Kifungu cha 189

Article 189

by Sheikh Taqiuddin An-Nabahani15 min readViewed 201 times

Uhusiano wa Dola na mataifa mengine yaliyopo duniani umejengwa juu ya mambo manne. Haya ni:

The relationship of the State with other states present in the world is built upon four considerations. These are:

1. Nchi zilizopo sasa katika ulimwengu wa Kiislamu zinachukuliwa kuwa ni sehemu ya ardhi moja, kwa hiyo hazijumuishwi ndani ya wigo wa mambo ya nje. Mahusiano na nchi hizi hayachukuliwi kuwa ni sehemu ya siasa za nje, na ni wajibu kufanya kazi ya kuziunganisha nchi hizi zote kuwa dola moja.

1. The existing states in the Islamic world are considered to be part of one land and therefore they are not included within the sphere of foreign affairs. Relations with these countries are not considered to be in the realm of foreign policy and it is obligatory to work to unify all these countries into one state.

2. Nchi ambazo zina mikataba ya kiuchumi, kibiashara, ya ujirani mwema au ya kitamaduni na Nchi yetu zitashughulikiwa kulingana na masharti ya mikataba hiyo. Ikiwa mkataba unasema hivyo, raia wa nchi hizo wana haki ya kuingia katika Nchi kwa kadi ya utambulisho bila haja ya pasipoti, mradi raia wetu nao wanashughulikiwa kwa namna hiyo. Mahusiano ya kiuchumi na kibiashara na nchi kama hizo lazima yazuiliwe kwa bidhaa na sifa maalum ambazo zinaonekana kuwa muhimu, na ambazo wakati huo huo hazipelekei kuimarishwa kwa nchi hizo.

2. States who have economic, commercial, good neighbouring or cultural treaties with our State are to be treated according to the terms of the treaties. If a treaty states so, their subjects have the right to enter the State with an identity card without the need for a passport provided our subjects are treated in a like manner. The economic and commercial relations with such states must be restricted to specific items and characteristics which are deemed necessary and which at the same time do not lead to the strengthening of these states.

3. Mataifa ambayo hatuna nayo mikataba, pamoja na mataifa ya kikoloni halisi kama Uingereza, Marekani na Ufaransa, na yale mataifa yenye nia ya kuuvamia Dola, kama Urusi, kisheria yanachukuliwa kuwa mataifa mahasimu. Tahadhari zote lazima zichukuliwe dhidi yao, na itakuwa makosa kuanzisha mahusiano ya kidiplomasia nao. Raia wao wanaweza kuingia katika Dola ya Kiislamu, lakini kwa pasipoti pekee na viza maalum kwa kila mtu binafsi na kwa kila ziara, isipokuwa wakiwa mahasimu kivitendo.

3. States with whom we do not have treaties, and the actual imperialist states, such as Britain, America and France, and those states that have designs on the State, such as Russia, are legally considered to be belligerent states. All precautions must be taken towards them and it would be wrong to establish diplomatic relations with them. Their subjects may enter the Islamic State, but only with a passport and a visa specific to every individual and for every visit, unless they become practically belligerent.

4. Mataifa ambayo kwa kweli ni mataifa yanayopigana vita, kama vile Israel kwa mfano, hali ya vita lazima ichukuliwe kuwa msingi wa mambo yote nayo. Lazima yashughulikiwe kana kwamba vita halisi vipo baina yetu – bila kujali kama kuna makubaliano ya kusitisha mapigano baina yetu au la – na raia wao wote wazuiwe kuingia katika Dola.

4. States that are actually belligerent states, such as Israel for example, a state of war must be taken as the basis for all dealings with them. They must be dealt with as if a real war existed between us – irrespective of whether an armistice exists between us or not - and all their subjects are prevented from entering the State.

Makala hii imetokana na kanuni zinazohusu Dar Al-Islam na Dar Al-Kufr, na kanuni zinazohusu aliye na mkataba na aliye na dhamana ya usalama.

This Article was derived from the rules regarding Dar Al-Islam and Dar Al-Kufr, and from the rules regarding the one with a covenant and the one who has amnesty.

Kifungu cha kwanza kinahusu nchi za Kiislamu ambazo zamewahi kutawaliwa na Uislamu, kama India kwa mfano, au nchi ambazo wengi wa wakazi wake ni Waislamu, kama Lebanon. Nchi zote za Kiislamu tangu kuangamizwa kwa Khilafah mwaka 1342 Hijria hadi itakaporejeshwa upya kwa Idhini ya Allah (swt), ni Dar Al-Kufr, kwa sababu baadhi yake zinatawaliwa na mfumo usiokuwa wa Kiislamu, na usalama wake wa nje si usalama wa Kiislamu. Nyingine zinalindwa na Waislamu lakini zinatawaliwa na mfumo usiokuwa wa Kiislamu. Zote hizi zinachukuliwa kuwa Dar Al-Kufr, na kwa kuwa zamewahi kuwa Dar Al-Islam, ni lazima kufanya kazi ya kuzirejesha kuwa Dar Al-Islam. Lakini mradi zinatawaliwa na mfumo usiokuwa wa Kiislamu, au usalama wake si usalama wa Kiislamu, zinabaki kuwa Dar Al-Kufr, na hukumu za Dar Al-Kufr zinazitumika. Kuwa Dar Al-Kufr hakumaanishi kwamba wakazi wake wote ni makafiri, wala kwamba katika Dar Al-Islam wakazi wake wote ni Waislamu. Badala yake, maana ya Dar (makazi) hapa ni istilahi ya Kishariah: "uhalisia wa Kishariah"; yaani, ni Shariah ndiyo inayoipa maana hii, kama ilivyo kwa istilahi za Swalah na Siyam na nyinginezo katika istilahi za Kishariah.

The first clause is related to the Islamic lands which used to be ruled by Islam, such as India for example, or where the majority are Muslims such as in Lebanon. All of the Islamic lands since the destruction of the Khilafah in 1342 Hijri until it is re-established anew with the Permission of Allah (swt), are Dar Al-Kufr, because some of them are ruled by other than Islam and their external security is not the security of Islam. Others are secured by Muslims but are ruled by other than Islam. All of these are considered to be Dar Al-Kufr and since they used to be Dar Al-Islam it is imperative to work to revert them back to being Dar Al-Islam, but as long as they are ruled by other than Islam, or their security is other than the security of Islam, then they remain as Dar Al-Kufr, and so the rules of Dar Al-Kufr apply to them. It being Dar Al-Kufr does not mean that all its inhabitants are disbelievers, and it does not mean that in Dar Al-Islam that all its inhabitants are Muslims. Rather, the meaning of Dar (abode) here is a Shari’ah term: “Shar’i reality”, in other words, it’s the Shari’ah which gives it this meaning, like the terms Salah and Siyam and others from the Shari’ah terms.

Kulingana na hilo, neno Dar Al-Islam hutumika kwa nchi ambayo wakazi wengi wake ni Wakristo, kwa mfano, lakini bado ni sehemu ya Dola ya Kiislamu. Hii ni kwa sababu sheria zinazotumika ni sheria za Uislamu, na usalama wa ardhi hiyo ni wa usalama wa Kiislamu mradi tu inabaki kuwa sehemu ya Dola ya Kiislamu.

Based upon it, the term Dar Al-Islam is applied to a country where the majority of its inhabitants are Christians for example, but it is part of the Islamic State. This is because the laws applied are the laws of Islam and the security of the land is by the Islamic security so long as it remains part of the Islamic State.

Kwa mtindo huo huo, kuhusu nchi ambayo wengi wa watu wake ni Waislamu lakini ni sehemu ya Dola isiyotawaliwa kwa Uislamu, na ulinzi wake hausimamiwi na jeshi la Kiislamu bali na jeshi la makafiri, neno Dar Al-Kufr litatumika juu yake licha ya ukweli kwamba wengi wa wakazi wake ni Waislamu. Kwa hiyo maana ya neno Dar hapa ni uhalisia wa Shari'ah, na hakuna kuzingatiwa kwa idadi ya Waislamu wakati neno hilo linapotumika; badala yake huzingatiwa sheria zinazotumika na ulinzi wa watu. Kwa maneno mengine, maana ya Dar inachukuliwa kutoka kwenye matini za Shari'ah zinazofafanua maana hii, kama vile maana ya neno Salah inavyochukuliwa kutoka kwenye matini za Shari'ah zilizoifafanua. Vilevile, maneno yote ya Shari'ah hupata maana yake kutoka kwenye matini za Shari'ah, si kutoka kwenye maana ya kilugha ya neno hilo.

And in the same vein, with respect to the land where most of the people are Muslims but it is part of a State that does not rule by Islam, and its security is not upheld by the Muslim army but rather by the army of the disbelievers, the term Dar Al-Kufr would be applied to it despite the fact that most of its inhabitants were Muslim. So the meaning of the word Dar here is a Shari’ah reality and no regard is given to the proportion of Muslims when the term is used, rather the laws applied and the security of the people are considered. In order words, the meaning of Dar is taken from the Shari’ah texts which clarify this meaning, just like the meaning of the term Salah is taken from the Shari’ah texts which explained it. And similarly all Shari’ah terms take their meaning from the Shari’ah texts and not from the linguistic meaning of the term.

