Itikadi ya Kiislamu ('Aqeedah) ndiyo msingi wa dola. Kwa hiyo, hakuna chochote kinachoruhusiwa kuwepo ndani ya chombo chake, muundo wake, uwajibikaji wake, au jambo lolote jingine linalohusiana nacho, isipokuwa kikiwa kimejengwa juu ya 'Aqeedah ya Kiislamu. Wakati huo huo, 'Aqeedah ya Kiislamu ndiyo msingi wa katiba na sheria za Shari'ah; hivyo, hakuna chochote kinachohusiana na katiba au sheria kinachoruhusiwa kuwepo isipokuwa kinatokana 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 (usimamizi wa mambo ya watu na kushughulikia masuala yao) katika dola hubadilika pale mawazo haya mapya yanapobadilika, kwani mawazo haya, yakigeuka kuwa dhana (yaani, maana yake ikieleweka na uaminifu wake ukithibitishwa), 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 ulinzi 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. Hata hivyo, mtazamo kuhusu maisha hutokana na fikra maalum kuhusu maisha. Kwa hiyo, fikra hii kuhusu maisha inakuwa msingi wa dola na msingi wa mamlaka.

The state comes into being by the emergence of new ideas upon which it is established. The authority (the governing of people’s affairs and the management of their issues) in the state changes when the new ideas change, since if these ideas turned into concepts (i.e. if their meaning was perceived and their credibility was established), they would influence man’s behaviour. This behaviour would then proceed according to these concepts. Thus, man’s viewpoint about life changes, and according to its change, his viewpoint towards the interests also changes. The authority is simply the guardianship of these interests and the supervision of their management; thus the viewpoint about life is the basis upon which the state is built and it is the basis upon which the authority is established. However, the viewpoint about life is generated by a specific thought about life. Hence, this thought about life becomes the basis of the state and the basis of the authority.

Kwa kuwa mtazamo mahsusi kuhusu maisha umejumuishwa katika kundi la dhana, vigezo na imani, kundi hili la dhana, vigezo na imani linachukuliwa kuwa msingi. Mamlaka huangalia mambo ya watu na kusimamia uendeshaji wa maslahi yao kwa mujibu wa kundi hili la dhana, vigezo na imani. Kwa hiyo, msingi ni kundi la mawazo na si wazo moja tu. Ni kundi hili la mawazo kwa ujumla wake ndilo lililozaa mtazamo kuhusu maisha, na kwa sababu hiyo mtazamo kuhusu maslahi ukaanzishwa, na mamlaka ikaanza kuyasimamia kwa mujibu wa mtazamo huu. Kwa hiyo dola ilifafanuliwa kuwa ni chombo cha utekelezaji wa kundi la dhana, vigezo na imani ambalo kundi la watu limelikubali.

Since the specific thought about life is embodied in a host of concepts, criteria and convictions, this host of concepts, criteria and convictions is considered a basis. The authority looks after peoples’ affairs and supervises the management of their interests according to this host of concepts, criteria and convictions. Therefore, the basis is a host of thoughts and not just one single idea. It is this host of thoughts in its entirety that generated the viewpoint about life, and consequently the viewpoint towards the interests was established and the authority set about managing them according to this viewpoint. Therefore, the state was defined as being an executive entity for a host of concepts, criteria and convictions that a group of people had adopted.

Hii inahusu dola kutokana na ukweli kwamba ni dola, yaani kutokana na ukweli kwamba dola hii ndiyo mamlaka inayosimamia maslahi ya watu na kusimamia usimamizi wa maslahi haya.

This is regarding the state from the fact that it is a state i.e. from the fact that this state is the authority that looks after the interests of people and supervises the management of these interests.

Hata hivyo, kundi la mawazo ambalo dola imejengwa juu yake, yaani kundi la dhana, vigezo na imani, linaweza kujengwa juu ya wazo la msingi, au lisijengwe juu ya wazo la msingi. Kama lingejengwa juu ya wazo la msingi, lingejengeka kwa nguvu, likiwa na nguzo imara na kiini thabiti, kwani lingetegemea msingi imara. 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, kama dola isingejengwa juu ya wazo la msingi, hilo lingeifanya iwe rahisi kuangamizwa, na haingekuwa vigumu kuvunja kiini chake kisha kunyakua mamlaka yake. Hii ni kwa sababu haikujengwa 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 hutoka mawazo ambayo dola imejengwa juu yake, yaani 'Aqeedah ya kiakili ambayo kutokana nayo hutoka kundi la dhana, vigezo na imani vinavyowakilisha fikra ya dola kuhusu maisha, na kwa hiyo mtazamo wa dola hii kuhusu maisha, na hilo ndilo linalozaa mtazamo wake kuhusu 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.

