Tsarin Khilafah ba tsarin jamhuriya ba ne. Tsarin jamhuriya ya fito ne a matsayin martani ga zaluncin masarautu, inda sarakuna ke mulkin kasashensu da al'ummarsu yadda suka ga dama. Don haka sarki yakan aiwatar da dokoki yadda yake so. Tsarin jamhuriya ya yi kokarin mika iko da hukunci ga al'umma ta hanyar dimokuradiyya. Sai al'umma suka fara yin doka, suka kuma iya halatta ko haramta duk abinda suke so. Ikon zartarwa na hakika ya koma hannun shugaban jamhuriya, majalisar ministocinsa da ministocin majalisar wakilai ta jamhuriya. Akwai kuma wasu lokuta da aka mika iko ga firayim minista da majalisar ministocinsa a wasu masarautu, inda sarki ko sarauniya ke zama kawai shugaban alama.
The Khilafah system is not republican. The republican system emerged as a reaction to the tyranny of monarchies, where Kings governed their countries and people as they wished. So a king would implement laws as he liked. The republican system attempted to transfer sovereignty and authority to the people through democracy. So the people began to legislate and could permit or forbid whatever they liked. Practical authority was transferred to the hands of a republican president, his cabinet and the ministers of a republican house of representatives. There are also cases where authority was handed over to a first minister and his cabinet in some monarchies in which case the King or Queen becomes a figure head only. .
Musulunci ya bambanta da dukkan wadannan tsare-tsare. A Musulunci, ikon yin doka ba na mutane ba ne. Na Allah ne shi kadai, kuma babu wanda ya cancanci halatta ko haramta wani abu banda Allah. Ba wa mutane ikon yin doka babban laifi ne a Musulunci. Allah yana cewa a cikin Alkur'ani: {Sun riki malamansu da sufaye su zama ubangiji baicin Allah}, [TMQ 9:31].
Islam is distinct from all of these systems. In Islam, the right of legislation is not for the people. It is rather for Allah alone, and nobody other than Allah has the right to allow or forbid anything. Giving the right of legislation to people is a great crime in Islam. Allah says in the Quran: (They have taken as lords beside Allah their rabbis and their monks), [TMQ 9:31] .
Manzon Allah ﷺ ya bayyana wannan ayar (aya) da ke bayyana cewa mutane sun halatta wa malaman addini (ahbar) da malaman zuhudu (ruhban) su yi doka sabanin abin da Allah ya saukar a cikin littafin da aka aika musu, inda suka yi musu biyayya idan suka halatta abubuwa suka haramta abubuwa, suka bi su. Wannan shi ne ma'anar riko da su (malaman addinin da malaman zuhudun) a matsayin ubangiji baya ga Allah. A Musulunci, riko da duk wanda ba Allah ba a matsayin ubangiji ana kiransa shirka, kuma shi ne babban laifi.
The Messenger explained this verse (ayah) describing that the people allowed rabbis and monks to legislate contrary to what Allah had revealed in the scripture sent to them, where they obeyed them when they allowed and forbade things and obeyed them. This is the meaning of taking them (the rabbis and monks) as Lords besides Allah . In Islam, taking anyone other than Allah as Lord is called shirk and is the greatest of crimes. .
Saboda haka, wannan yana nuna babban laifin bin mutanen da ke yin doka (suna kafa nasu dokoki) maimakon bin Allah. At-Tirmidhi ya ruwaito daga Adi ibn Hatim wanda ya ce:
Therefore, this indicates the great crime of following people who legislate (making their own rules) instead of following Allah . Tirmidhi reported through Adi ibn Hatim who said: .
Na zo wurin Annabi ina sanye da gicciyen zinariya a wuyana. Sai ya ce: “Ya Adi, ka jefar da wannan gunki.” [Tirmizi, Sunan, #3095]. Na kuma ji shi yana karatun daga suratu Bara’ah: {Sun riƙi malamansu da sufaye a matsayin ubangiji baya ga Allah.} Sai ya ce (Annabin ﷺ): “Ba su bauta musu ba, amma abin da aka haramta musu sun halatta shi, abin da aka halatta musu kuma sun haramta shi.”
