Ni haramu kabisa kwa mtu yeyote, chama, kundi au taasisi yoyote kuwa na uhusiano na nchi ya kigeni. Mahusiano na nchi za kigeni yamewekewa mipaka kwa Dola peke yake, kwa sababu Dola ndiyo yenye haki ya pekee ya kusimamia kivitendo mambo ya Ummah. Ummah unaweza kuiwajibisha Dola kuhusu mahusiano ya kigeni.

It is absolutely forbidden for any individual, party, group or association to have relations with a foreign state. Relations with foreign countries are restricted to the State alone because the State has the sole right of governing the affairs of the Ummah practically. The Ummah can account the State regarding foreign relations.

Ushahidi wake ni maneno ya Mtume ﷺ:

Its evidence is the words of the Prophet :

.» الإِمَامُ رَاعٍ وَهُوَ وَمَسْؤُولٌ عَنْ رَعِيَّتِهِ «.

.» الإِمَامُ رَاعٍ وَهُوَ وَمَسْؤُولٌ عَنْ رَعِيَّتِهِ «.

"Imamu (mtawala) ni mlezi, na ana jukumu la raia wake" (imepokewa na Al-Bukhari kutoka kwa ‘Abd Allah (swt) b. Umar), na Shari‘ah imeweka kazi ya utekelezaji wa mambo ya kiutawala ambayo ni wajibu wa mtawala peke yake. Kwa hiyo haijuzu kwa raia kutekeleza vitendo vya mtawala, na haijuzu kwa yeyote miongoni mwa Waislamu kutekeleza vitendo vya mtawala isipokuwa akiwa ameteuliwa kufanya hivyo kwa mujibu wa Shari‘ah, ama kwa kiapo cha utii (bay‘ah) kutoka kwa watu iwapo yeye ndiye Khalifah, au kwa uteuzi kutoka kwa Khalifah, au kutoka kwa mmoja wa wasaidizi wake au magavana wake waliopewa haki ya kufanya uteuzi. Yeyote ambaye hakuteuliwa kupitia kiapo cha utii, wala hakuteuliwa na Khalifah, haruhusiwi kushughulikia chochote katika utekelezaji wa kiutawala wa mambo ya Ummah, iwe ya ndani au ya kimataifa.

“The Imam (ruler) is a guardian and he is responsible for his subjects” (reported by Al-Bukhari from ‘Abd Allah (swt) b. Umar), and the Shari’ah gave the practical undertaking of the governing of the affairs which would be binding to the ruler alone, and so it is not permitted for the subjects to carry out the actions of the ruler and it is not permitted for any of the Muslims to carry out the actions of the ruler unless they were appointed to do that according to the Shari’ah, either through a pledge of allegiance from the people if he was the Khalifah, or by appointment from the Khalifah, or from one of his assistants or governors whom had given the right to make appointments. Anyone who had not been appointed through the pledge of allegiance, and had not been appointed by the Khalifah, is not permitted to undertake anything from the practical governing of the affairs of the Ummah, domestically or internationally.

Ni lazima hapa kwamba kanuni hii ifafanuliwe kutoka kwenye upande wa dalili, na uhalisia ambao dalili hiyo inatumika juu yake. Kuhusu dalili, mamlaka yamepewa na Shari'ah kwa mtawala peke yake, na uongozi wa watu umeachwa kwa mtawala peke yake; Mtume ﷺ amesema:

It is imperative here that this rule is clarified from the angle of the evidence, and the reality upon which the evidence applies. As for the evidence, the authority has been given by the Shari’ah to the ruler alone and governing the people has been left to the ruler alone; the Messenger (pbuh) said:

. مَنْ كَرِهَ مِنْ أَمِيرِهِ شَيْئًا فَلْيَصْبِْْ عَلَيْهِ، فَإِنَّهُ لَيْسَ أَحَدٌ مِنْ النَّاسِ خَرَجَ مِنْ ال سلْطَانِ « » شِبْرًا فَمَاتَ عَلَيْهِ إِلاَّ مَاتَ مِيتَةً جَاهِلِيَّة .

. مَنْ كَرِهَ مِنْ أَمِيرِهِ شَيْئًا فَلْيَصْبِْْ عَلَيْهِ، فَإِنَّهُ لَيْسَ أَحَدٌ مِنْ النَّاسِ خَرَجَ مِنْ ال سلْطَانِ « » شِبْرًا فَمَاتَ عَلَيْهِ إِلاَّ مَاتَ مِيتَةً جَاهِلِيَّة .