Dola ya Kiislamu imejengwa kwa msingi wa 'Aqeedah ya Kiislamu pekee, kwa sababu kundi la dhana, vigezo na imani ambazo Ummah (jumuiya ya Waislamu) imezikubali linatokana pekee na 'Aqeedah ya kiakili. Ummah kwanza kabisa umeikubali 'Aqeedah hii na kuipokea kama 'Aqeedah thabiti iliyojengwa juu ya ushahidi usiopingika. Kwa hiyo, 'Aqeedah hii ilikuwa ndiyo mtazamo wake kamili kuhusu maisha, na kwa mujibu wake mtazamo wake kuhusu maisha ulijengeka na kuegemezwa juu yake, na mtazamo wake kuhusu maslahi ulitokana nayo. Ummah pia ulichukua kutoka humo kundi la dhana, vigezo na imani, na kwa hiyo 'Aqeedah ya Kiislamu ndiyo msingi wa Dola ya Kiislamu.

The Islamic State is built solely upon the Islamic 'Aqeedah because the host of concepts, criteria and convictions which the Ummah (collective of Muslims) has adopted emanate solely from an intellectual 'Aqeedah. The Ummah has first of all adopted this 'Aqeedah and embraced it as a conclusive 'Aqeedah based on decisive evidence. Hence, this 'Aqeedah was its comprehensive idea about life and accordingly its viewpoint about life was shaped and based upon it and its viewpoint towards the interests was derived from it. The Ummah also took the host of concepts, criteria and convictions from it and ,therefore, the Islamic 'Aqeedah is the basis of the Islamic State.

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 katika kila mahali. Mjumbe wa Allah ﷺ alipoanzisha mamlaka huko Madinah na kuchukua utawala juu yake, aliianzisha 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 haki isipokuwa Allah, na Muhammad ni Mjumbe wa Allah ﷺ" kuwa msingi wa maisha ya Waislamu na wa mahusiano baina ya watu, pamoja na msingi wa kuondoa madhulumu na kutatua mizozo. Kwa maneno mengine, ilikuwa msingi wa nyanja zote za maisha na msingi wa mamlaka na serikali. Yeye (SWT) hakuishia hapo; bali pia aliweka sheria ya Jihad na kuifanya kuwa wajibu kwa Waislamu ili kuipeleka 'Aqeedah hii kwa watu wote. Abu Dawud alisimulia 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:

. أُمِرْتُ أَنْ أُقَاتِلَ النَّاسَ حَتَّى يَشْهَدُوا أَنْ لاَ إِلَهَ إِلا اللَّهُ وَأَنَّ مُحَمَّدًا رَسُولُ « اللَّهِ وَيُقِيمُوا الصَّلاةَ وَي ؤُْتُوا الزَّكَاةَ، فَإِذَا فَ عَلُوا ذَلِكَ عَصَمُوا مِنِّي دِمَاءَهُمْ وَأَمْوَالَهُمْ إِلا » بِحَقِّ الإِسْلامِ، وَحِ سَاب هُُمْ عَلَى اللَّهِ .

. أُمِرْتُ أَنْ أُقَاتِلَ النَّاسَ حَتَّى يَشْهَدُوا أَنْ لاَ إِلَهَ إِلا اللَّهُ وَأَنَّ مُحَمَّدًا رَسُولُ « اللَّهِ وَيُقِيمُوا الصَّلاةَ وَي ؤُْتُوا الزَّكَاةَ، فَإِذَا فَ عَلُوا ذَلِكَ عَصَمُوا مِنِّي دِمَاءَهُمْ وَأَمْوَالَهُمْ إِلا » بِحَقِّ الإِسْلامِ، وَحِ سَاب هُُمْ عَلَى اللَّهِ .

