Utawala ni wa kati, na uendeshaji wa serikali umegawanywa katika maeneo.

The ruling is centralised and the administration is decentralised.

Makala haya yameandaliwa ili kutenganisha kati ya utawala wa sheria (Hukm) na utawala wa kiutendaji (Idaara). Tofauti kati ya hizo mbili inaonekana kwa mitazamo miwili: kwa uhalisia wa kila moja yao, na kwa matendo ya Mtume wa Allah ﷺ katika kuwateua magavana (Wali) na kuwapangia wafanyakazi wa kiraia. Kwa upande wa uhalisia wa kila moja yao, neno hukm, mulk na sultani zina maana moja, nayo ni mamlaka inayotekeleza sheria. Imetajwa katika kamusi ya Al-Muheet kwamba "…Al-Mulk ni ukuu na Sultani", na mahali pengine "Al-Sultani ni hoja na uwezo wa Mulk", na mahali pa tatu "Al-Hukm: amri…na Al-Haakim ni yule anayetekeleza Hukm". Hii ina maana kwamba kiisimu, hukm ni amri, na haakim ni mtekelezaji wa hukm. Hukm katika makala hii, hata hivyo, linakusudiwa kwa maana yake ya kitaalamu: utekelezaji wa sheria, yaani nguvu, mamlaka na uwezo wa kutawala. Au kwa usemi mwingine, ni kitendo cha uongozi ambacho Shari'ah imewalazimisha Waislamu kwa maneno ya Mtume ﷺ.

This article was drafted in order to separate between the rule and the administration. The difference between the two of them is apparent from two angles: from the reality of each of them and from the actions of the Messenger of Allah (pbuh) in the appointment of the governors (Wali) and the assignment of civil employees. As for the reality of each of them, the rule (Hukm), power (Mulk) and the authority (Sultan) have the same meaning, and that is the authority which implements the laws. It is mentioned in the Al-Muheet dictionary that “…Al-Mulk is greatness and Sultan”, and in another place “Al-Sultan is the proof and the capability of Mulk”, and in a third place “Al-Hukm: the decree…and Al-Haakim is the one who implements the Hukm”. And this means that the rule linguistically means the decree and the Haakim (ruler) linguistically is the implementer of the rule, and what is intended by the rule in this article is the terminological meaning; the implementation of the laws, in other words, the power, the authority and the capability of rule. Or by another expression, the action of leadership which the Shari’ah obligated upon the Muslims with the words of the Messenger (pbuh).

.» وَلا يَحِلُّ لِثَلاثَةِ نَ فَرٍ يَكُونُونَ بِأَرْضِ فَلاةٍ إِلاَّ أَمَّرُوا عَلَيْهِمْ أَحَدَهُمْ «.

.» وَلا يَحِلُّ لِثَلاثَةِ نَ فَرٍ يَكُونُونَ بِأَرْضِ فَلاةٍ إِلاَّ أَمَّرُوا عَلَيْهِمْ أَحَدَهُمْ «.

"Ni haramu kwa watu watatu wowote katika ardhi isiyo na watu kutomteua mmoja wao kuwa kiongozi wao," imepokewa na Ahmad kupitia kwa ‘Abd Allah bin ‘Amr, na kitendo cha uongozi ni mamlaka inayotumika kuzuia dhuluma na kusuluhisha migogoro, au kwa usemi mwingine, utawala ni ulezi wa mamlaka iliyotajwa katika Kauli Yake (SWT)

“It is unlawful for three people in any barren land not to appoint one of them as their leader” reported by Ahmad through ‘Abd Allah Bin Amr, and the action of leadership is the authority which is used to prevent injustice and to settle disputes, or by another expression the rule is the guardianship of the authority mentioned in His (swt) words

"Enyi mlioamini, mtiini Mwenyezi Mungu na mtiini Mtume ﷺ na wenye mamlaka miongoni mwenu." (TMQ 4:59) na maneno Yake (swt)

“O you who have believed, obey Allah and obey the Messenger (pbuh) and those in authority among you.” (TMQ 4:59) and His (swt) words