Kanuni zinazohusu Dar Al-Kufr ni tofauti kabisa na kanuni zinazohusu Dar Al-Islam, kwa hiyo kuna kanuni mahsusi zinazohusiana nayo.

The rules regarding Dar Al-Kufr are completely different to the rules regarding Dar Al-Islam, so there are rules specific to it.

Ikiwa Muislamu anayeishi katika Dar Al-Kufr hawezi kutekeleza waziwazi ibada za Dini yake huko, basi ni lazima ahamie Dar Al-Kufr nyingine ambamo ataweza kufanya hivyo, kwa kauli Yake (SWT):

If the Muslim who lives in Dar Al-Kufr is unable to openly practise the rituals of his Deen there, then he has to move to another Dar Al-Kufr in which he would be able to do so due to His (swt) words:

"Hakika wale ambao malaika huwachukua (roho zao) hali wakiwa wamejidhulumu nafsi zao, (malaika) husema: “Mlikuwa katika hali gani?” Nao husema: “Tulikuwa wanyonge na waliodhulumiwa duniani.” Husema: “Je, ardhi ya Allah (SWT) haikuwa pana vya kutosha kwenu kuhama humo?” Watu hao makazi yao ni Jahannamu – na ni marudio mabaya kabisa."

“Verily, as for those whom the angels take (in death) while they are wronging themselves they (the angels) said: “In what (condition) were you” they reply: “We were weak and oppressed on the Earth” They say: “Was not the earth of Allah (swt) spacious enough for you to emigrate therein”. Such men will find their abode in Hell – what an evil destination” (TMQ 4:97).

Hii ni kwa kesi ambapo hakuna Dar Al-Islam, kama ilivyo leo.

This is if there is no Dar Al-Islam as is the case today.

Hata hivyo, kama kungekuwepo Dar Al-Islam, kanuni zinazohusiana na kuhama kutoka Dar Al-Kufr kwenda Dar Al-Islam ni kama ifuatavyo:

However, if there was a Dar Al-Islam, the rules related to emigration from Dar Al-Kufr to Dar Al-Islam are accordingly:

1. Yeyote mwenye uwezo wa kuhama, na asiyeweza kutekeleza Dini yake waziwazi katika nchi yake wala kutekeleza hukumu za Kiislamu zinazomlazimu – basi kuhama kwenda Dar Al-Islam ni wajibu kwake. Katika hali hii haijuzu kwake kuishi Dar Al-Harb, yaani Dar Al-Kufr. Bali kuhama kwenda Dar Al-Islam ni wajibu. Dalili yake ni aya iliyotajwa:

1. Whoever is capable of emigrating, and is unable to openly practise his Deen in his country nor carry out the Islamic rules required of him – then the emigration to Dar Al-Islam is obligatory upon him. In this circumstance it is not permitted for him to reside in Dar Al-Harb, in other words, Dar Al-Kufr. Rather the emigration to Dar Al-Islam is obligatory. The evidence is the verse mentioned:

"Hakika, wale ambao malaika huwachukua roho zao wakiwa wamejidhulumu nafsi zao - [malaika] watasema, "Mlikuwa katika hali gani?" Watasema, "Tulikuwa wanyonge katika ardhi." Malaika watasema, "Je, ardhi ya Allah (swt) haikuwa pana vya kutosha kwenu kuhama humo?" Makao yao ni Jahannamu - na ni mahali pabaya pa kuishia.” (TMQ 4:97) kama ilivyo pia inafaa kwa istidlali hapa. Zaidi ya hayo, hili linaonyeshwa na kile alichosimulia Al-Tirmidhi kutoka kwa Jarir kwamba Mtume wa Allah ﷺ alisema:

“Indeed, those whom the angels take [in death] while wronging themselves - [the angels] will say, "In what [condition] were you?" They will say, "We were oppressed in the land." The angels will say, "Was not the earth of Allah (swt) spacious [enough] for you to emigrate therein?" For those, their refuge is Hell - and evil it is as a destination.” (TMQ 4:97) as it is also suitable for deduction here. Additionally, this is indicated by what Al-Tirmidhi reported from Jarir that the Messenger of Allah (pbuh) said:

. أَنَا بَرِيءٌ مِنْ كُلِّ مُسْلِمٍ يُقِيمُ بَ يْنَ أَظْهُرِ الْمُشْرِكِينَ، قَالُوا: يَا رَسُولَ اللَّهِ، وَلِمَ؟ « » قَالَ: لا تَ رَايَا نَارَاهُمَ .

"Mimi sina uhusiano wowote na kila Muislamu anayeishi miongoni mwa washirikina (Al-Mushrikeen)." Wakasema: "Ee Mjumbe wa Allah ﷺ, hilo ni vipi?" Akasema: "Wasione moto wa kambi za kila mmoja wao." Maana yake ni kwamba iwapo wote wawili wangewasha moto wao, usingeweza kuwatofautisha, kama mfano wa kutoishi katika makazi yao.

“I am free from every Muslim that lives among the idolaters (Al-Mushrikeen)." They said:"O Messenger of Allah (pbuh): How is that?" He said: "They should not see each other's campfires.” meaning that if both of them lit their fires you could not distinguish between them, as an allegory to not live in their abode.

Kuhusu alichosimulia Al-Bukhari:

As for what Al-Bukhari reported:

.» لاَ هِجْرَةَ بَ عْدَ فَ تْحِ مَكَّة «.

"Hakuna hijra baada ya ushindi wa Makka," na maneno yake:

“There is no migration (Hijrah) after the conquest of Mecca” and his words:

.» لاَ هِجْرَةَ بَ عْدَ الْفَتْحِ «.

"Hakuna hijra baada ya Al-Fat-h (ushindi wa Makka)" na:

“There is no migration after Al-Fateh (conquest of Mecca)” and:

.» قَدْ انْ قَطَعَتْ الْهِجْرَةُ وَلَكِ نْ جِهَادٌ وَنِيَّة «.

“Hakuna hijra baada ya ushindi (wa Makka) isipokuwa jihadi [(kupigania na kupambana katika njia ya Allah (SWT)) itaendelea] na niya njema.” Na imepokewa kwamba Safwan bin Umayyah alipoingia Uislamu, aliambiwa: “Hakuna dini kwa asiyehama.” Hivyo akaja Madina, na Mtume ﷺ akamwambia:

“There is no emigration after the conquest (of Mecca) but only Jihad [(striving and fighting in the cause of Allah (swt)) will continue] and good intention.”, and what was reported that when Safwan b. Umayyah embraced Islam it was said to him: no Deen for the one who doesn’t emigrate, and so he came to Madinah and the Prophet said to him:

. مَا جَاءَ بِكَ أَبَا وَهْبٍ ؟ قَالَ: قِيلَ إِنَّهُ لاَ دِينَ لِمَنْ لَمْ ي هَُاجِرْ، قَالَ: ارْجِعْ أَبَا « وَهْبٍ إِلَى أَبَاطِحِ مَكَّةَ، فَ قَرُّوا عَل ى مَسْكَنِكُمْ فَ قَدْ انْ قَطَعَتْ الْهِجْرَةُ وَلَكِنْ جِهَادٌ وَنِيَّةٌ، » فَإِنْ اسْ تُ نْ فِرْت مْ فَانْفِرُوا .

“Nini kilichokuleta hapa, Abu Wahb?” Akasema: Inasemekana hakuna Dini kwa yule asiyehama. Akasema: Abu Wahb, rudi Makka ukae mahali pako, kwani hakuna hijra isipokuwa jihadi na nia njema, na utakapoitwa kwenye vita, basi toka.” (kama alivyopokea Ibn Asakir). Yote haya yanakanusha hijra baada ya ushindi wa Makka, lakini ukanushaji huu una Shari’ah Illah (sababu) inayotokana na riwaya yenyewe, kwani maneno yake: “baada ya ushindi wa Makka” yamekuja kwa namna inayojumuisha ‘Illah, maana yake ni kwamba ushindi wa Makka ndio ‘Illah iliyofanya kukanusha haja ya kuhama. Kwa kuwa ‘Illah ipo na haipo pamoja na Ma’lul (kilichosababishwa), basi haihusu ushindi wa Makka pekee, bali inahusu ushindi wa mahali popote, kwa ushahidi wa riwaya nyingine: “hakuna hijra baada ya Al-Fateh (ushindi wa Makka)”. Hili linaungwa mkono na kile Al-Bukhari alichopokea kutoka kwa Aisha(ra) alipoulizwa kuhusu hijra; akajibu:

“What brought you here Abu Wahb? So he said: It is said there is no Deen for the one who does not emigrate. He said: Abu Wahb – return to Mecca and stay in your places, there is migration bu only Jihad and good intention, and when you are called to battle, then go forth.” (as reported by Ibn Asakir). All of this negates emigration after the conquest of Makkah, but this negation has the Shari’ah Illah (cause) derived from the narration itself, since his words: “after the conquest of Mecca” comes in a form that includes the ‘Illah, which means that the conquest of Makkah was the ‘Illah behind negating the need to emigrate. Since the ‘Illah is present and absent with the Ma’lul (caused), it is not specific to the conquest of Makkah rather it applies to the conquest of any place, with the evidence of another report: “there is no migration after Al-Fateh (conquest of Mecca)”. This is supported by what Al-Bukhari reported from Aisha(ra) when she was asked about emigration; she replied:

. لاَ هِجْرَةَ الْيَ وْمَ، كَانَ الْمُؤْمِنُ يَفِرُّ بِدِينِهِ إِلَى اللهِ وَرَسُولِهِ مَخَافَةَ أَنْ ي فُْتَنَ . فَأَمَّا « » الْيَ وْمَ فَ قَدْ أَظْهَرَ اللهُ الإِسْلامَ، وَالْمُؤْمِنُ يَ عْبُدُ رَبَّهُ حَيْثُ شَاء.

