2 Kanuni za Jumla - Katiba ya Awali ya Dola ya Khilafah | Quran Course

2 Kanuni za Jumla - Katiba ya Awali ya Dola ya Khilafah | Quran Course

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2 Kanuni za Jumla

2 General Rules

by Sheikh Taqiuddin An-Nabahani5 min readViewed 202 times

Kifungu cha 1

Article 1

Itikadi ya Kiislamu ('Aqeedah) ndiyo msingi wa dola. Kwa hiyo, hakuna kitu kinachoruhusiwa kuwepo ndani ya chombo chake, muundo wake, uwajibikaji wake, au jambo lolote jingine linalohusiana nacho, isipokuwa 'Aqeedah ya Kiislamu iwe msingi wake. Wakati huo huo, 'Aqeedah ya Kiislamu hutumika kama msingi wa katiba na sheria za Shari'ah; hivyo, hakuna jambo lolote linalohusiana na katiba au sheria linaloruhusiwa kuwepo isipokuwa linatokana na 'Aqeedah ya Kiislamu.

The Islamic belief ('Aqeedah) constitutes the foundation of the state. Hence, nothing is permitted to exist within its entity, its structure or its accountability or any other aspect connected to it, unless the Islamic 'Aqeedah is its basis. At the same time, the Islamic 'Aqeedah acts as the basis of the constitution and Shari’ah laws; thus, nothing related to the constitution or to the laws is permitted to exist unless it emanates from the Islamic 'Aqeedah.

Dola inatokea kwa kuibuka kwa mawazo mapya ambayo imejengwa juu yake. Mamlaka (kuendesha mambo ya watu na kusimamia masuala yao) katika dola hubadilika mawazo haya yanapobadilika, kwani mawazo haya yakigeuka kuwa dhana (yaani yakieleweka maana yake na kuthibitika uaminifu wake), yangeathiri tabia ya binadamu. Tabia hiyo ingeendelea kufuata dhana hizi. Hivyo, mtazamo wa binadamu kuhusu maisha hubadilika, na kulingana na mabadiliko hayo, mtazamo wake kuhusu maslahi nao hubadilika. Mamlaka ni tu ulezi wa maslahi haya na usimamizi wa uendeshaji wake; hivyo mtazamo kuhusu maisha ndio msingi ambao dola imejengwa juu yake, na ndio msingi ambao mamlaka imeanzishwa juu yake. Hata hivyo, mtazamo kuhusu maisha hutokana na fikra mahususi kuhusu maisha. Kwa hiyo, fikra hii kuhusu maisha inakuwa msingi wa dola na msingi wa mamlaka.

Hata hivyo, kundi la mawazo ambalo dola imejengwa juu yake, yaani kundi la dhana, vipimo na imani, linaweza kujengwa juu ya wazo la msingi, au lisijengwe juu ya wazo la msingi. Likijengwa juu ya wazo la msingi, litajengwa kwa nguvu, likiwa na nguzo imara na kiini thabiti, kwa kuwa litategemea msingi thabiti. Hii ni kwa sababu wazo la msingi ni wazo ambalo nyuma yake hakuna wazo jingine, nalo ni 'Aqeedah ya kiakili. Katika hali hiyo, dola itakuwa imejengwa juu ya 'Aqeedah ya kiakili. Kwa upande mwingine, dola isipojengwa juu ya wazo la msingi, hilo litarahisisha kuangamizwa kwake, na haitakuwa jambo gumu kubomoa kiini chake kisha kunyakua mamlaka yake. Hii ni kwa sababu haijajengwa juu ya 'Aqeedah moja ya kiakili ambayo dola ilianzishwa juu yake. Kwa hiyo, ili dola iwe kiini imara, ni lazima ianzishwe juu ya 'Aqeedah ya kiakili ambayo kutokana nayo yanatokea mawazo ambayo dola imejengwa juu yake, yaani 'Aqeedah ya kiakili ambayo kutokana nayo yanatokea kundi la dhana, vipimo na imani vinavyowakilisha wazo la dola kuhusu maisha, na matokeo yake mtazamo wa dola hii kuelekea maisha, na hiki ndicho kinachozalisha mtazamo wake kuelekea maslahi.