“Lakini kama wangelirudisha jambo hilo kwa Mtume ﷺ au kwa wenye mamlaka miongoni mwao.” (TMQ 4:83), ambalo ni wajibu wa kusimamia mambo kwa vitendo. Hii ndiyo hali halisi ya utawala. Kwa msingi huo, uangalizi wa mamlaka, uongozi na madaraka ndio utawala, na kila kitu kingine kinachukuliwa kuwa usimamizi. Kwa hiyo, kile ambacho Khalifah na viongozi, wakiwemo watawala wa majimbo na wafanyakazi, wanachofanya katika kusimamia mambo ya watu kwa kutekeleza hukumu za Shari'ah na maamuzi ya kisheria, kinachukuliwa kuwa utawala; kila kitu kingine kinachofanywa nao au na wengine waliochaguliwa miongoni mwa watu au kuteuliwa na Khalifah, kinachukuliwa kuwa usimamizi. Hivyo basi, tofauti kati ya utawala na usimamizi imekuwa wazi.

“But if they had referred it back to the Messenger (pbuh) or to those of authority among them.” (TMQ 4:83), which is the undertaking of practically governing matters. This is the reality of the rule. Based upon that, the guardianship of the authority, the leadership and the power are the rule, and anything else is considered to be administration. Consequently, what the Khalifah and the leaders from the governors and workers do in terms of managing the affairs of people by implementing the Shari’ah rules and the legal judgments is considered to be the rule; anything else from what they or others do from those who were appointed from the people or by the Khalifah is considered to be administration. Accordingly the difference between the ruling and administration has become obvious.

Sharia imeweka kanuni kwamba mamlaka ya utawala hutolewa kwa Khalifah aliyechaguliwa na Ummah, au kwa Amir waliyemchagua wao. Kwa hiyo, kwa uchaguzi wa Ummah kumweka Amir, au kwa kula kiapo cha utii kwa Khalifah, Khalifah au Amir huyo anakuwa ndiye mwenye haki ya kutawala, yaani utawala ni wake. Hakuna mtu mwingine anayeweza kuchukua utawala isipokuwa ule ule amepewa na yeye. Kwa namna hii, utawala unakuwa umekusanywa mikononi mwa mmoja. Kwa maneno mengine, utawala ni wa Ummah kumpa mtu, Khalifah au Amir. Kwa kumpa utawala huo kwa kiapo cha utii, au kwa kuchaguliwa au kwa uchaguzi, utawala unakuwa wake. Wakati huo, yeye ndiye anayetoa haki ya kutawala kwa yeyote amtakaye, na hakuna mwingine mwenye haki ya kutawala isipokuwa amepewa na yeye. Kwa hiyo, inadhihirika kwamba kukusanya utawala mikononi mwa mmoja ni kuweka haki ya utawala kwa yule ambaye Ummah amemchagua, ambaye anastahiki utawala moja kwa moja. Hakuna mwingine anayestahiki utawala moja kwa moja; bali anapata utawala kwa kupewa na mtu mwingine, na ruhusa hiyo imefungwa na wakati, mahali na hali. Katika hali hiyo, uhalisia wa hukumu unaonyesha kwamba utawala umekusanywa, na kukusanywa kwake ni jambo la lazima.

The Shari’ah gave the rule as described to the Khalifah who was elected by the Ummah, or the Amir chosen by them, so by the Ummah’s choice for the Amir or by her pledge of allegiance to the Khalifah, the Khalifah or the Amir then becomes the one who has the right to the rule, or the rule is for the Khalifah or the Amir. No one else can take the rule unless it was given to them by him, and in this manner the rule is centralised. In other words, the rule is for the Ummah to give to a person, Khalifah or Amir, and by giving them the rule by the pledge of allegiance or by selection or elections, the rule becomes his, and at that time he gives the right to rule to whomever he wishes and no one else has the right to rule unless he gives it to them. Accordingly, it becomes apparent that centralisation of the rule is the restriction of the right to the rule with the one whom the Ummah has selected, where he is entitled to the rule automatically. No one else is entitled to the rule automatically; rather they gain it through being granted it by someone else, and are limited with respect to this permission by time, place and situation, and in that case the reality of the ruling indicates that it is centralised and its centralisation is necessary.