"Hakuna hijra leo – muumini alikuwa akikimbia pamoja na Dini yake kwenda kwa Allah (swt) na kwa Mtume wake (pbuh), kwa sababu alikuwa anaogopa kukabiliana na mitihani. Lakini leo, Allah (swt) ameifanya Uislamu kushinda, na muumini anaweza kumwabudu Mola wake popote apendapo," ambayo inaonyesha kwamba hijra ya Muislamu kabla ya ushindi ilikuwa ili kukimbia pamoja na Dini yake, hivyo kuepuka kuteswa, na jambo hili lilifutwa baada ya ushindi wa Makka kwa sababu baadaye alikuwa na uwezo wa kutekeleza Dini yake waziwazi na kuanzisha sheria za Uislamu. Kwa hiyo ushindi ambao hili lilijengwa juu yake ndio 'Illah ya kufuta haja ya kuhama, wala si ushindi wa Makka kama tukio maalum. Kwa hiyo, maana yake ni kwamba hakuna hijra kutoka nchi mara inapokuwa imeshindwa. Na maneno yake kwa Safwan kwamba hijra imekwisha yalimaanisha hijra kutoka Makka baada ya kushindwa, kwa kuwa hijra ni kuondoka katika nchi ya makafiri, yaani Dar Al-Kufr. Kwa hiyo, ikiwa nchi imeshindwa na kuwa Dar Al-Islam, basi haibaki kuwa nchi ya makafiri wala Dar Al-Kufr, na hivyo hakuna hijra kutoka humo. Kwa mujibu wa hili, kila nchi inayoshindwa haina hijra kutoka humo baada ya kushindwa kwake (kwa kuwa imekuwa sehemu ya Dar Al-Islam). Hili linaungwa mkono na kile Ahmad alichokipokea kutoka kwa Mu'awiyah, aliyesema: Nilimsikia Mtume wa Allah (pbuh) akisema: ﷺ

“There is no migration today – the believer used to escape with his Deen to Allah (swt) and His Messenger (pbuh), as he was afraid of facing the trials. As for today, Allah (swt) has made Islam prevail, and the believer can worship his Lord wherever he wishes” which indicates that the emigration for the Muslim before the conquest was in order to escape with his Deen thus avoiding being afflicted, and this was negated after the conquest of Makkah since he then became capable of openly practising his Deen and establishing the laws of Islam. So the conquest upon which this was based is the ‘Illah for negating the need to emigrate, and not the conquest of Makkah as a specific incident. Accordingly, what is meant is that there is no emigration from a land once it has been conquered. And his words to Safwan that emigration is finished meant emigration from Makkah after it had been conquered, since emigration is to leave the land of the disbelievers and from Dar Al- Kufr, so then if a land is conquered and becomes Dar Al-Islam then it does not remain as a land of disbelievers nor a Dar Al-Kufr, and so there is no Hijrah from it, and accordingly every land which is conquered does not have a Hijrah from it after its conquest (since it has become part of Dar Al-Islam). This is supported by what Ahmad reported from Mu’awiyah who said: I heard the Messenger of Allah (pbuh) say:

. لا تَ نْ قَطِعُ الْهِجْرَةُ مَا تُ قُبِّ لَتْ التَّ وْبَةُ، وَلا تَ زَالُ التَّ وْبَةُ مَقْبُولَةً حَتَّى تَطْلُعَ « » الشَّمْسُ مِنْ ا لْمَغْرِبِ .

"Hijra haitakoma mpaka toba ikome, na toba haitakoma mpaka jua lichomoze upande wa magharibi." Na Ahmad pia amepokea kutoka kwa Mtume ﷺ kwamba alisema:

“Migration will not end until repentance ends, and repentance will not end until the sun rises in the west.” and Ahmad also reported from the Prophet that he said:

.» إِنَّ الْهِجْرَةَ لا تَ نْ قَطِعُ مَا كَانَ الْجِهَادُ «.

"Hijra haitakoma mpaka pale Jihadi itakapokoma." Na katika riwaya nyingine:

“Migration will not end so long as there will be Jihad.” and in another narration:

.» لا تَ نْ قَطِعُ الْهِجْرَةُ مَا قُوتِلَ الْعَدُوُّ «.

"Hijra haitaisha maadamu adui anapigwa vita", ambalo linaonyesha kwamba uhamiaji kutoka Dar Al-Kufr kwenda Dar Al-Islam unaendelea na haumalizikii.

“Migration will not end as long as the enemy is fought”, which indicate that the emigration from Dar Al-Kufr to Dar Al- Islam continues and does not end.

2. Mtu ambaye ana uwezo wa kuhama, lakini anaweza kufanya ibada ya dini yake waziwazi katika nchi yake, na kutekeleza hukumu za Shari'ah anazotakiwa kuzitekeleza. Katika hali hii, kuhama kunapendekezwa na si wajibu, kwa sababu Mtume ﷺ alikuwa akihimiza kuhama kutoka Makka kabla ya kutekwa kwake, wakati ilibaki kuwa Dar Al-Kufr, na aya wazi ziliteremshwa kuhusu hilo, kama vile kauli yake (SWT):

2. The one who is capable to emigrate, but is able to openly practice his Deen in his country, and establish the Shari’ah laws required of him. In this case the emigration is recommended and not obligatory…the evidence being that the Messenger (pbuh) used to encourage emigration from Makkah before its conquest while it remained Dar Al-Kufr, and explicit verses were revealed regarding it such as His (swt) words:

“Hakika, wale walioamini na wale waliohama na kupigana jihadi katika njia ya Allah (swt) - hao wanatarajia rehema ya Allah (swt). Na Allah (swt) ni Mwingi wa kusamehe, Mwenye kurehemu.” (TMQ 2:218), na: “Wale walioamini, wakahama na kupigana jihadi katika njia ya Allah (swt) kwa mali zao na nafsi zao ndio wana daraja kubwa zaidi mbele ya Allah (swt). Na hao ndio wenye kufuzu [kupata mafanikio].” (TMQ 9:20), na hili lote ni dhahiri katika kuhimiza kuhama. Kuhusu kutokuwa wajibu, ni kwa sababu Mtume (pbuh) aliwaruhusu Waislamu waliobaki Makka. Imepokewa kwamba Nu’aim Al-Nahham alipotaka kuhama, kabila lake Banu Adi lilimwambia: kaa nasi na ubaki juu ya Dini yako, nasi tutamzuia yeyote anayetaka kukudhuru, na endelea kutusaidia kama ulivyotusaidia; alikuwa akiwasaidia mayatima na wajane. Kwa hiyo akachelewesha kuhama kwake kwa muda, kisha baadaye akahama, na Nabii ﷺ akamwambia:

“Indeed, those who have believed and those who have emigrated and fought in the cause of Allah (swt) - those expect the mercy of Allah (swt). And Allah (swt) is Forgiving and Merciful.” (TMQ 2:218), and: “The ones who have believed, emigrated and strove in the cause of Allah (swt) with their wealth and their lives are greater in rank in the sight of Allah (swt). And it is those who are the attainers [of success].” (TMQ 9:20), and this is all explicit in requesting emigration. As for it not being obligatory, this is because the Messenger (pbuh) sanctioned Muslims who remained in Makkah. It is reported that when Nu’aim Al-Nahham wanted to emigrate, his tribe Banu Adi said to him: stay with us and remain upon your Deen, and we will prevent whoever wishes to harm you, and continue to support us as you have supported us; he used to help the orphans and widows. And so he delayed his emigration for a period and then emigrated later, and so the Prophet said to him:

. قَ وْمُكَ كَانُوا خَيْراً لَكَ مِنْ قَ وْمِي لِي، قَ وْمِي أَخْرَجُونِي وَأَرَادُوا قَ تْلِي، وقَ وْمُكَ « » حَفِظُوكَ وَمَنَ عُوكَ .

"Watu wako walikutendea vyema kuliko watu wangu walivyonitendea mimi; watu wangu wameniondoa na walitaka kuniua, ilhali wako walikulea na kukulinda" (imetajwa na Ibn Hajar katika Al-Isabah).

“Your people were better to you than mine to me, my people expelled me and wanted to kill me, whereas yours took care of you and protected you” (mentioned by Ibn Hajar in Al-Isabah).

3. Kwa yule ambaye hakuweza, basi Allah (swt) ni mwingi wa msamaha, na hatakiwi kufanya hivyo kwa sababu ya kushindwa kuhama, iwe kwa sababu ya ugonjwa au kulazimishwa kubaki, au kwa sababu ya udhaifu kama wanawake, watoto na wengineo. Dalili ni kauli yake (swt):

3.As for one who was not capable, then Allah (swt) is forgiving, and he is not requested to do so due to his inability to emigrate, either due to sickness or being forced to stay, or due to weakness such as women, children and the like. The evidence is His (swt) words:

Isipokuwa wale wanyonge miongoni mwa wanaume, wanawake na watoto ambao hawawezi kupanga mpango wala hawaongozwi kwenye njia.” (TMQ 4:98).