“Yeyote atakayechukizwa na jambo linalofanywa na kiongozi wake (Amir) basi asubiri kwa subira, kwani mtu yeyote kutoka miongoni mwa watu atakayejitoa katika utii kwa serikali, hata kwa kiasi cha shubiri, kisha akafa katika hali hiyo, atakufa kifo cha mtu wa zama za Jahiliyya.” (Imekubaliwa kwa mujibu wa simulizi ya Ibn ‘Abbas), na hivyo kuasi dhidi yake ni kuasi dhidi ya mamlaka, na matokeo yake katika hali hiyo yeye ndiye peke yake mwenye mamlaka. Mtume ﷺ alisema:

“Whoever dislikes a thing done by his leader (Amir) should be patient over it, for anyone from the people who withdraws (his obedience) from the government, even to the extent of a handspan and died in that conditions, would die the death of one belonging to the days of Jahilliyya.” (agreed upon from the narration of Ibn ‘Abbas), and so it made rebellion against him rebellion against the authority, and consequently in that case he is the one who alone possesses the authority. The Messenger (pbuh) said:

. كَانَتْ بنَُو إِسْرَائِيلَ تَسُوسُهُمْ الأَ نْبِيَاءُ، كُلَّمَا هَلَكَ نَبِِ خَلَفَهُ نَبِِ ، وَإِنَّهُ لا نَبَِِّ « » بعَْدِي، وَسَيَكُونُ خُلَفَاء .

. كَانَتْ بنَُو إِسْرَائِيلَ تَسُوسُهُمْ الأَ نْبِيَاءُ، كُلَّمَا هَلَكَ نَبِِ خَلَفَهُ نَبِِ ، وَإِنَّهُ لا نَبَِِّ « » بعَْدِي، وَسَيَكُونُ خُلَفَاء .

“Bani Isra'il walikuwa wakitawaliwa na Manabii. Nabii mmoja alipokufa, mwingine alimrithi; lakini baada yangu hakuna Nabii, na zitakuwepo Khulafaa'” (imekubaliwa kutoka kwa simulizi ya Abu Hurayrah). Maana yake ni kwamba Waislamu wanatawaliwa na Khulafaa', na hivyo, aliyetawala Waislamu ameainishwa. Kinachoeleweka kutokana na hili ni kwamba asiyekuwa Amiri hana mamlaka, na asiyekuwa Khulafaa' hatawali. Hii ni dalili kwamba usimamizi wa mambo ni wa mtawala peke yake, si wa mtu mwingine yeyote. Zaidi ya hayo, mwenendo wa Mtume ﷺ unaonyesha kwamba yeye ndiye aliyekuwa na mamlaka, na alishika utawala wa watu kwa sifa yake ya kuwa Mkuu wa Dola; na yeye ndiye aliyemteua yeyote atakayechukua majukumu ya mamlaka au majukumu ya kutawala raia. Hivyo alimteua atakayechukua nafasi yake huko Madina kila alipotoka kwenda katika mojawapo ya vita, aliwateua watawala, makadhi, watozaji wa fedha, na yeyote aliyeshughulikia maslahi kama vile kugawa maji, kukadiria kiasi cha matunda (kwa madhumuni ya kodi), na kadhalika. Haya yote ni dalili kwamba mamlaka na utawala wa watu umewekewa mtawala peke yake, yaani Khalifah na yeyote Khalifah aliyemteua, Amiri na yeyote Amiri aliyemteua. Mamlaka ni usimamizi wa mambo ya watu unaowalazimu, na kutawala raia kumeripotiwa katika maneno ya Mtume ﷺ: “walikuwa wakitawaliwa na”, ambayo ni usimamizi wa watu unaowalazimu. Juu ya hili kimejengwa kwamba usimamizi wa mambo ya watu ni utawala wa lazima; yaani, kubeba dhamana ya mtawala kumewekewa mtawala peke yake, hivyo ni haramu kabisa kwa mtu mwingine yeyote kuchukua jukumu hilo, kwa kuwa Shari'ah imempa Khalifah na yeyote anayemteua mamlaka na jukumu la kusimamia mambo ya watu. Kwa hiyo, mtu yeyote mwingine asiyekuwa Imam au wale aliowateua, akifanya vitendo vya utawala na mamlaka, na kujichukulia jukumu la kutawala watu, kitendo chake kinapingana na Shari'ah na kinachukuliwa kuwa batili, na kila kitendo batili ni haramu. Hivyo, si halali kwa mtu yeyote isipokuwa Khalifah au yule aliyemteua, yaani mtawala, kufanya kitendo chochote cha utawala na mamlaka. Kwa sababu hiyo, yeye hasimamii mambo ya watu kwa namna ya kuwalazimisha, yaani hawatawali watu, kwa kuwa hili ni miongoni mwa vitendo vya mtawala, na si halali kwa mtu yeyote asiyekuwa mtawala kulitekeleza.