However, this host of thoughts upon which the state is founded i.e. the host of concepts, criteria and convictions could either be built upon a fundamental thought or not built upon a fundamental thought. If it were built upon a fundamental thought, it would be solidly built with strong pillars and a firm entity; since it would rest upon a fundamental foundation. This is so because the fundamental thought is the thought that has no other thought behind it, and that is the intellectual 'Aqeedah. In such a case, the state would be built upon an intellectual 'Aqeedah. On the other hand, if the state were not built upon a fundamental thought, this would ease its destruction and it would not be difficult to demolish its entity and then usurp its authority. This is because it has not been built upon one intellectual 'Aqeedah upon which the state was established. Therefore, it is essential that in order for the state to be a strong entity, it must be established upon an intellectual 'Aqeedah from which ideas that the state was founded upon emanate i.e. an intellectual 'Aqeedah from which the host of concepts, criteria and convictions that represent the idea of the state regarding life emanate and consequently the viewpoint of this state towards life and this is what produces its viewpoint towards the interests.

Zaidi ya hayo, Mjumbe wa Allah (ﷺ) alianzisha Dola ya Kiislamu juu ya msingi maalum; kwa hiyo, msingi huu huu lazima uwe msingi wa Dola ya Kiislamu katika kila zama na kila mahali. Mjumbe wa Allah (ﷺ) alipoanzisha mamlaka huko Madina na kuchukua utawala juu yake, aliyaanzisha juu ya msingi wa 'Aqeedah ya Kiislamu tangu siku ya kwanza, na aya za sheria zilikuwa bado hazijateremshwa. Hivyo basi, Mjumbe wa Allah (ﷺ) alifanya Shahada (ushuhuda) ya "Hakuna Mungu wa kweli isipokuwa Allah, na Muhammad ni Mjumbe wa Allah (ﷺ)" kuwa msingi wa maisha ya Waislamu na wa mahusiano baina ya watu, pia msingi wa kuondoa dhuluma na kutatua migogoro. Kwa maneno mengine, ilikuwa msingi wa vipengele vyote vya maisha na msingi wa mamlaka na serikali. Yeye (SWT) hakuishia hapo; bali pia aliweka sheria ya Jihad na kuifanya kuwa wajibu kwa Waislamu ili kuifikisha 'Aqeedah hii kwa watu wote. Abu Dawud ameipokea kwa mapokezi ya Abu Hurayrah kwamba Mjumbe wa Allah (ﷺ) (SWT) alisema:

Additionally, the Messenger of Allah (pbuh) established the Islamic State upon a specific basis; ,therefore, this very basis must be the basis of the Islamic State in every era and in every location. When the Messenger of Allah (pbuh) established the authority in Madinah and assumed the rule over it, he established it on the basis of the Islamic 'Aqeedah from the very first day and the verses of legislation had not been revealed yet. Hence, the Messenger of Allah (pbuh) made the Shahadah (testimony) of “There is no true god but Allah and Muhammad is the Messenger of Allah (pbuh)” as the basis of the Muslims’ life and of the relationships between people as well as the basis for removing grievances and settling disputes. In other words, it was the basis of all aspects of life and the basis of authority and government. He (swt) did not stop at that; rather, He (swt) also legislated for Jihad and made it an obligation upon the Muslims in order to carry this 'Aqeedah to all people. Abu Dawud reported on the authority of Abu Hurayrah that the Messenger of Allah (pbuh) (swt) said:

"isipokuwa uasi dhidi ya Allah ni dhahiri." Yote haya yanaonyesha kwamba msingi wa dola ni 'Aqeedah ya Kiislamu, kwa kuwa Mtume wa Allah ﷺ alianzisha mamlaka juu yake, aliamuru upanga uinuliwe ili kuidumisha kama msingi wa mamlaka, na pia aliamuru Jihadi kwa ajili yake. Kifungu cha kwanza cha katiba kiliandaliwa kwa kuzingatia misingi iliyotajwa hapo juu. Kifungu hiki kinakataza dola kuwa na dhana, imani au kipimo chochote kisichotokana na 'Aqeedah ya Kiislamu. Kuwa na 'Aqeedah ya Kiislamu kama msingi wa jina tu kwa dola hakutoshi; badala yake, msingi huu unapaswa kuonekana katika kila kipengele kinachohusiana na uwepo wa Dola na katika kila jambo dogo au kubwa. Kwa hiyo, ni haramu kwa dola kuwa na dhana yoyote kuhusu maisha au kuhusu kutawala isipokuwa inatokana na 'Aqeedah ya Kiislamu. Dola haitavumilia dhana yoyote isiyotokana na 'Aqeedah hii. Kwa hiyo, haitavumilia dhana ya demokrasia kupitishwa ndani ya dola kwa sababu haitokani na 'Aqeedah ya Kiislamu, na pia kwa sababu 'Aqeedah ya Kiislamu inapingana na dhana zinazotokana nayo. Zaidi ya hayo, dhana ya utaifa haitaruhusiwa kuwa na nafasi yoyote kabisa kwa sababu haitokani na 'Aqeedah ya Kiislamu, na pia kwa sababu dhana zinazotokana na 'Aqeedah ya Kiislamu zinaichukia, zinaikataza na zinaeleza hatari yake. Vilevile, dhana ya uzalendo haipaswi kuwepo kwa kuwa haitokani na 'Aqeedah ya Kiislamu na kwa kuwa inapingana na dhana zinazotokana na 'Aqeedah ya Kiislamu. Aidha, vyombo vya Dola havitakuwa na idara za kiwizara kwa mujibu wa uelewa wa kidemokrasia, wala serikali yake haipaswi kuwa na dhana za kifalme, kifalme cha kurithi au kijamhuri, kwa kuwa hizi hazitokani na 'Aqeedah ya Uislamu na zinapingana na dhana zinazotokana nayo. Zaidi ya hayo, ni haramu kabisa kwa watu binafsi, harakati au makundi kuihesabu Dola ya Kiislamu kwa msingi wowote usiokuwa 'Aqeedah ya Kiislamu. Hivyo basi, aina yoyote ya uhesabuji unaotegemea kitu kisichokuwa 'Aqeedah ya Kiislamu itakatazwa, na kuanzishwa kwa harakati na makundi kwa msingi usiokuwa 'Aqeedah ya Kiislamu pia kutakatazwa. Ukweli kwamba 'Aqeedah ya Kiislamu ndiyo msingi wa Dola unafanya yote haya yawe ya lazima kwa Dola yenyewe, na kuwa wajibu kwa raia wanaotawaliwa nayo. Hii ni kwa sababu maisha yake, kama dola, pamoja na maisha ya kila jambo linalotokana nayo kama dola, na kila kitendo kinachohusiana nayo kama dola, na kila uhusiano unaoanzishwa nayo kwa sifa yake kama dola, lazima yawe na msingi wake 'Aqeedah ya Dola, yaani 'Aqeedah ya Kiislamu.