“Except for the oppressed among men, women and children who cannot devise a plan nor are they directed to a way.” (TMQ 4:98).

4. Kwa yule ambaye anaweza kutekeleza Dini yake waziwazi katika nchi yake, na kutekeleza hukumu za Shari'ah zinazotakiwa kwake, na wakati huo huo ana uwezo wa kuigeuza Dar Al-Kufr anayoishi kuwa Dar Al-Islam – katika hali kama hiyo ni haramu kwake kuhama kutoka Dar Al-Kufr kwenda Dar Al-Islam, bila kujali kama alikuwa na uwezo huo mwenyewe au kwa kujipanga pamoja na Waislamu walioko katika nchi yake, au kwa kupata msaada kutoka kwa Waislamu walioko nje ya nchi yake, au kwa ushirikiano na Dola ya Kiislamu, au kwa njia yoyote kati ya zile zinazoruhusiwa. Ni wajibu wake kufanya juhudi za kuibadilisha Dar Al-Kufr kuwa Dar Al-Islam, na katika hali kama hiyo ni haramu kwake kuhama kutoka hapo. Dalili ya hili ni kwamba juhudi za kuifanya nchi yake iunganishwe na Dar Al-Islam ni wajibu, hivyo ikiwa hataunga mkono jambo hilo na ana uwezo wa kulitekeleza, akaacha kutafuta kuiunganisha nchi yake na Dar Al-Islam badala yake akahama, basi amefanya dhambi kama ilivyo kupuuza wajibu wowote mwingine.

4.As for one who is able to practise his Deen openly in his country, and implement the rules of the Shari’ah requested from him, and at the same time he possesses the capability to transform the Dar Al- Kufr he lives in into Dar Al-Islam – it is prohibited in such a situation for him to emigrate from Dar Al-Kufr to Dar Al-Islam, irrespective of whether he possessed the capability himself or by organising himself with the Muslims in his land, or through getting help from Muslims from outside of his land, or through cooperation with the Islamic State, or through any of the permitted means. It is obligatory upon him to work to change the Dar Al-Kufr into a Dar Al-Islam, and in such a situation it is prohibited for him to emigrate from there. The evidence for this is that the work to make his land join to Dar Al-Islam is obligatory, and so if he does not support it and he is capable to perform it and left behind the action of seeking it to join the Dar Al-Islam and instead emigrates, then he has committed a sin just like the neglect of any other obligation.

Kulingana na haya, ikiwa kungekuwepo Dar Al-Islam, kuishi kwa kudumu katika Dar Al-Kufr kumekatazwa kwa yule ambaye ana wajibu wa kuhama. Zaidi ya hayo, kuishi kwa kudumu katika Dar Al-Kufr kunamfanya Muislamu huyo kuwa miongoni mwa watu wa Dar Al-Kufr, hivyo sheria zinazotumika kwa Dar Al-Kufr zinatumika kwa uhusiano wake na Dola ya Kiislamu na kwa upande wa mahusiano yake na watu wengine binafsi. Hivyo, Hudud (adhabu zilizowekwa) hazimhusu, Zakah haikusanywi kutoka kwake, na mtu yeyote kutoka Dar Al-Islam hawezi kurithi kutoka kwake, wala si wajibu kupata matunzo kutoka kwa yeyote katika Dar Al-Islam miongoni mwa wale ambao wana wajibu wa kumtunza iwapo angeishi huko, kwa sababu Shari'ah haitekelezwi juu ya watu wa Dar Al-Kufr. Kwa hiyo, hawana wajibu wa yale ambayo Waislamu wanawajibika nayo, wala hawana haki ambazo Waislamu wanazo, hivyo hawamo chini ya kanuni hizo. Dalili ya hilo ni kwamba Waislamu wanadai mambo mawili kutoka kwa wale walioko Dar Al-Kufr: kwanza, Uislamu; pili, kuja chini ya mamlaka ya Uislamu. Imepokewa kwa mnyororo wa Sulayman bin Buraydah kutoka kwa baba yake aliyesema:

Based upon this, if there was a Dar Al-Islam, taking up permanent residence in Dar Al-Kufr is prohibited for the one who is obligated to emigrate. Above that, taking a permanent residence in Dar Al-Kufr makes that Muslim from the people of Dar Al-Kufr, and so the rules which apply to Dar Al-Kufr apply to his relationship with the Islamic State and from the angle of his relationships with other individuals, and so the Hudud (prescribed punishments) are not applicable to him, and Zakah is not collected from him, and anyone from Dar Al-Islam cannot inherit from him, and it is not obligatory to get maintenance from anyone in Dar Al- Islam from those people who are obligated to pay for him if he had resided there, because the Shari’ah is not applied upon the people of Dar Al-Kufr. Accordingly, they are not obligated by what the Muslims are obligated by and nor do they have the rights that the Muslims have, so they are not encompassed by the rules. The evidence for that is that the Muslims request two issues from those in Dar Al-Kufr: firstly, Islam; secondly, to come under the authority of Islam. It is related on the authority of Sulayman b. Buraydah on that of his father who said:

إِذَا أَمَّرَ أَمِيرًا عَلَى جَ يْشٍ أَوْ سَرِيَّةٍ أَوْصَاهُ فِي خَاصَّتِهِ كَانَ رَسُولُ اللَّهِ « بِتَ قْوَى اللَّهِ وَمَنْ مَعَهُ مِنْ الْمُسْلِمِينَ خَيْراً، ثُمَّ قَالَ: اغْزُوا بِاسْمِ اللهِ فِي سَبِيلِ اللهِ، قَاتِلُوا مَنْ كَفَرَ بِاللهِ، اغْزُوا وَلاَ تَ غُلُّوا وَلاَ تَ غْدِرُوا وَلاَ تَمْثُ لُوا وَلاَ ت قْتُ لُوا وَلِيداً، وَإِذَا لَقِيتَ عَدُوَّكَ مِنْ الْمُشْرِكِينَ فَادْعُهُمْ إِلَى ثَلاَثِ خِصَالٍ أَوْ خِلالٍ، فَأَي تَُّ هُنَّ مَا أَجَابُوكَ فَاقْ بَلْ مِنْ هُمْ وَكُفَّ عَنْ هُمْ، ثُمَّ ادْعُهُمْ إِلَى الإِسْلاَمِ فَإِنْ أَجَابُوكَ فَاقْ بَلْ مِنْ هُمْ وَكُفَّ عَنْ هُمْ، ثُمَّ ادْعُهُمْ إِلَى التَّحَوُّلِ مِنْ دَارِهِمْ إِلَى دَارِ الْمُهَاجِرِينَ وَأَخْبِرْهُمْ أَن هَُّمْ إِنْ فَ عَلُوا ذَلِكَ فَ لَهُمْ مَا لِلْمُهَاجِ رِينَ وَعَلَيْهِمْ مَا عَلَى الْمُهَاجِرِينَ، فَإِنْ أَب وَْا أَنْ يَ تَحَوَّلُوا مِنْ هَا فَأَخْ بِرْهُمْ أَن هَُّمْ يَكُونُونَ كَأَعْرَابِ الْمُسْلِمِينَ يَجْرِي عَلَيْهِمْ حُكْمُ اللهِ الَّذِي يَجْرِي عَلَى الْمُسْلِمِينَ وَلا يَكُونُ لَهُمْ فِي »... الْغَنِيمَةِ وَالْفَيْءِ شَيْءٌ إِلاَّ أَنْ يُجَاهِدُوا مَعَ الْمُسْلِمِينَ .

Wakati wowote Mtume wa Allah ﷺ alipomteua mtu yeyote kuwa kiongozi wa jeshi au kikosi, alikuwa akimsisitizia hasa amche Allah (SWT) na awatendee wema Waislamu waliokuwa pamoja naye. Alikuwa akisema: Pigana kwa jina la Allah (SWT) na katika njia ya Allah (SWT). Pigana dhidi ya wale wanaokataa kumwamini Allah (SWT). Fanya jihadi, msiibe ngawira; msivunje ahadi yenu; na msiwakate viungo (maiti); msiwaue watoto. Mtakapokutana na maadui zenu ambao ni washirikina, waalike kwenye njia tatu. Wakijibu yoyote kati ya hizi, nanyi pia kubalini na jizuieni kuwadhuru. Waalike wakubali Uislamu; wakikujibu, kubalini kutoka kwao na acheni kupigana nao. Kisha waalike wahame kutoka nchi zao kwenda nchi ya Muhajirina, na waarifu kwamba, wakifanya hivyo, watakuwa na haki zote na wajibu wote wa Muhajirina. Wakikataa kuhama, waambie kwamba watakuwa na hadhi ya Waislamu wa Kibedui na watatekelezewa Amri za Allah (SWT) kama Waislamu wengine, lakini hawatapata sehemu yoyote ya ngawira ya vita wala Fai' isipokuwa pale watakapopigana kweli pamoja na Waislamu (dhidi ya makafiri) (imepokewa na Muslim). Kisha Mtume ﷺ akasema: . ثُمَّ ادْعُهُمْ إِلَى التَّحَوُّلِ مِنْ دَارِهِمْ إِلَى دَارِ الْمُهَاجِرِينَ وَأَخْبِرْهُمْ أَن هَُّمْ إِنْ فَ عَلُوا « » ذَلِكَ فَ لَهُمْ مَا لِلْمُهَاجِرِينَ وَعَلَيْهِمْ مَا عَلَى الْمُهَاجِرِينَ .

