Inajulikana kwamba mwanadamu si malaika wala roboti, bali ni kiumbe wa kijamii anayejaribiwa kwa mema na mabaya. Ana uwezekano wa kudanganywa, miguu yake kuteleza, Shaytaan kumshinda hadi afanye ukiukaji, dhambi, au ashindwe kutekeleza wajibu, au amdhulumu mwingine. Basi nani atakayemwadhibu au kumzuia na kumfanya ajizuie? Kwa mfano, je, ni haki ya baba kutekeleza Hudood kwa mwanawe anayezini au kuiba? Hakuna Waislamu waliowahi kusema kwamba hili linaruhusiwa. Hii ni kwa sababu inajulikana kutoka katika Dini kwa Lazima (Bid-Daroorah) kwamba kulinda kundi la jumla, kumaliza mizozo, kulinda haki na kuwafunga watu kutii sheria, si jukumu la mtu binafsi, bali ni kazi ya mtu aliyekabidhiwa kwa niaba ya Waislamu kuchukua usimamizi wa mambo haya, yaani ni jukumu la Nizhaam (utawala) na wale wanaohusika kutekeleza Nizhaam (mfumo). Hii ni kwa sababu mambo haya ni wajibu juu ya Ummah kwa ujumla, na hivyo Waislamu humteua Khalifah kwa niaba yao, ili achukue kwa niaba yao utekelezaji wa yale yaliyowalazimu, kwa sifa yao kama kundi la jumla. Kwa hiyo yeye (Khalifah/naibu) ndiye mwenye jukumu la kutekeleza kauli ya Allah (SWT):

It is known that the human being is not an angel or a robot but rather he is a social being who is tested by good and bad. He has the potential to be seduced, for his feet to buckle, for Shaytaan to overcome him so that he commits a violation, a sin or falls short in his fulfilment of an obligation, or aggresses against another. So who then will discipline him or prevent him and make him refrain? So for instance, is it the right of the father to implement the Hudood upon his fornicating or thieving son? None of the Muslims have ever said that this is permitted. This is because it is known from the Deen Bid-Daroorah (By necessity) that the safeguarding of the collective group, dispersing of the disputes, the safeguarding of rights and binding the individuals to abide by the laws, do not fall under the responsibility of the individual but rather they are the task of the person whom has been delegated on behalf of the Muslims to assume the undertaking of these affairs i.e. it is the responsibility of the Nizhaam (regime) and those responsible for implementing the Nizhaam (system). This is because these matters are obligatory upon the Ummah as a whole and as such the Muslims appoint a Khalifah on their behalf, to assume on their behalf the implementation of that which has been obliged upon them, in their description as a collective group. So he (the Khalifah/deputy) is responsible over the implementation of the speech of Allah (swt):

Mzinzi mwanamke na mzinzi mwanamume, kila mmoja wao apigwe viboko mia moja (An-Noor 2).

The female fornicator and the male fornicator lash each one of them with one hundred lashes (An-Noor 2).

Hii ni licha ya ukweli kwamba walioelekezwa ni jumuiya ya Waislamu kwa pamoja, kama alivyosema (swt): "Na mwizi mwanamume na mwizi mwanamke, kateni mikono yao" (Al-Maa’idah 38). Na hakuna mtu binafsi mwenye haki ya kutekeleza adhabu au kutumia adhabu ya Hadd dhidi ya mkiukaji yeyote isipokuwa ikiwa amepewa mamlaka kwa niaba ya Waislamu wote, au na mtu ambaye Khalifah, kwa nafasi yake kama mwakilishi wa Waislamu, amemkabidhi kulitekeleza. Kwa hiyo, ni wajibu wa Khalifah kulinda sehemu hii ya mahusiano ya jumla ya umma na kile ambacho jumuiya hii inafanya, kama Allah (swt) alivyosema: "Na mna uhai katika Al-Qisaas, enyi wenye akili, ili mpate kuwa na Taqwa" (Al-Baqarah 179).