“I came to the Prophet wearing a cross of gold on my neck. He said: “O Adi, throw away this idol.” [Tirmidhi, Sunan, #3095]. And I heard him read from surah of Bara’ah: (They took the rabbis and monks as lords beside Allah.) He (the Prophet) said: “They did not worship them, but what was forbidden for them they permitted and what was made lawful for them, they prohibited”. .
A cikin Musulunci ba ta hanyar majalisar ministoci ce, wadda kowace ma'aikata ke da iko na dole da kasafin kuɗi daban. A irin wannan tsari, sau da yawa akwai tsaiko mai yawa (jan-aiki na takardu) da ke hana kuɗin da ya rage a wata ma'aikata komawa wata, lamarin da ke shafar yadda ake tafiyar da harkokin al'ummar ƙasa. Ƙari a kan haka, matsaloli na tasowa sakamakon tsangwamar ma'aikata da dama a kan batu guda, kuma ana iya kauce wa waɗannan matsaloli ta hanyar sanya dukkan harkokin jama'a ƙarƙashin tsarin gudanarwa guda ɗaya.
In Islam is not through a cabinet of ministers with ministries that have mandatory powers and separate budgets. In such a system, there is often so much “red-tape” preventing surplus funds from one ministry being transferred to another, that it adversely affects how the affairs of the states citizens are managed. Further complications occur due to the interference of many ministries on a single issue and these problems can be avoided by putting all the affairs of the people under one administrative system. .
A cikin tsarin jamhuriya, mulki yana rabe tsakanin ma'aikatun gwamnati, kuma ministoci daga kowace ma'aikata suna haɗuwa a majalisar zartarwa (cabinet) wadda take mulki ta hanyar gama-gari. A cikin Musulunci kuwa, babu majalisar ministoci da take mulki ta hanyar gama-gari. Maimakon haka, ana ba Khalifah mubaya'a daga Ummah domin ya mulke ta bisa littafin Allah da Sunnar Manzonsa ﷺ. Khalifah na iya naɗa mataimaka waɗanda za su taimaka masa wajen ɗaukar nauyin Khilafah. Su mataimakansa ne a zahiri, kuma suna taimaka masa a cikin al'amuran da aka ba su.
In the republican system ruling is divided between its ministries and ministers from each ministry combine in a cabinet that then governs in a collective way. In Islam there is not a cabinet of ministers that collectively governs. Rather, the Khalifah is given a pledge by the Ummah to govern her by the book of Allah and the Sunnah of His Messenger. The Khalifah can appoint delegated assistants that help him in carrying the burdens of the Khilafah. They are literally his assistants and aid him in those issues delegated to them. .