“Whenever the Messenger of Allah (pbuh) appointed anyone as leader of an army or detachment he would especially exhort him to fear Allah (swt) and to be good to the Muslims who were with him. He would say: Fight in the name of Allah (swt) and in the way of Allah (swt). Fight against those who disbelieve in Allah (swt). Make a holy war, do not embezzle the spoils; do not break your pledge; and do not mutilate (the dead) bodies; do not kill the children. When you meet your enemies who are polytheists, invite them to three courses of action. If they respond to any one of these, you also accept it and withhold yourself from doing them any harm. Invite them to (accept) Islam; if they respond to you, accept it from them and desist from fighting against them. Then invite them to migrate from their lands to the land of Muhajireen and inform them that, if they do so, they shall have all the privileges and obligations of the Muhajireen. If they refuse to migrate, tell them that they will have the status of Bedouin Muslims and will be subjected to the Commands of Allah (swt) like other Muslims, but they will not get any share from the spoils of war or Fai' except when they actually fight with the Muslims (against the disbelievers)” (reported by Muslim). So the Messenger (pbuh) said: . ثُمَّ ادْعُهُمْ إِلَى التَّحَوُّلِ مِنْ دَارِهِمْ إِلَى دَارِ الْمُهَاجِرِينَ وَأَخْبِرْهُمْ أَن هَُّمْ إِنْ فَ عَلُوا « » ذَلِكَ فَ لَهُمْ مَا لِلْمُهَاجِرِينَ وَعَلَيْهِمْ مَا عَلَى الْمُهَاجِرِينَ .

"Kisha waalike waende kutoka nchi zao hadi nchi ya Muhajirina, na uwajulishe kwamba, watakapofanya hivyo, watakuwa na haki zote na wajibu wote wa Muhajirina." (imepokewa na Muslim). Maandishi haya yanafanya uhamiaji kuwa sharti kwao ili wawe na haki na wajibu sawa na sisi, yaani, ili wawe chini ya hukumu hizo. Ufahamu wa maneno yake:

“Then invite them to migrate from their lands to the land of Muhajireen and inform them that, if they do so, they shall have all the privileges and obligations of the Muhajireen.” (reported by Muslim). This text makes emigration a precondition for them to have the same privileges and obligations as us, in other words, for them to be encompassed by the rules. The understanding of his words:

. » وَأَخْبِرْهُمْ أَن هَُّمْ إِنْ فَ عَلُوا ذَلِكَ فَ لَهُمْ «.

"ikiwa wanafanya hivyo, watakuwa nazo" ina maana kwamba iwapo hawatafanya hivyo, basi hawana haki za Muhajirina, wala wajibu wao haujawahusu, kwa kuwa kupatikana kwa matokeo kunafungamana na kutimia kwa sharti, hivyo sharti lisipotimia matokeo hayapatikani. Kwa hiyo, ikiwa hawatahama, hawana zile haki ambazo Waislamu walioko Dar Al-Islam wanazo. Maneno ya Mtume ﷺ:

“if they do so, they shall have” is that if they do not do that then they do not have the privileges of the Muhajireen, nor do their obligations apply to them, since achieving the result is connected to achievement of the condition, and so if the condition is not met the result is not achieved. So if they do not migrate then they do not have the privileges that the Muslims in Dar Al-Islam have. The words of the Messenger (pbuh) :

. فَأَخْبِرْهُمْ أَن هَُّمْ يَكُونُونَ كَأَعْرَابِ الْمُسْلِمِينَ يَجْرِي عَلَيْهِمْ حُكْمُ اللهِ الَّذِي « » يَجْرِي عَلَى الْمُسْلِمِينَ .

“Waambie kwamba watakuwa na hadhi ya Waislamu wa Kibedui, na watakuwa chini ya Amri za Allah (swt) kama Waislamu wengine” maana yake ni kwa upande wa kwamba hawatauawa, wala mali yao haitachukuliwa kama nyara za vita, na si kwa upande wa hukumu zinazowahusu, kwa kuwa mada ya hukumu ilifafanuliwa wazi na sharti lililotajwa kabla ya hapo. Mtume ﷺ alieleza zaidi suala la mali, na akataja katika hadithi hiyo hiyo:

“Tell them that they will have the status of Bedouin Muslims and will be subjected to the Commands of Allah (swt) like other Muslims” means from the angle that they will not be killed, nor will their wealth be taken as war booty, and not from the angle of the rules applying to them, since the subject of the rules was explicitly explained by the condition mentioned just previously. The Messenger (pbuh) explained the issue of wealth further, and mentioned in the same narration:

.» وَلا يَكُونُ لَهُمْ فِي الْغَنِيمَةِ وَالْفَيْءِ شَيْء «.

“lakini hawatapata sehemu yoyote ya ghanima ya vita wala Fai'”, na hivyo Mtume ﷺ aliona kwamba kukataa kwao kuhama kunabatilisha haki yao katika mateka ya vita na ghanima za vita, na mali nyingine yoyote pia inajumuishwa kwa kulinganisha na mateka ya vita na ghanima za vita. Kwa maneno mengine, hawana haki yoyote kuhusiana na chochote kinachohusiana na mali, na hivyo yule ambaye hakuhama kwenda makao ya Muhajirina yuko sawa tu na wasiokuwa Waislamu kuhusu haki hizi za kifedha. Kwa hiyo, hana haki na fadhila za Waislamu, wala wajibu wa Waislamu hauwahusu, ambayo ina maana kwamba kanuni za kifedha hazimhusu kwa kuwa hakuhama kwenda makao ya Muhajirina. Hii ilikuwa ni msisitizo juu ya haki za kifedha, ingawa kanuni zote hazimhusu kutokana na maneno ya Mtume ﷺ:

“but they will not get any share from the spoils of war or Fai'”, and so the Messenger (pbuh) considered that their refusal to migrate nullified their right to the war booty and spoils of war, and any other wealth is also encompassed through analogy with the war booty and spoils of war. In other words, they have no rights with regard to anything connected to wealth, and so the one who did not migrate to the abode of the Muhajireen is just like the non-Muslims with regards to these financial rights. Therefore, he does not have the privileges of the Muslims and nor do the obligations upon them apply to him, which means that the financial rules do not apply to him since he did not migrate to the abode of the Muhajireen. This was an emphasis on financial rights, although all of the rules do not apply to him due to the words of the Messenger (pbuh) :

.» إِنْ فَ عَلُوا ذَلِكَ ف لَهُمْ مَا لِلْمُهَاجِرِينَ وَعَلَيْهِمْ مَا عَلَى الْمُهَاجِرِينَ «.

"Iwapo watafanya hivyo, watakuwa na haki zote na wajibu wote wa Muhajireen." Ni kweli kwamba makao ya Muhajireen (ambayo wakati ule ilikuwa Madinah) peke yake ndiyo yaliyokuwa Dar Al-Islam, na kila kingine kilikuwa Dar Al-Harb, yaani Dar Al-Kufr. Ndiyo sababu Mtume ﷺ alipokuwa akitoka kwenda vitani dhidi ya kila nchi isipokuwa makao ya Muhajireen, akiichukulia kuwa Dar Al-Harb, kulingana na ushahidi uliopokewa kutoka kwa Anas, aliyesema: "Alipokuwa akipigana vita dhidi ya watu, hakuvamia hadi asubuhi. Akisikia adhana, Mtume ﷺ alijizuia; asiposikia adhana, alivamia baada ya kupambazuka."

“if they do so, they shall have all the privileges and obligations of the Muhajireen”. It is the case that the abode of the Muhajireen (which was Madinah at that time) alone was Dar Al- Islam, and anything else was Dar Al-Harb, in other words, Dar Al- Kufr, which is why when the Messenger (pbuh) used to go out on expeditions against every land other than the abode of the Muhajireen considering it to be Dar Al-Harb, according to the evidence related from Anas who said: . إِذَا غَزَا قَ وْمًا لَمْ يُغِرْ حَتَّى يُصْبِحَ، فَإِنْ سَمِعَ أَذَانًا كَانَ رَسُولُ اللَّهِ « » أَمْسَكَ، وَإِنْ لَمْ يَسْمَعْ أَذَانًا أَغَارَ بَ عْدَ مَا يُصْبِحُ .

"Kila alipotaka kuishambulia kaumu fulani, Mjumbe wa Allah ﷺ alikuwa akisubiri hadi alfajiri; akisikia Adhana (mwito wa Sala) alijizuia, na asipoisikia, alisali kisha akashambulia." (Imepokewa na Al-Bukhari). Na kwa mujibu wa Isam Al-Muzani, aliyesema: "Kila alipompeleka kikosi cha askari au msafara, Mjumbe wa Allah ﷺ alikuwa akiwaambia:

“Whenever the Messenger of Allah (pbuh) (saw) wanted to attack a people, he would wait until dawn, if he heard the Adhan (call to prayer) he would refrain, and if he did not hear it, he would pray and then attack” (reported by Al-Bukhari). And on the authority of Isam Al-Muzani who said: “Whenever the Messenger of Allah (pbuh) (saw) dispatched a task force or an expedition, he used to say to them:

.» إِذَا رَأَيْ تُمْ مَسْجِدًا أَوْ سَمِعْتُمْ مُنَادِيًا فَلا تَ قْتُ لُوا أَحَدًا «.