"This is despite those being addressed are the collective of the Muslims, similar to His speech (swt): 'And the male thief and female thief cut off their hands' (Al-Maa’idah 38). And no individual has the right to enforce the punishment or to apply the Hadd punishment upon any violator unless he has been deputized on behalf of the Muslims as a whole or by a person the Khalifah in his role as the deputy of the Muslims has entrusted to undertake it. Therefore, it is the responsibility of the Khalifah to safeguard this section of the general public relationships and what this collective does as Allah (swt) has stated: 'And you have in Al-Qisaas life, O those of understanding, so that you may attain Taqwa' (Al-Baqarah 179)."

Inajulikana kwamba jamii (yaani kundi la watu kwa ujumla) inahitaji mambo na huduma au vifaa vya umma ambavyo lazima viwekwe miongoni mwao na kutunzwa. Mambo haya Allah (SWT) ameyafanya kuwa wajibu kwa Waislamu kama kundi la pamoja, na amelifanya kuwa jukumu la mwenye kusimamia jamii nzima, si jukumu la mtu mmoja mmoja wala la kikundi cha watu wachache. Hii ni kama kujenga huduma za umma kama barabara, viwanja vya miji, shule na hospitali, pamoja na kulinda maslahi kama kuhakikisha njia za mawasiliano kama telegrafu na posta zipo, kuendeleza rasilimali asilia na kuzigawanya, ikiwa ni pamoja na kuchimba rasilimali asilia, madini, mafuta na vifaa vingine. Pia hujumuisha kutunza mali na mali za umma, pamoja na mambo mengine yanayohusu vifaa, huduma na maslahi ya watu. Je, basi, inaruhusiwa kwa mtu mmoja mmoja, au ni wajibu kwake, kushughulikia mambo haya bila kuwa na wajibu wa kati juu yake? Je, yamekabidhiwa kwa niaba ya Waislamu, au yamekabidhiwa na naibu wa Waislamu (yaani Khalifah) ili kuyasimamia? Na tunapoweka vipengele vya mtu mmoja mmoja, je, ujuzi wa mambo haya na kuyashughulikia unaingia ndani ya vipengele hivyo, na je, ni sehemu yake? Je, usahihi wa mtu binafsi na uadilifu wake husababisha kudhibitiwa kwa mahusiano haya, na kuhakikisha huduma na maslahi haya yanalindwa? Au ni lazima kuwepo na chombo au idara iliyokabidhiwa na yule ambaye Waislamu wamemkabidhi na kumteua, ili kubeba jukumu la kusimamia mambo haya na kulinda huduma za Waislamu?

It is well known that the collective group (i.e. the society) requires affairs and facilities or utilities that must be established amongst them and taken care of. These have been made obligatory by Allah (swt) upon the Muslims in their description as a collective grouping and He (swt) has made it the responsibility of the caretaker of the collective and not from the responsibilities of the individual or the responsibility of a group of individuals. This is like bringing the public utilities like roads, town squares, schools and hospitals in addition to taking care of the interests like securing the means of communication like telegraphs and mail and the development of the natural resources and distributing them, which includes extracting the natural resources, minerals and oil amongst other materials. This also includes taking care of the wealth and public properties amongst other matters that relate to the facilities, utilities and interests of the people. So is it permissible for the individual or obligatory upon him to engage in the undertaking of these matters without holding any central responsibility over them. Have they been delegated on behalf of the Muslims or been delegated by the deputy of the Muslims (i.e. Khalifah) to undertake the caretaking of these matters? And when we present the components of the individual, then does knowledge over these matters and their undertaking fall within these components and do they represent a part of them? Does the correctness of the individual and his uprightness lead to the regulation of these relationships and does it lead to the securing of these utilities and interests? Or is it essential for there to exist a body or organ that has been delegated and entrusted by the one whom the Muslims have delegated and deputised in order to assume the responsibility of taking care of these affairs and to secure the Muslim utilities.