"Nimeamrishwa (na Allah) nipigane na watu mpaka washuhudie kwamba hakuna mungu wa haki isipokuwa Allah, na kwamba Muhammad ni Mtume wa Allah ﷺ, na kusimamisha Swalah na kutoa Zakat. Wakifanya hivyo, damu yao na mali yao zitakuwa salama kutoka kwangu isipokuwa kwa haki inayotolewa na Uislamu, na hesabu yao itakuwa kwa Allah (SWT)." (Imekubaliwa na wanazuoni; maneno yamechukuliwa kutoka Bukhari).

“I have been commanded (by Allah) to fight people until they testify that there is no true god except Allah, and that Muhammad is the Messenger of Allah (pbuh), and perform Salat and pay Zakat. If they do so, they will have protection of their blood and property from me except when justified by Islam, and then account is left to Allah.” (Agreed upon, text used from Bukhari).

Mtume wa Allah ﷺ pia alifanya ulinzi wa kuendelea kuwepo kwa 'Aqeedah kama msingi wa dola kuwa wajibu juu ya Waislamu, na aliwaamuru Waislamu kuchomoa upanga na kupigana iwapo kufru (ukafiri) dhahiri kungejitokeza; yaani, iwapo 'Aqeedah ingeacha kuwa msingi wa mamlaka na utawala. Mtume wa Allah ﷺ aliulizwa kuhusu watawala madhalimu, "viongozi waovu kabisa": "Je, tuwapinge kwa upanga?" Akajibu.

The Messenger of Allah (pbuh) also made the protection of the continued presence of the 'Aqeedah as a basis for the state an obligation upon the Muslims and he ordered the Muslims to brandish the sword and to fight if the flagrant Kufr (disbelief) were to become apparent; in other words, if the 'Aqeedah ceased to be the basis of authority and rule. The Messenger of Allah (pbuh) was asked about the tyrant rulers “the most evil of the leaders”: “Do we challenge them with the sword?” He replied.

» لا، مَا أَقَامُوا فِيكُمُ الصَّلاة «.

» لا، مَا أَقَامُوا فِيكُمُ الصَّلاة «.

"Hapana, mradi wanaendelea kusimamisha Sala miongoni mwenu." (Muslim), na alifanya Bay'a (ahadi ya utiifu kwa mtawala) kwa msingi wa utiifu wa Waislamu kwa wenye mamlaka, isipokuwa Waislamu wakishuhudia Kufr iliyo wazi. Katika riwaya ya Auf Bin Malik kuhusu viongozi waovu. Ilisemwa: "Ee Mtume wa Allah, je, hatupaswi kuwapinga kwa upanga?" Akasema: "Hapana, mradi wanasimamisha Sala miongoni mwenu."ﷺ

“No, as long as they continue to establish prayer amongst you.” (Muslim), and he made the Bay’a (pledge of allegiance to the ruler) based on the Muslims’ obedience to the people in authority unless the Muslims witness a flagrant Kufr. In the narration of Auf Bin Malik regarding the evil leaders. قِيلَ: يَا رَسُولَ اللَّهِ، أَفَلا ن نَُابِذُهُمْ بِالسَّيْفِ ؟ فَ قَالَ: لا، مَا أَقَامُوا فِيكُمُ « » الصَّلاة.

Iliulizwa: "Ee Mjumbe wa Allah ﷺ, je, hatupaswi kuwapiga vita kwa upanga?" Akajibu: "Hapana, mradi wanasimamisha Sala" (Muslim). Na 'Ubadah bin Samit alisema katika simulizi iliyokubaliwa kuhusu Bay'a.

“It was said O Messenger of Allah (pbuh) – do we not challenge them with the sword? And he replied:"No as long as they establish the prayer” (Muslim). And ‘Ubadah B. Samit said in the agreed upon narration regarding the Bay’a.

» وَأَنْ لا ن نَُازِعَ الأمْرَ أَهْلَهُ إِلا أَنْ تَ رَوْا كُفْرًا بَ وَاحًا «.

» وَأَنْ لا ن نَُازِعَ الأمْرَ أَهْلَهُ إِلا أَنْ تَ رَوْا كُفْرًا بَ وَاحًا «.

"na kwamba hatutagombana na wenye mamlaka kuhusu utawala isipokuwa tutakapoona kufuru dhahiri (kufuru iliyo wazi)" na katika riwaya ya Al-Tabarani, maneno yalikuwa:

“and that we would not dispute about rule with the people in authority unless we witness evident enfidelity (flagrant Kufr)” and in the narration of Al-Tabarani, the wording was:

» كفراً صُراح اً «.