“Ikiwa utaona msikiti, au ukasikia Muadhini, usimuue mtu yeyote” (imepokewa na wanne wa Sunan pamoja na Ibn Maja, na Al-Tirmidhi amesema ni Hasan Gharib). Hadithi hizi mbili zinaonyesha kwamba Mtume ﷺ alichukulia kila mahali isipokuwa makazi ya Muhajirina kuwa ni Dar Al-Kufr, na hakutofautisha kati ya Waislamu na wasio Waislamu isipokuwa kwamba Waislamu hawapigwi vita, hawauawi, na mali yao haichukuliwi kama ngawira, ilhali wasio Waislamu wanapigwa vita, wanaweza kuuawa, na mali yao inaweza kuchukuliwa kama ngawira, wakati katika mambo mengine yote hukumu ni ile ile. Kwa hiyo kila ardhi ambayo si Dar Al-Islam inachukuliwa kuwa Dar Al-Harb, na inachukua hukumu za Dar Al-Harb.

“If you see a mosque, or if you hear a Mu’adhin, do not kill anyone” (reported by the five except for Ibn Maja, and Al- Tirmidhi said it is Hasan Gharib). These two narrations indicate that the Messenger (pbuh) considered anything other than the abode of the Muhajireen to be Dar Al-Kufr and did not differentiate between Muslims and non-Muslims other than that the Muslims are not fought, not killed and their wealth is not taken as booty, whereas the non-Muslims are fought, they can be killed and their wealth can be taken as booty, while in everything else the rule is the same. So every land which is not Dar Al-Islam is considered to be Dar Al- Harb, and takes the rules of Dar Al-Harb.

Hii yote inaonyesha kwamba hukumu inahusiana na makazi. Hivyo, yeyote anayeishi katika Dar Al-Harb, yaani Dar Al-Kufr, wakati ambapo kulikuwa na Dar Al-Islam, basi hukumu za Dar Al-Harb zinamhusu, awe Muslim au kafiri, na wote wako sawa katika hilo, isipokuwa kwamba ardhi inapofunguliwa kwa nguvu, Muslim hauawi wala mali yake haichukuliwi kama ngawira. Vivyo hivyo, hukumu zinazohusu Dar Al-Islam zinamhusu yule anayeishi katika Dar Al-Islam, na Waislamu na Dhimmi wako sawa katika hilo. Hii ina maana kwamba tofauti za hukumu zinatokana na tofauti za makazi. Kwa hiyo, yeyote anayeishi Dar Al-Kufr, awe Muslim au asiye Muslim, hafungwi kabisa na sheria za Kiislamu, kutokana na maneno ya Mtume ﷺ katika riwaya ya Sulayman b. Buraydah:

This all indicates that the rule is related to the abode, and so whoever takes residency in Dar Al-Harb, in other words, Dar Al- Kufr, while there was Dar Al-Islam, then the rules of Dar Al-Harb apply to him whether he was a Muslim or a disbeliever, and they are the same in that respect, except that when the land is opened by force then the Muslim is not killed nor is his wealth taken as booty. In the same manner, the rules regarding Dar Al-Islam apply to the one who is resident in Dar Al-Islam, and the Muslims and the Dhimmi are equal in this respect. This means that differences in rules result from differences in the abode. Accordingly, whoever resides in Dar Al-Kufr whether Muslim or non-Muslim is not encompassed by the laws of Islam at all, due to the words of the Messenger (pbuh) in the narration of Sulayman b. Buraydah:

.» أَن هَُّمْ إِنْ فَ عَلُوا ذَلِكَ فَ لَهُمْ مَا لِلْمُهَاجِرِينَ وَعَلَيْهِمْ مَا عَلَى الْمُهَاجِرِينَ «.

“ikiwa watafanya hivyo, watakuwa na haki zote na wajibu zote za Muhajirina”, kwa kuwa maana yake ni kwamba ikiwa hawangefanya hivyo, yaani ikiwa hawangehama kuelekea makao ya Muhajirina, basi wasingekuwa na haki zao wala wajibu wao usingewahusu; yaani, hawako chini ya sheria za Uislamu zinazotekelezwa katika Dola ya Kiislamu (Dar Al-Islam) kwa kuwa hawana uraia wake, isipokuwa kwa kanuni mbili, nazo ni: kuheshimiwa kwa damu yao na mali yao waliyonayo wakati wa kuteka Dar Al-Kufr waliyoishi, na hili ni kutokana na kauli ya Mtume ﷺ kutoka kwa ‘Abd Allah (SWT) Bin Umar aliyesema: Mtume wa Allah ﷺ alisema:

“if they do so, they shall have all the privileges and obligations of the Muhajireen”, since its understanding is that if they did not do that, in other words, if they did not migrate to the abode of the Muhajireen, then they would not have their privileges and nor would their obligations apply to them; in other words, they are not encompassed by the laws of Islam which are applied in the Islamic State (Dar Al-Islam) since they do not carry its citizenship, except for two rules which are: the inviolability of their blood and what wealth they have at the time of the conquest of Dar Al-Kufr in which they lived, and this is due to words of the Messenger (pbuh) from ‘Abd Allah (swt) Bin Umar who said: The Messenger of Allah (pbuh) said:

. أُمِرْتُ أَنْ أُقَاتِلَ النَّاسَ حَ تَّى يَشْهَدُوا أَنْ لا إِلَهَ إِلا اللَّهُ وَأَنَّ مُحَمَّدًا رَسُولُ اللَّهِ « وَيُقِيمُوا الصَّلاةَ وَي ؤُْتُوا الزَّكَاةَ، فَإِذَا فَ عَلُوا عَصَمُوا مِنِّي دِمَاءَهُمْ وَأَمْوَالَهُمْ إِلا بِحَقِّهَا » وَحِسَاب هُُمْ عَلَى اللَّهِ .

“Nimeamriwa niwapigane watu mpaka washuhudie kwamba hakuna mungu isipokuwa Allah (swt), na kwamba Muhammad ni Mtume wa Allah ﷺ, na washike sala, na watoe Zakat. Wakifanya hivyo, damu zao na mali zao zitalindwa kwa niaba yangu, isipokuwa pale zinapohalalishwa kwa sheria, na mambo yao yatakuwa kwa Allah (swt).” (Hadithi iliyokubaliwa kutoka kwa simulizi ya Umar, Abu Hurayrah, Ibn Umar na wengine, kwa maneno yaliyo katika Muslim.) Kuhusu yule anayeishi kudumu katika Dar Al-Islam, awe Muislamu au Dhimmi, anafunikwa na kanuni zote za Uislamu ambazo Dola inazitekeleza katika Dar Al-Islam, isipokuwa yale ambayo Shari’ah imewasamehe wasio Waislamu, kama vile ibada zao.

“I have been commanded to fight against people till they testify that there is no god but Allah (swt), that Muhammad is the Messenger of Allah (pbuh), and they establish prayer, and pay Zakah and if they do it, their blood and property are guaranteed protection on my behalf except when justified by law, and their affairs rest with Allah (swt).” (agreed upon from the narration of Umar, Abu Hurayrah, Ibn Umar and others, with the wording from Muslim). As for the one who permanently resides in Dar Al-Islam, whether they were Muslim or Dhimmi, they are covered by all the rules of Islam which the State implements in Dar Al-Islam other than what the Shari’ah exempts the non-Muslims from such as their worship.

Mtazamo huu wa makazi kutoka upande wa kuwa ni Dar Al-Kufr au Dar Al-Islam ndio unaoitwa uraia. Yeyote anayeishi katika Dar Al-Islam, awe Muislamu au asiye Muislamu, anabeba uraia wa Kiislamu (uraia wa Dar Al-Islam), na hivyo sheria za Kiislamu zinatekelezwa juu yake na Dola, na yeyote anayeishi katika Dar Al-Kufr, awe Muislamu au kafiri, anabeba uraia wa Dar Al-Kufr, na hivyo sheria za Kiislamu hazitekelezwi juu yake na Dola. Kwa hiyo, jambo la kuzingatiwa ni makazi ya kudumu na si ukaaji wa muda, hivyo ikiwa Muislamu anaishi katika Dar Al-Islam kisha akaenda Dar Al-Kufr kwa ajili ya biashara, matibabu, kutafuta elimu, kuwatembelea jamaa, kupumzika, au kwa sababu nyingine yoyote, na akaishi huko kwa miezi au miaka, lakini bado anabeba uraia wa Kiislamu, yaani makazi yake ya kudumu anayokusudia kurudi ni katika Dar Al-Islam, basi anachukuliwa kuwa miongoni mwa watu wa Dar Al-Islam, hata kama alikuwa akiishi Dar Al-Kufr. Na ikiwa Muislamu alikuwa mkazi wa Dar Al-Kufr, kisha akaja Dar Al-Islam kwa ajili ya biashara, matibabu, kutafuta elimu, kuwatembelea jamaa, kupumzika, au kwa sababu nyingine yoyote, na hivyo akakaa Dar Al-Islam kwa siku, mwezi, mwaka, au zaidi, lakini anabeba uraia wa kufuru, yaani makazi yake ya kudumu anayokusudia kurudi ni Dar Al-Kufr, basi anachukuliwa kuwa miongoni mwa watu wa Dar Al-Kufr, na hivyo hukumu za mwenye amani zinamhusu, na hivyo hawezi kuingia Dar Al-Islam isipokuwa kwa dhamana ya usalama, yaani isipokuwa kwa ruhusa ya Dola. Kwa hiyo, jambo hapa si ukaaji wa muda, bila kujali urefu wake, bali jambo ni makazi ya kudumu, au kwa maneno mengine, kubeba uraia.