Je, ni wajibu wa mtu binafsi kulinda usalama wa ndani, hata akawa polisi na mahakama, akawafuatilia wahalifu na wale wanaotoka nje ya sheria? Au kuna chombo maalum au taasisi maalum inayochukua jukumu hili? Hili ni kwa sababu inajulikana kwamba katika jamii yoyote, bila kujali kiwango chake cha maendeleo na kufikia kwake kwenye kilele, daima kutakuwepo watu wanaovunja yale ambayo watu wamekubaliana kuhusu desturi zilizozaa sheria zinazodhibiti maisha yao. Na kwa kuwa uwezekano wa kuwepo kwa hali hii ni mkubwa, ni lazima kuwepo chombo au taasisi maalum inayoeneza usalama na utulivu mioyoni mwa watu kwa kuhakikisha usalama na ulinzi wao, mali zao, vitu vyao, heshima zao na haki zao. Hiki ndicho kuhusu usalama wa ndani. Kuhusu usalama wa nje, unajulikana kama "Himaayat Ath-Thugoor" (kulinda maeneo ambayo adui anaweza kushambulia kutoka). Hii ni kwa sababu chombo chochote cha kisiasa kinachochukua eneo la ardhi lenye mipaka inayojulikana kimezungukwa na vyombo vingine, na matokeo ya asili ya hali hiyo katika maisha ya watu na jamii ni kwamba migogoro na ushindani hutokea, jambo linaloweza kusababisha vita na fitina. Kama alivyosema mtu fulani: "Usipokuwa mbwa mwitu, utaliwa na mbwa mwitu." Hivyo, jamii yoyoteisiyoweza kulinda mipaka yake na sehemu zake za kimkakati kwa njia moja au nyingine itavamiwa na dola nyingine, itagawanywa miongoni mwa majirani zake, au italazimishwa kutii mamlaka ya mmoja wao, na hakuna njia ya kuepuka hili. Hii ni hali inayoonekana na kuhisiwa leo, kama ilivyokuwa katika historia yote, kwani ndiyo tabia ya watu na jamii. Je, ni katika muundo na asili ya mtu binafsi kuwa jeshi na kuwakilisha nguvu inayoweza kulinda mipaka ya chombo cha kisiasa ambacho yeye ni sehemu yake? Ikiwa ni hivyo, basi hili halikupatikana katika utafiti wa vipengele vya mtu binafsi na mambo yanayomfikisha kwenye uadilifu na usalama wake. Kwa hiyo, anayehusika na kulinda usalama wa ndani na kulinda mipaka kutoka nje ni yule ambaye Waislamu wamemkabidhi na kumwidhinisha kwa niaba yao kutekeleza yale waliyomkabidhi, kwa maelezo yao kama kundi la pamoja. Kwa hivyo, ana wajibu wa kuandaa na kuweka tayari jeshi la polisi na taasisi au chombo cha usalama kinacholinda usalama wa ndani; pia ana wajibu wa kuandaa na kuweka tayari jeshi na kukabiliana na adui. Wakati huo huo, ni kundi la pamoja la Waislamu ambao wameelekezwa kwa jambo hili kwa maelezo yao kama kundi la pamoja, pale Allah (SWT) alipowaelekeza kwa kusema:

Is it the responsibility of the individual to undertake the safeguarding of the internal security? So that they assume the role of the police and the judiciary and chase after the criminals and those who go outside of the law? Or is there a specific organ or institution that assumes this role? This is because it is known that within any society whatever its level of elevation and the heights it reaches, that there will be those who violate what the people have agreed upon in terms of customs that have formulated laws that regulate their lives. And in the high probability of the existence of this reality, then it is necessary for there to be a specific body or institution present that spreads security and tranquillity within the hearts of the people by securing the safety and protection of them, their properties, possessions, dignities and rights. This in regards to the internal security and as for the external security, it is known as ‘Himaayat Ath-Thugoor’ )Protecting the areas where the enemy can attack from). This is because any political entity that occupies an area of land, with known borders, is surrounded by other entities and a natural result of that within the life of people and societies is for disputes and rivalries to occur, which could lead to the occurrence of wars and strife. It is like someone stated: ‘If you are not a wolf then you will be eaten by wolves’ so any society that is not capable of protecting its borders and vantage points by one means or another will be invaded by another state, divided amongst its neighbours or made to submit to the authority of one of them and there is no escaping from this. This is a sensed witnessed reality today as it has been throughout history, as this is the nature of people and societies. As such, is it from the individual’s components and makeup to be an army and to represent a force that is capable of protecting the borders of the political entity that he is a part of? If it is so, then this was not found in the study of the components of the individual and the factors that achieve his uprightness and soundness. Therefore the one responsible for safeguarding the internal security and protecting the borders externally is the one whom the Muslims have delegated and deputised on their behalf to undertake that which they have entrusted him with, in their description as being a collective grouping. As such he has the responsibility of preparing and readying the police and security institution or organ that safeguards the internal security and he is also responsible for the preparation and readying of the army and to deal with the enemy. This is whilst it is the collective grouping of the Muslims who have been addressed with this in their description as a collective grouping when Allah (swt) addressed them with:

Kuhusu kila jamii yenye itikadi na kadhalika kila mtu binafsi anayebeba wazo au itikadi anayoiamini, wazo hili haliwezi kubaki limefungwa ndani ya mwenyewe anayelishikilia. Hii ni kwa sababu itikadi hubeba ndani ya mikunjo yake, na hata katika misingi yake, wajibu wa kuieneza, pamoja na maelezo ya namna ya kuibeba kwa watu, na pia namna ya kuiweka katika uhalisia wa maisha yao. Hizi ndizo sehemu za msingi za kila itikadi, kama tulivyokwisha kutaja na kueleza hapo awali, pale tuliposema kwamba itikadi ni Aqeedah ya kiakili inayotokana nayo mfumo. Pia tumesema kwamba ni Fikrah (wazo) kuhusu maisha na Tareeqah (njia) ya utekelezaji.

In regards to every ideological society and indeed every individual who carries an idea or an ideology that he believes in, this idea will not be able to remain imprisoned within the one who holds it. This is because the ideology carries within its folds and indeed its bases the obligation to spread it and the explanation of the manner of carrying it to the people, in addition to the manner of establishing it in the reality of their lives. This is because these are the components of any ideology as we have previously mentioned and explained where we stated that the ideology is an intellectual Aqeedah from which a system emanates. And we have also stated that it is a Fikrah (thought) about living and a Tareeqah (method) of implementation.

Fikrah (wazo) linajumuisha:

The Fikrah(thought) comprises of:

a) Itikadi (imani) ya msingi wa itikadi (Mabda').

a) The Aqeedah (belief) of the ideology (Mabda’).

b) Tiba au suluhisho zinazotokana na itikadi ya Aqeedah ambazo hushughulikia matatizo ya maisha.

b) The treatments or solutions that emanate from the ideology’s Aqeedah that treat the problems of life.

c) Kubeba da'wah ili kupokea itikadi hiyo na kuiamini.

c) The carrying of the Da’wah to embrace the ideology and believe in it.

Kuhusu Tareeqah (njia) ya utekelezaji wake na uhifadhi wake, tumeeleza kwamba hilo linajumuisha:

As for the Tareeqah (method) for its implementation and its preservation then we have stated that this comprises of:

a) Kuhifadhi au kulinda Aqeedah ya itikadi.

a) The preservation or safeguarding of the Aqeedah of the ideology.

b) Namna ya kutekeleza kila tiba au suluhisho miongoni mwa suluhisho ambazo imekuja nazo.