“Banu Isra'il were ruled over by the Prophets. When one Prophet died, another succeeded him; but after me there is no Prophet and there will be Khulafaa'” (agreed upon from the narration of Abu Hurayrah), and its meaning is that the Muslims are ruled by the Khulafaa’, and, therefore, the one who rules the Muslims has been specified. The understanding from this is that other than the Amir would not be an authority and that other than the Khulafaa’ do not rule. This is evidence that the governing of the affairs is for the ruler alone and not for anyone else. Additionally, the action of the Messenger (pbuh) shows that he was the authority, and undertook the ruling of the people with it by his characteristic of being the Head of State, and he was the one who appointed whoever would undertake the actions of authority or the actions of ruling the subjects. So he appointed the one who would take his place in Madinah whenever he went out for any of the battles, and he appointed the governors, judges, money collectors, and whoever undertook an interest such as distributing water, estimating the amounts of fruit (for tax purposes), and so on. This is all evidence that the authority and ruling the people is restricted to the ruler, in other words, to the Khalifah and whoever the Khalifah appointed, to the Amir and whoever the Amir appointed. The authority is the governing of the affairs of the people that is binding upon them, and ruling the subjects is reported in the words of the Messenger (pbuh) : “were ruled by”, which is the governing of the people that is binding upon them. Built upon this is that governing the affairs of the people is a binding governance; in other words, the undertaking of the responsibility of the ruler is restricted to the ruler, and so it is completely forbidden for anyone else to undertake it, since the Shari’ah gave the authority and looking after people’s affairs to the Khalifah and whoever he appoints. So if anyone other than the Imam or those appointed by him carries out the actions of ruling and authority, and takes upon themselves ruling the people, their action contradicts the Shari’ah and is considered to be void, and every void action is forbidden (Haram), and so it is not permitted for anyone other that the Khalifah or who he appointed, in other words, other than the ruler, to undertake any action of ruling and authority. Consequently, he does not undertake the governing of the affairs of the people in a binding manner, in other words, he does not rule the people, since this is from the actions of the ruler and it is not permitted for anyone other than the ruler to carry it out.

Kutoka upande wa dalili, lakini kutoka upande wa uhalisia, jambo la kundi fulani kutekeleza kwa lazima baadhi ya mambo ya kutawala ni miongoni mwa mambo ya mfumo wa utawala wa kidemokrasia. Mfumo wa utawala wa kidemokrasia unajumuisha taasisi, ambazo ya juu kabisa ni baraza la mawaziri, yaani serikali, lakini zipo nyingine ambazo nazo hutekeleza kwa lazima baadhi ya mambo ya kutawala, au kwa maneno mengine, huchukua hatamu za kutawala katika eneo fulani maalum. Kwa mfano, zipo jumuiya za mawakili, hivyo chama cha mawakili hutekeleza kutawala mambo ya mawakili katika kazi yao ya kitaaluma, na hilo ni la lazima kwao, hivyo wanakuwa na mamlaka juu yao katika masuala maalum; kinawapa haki ya kufanya kazi ya uwakili, kinatoa hukumu ya adhabu yoyote dhidi yao, kinaanzisha mfuko wa kustaafu kwa ajili yao, na mambo mengine yanayotokana na vitendo vya kutawala na mamlaka ambayo Dola imevipa kuhusiana na taaluma ya sheria, na hukumu yake hutekelezwa kama hukumu ya baraza la mawaziri bila tofauti yoyote. Hali hiyo hiyo inatumika kwa chama cha madaktari na jumuiya nyingine zote. Hii ndiyo hali halisi ambayo dalili inatumika kwayo ndani ya Dola. Kimataifa, baadhi ya nchi za kidemokrasia huruhusu chama cha upinzani kuwasiliana na nchi nyingine, na kukipa haki ya kufanya mazungumzo na nchi hizo wakati hakitawali, na kina mikataba na nchi nyingine kuhusu masuala yanayohusiana na mahusiano baina ya nchi hizo mbili, ambayo kitayatekeleza mara kitakapoingia madarakani. Hii ndiyo hali halisi ambayo dalili inatumika kwayo katika masuala ya kimataifa.