This consideration of the abode from the angle of it being Dar Al-Kufr or Dar Al-Islam is what is referred to as citizenship. Whoever resides in Dar Al-Islam, whether Muslim or non-Muslim, carries the Islamic citizenship (citizenship of Dar Al-Islam), and so the rules of Islam are applied upon him by the State, and whoever resides in Dar Al-Kufr, whether a Muslim or disbeliever, carries the citizenship of Dar Al-Kufr, and so the rules of Islam are not applied upon him by the State. Accordingly, the consideration is given to the permanent residency and not to temporary stay, and so if a Muslim resides in Dar Al-Islam and goes to Dar Al-Kufr for the sake of commerce, treatment, seeking knowledge, visiting relatives, to take a vacation, or any other purpose, and resides there for months or years but he carries the Islamic citizenship, in other words, his permanent residency that he is going to return to was in Dar Al-Islam, then he is considered from the people of Dar Al307 Islam, even if he was living in Dar Al-Kufr. And if a Muslim was a resident in Dar Al-Kufr, and came to Dar Al-Islam for commerce, treatment, to seek knowledge, visit their relatives, to take a vacation, or any other purpose, and so stayed in Dar Al-Islam for a day, month, year, or more, but he carries the citizenship of Kufr, in other words, his permanent residency that he is going to return to is in Dar Al-Kufr then he is considered to be from the people of Dar Al-Kufr, and so the rules of the one given amnesty apply to him, and so he cannot enter Dar Al-Islam except with security, in other words, except with the permission of the State. Therefore, the subject is not temporary residency, however long that residency may be, but rather the subject is permanent residency, or in other words, carrying the citizenship.

Kulingana na hili, ikiwa Dola ya Kiislamu ingeanzishwa, basi Khilafah itakuwepo, na maeneo inayotawala kwa mamlaka ya Waislamu na usalama wa Uislamu, hapo yatakuwa Dar Al-Islam. Kisha jambo lingine lolote lingepaswa kuchunguzwa: kama hayatatawaliwa kwa Uislamu, au usalama wake ni usalama wa Kufr, basi itakuwa Dar Al-Kufr, yaani Dar Al-Harb, hata kama wakazi wote ni Waislamu, na kanuni za Dar Al-Harb zitatumika kwake. Lakini ikiwa inatawaliwa kwa Uislamu, na usalama wake ni usalama wa Uislamu, lakini haijajiunga na Khilafah, basi itakuwa Dar Al-Islam na kanuni za Uislamu zitatumika kwake, na hukumu yake itakuwa kama hukumu ya waasi: mikataba yao itachukuliwa kuwa halali, na uteuzi wao wa mahakimu na magavana utakuwa halali, na hukumu zao pamoja na utawala wao vinachukuliwa kuwa halali, lakini wanapigwa vita ili wampe kiapo cha utii Khalifah kutokana na Hadith ifuatayo:

Based upon this, if the Islamic State was established then the Khilafah would be present, the lands that it governs with the authority of the Muslims, and the security of Islam, then they would become Dar Al-Islam, and anything else would have to be examined: if they were not ruled by Islam or the security was the security of Kufr, then it would be Dar Al-Kufr or in other words, Dar Al-Harb even if all of the inhabitants were Muslims, and the rules of Dar Al-Harb would apply to it. However, if it was ruled by Islam, and the security was the security of Islam, but it had not joined to the Khilafah, then it would be Dar Al-Islam and the rules of Islam would apply to it, and the rule regarding it would be like the rule of the rebels, their contracts would be considered valid and their appointment as judges and governors would be valid, and the rule of their judgements and governorships is considered valid, but they are fought in order to make them give allegiance to the Khalifah due to the narration:

. » إِذَا بُويِعَ لِخَليفتَ يْنِ فَاقْ تُ لُوا الآخَرَ مِنْ هُمَا «.

“Wakati kiapo cha utii kimechukuliwa kwa Maimamu wawili (Khulafaa'), muueni yule ambaye kiapo kilichukuliwa kwake baadaye.” (imepokewa na Muslim kutoka kwa Abu Said); yaani, pigeni vita dhidi yake. Kwa msingi huu, ikiwa Dola ya Kiislamu ingeanzishwa katika sehemu yoyote ya ardhi za Waislamu kama vile Iraq, Uturuki na Syria kwa mfano, basi utawala wa Mwislamu anayeishi England, Marekani, Urusi au mahali pengine popote katika makazi ya ukafiri na ardhi za makafiri ungekuwa ni utawala wa yule aliyekuwa katika Dar Al-Harb, bila tofauti yoyote kati ya Mwislamu na kafiri isipokuwa kwa kutoguswa kwa damu na mali zao wakati wa kuutwaa ardhi hiyo. Kwa Waislamu walio katika ardhi za Kiislamu, ikiwa wangetekeleza Uislamu na wasiwe sehemu ya Khilafah, basi ardhi zao ni Dar Al-Islam na wangechukua hukumu ya waasi (Bughaat). Ikiwa hawakutekeleza Uislamu basi zingekuwa Dar Al-Kufr. Vivyo hivyo, kila ardhi katika ardhi za Kiislamu ambayo ilibaki bila kutekeleza Uislamu, au ambayo usalama wake wa nje si usalama wa Kiislamu, inachukuliwa kuwa ni Dar Al-Kufr, na hukumu ya Dar Al-Harb inatumika juu yake, hata kama watu wote waliomo humo ni Waislamu. Haijalishi kama ilikuwa inapakana na Dola ya Kiislamu, yaani ardhi ambazo Khalifah wa Waislamu alizitawala, au haikuwa inapakana nayo. Hivyo Dola ya Kiislamu itazichukulia ardhi zote za Kiislamu ambazo zilitawaliwa kwa Uislamu, au ambazo watu wengi humo ni Waislamu, kama ardhi moja ya Kiislamu ambayo lazima iungane na Dola ya Kiislamu, iwe chini ya bendera ya Kiislamu, na kuwepo kiapo cha utii kwa Khalifah shingoni mwake.

“When oath of allegiance has been taken for two Imams (Khulafaa'), kill the one for whom the oath was taken later.” (reported by Muslim from Abu Said); in other words, fight against him. Based upon this, if the Islamic State was established on any part of the Muslim lands such as Iraq, Turkey and Syria for example, then the rule of the Muslim who resides in England, America, Russia or anywhere else from the various abodes of Kufr and lands of the disbelievers would be the rule of the one who was in Dar Al-Harb, with no difference between the Muslim and disbeliever except for the inviolability of their blood and wealth upon the conquest of that land. As for the Muslims who are in the Muslim lands, then if they implemented Islam and did not become part of the Khilafah, then their lands are Dar Al-Islam and they would take the rule of rebels (Bugha). If they did not implement Islam then they would be Dar Al-Kufr. In the same way, every land from the lands of Islam which remained not implementing Islam, or whose external security was not the security of Islam, is considered to be Dar Al-Kufr, and the rule of Dar Al-Harb is applied to it, even if all the people there were Muslims. There is no difference whether it was neighbouring the Islamic State, which is the lands which the Khalifah of the Muslims ruled or were not adjacent to it. So the Islamic State will consider all the Islamic lands which were ruled by Islam, or which the majority of people there are Muslims, as a single Islamic land which must join the Islamic State, and be subservient to the Islamic flag, and for there to be a pledge to the Khalifah upon its neck.

Maana ya maneno "amani ya Uislamu" ni kulindwa kwa mamlaka ya Uislamu, na maana ya maneno "amani ya ukafiri" ni kulindwa kwa mamlaka ya ukafiri; hili limetajwa katika kamusi ya Al-Muhit: "Usalama na amani kama mwandani dhidi ya hofu", na Abu Dawud amepokea kutoka kwa Sa'ad aliyesema:

The phrase the security of Islam means to be protected by the authority of Islam, and the phrase security of Kufr means to be protected by the authority of disbelief; it is mentioned in the Al- Muhit dictionary: “Safety and security like a companion against fear”, and Abu Dawud related from Sa’ad who said:

النَّاسَ إِلاَّ أَرْبَ عَةَ نَ فَرٍ وَامْرَأَتَ يْنِ لَمَّا كَانَ ي وَْمُ فَ تْحِ مَكَّةَ أَمَّنَ رَسُولُ اللَّهِ « فَ لَمَّا كَانَ يَ وْمُ الْفَتْحِ قَالَ رَجُلٌ لا ي عُْرَفُ: لا قُ رَيْشَ بَ عْدَ « وعن أبِ بن كعب » وَسَمَّاهُمْ » أَمِنَ الأَسْوَدُ وَالأَبْ يَضُ إِلا فُلانًا وَفُلانًا نَاسًا سَمَّاهُمْ الْيَ وْمِ، فَ نَادَى مُنَادِي رَسُولِ اللَّهِ.