Tsarin mulki a Musulunci ba na dimokuraɗiyya ba ne, ta fuskar bai wa jama'a ikon yin doka, inda suke halatta, haramtawa, yabo da tsawatarwa yadda suka ga dama. Tsarin dimokuraɗiyya ba ya tsayawa kan dokokin Allah ko kaɗan, a maimakon haka yana ɗaukar 'yanci a matsayin ginshiƙinsa. Kafirai sun fahimci cewa Musulmai ba za su karɓi dimokuraɗiyya a ainihin siffarta ba. Saboda haka, ƙasashen mulkin mallaka, musamman Amurka, suna ƙoƙarin yaɗa ta a ƙasashen Musulmai, suna da'awar cewa dimokuraɗiyya kawai hanya ce ta zaɓen shugaba. Ta haka suke ƙoƙarin yaudarar Ummah da jarabtar su su karɓi tsarin dimokuraɗiyya. Tunda ƙasashen Musulmai suna shan wahala a ƙarƙashin zalunci da mulkin kama-karya na sarakunan gargajiya ko shugabannin "jamhuriya" masu mulkin kama-karya, waɗanda ake danne ra'ayin jama'a tare da yin shiru da shi, ya kasance mai sauƙi a yaɗa dimokuraɗiyya a waɗannan ƙasashe a matsayin hanyar zaɓen sabon shugaba! Ta haka sun kiyaye sosai daga tattaunawa game da ɓangare mafi muhimmanci na dimokuraɗiyya, wato bai wa jama'a ikon yin doka maimakon Mahalicci. Abin baƙin ciki, har wasu masu kishin Musulunci, ciki har da wasu malamai, sun faɗa cikin wannan yaudara, ko da da niyya mai kyau ko mara kyau. Idan ka tambaye su game da dimokuraɗiyya, sai su ce hanya ce da jama'a ke zaɓen shugaba. Waɗanda ke niyyar yaudarar Musulmai, kamar kafirai, idan suka amsa, suna guje wa ainihin ma'anarta, kuma idan suna goyon bayanta, koyaushe suna guje wa ainihin ma'anar dimokuraɗiyya. Sun fi son guje wa tattaunawa kan gaskiyar cewa a dimokuraɗiyya ikon mulki yana hannun jama'a, kuma doka tana bisa ra'ayin mafi rinjaye, suna halatta, haramtawa, yabo da tsawatarwa yadda suke so, maimakon tsayawa a kan ma'anar da masu goyon bayanta suka ƙirƙira, cewa tana nufin yin zaɓe.
The ruling system in Islam is not democratic, in terms of giving the right of legislation to the people, where they permit, forbid, praise and rebuke as they see fit. A democratic system is not committed to divine rules at all and instead taking freedom as its core principle. The disbelievers realise that Muslims could not accept a democracy in its true form. Therefore, the colonial powers, particularly America, try to promote it in Muslim lands, by claiming that democracy is simply a means for electing the ruler. In this way they attempt to deceive the Ummah and tempt them to accept a democratic system. Since Muslim lands are suffering under the oppression and tyranny of true monarchs or “republican” dictators in which the sentiments of the people are suppressed and silenced it has been easy to promote democracy in these lands as a means to elect a new ruler! In this way they have carefully avoided discussing the more important aspect of democracy, which is giving the right of legislation, to the people rather than to the Creator. Unfortunately even some Islamists including some scholars have fallen for this deceit, whether with good or bad intention. If you ask them about democracy they say it is a means by which the people elect the ruler. Those that intend to deceive Muslims, like the disbelievers, answer avoiding its real meaning always avoid the real meaning of democracy when they advocate it. They prefer to avoid discussing the fact that in democracies sovereignty is in the hands of the people, and legislation is according to the opinion of the majority, permitting, forbidding, praising and rebuking as they like, instead sticking to the meaning coined by its advocates that it is about having elections. .
A cikin dimokuraɗiyya dole ne mutum ya kasance yana da 'yanci ya yi abin da yake so (bayanin mai fassara: domin ta yaya mutane za su riƙe iko?). Saboda haka, zai iya shan giya, yin zina, yin ridda, da zagin abubuwa masu tsarki (bayanin mai fassara: ba tare da hukunci ba bisa ga ra'ayin mafi yawan jama'a, ba tare da la'akari da hukuncin Allah ba). Duk wannan za a iya halatta shi a ƙarƙashin dimokuraɗiyya da 'yancinta. Wannan ita ce gaskiyar lamari da ma'anar dimokuraɗiyya. Ta yaya zai yiwu musulmi mai imani da Musulunci ya ce dimokuraɗiyya halal ce, ko cewa tana daga Musulunci bayan ya fahimci wannan?
In a democracy the individual must be free to act as he wishes (translator’s note: as how else could the people hold sovereignty) Thus, he can drink alcohol, commit adultery, apostasise and insult sacred matters (translator’s note: with impunity according to the opinion of the majority, irrespective of the divine rule._ All of this can be permitted under a democracy and its freedoms. This is the true reality and meaning of democracy. How is it possible for a Muslim who believes in Islam to say that democracy is allowed, or that it is from Islam after realising this? .