“unless the disobedience to Allah is flagrant”. All of this indicates that the basis of the state is the Islamic 'Aqeedah, since the Messenger of Allah (pbuh) established the authority upon it, ordered the brandishing of the sword in order to maintain it as a basis for the authority and he also ordered Jihad for its sake. The first Article of the constitution was drafted based on the previously mentioned grounds. This Article prohibits the state from having any concept, conviction or criterion that does not emanate from the Islamic 'Aqeedah. To have the Islamic 'Aqeedah as a nominal basis for the state would not be sufficient; rather, this basis should be reflected in every aspect related to the State’s existence and in every minor or major issue. Hence, it is forbidden for the state to have any concept about life or about ruling unless it emanates from the Islamic 'Aqeedah. The state would not tolerate any concept not emanating from this 'Aqeedah. Therefore, it would not tolerate the concept of democracy to be adopted within the state because it does not emanate from the Islamic 'Aqeedah and because the Islamic Aqidah contradicts with the concepts which emanate from it. Additionally, the concept of nationalism would not be allowed to have any consideration whatsoever because it does not emanate from the Islamic 'Aqeedah and because the concepts which emanate from the Islamic 'Aqeedah abhor it, prohibit it and outline its danger. Likewise, the concept of patriotism should not have any existence, for it does not emanate from the Islamic 'Aqeedah and because it contradicts with the concepts that emanate from the Islamic 'Aqeedah. Furthermore, the apparatus of the State would not have any ministerial departments according to the democratic understanding and nor should there be in its government any imperial, monarchical or republican concepts for these do not emanate from the 'Aqeedah of Islam and they contradict with the concepts emanating from it. Furthermore, it is categorically forbidden for individuals, movements or groups to account the Islamic State on other than the basis of the Islamic 'Aqeedah. Hence, such type of accounting that is based upon other than the Islamic 'Aqeedah would be prohibited and the establishment of movements and groups on other than the basis of the Islamic 'Aqeedah would be prohibited. The fact that the Islamic 'Aqeedah acts as the basis for the State makes all of this binding upon the State itself and makes it incumbent upon the citizens over which it rules. This is since its life, in its capacity as a state, as well as the life of every matter originating from it in its capacity as a state, and every action linked to it in its capacity as a state, and every relationship established with it in its quality as a state, must have as its basis the 'Aqeedah of the State, that is the Islamic 'Aqeedah.

Kuhusu suala la pili katika Ibara hii, dalili yake inadhihirika katika ukweli kwamba katiba ni sheria ya msingi (Qanun Al-Asaasi) ya Dola; hivyo, ni sheria, na sheria yenyewe ni amri ya mamlaka. Allah (swt) amemwamuru mtawala atawale kwa yale Aliyoyateremsha, na amemweleza yule anayetawala kwa yasiyo yale aliyoteremsha Allah (swt) kuwa ni kafiri endapo anaamini anachotawala nacho na anaamini kwamba yale aliyoteremsha Allah (swt) kwa Mtume Wake hayafai. Ameelezea mtawala anayetawala kwa yasiyo yale Aliyoteremsha (swt) lakini hakuyaamini, kuwa ni ‘Aassi (mwasi). Hii inaonyesha kwamba imani kwa Allah (swt) na Mtume Wake ni lazima iwe msingi wa amri za mtawala; yaani, msingi wa sheria na msingi wa katiba. Kuhusu amri ya Allah (swt) kwa mtawala kutawala kwa yale Aliyoteremsha, yaani, kwa hukumu za Shari'ah, hili limethibitishwa katika Kitabu na Sunnah. Allah (swt) anasema: “Lakini hapana, kwa Mola wako Mlezi, hawataamini [kikweli] mpaka wakufanye wewe, [Ee Muhammad], kuwa hakimu katika yale wanayogombana baina yao.” (TMQ 4:65) na anasema,.

As for the second issue in the Article, its evidence is reflected in the fact that the constitution is the fundamental law (Qanun Al-Asaasi) of the State; thus, it is a law, and the law itself is the order of the authority. Allah (swt) ordered the ruler to rule by what He (swt) revealed to the Messenger of Allah (pbuh) and described the one who rules by other than what Allah (swt) has revealed as a disbeliever if he believed in what he ruled by and believed in the unsuitability of what Allah (swt) revealed to His Messenger . He (swt) described the ruler who rules by other than what He (swt) revealed but did not believe in it as ‘Aassi (disobedient). This indicates that belief in Allah (swt) and His Messenger must be the basis of the orders of the ruler; that is, the basis of the laws and the basis of the constitution. As for the command of Allah (swt) to the ruler to rule by what He (swt) revealed, in other words, by the Shari’ah rules, this is established in the Book and the Sunnah. Allah (swt) says,. “But no, by your Lord, they will not [truly] believe until they make you, [O Muhammad], judge concerning that over which they dispute among themselves.” (TMQ 4:65) and says,.