This is from the angle of the evidence; as for from the angle of the reality, the undertaking of governing some of the affairs in a binding manner by a group is from the understanding of the democratic rule. The democratic rule is made up of institutions, the highest of which is the cabinet, in other words, the government, but there are others who carry out governing some of the affairs in a binding manner, or in other words, undertake ruling in some particular area. For example, there are unions, so the lawyers’ union undertakes governing the affairs of the lawyers in their professional capacity, and this is binding upon them and so they have authority over them in specific issues; it grants them the right to practise law and signs off on any punishments upon them, and sets up a retirement fund for them, and other things that are from the actions of ruling and authority which the State appointed to it in regards to the legal profession, and its judgement is implemented just like the judgement of the cabinet without any difference. This is the same with the doctors’ union and the rest of the unions. This is the reality upon which the evidence applies with respect to within the State. Internationally, some of the democratic countries permit the opposition party to communicate with other states, and gives it the right to conduct negotiations with those states while it is not ruling, and it has agreements with other states regarding issues connected to the relationships between the two states that they will implement once they get into power. This is the reality upon when the evidence applies with respect to international affairs.

Kwa hiyo, uhalisia huu wa kwamba baadhi ya taasisi kama vile vyama vya wafanyakazi (syndicates) zinachukua jukumu la kusimamia baadhi ya mambo ndani ya nchi kwa namna inayolazimisha, na baadhi ya taasisi kama vyama vya kisiasa zinachukua baadhi ya mambo kimataifa kwa namna inayolazimisha, hauruhusiwi kabisa na Uislamu. Hii ni kwa sababu mamlaka na jukumu la kuwatawala watu limekabidhiwa kwa Khalifah au Amir peke yake, au kwa yule ambaye Amir au Khalifah amemteua, hivyo haiwezekani kwa mtu yeyote mwingine kuchukua hata jambo moja katika hayo kwa kuwa hilo lingepingana na Shari'ah.

Therefore, this reality which is that some institutions such as syndicates undertake governing some of the affairs domestically in a binding manner, and some institutions such as the political parties undertake some of the affairs internationally in a manner which is binding, is not at all permitted by Islam. This is because the authority and undertaking ruling of the people has been given to the Khalifah or Amir alone, or to whom the Amir or Khalifah appointed, and so it is not permitted for anyone else to undertake a single issue from it since this would contradict the Shari’ah.

Zaidi ya hayo, kuchukua usimamizi wa mambo kwa namna inayolazimisha ni utawala juu ya watu, na utawala ni mkataba ambao lazima ufungwe baina ya pande mbili: baina ya Ummah na Khalifah, au baina ya Amir na Ummah aliyemteua, au baina ya Khalifah au Amir na wale aliowateua. Yeyote anayechukua usimamizi wa mambo bila mkataba wa utawala, basi kitendo chake ni batili, na kila kitendo batili ni haramu bila tofauti yoyote. Kwa hiyo, kuchukua usimamizi wa mambo kwa namna inayolazimisha kungekuwa batili, na kutokana na ufahamu huu ni haramu kwa vyama vya kisiasa na watu binafsi katika Ummah kuwa na uhusiano wowote na dola yoyote ya kigeni ambao uhusiano huo ungejumuisha kile kitakachochukuliwa kuwa ni kuchukua usimamizi wa jambo katika masuala ya Ummah kwa namna inayolazimisha, na hii ndiyo dalili ya kifungu hiki.

Additionally, undertaking the governing of the affairs in a manner that is binding is a governorship over the people, and governorship is a contract that must be concluded between two sides, either between the Ummah and the Khalifah, or between the Amir and the Ummah who appointed him, or between the Khalifah or Amir and who they appointed. Whoever undertakes the governing of the affairs without a contract of governorship, then his action is invalid, and every invalid action is forbidden (Haram) without any difference. Therefore, undertaking the governing of the affairs in a manner which is binding would be invalid, and from this understanding it is forbidden for political parties and individuals in the Ummah to have any relationship with any foreign state in which that relationship would include what would be considered as undertaking the governing of an issue from the issues of the Ummah in a binding manner, and this is the evidence for this article.