» كفراً صُراح اً «.

"Kufuru wazi wazi." Na katika riwaya ya Ibn Hibban katika mkusanyiko wake wa Sahih, maneno yalikuwa: » إِلاَّ أَنْ تَكُونَ مَعْصِيَةُ اللَّهِ بَ وَاحَ اً «.

“explicit Kufr”. And in a narration by Ibn Hibban in his Sahih collection, the wording was: » إِلاَّ أَنْ تَكُونَ مَعْصِيَةُ اللَّهِ بَ وَاحَ اً «.

“isipokuwa uasi dhidi ya Allah ni wa wazi kabisa”. Yote haya yanaonyesha kwamba msingi wa dola ni 'Aqeedah ya Kiislamu, kwa kuwa Mtume wa Allah ﷺ aliweka mamlaka juu yake, akaamuru upanga uonyeshwe ili kuulinda kama msingi wa mamlaka, na pia akaamuru Jihadi kwa ajili yake. Ibara ya kwanza ya katiba iliandaliwa kwa kuzingatia misingi iliyotajwa hapo awali. Ibara hii inakataza 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 utawala 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 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 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 sababu 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 zozote za kifalme, kifalme cha kurithi au kijamhuri, kwa kuwa dhana hizi hazitokani na 'Aqeedah ya Uislamu na zinapingana na dhana zinazotokana nayo. Zaidi ya hayo, ni haramu kabisa kwa watu binafsi, harakati au makundi kuhesabu Dola ya Kiislamu kwa msingi wowote usiokuwa 'Aqeedah ya Kiislamu. Kwa hiyo, aina yoyote ya uhesabuji unaotegemea msingi usiokuwa 'Aqeedah ya Kiislamu ni marufuku, na kuanzishwa kwa harakati na makundi kwa msingi usiokuwa 'Aqeedah ya Kiislamu ni marufuku. Ukweli kwamba 'Aqeedah ya Kiislamu ndiyo msingi wa Dola unafanya mambo haya yote kuwa ya lazima kwa Dola yenyewe, na kuwa wajibu kwa raia wanaotawaliwa nayo. Hii ni kwa sababu uhai wake, kama dola, pamoja na uhai wa kila jambo linalotokana nayo kama dola, na kila kitendo kinachohusiana nayo kama dola, na kila uhusiano unaoanzishwa nayo kwa sifa yake kama dola, lazima viwe 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 inaonekana katika ukweli kwamba katiba ni sheria ya msingi (Qanun Al-Asaasi) ya Dola; kwa hiyo, ni sheria, na sheria yenyewe ni amri ya mamlaka. Allah (SWT) alimwamuru mtawala atawale kwa yale aliyoyateremsha Allah (SWT) kwa Mtume wa Allah ﷺ, na alimweleza kuwa ni kafiri yule anayetawala kwa yasiyokuwa yale aliyoteremsha Allah (SWT) ikiwa anayaamini anayotawala nayo na anaamini kutofaa kwa yale aliyoteremsha Allah (SWT) kwa Mtume Wake ﷺ. Alimweleza mtawala anayetawala kwa yasiyokuwa yale aliyoteremsha (SWT), lakini asiyeyaamini, kuwa ni 'Aassi (mwasi). Hii inaonyesha kwamba imani kwa Allah (SWT) na Mtume Wake ﷺ 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 aliyoyateremsha (SWT), yaani, kwa hukumu za Shari'ah, hili limethibitishwa katika Kitabu na Sunnah. Allah (SWT) anasema: “Lakini hapana, naapa kwa Mola wako, hawataamini [kikweli] mpaka wakufanye wewe, [ee Muhammad ﷺ], uwe 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,.

“Na uhukumu, [Ee Muhammad ﷺ], baina yao kwa kile alichokiteremsha Allah.” (TMQ 5:49). Allah (SWT) amezuia sheria za Dola zisiwe kitu chochote isipokuwa kile alichokiteremsha, na ametahadharisha dhidi ya kuhukumu kwa kitu kingine zaidi yake. Anasema,

“And judge, [O Muhammad], between them by what Allah has revealed.” (TMQ 5:49). Allah (swt) has confined the State’s legislation to what He had revealed and He warned against ruling by other than it. He (swt) says,.

