإسلامية الزاهرة، التي تقوم من جهة على العبودية لله ﷻ، ومن جهة أخرى على إعداد القوة للمسلمين لتبليغ الدعوة، لا يمكن أن يتم إلا من خلال دولة تتولى بنفسها الإشراف على إقامة هذه الواجبات بفاعلية، وبطريقة تتفق تماماً مع طبيعة الإسلام وأهدافه.

As well, the things Muslims need for life in the Islamic society such as industry, medicine, hospitals, establishment of factories, laboratories, preparing the power and other such collective obligations; in all these matters, the Muslims share the responsibility of securing them. However, securing these matters in a complete way, that achieves the prosperous Islamic life – which depends on its slavery to Allah 􀀬 from one side, and the preparation and power for Muslims so as to convey the da’wah, from another side – cannot be done except through a State that itself supervises the establishment of these obligations effectively, and in a way that complies completely with the nature of Islam and its objectives.

وكذلك كلّف الشرعُ الحاكمَ بمسؤولية إلزام الناس بالتقيّد بما أوجبه الشرعُ.

Likewise the Shar’a has charged the ruler with the responsibility of compelling the people to adhere to what the Shar’a has made obligatory.

في ظل غياب الدولة الإسلامية تتعطل جميع الأحكام الموكولة إلى الحاكم. وإذا أهمل الناس أيضًا الأحكام المتعلقة بهم، فلن يجدوا حاكمًا يلزمهم بالعمل بهذه الأحكام. وفي هذه الحال ستتعطل معظم الأحكام المتعلقة بالناس. وهكذا يصبح وجود الدولة الإسلامية أحد الأسس التي يقوم عليها التطبيق العملي للإسلام في ميدان الحياة. فإذا أُلغي هذا الأساس، أُلغي عدد كبير من أحكام الإسلام، وتعطلت كثير من نصوص الإسلام، وفقد المسلمون هويتهم وكرامتهم وقوتهم، واحتُلّت أرضهم وتسلّط عليهم عدوهم، وانتشرت المنكرات كما هو الحال اليوم.

In the absence of the Islamic State, all the rules entrusted with the ruler are suspended. When the people also neglect the rules that pertain to them, they will not find a ruler to make them adhere to these rules. In this case, most of the rules pertaining to the people will be suspended. Thus the presence of the Islamic State will become one of the foundations on which the practical existence of Islam will be established in the realm of life. When this foundation is abolished then a great number of the rules of Islam will be abolished, many of the texts of Islam will be suspended, the Muslims will lose their identity, dignity and power, and their land will be captured and their enemy will have control over them, and the munkaraat will become widespread, as is the case today.