Islam ya tanadi wani takamaiman tsari na zaben Khalifah ta hannun Al'umma. Ko da yake iko a Musulunci na Shari'a ne, mika bai'a ga Khalifah daga Al'umma sharadi ne na asali domin ya zama Khalifah. Zaben Khalifah yana gudana a Musulunci tun farkon karni na 7 Miladiyya, alhali sauran duniya tana cikin duhun mulkin kama-karya da zaluncin sarakuna. Idan mutum ya yi nazari kan zaben khulafa' masu shiryarwa, Abu Bakr, 'Umar, 'Uthman da 'Ali (ra), a bayyane yake cewa an karbi bai'a daga manyan mutane masu tasiri a cikin Al'umma da kuma daga wakilan Musulmi, don kowannensu ya zama Khalifah wanda biyayya ta wajaba a gare shi. Kusan karshen mulkin 'Umar, an wakilta 'Abd al-Rahman ibn 'Awf (ra) ya gano ra'ayin wakilan Musulmi (a lokacin, mutanen Madina). Ya fara bincike don ya auna wanda Musulmin Madina suke ganin ya kamata a zabe shi don matsayin Khalifah, kuma ya ziyarci gidaje da dama a wannan aiki. Ya tambayi maza da mata wanda za su zaba a matsayin Khalifah, har ya kammala cewa ra'ayin jama'a gaba daya yana goyon bayan 'Uthman. Sai aka mika wa 'Uthman bai'a.
Islam has laid out a specific mechanism for the election of the Khalifah by the Ummah. Though sovereignty in Islam is for the shara’, enacting the pledge to the Khalifah by the Ummah is a fundamental condition for him to become a Khalifah. The election of the Khalifah has been occurring in Islam since the early 7th century C.E., while the rest of the world lived in the darkness of dictatorships and the tyranny of kings. If one were to study the election of the rightly guided khulafa’, Abu Bakr, ‘‘Umar, ‘‘Uthman and ‘Ali (ra), it is very clear that the pledge was taken from the influential people of the Ummah and from the Muslims representatives so that each one of them became a Khalifah to whom obedience became incumbent. Nearing the end of ‘Umar’s term, ’Abd al-Rahman ibn ’Awf (ra), was delegated to find out the opinion of the representative of the Muslims (at that time, the people of Madinah). He set out to gauge who the Muslims in Madinah thought should be nominated for the post of Khaleefah and visited many houses in that process. He asked the men and women who they would select as Khalifah until he concluded that the overall consensus was in favour of ‘Uthman. ‘Uthman was then given the pledge (bayah). .
A ƙarshe, dimokuraɗiyya tsarin kafirci ne. Ba don tana goyon bayan zaɓen shugaba ba, domin wannan ba shi ne babban batun ba. Maimakon haka, dalili shi ne tushen kowace dimokuraɗiyya shi ne ba wa jama'a 'yancin yin doka, ba wa Ubangijin talikai ba. Allah Ta'ala yana cewa:
In conclusion, democracy is a system of kufr. This is not because it advocates the election of the ruler, for this is not the main issue. It is rather because the foundation of any democracy is giving the right of legislation to the people and not to the Lord of the worlds. Allah says: .
(Lalle, hukunci na Allah ne kaɗai) [TMQ 12:40]..
(Indeed, ruling belongs to Allah) [TMQ 12:40]..
(A'a, na rantse da Ubangijinka, ba za su yi imani ba har sai sun nemi hukuncinka a cikin dukan saɓanin da ke tsakaninsu, kuma ba sa jin wani ƙunci a cikin zukatansu game da hukuncinka, sai dai sun karɓa da cikakkiyar miƙa wuya) [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) [4:65]..