"Na yeyote asiyehukumu kwa yale aliyoyateremsha Mwenyezi Mungu - basi hao ni makafiri." (TMQ 5:44). Pia, Mjumbe wa Mwenyezi Mungu ﷺ amesema katika Hadithi iliyokubaliwa na wote,

“And whoever does not judge by what Allah has revealed - then it is those who are the disbelievers.” (TMQ 5:44). Also, the Messenger of Allah (pbuh) said in an agreed upon Hadith,.

. » مَنْ أَحْدَثَ فِي أَمْرِنَا هَذَا مَا لَيْسَ فِيهِ فَ هُوَ رَد «.

. » مَنْ أَحْدَثَ فِي أَمْرِنَا هَذَا مَا لَيْسَ فِيهِ فَ هُوَ رَد «.

"Yeyote atakayeanzisha katika jambo letu (Uislamu) kitu ambacho hakimo ndani yake, basi kitakataliwa" (Imekubaliwa na wote, maneno ya Bukhari), na katika riwaya ya Muslim.

“Whoever introduces into our matter (Islam) something that is not in it, then it is rejected” (Agreed upon, text from Bukhari), and in the narration in Muslim.

. » ما ليس منه «.

. » ما ليس منه «.

"kitu kisicho katika hicho", na katika riwaya kutoka kwa Ibn Hazm katika Al-Muhalla na Ibn ‘Abd Al-Barr katika Al-Tamhid.

“something that is not from it”, and in the narration from Ibn Hazm in Al-Muhalla and Ibn ‘Abd Al-Barr in Al-Tamhid.

. » كُلُّ عَمَلٍ لَيْسَ عَلَيْهِ أَمْرُنَا فَ هُوَ رَد «.

. » كُلُّ عَمَلٍ لَيْسَ عَلَيْهِ أَمْرُنَا فَ هُوَ رَد «.

"Kila kitendo ambacho hakitokani na amri yetu, kinakataliwa". Hii inaonyesha kwamba sheria za Dola lazima ziwe zimefungamana tu na yale yanayotokana na 'Aqeedah ya Kiislamu; hizi ndizo hukumu za Shari'ah ambazo sisi tunaamini kwa hakika kwamba Allah (swt) amemteremshia Mjumbe wa Allah (pbuh), iwe ufunuo wake ulikuwa wa wazi; kwa kusema kwamba ni hukumu ya Allah (swt) na imedhihirika katika Kitabu, Sunnah, au kwa makubaliano ya kauli moja ya Maswahaba (masahaba wa Mtume ﷺ) kwamba ni hukumu ya Allah (swt); au iwe ufunuo wake ulikuwa wa kudokezwa; kwa kusema kwamba hii ni dalili ya hukumu ya Allah (swt) iliyopatikana kwa njia ya kulinganisha (qiyas) ambayo 'Illah (sababu) yake ni 'Illah ya Shari'ah. Ndiyo sababu suala la pili limeandaliwa katika Ibara hii.

“Every action which is not based upon our command, it is rejected”. This indicates that the legislation of the State must be confined to what emanates from the Islamic 'Aqeedah; these are the Shari’ah rules which we certainly believe that Allah (swt) has revealed to the Messenger of Allah (pbuh) , whether their revelation were explicit; by stating that it is the rule of Allah (swt) and it is reflected in the Book, the Sunnah or the Sahabah (companions of the Prophet) unanimously consented that it is the rule of Allah (swt), or whether their revelation was implicit; by saying this is an indication of the rule of Allah (swt) taken by way of analogy whose ‘Illah (reason) is a Shari’ah ‘Illah. This is why the second issue has been drafted in the Article.

Zaidi, kwa kuwa vitendo vya waabudu lazima viwe vimefungwa katika amri ya Mwenye Kutoa Sheria (swt), basi utawala wao lazima pia utoke kwa Allah (swt). Sharia ya Kiislamu imekuja kushughulikia vitendo vyote vya watu na mahusiano yao yote, iwe mahusiano hayo ni pamoja na Allah (swt), pamoja na nafsi zao, au pamoja na watu wengine. Hivyo basi, katika Uislamu hakuna nafasi kwa watu kutunga sheria kutoka kwao wenyewe ili kusimamia mahusiano yao, kwani wamefungwa na sheria za Sharia. Allah (swt) anasema: “Na chochote alichokupa Mtume (pbuh), kichukue; na alichokukataza, jiepushe nacho.” (TMQ 59:7). Pia anasema (swt):

In addition, since the actions of the worshippers must be confined to the address of the Legislator (swt), their governing should, therefore, be from Allah (swt), and the Islamic Shari’ah came to address all the actions of people and all of their relationships, whether these relationships were with Allah (swt), with themselves or with other people. Hence, there is no place in Islam for people to enact laws from themselves in order to govern their relations for they are restricted to the laws of Shari’ah. Allah (swt) says “And whatever the Messenger (pbuh) has given you - take; and what he has forbidden you - refrain from.” (TMQ 59:7). He (swt) also says:

"Si kwa mwanaume mwenye imani wala mwanamke mwenye imani, pale Allah na Mtume Wake wanapokwisha kuamua jambo, kuwa na uchaguzi wowote katika jambo lao." (TMQ 33:36). Mtume wa Allah ﷺ alisema:

“It is not for a believing man or a believing woman, when Allah and His Messenger have decided a matter, that they should [thereafter] have any choice about their affair.” (TMQ 33:36). The Messenger of Allah (pbuh) said:

. إِنَّ اللَّهَ تعالى فَ رَضَ فَ رَائِضَ فَلاَ تُضَيِّ ع وهَا، وَحَدَّ حُدُوداً فَلاَ تَ عْتَدُوهَا، وَحرَّم « »، أَشْيَاءَ فَلاَ تَ نْتَهِكُوهَا.

. إِنَّ اللَّهَ تعالى فَ رَضَ فَ رَائِضَ فَلاَ تُضَيِّ ع وهَا، وَحَدَّ حُدُوداً فَلاَ تَ عْتَدُوهَا، وَحرَّم « »، أَشْيَاءَ فَلاَ تَ نْتَهِكُوهَا.

"Allah, Mtukufu, ameweka wajibu fulani ambazo hamna budi kuzipuuza, ameweka mipaka fulani ambayo hamna budi kuivuka, na ameharamisha mambo fulani, basi msiyavunje."(Imepokewa na Al-Daraqutni kutoka kwa Abi Tha'labah, na Al-Nawawi amethibitisha kuwa ni Hasan katika Riyadh Al-Salihin.) Pia alisema:

“Allah, the Exalted, has laid down certain duties which you should not neglect, and has put certain limits which you should not transgress, and has forbidden some things, so don’t violate them.” (extracted by Al-Daraqutni from Abi Tha’labah, and confirmed as Hasan by Al-Nawawi in Al-Riyadh Al-Salihin). He also said:

. » مَنْ أَحْدَثَ فِي أَمْرِنَا هَذَا مَا لَ يْسَ مِنْهُ فَ هُوَ رَد «.

. » مَنْ أَحْدَثَ فِي أَمْرِنَا هَذَا مَا لَ يْسَ مِنْهُ فَ هُوَ رَد «.

"Yeyote anayeanzisha katika jambo letu (Uislamu) kitu ambacho si sehemu yake, basi kitakataliwa" (Imekubaliwa na Bukhari na Muslim, kutoka kwa 'Aisha (ra), na maneno ni ya Muslim).

“Whoever introduces into our matter (Islam) something that is not in it, then it is rejected” (Agreed upon, through 'Aisha (ra) and the wording is from Muslim).

Kwa hiyo, ni Allah (swt) ndiye aliyeweka sheria, si mtawala, na ni Yeye (swt) aliyewalazimisha watu na kumlazimisha mtawala kuzifuata katika mahusiano yao na katika matendo yao, akawazuia kwa sheria hizi na kuwakataza kufuata kitu kingine chochote. Kwa sababu hiyo, hakuna nafasi kwa binadamu kutunga sheria za kusimamia mahusiano ya watu, na hakuna nafasi kwa mtawala kuwalazimisha watu au kuwapa uchaguzi wa kufuata kanuni na sheria zilizotungwa na binadamu kusimamia mahusiano yao.

Therefore, it is Allah (swt) who legislated the rules, not the ruler, and it is He (swt) who obliged people and obliged the ruler to adhere to them in their relations and in their actions, restricted them to these rules and prohibited them from following anything else. Due to this, there is no scope for man to lay down laws to govern peoples’ relations and there is no place for the ruler to force people or to give them the choice to follow principles and rules laid down by man to govern their relations.