“Siku ya kuikomboa Makkah ilipofika, Mjumbe wa Allah ﷺ aliwapa watu hifadhi, isipokuwa wanaume wanne na wanawake wawili ambao aliwataja majina.” Na kutoka kwa Ubay b. Ka’ab: “Siku ya ukombozi, mtu asiyejulikana alisema: (Hakutakuwa na Quraysh baada ya leo), basi mtangazaji wa Mjumbe wa Allah ﷺ akatangaza kwamba weusi na weupe wamepewa usalama, isipokuwa fulani na fulani, watu ambao aliwataja majina.” (Imepokewa na Ahmad katika Al-Musnad kwa mnyororo wa wapokezi Hasan, na Al-Hakim alipokea kitu kama hicho katika Al-Mustadrak, pamoja na Ibn Hibban katika Sahih yake, zote kutoka kwa Ubay b. Ka’ab.) Basi hii ndiyo maana ya usalama. Kuongezwa kwake kwa Uislamu au Kufr ni kwa kuuunganisha tu na mamlaka inayotoa usalama, kwa sababu usalama katika Dola hupatikana kupitia mamlaka. Kwa hiyo, usalama wa Uislamu ni usalama kwa mamlaka ya Waislamu, na usalama wa Kufr ni usalama kwa mamlaka ya Kufr.

“When it was the day of the conquest of Makkah, the Messenger of Allah (pbuh) gave security to the people, except for four men and two women who he named”, and from Ubay b. Ka’ab: “when it was the day of conquest a man who is not known said: (There will be) no Quraysh after today, so the announcer of the Messenger of Allah (pbuh) said that the black and the white have been given safety, except so and so, people who he named” (reported by Ahmad in Al-Musnad with a Hasan chain, and Al- Hakim reported something similar in Al-Mustadrak as well as Ibn Hibban in his Sahih, both from Ubay b. Ka’ab). So this is the meaning of security. It being added to Islam or Kufr, is simply to connect it to the authority which is providing the security, because the security in the State is achieved by the authority. Therefore, the security of Islam is the security by the authority of the Muslims and the security of Kufr is the security by the authority of Kufr.

Usalama wa ndani ni kulinda damu, mali na heshima ya kila mmoja wa raia kwa usalama unaotolewa na mamlaka; ilhali usalama wa nje ni kwamba mipaka ya Dola inalindwa na mamlaka yake dhidi ya uvamizi dhidi yake, na si na mamlaka nyingine yoyote.

Domestic security is to secure the blood, wealth and honour of every one of the subjects by the security of the authority; whereas the external security is that the State’s borders are protected by its authority from invasion against it, and not by any other authority.

Kuhusu kifungu cha pili katika Ibara hii, dalili yake ni kwamba Uislamu uliruhusu kuingia katika mikataba na mataifa mengine; Allah (SWT) amesema:

As for the second clause in the Article, its evidence is that Islam permitted entering into treaties with other nations; Allah (swt) said:

“Isipokuwa wale wanaokimbilia kwa watu ambao kati yenu na wao kuna mkataba.” (TMQ 4:90), na (SWT) alisema: “Na ikiwa alikuwa kutoka kwa watu ambao kati yenu na wao kuna mkataba - basi malipo ya fidia yapelekwe kwa familia yake.” (TMQ 4:92), na (SWT) alisema: “Na wakikuomba msaada kwa ajili ya dini, basi lazima mtoe msaada, isipokuwa dhidi ya watu ambao kati yenu na wao kuna mkataba.” (TMQ 8:72). Mtume ﷺ alifunga mkataba na Yuhannatu bin Ruba, sahaba wa Ayla, na alifunga mkataba na Bani Damrah. Kulikuwa na masharti katika mikataba hii ambayo yalitekelezwa, na ni wajibu kwa Waislamu kufungwa na masharti haya kutokana na maneno ya Mtume ﷺ:

“Except for those who take refuge with a people between yourselves and whom is a treaty.” (TMQ 4:90), and He (swt) said: “And if he was from a people with whom you have a treaty - then a compensation payment presented to his family.” (TMQ 4:92), and He (swt) said: “And if they seek help of you for the religion, then you must help, except against a people between yourselves and whom is a treaty.” (TMQ 8:72). The Messenger (pbuh) concluded a treaty with Yuhannatu Bin Ruba, the companion of Ayla, and concluded a treaty with Bani Damrah. There were conditions in these treaties which were applied, and it is a duty upon the Muslims to be bound by these conditions due to the words of the Prophet :

.» وَالْمُسْلِمُونَ عَلَى شُرُوطِهِمْ «.

"Waislamu watashikwa na masharti yao" (imepokewa na Al-Tirmidhi aliyesema kuwa ni Hasan), mradi tu sharti hilo halipingani na Uislamu. Ikiwa sharti lingepingana na Uislamu, lingekataliwa kwa sababu ya maneno ya Mtume ﷺ katika riwaya ya Al-Tirmidhi:

“The Muslims will be held to their conditions” (reported by Al-Tirmidhi who said it was Hasan), as long as this condition does not contradict Islam. If the condition did contradict Islam it would be rejected due to the words of the Messenger (pbuh) in the narration of Al-Tirmidhi:

. » إِلاَّ شَرْطًا حَرَّمَ حَلاَلاً أَوْ أَحَلَّ حَرَامًا «.

"isipokuwa kwa sharti linalofanya halali kuwa haramu au haramu kuwa halali" na maneno yake:

“except for a condition that makes the lawful to be unlawful or the unlawful to be lawful” and his words:

.» مَا كَانَ مِنْ شَرْطٍ لَيْسَ فِي كِتَابِ اللَّهِ فَ هُوَ بَاطِلٌ «.

“Na sharti yoyote ambayo haipatikani katika Kitabu cha Allah (swt) ni batili” (imekubaliwa kutoka kwa Aisha (ra)). Kwa hiyo, Waislamu hutekeleza masharti haya kulingana na yale yaliyotajwa katika matini za mikataba, mradi tu hayapingani na Uislamu. Basi dalili ya kifungu hiki ni dalili inayoruhusu mikataba, pamoja na dalili ya wajibu wa kutekeleza masharti.

“And any condition that is not found in the Book of Allah (swt) is invalid” (agreed upon from Aisha(ra)). Therefore, the Muslims carry out the implementation of these conditions according to what was mentioned in the texts of the treaties as long as they do not contradict Islam. So the evidence for this clause is the evidence that permits treaties and the evidence for the obligation of fulfilling the conditions.

Kuhusu nusu ya pili ya kifungu hiki kinachohusiana na mahusiano ya kiuchumi na kibiashara, jambo hili linazingatia ni madhara gani kwa Ummah yanaweza kutokana na makubaliano ya kiuchumi, kama vile ikiwa malighafi zingesafirishwa nje ya nchi, au ikiwa ingesababisha kufungwa kwa viwanda nchini, au jambo lingine lolote kama hilo. Kwa hiyo, makubaliano yanawekewa mipaka kwa yale tu yasiyosababisha madhara, na chochote kinachosababisha madhara kinakatazwa kwa kutumia kanuni: “Ikiwa aina moja ya jambo lililoruhusiwa linaongoza kwenye madhara, aina hiyo peke yake ndiyo inayokatazwa, na jambo lenyewe linabaki kuwa halali”, na hali hiyo hiyo inatumika kwa mazingira ya makubaliano ya kibiashara.

As for the second half of this clause connected to the economic and commercial relations, this is in consideration of what harm upon the Ummah could result from the economic agreements, such as if the raw materials were exported out of the country, or resulted in the closure of factories in the country, or anything else similar, so, therefore, the agreements are restricted to whatever does not cause harm and anything which causes harm is prohibited through the application of the principle: “If one type of a permitted thing leads to a harm, only that one is prohibited, and the thing remains permitted”, and the same applies to the circumstances of the commercial agreements.

Nchi hizi zinachukuliwa kisheria kuwa nchi zenye uhasama, kwa sababu ni makafiri wasiojisalimisha kwa mamlaka ya Kiislamu, hivyo zinachukuliwa kuwa za uhasama kwa kuwa Mtume ﷺ alisema:

These States are legally considered to be belligerent States, because they are disbelievers who do not submit to Islamic authority, so they are considered to be belligerents because the Messenger (pbuh) said:

.» أُمِرْتُ أَنْ أُقَاتِلَ النَّاسَ حَتَّى يَشْهَدُوا أَنْ لا إِلَهَ إِلا اللهُ وَأَنَّ مُحَمَّدًا رَسُولُ اللهِ «.

"Nimeamriwa (na Allah (SWT)) kupigana na watu mpaka washuhudie kwamba hakuna mungu wa kweli isipokuwa Allah (SWT), na kwamba Muhammad ni Mtume wa Allah ﷺ", ambayo ni ya jumla. Kuwa kwao kisheria wanachukuliwa kuwa wapiganaji, yaani kwa mujibu wa sheria, kunatokana na makubaliano kati yetu na wao.

“I have been commanded (by Allah (swt)) to fight people until they testify that there is no true god except Allah (swt), and that Muhammad is the Messenger of Allah (pbuh)”, which is general. Their being legally considered as belligerents, in other words, with respect to the laws, is due to the agreements between us and them.

Kwa upande wa kifungu cha tatu, ushahidi wake ni ule wa kanuni za Dar Al-Harb pale ambapo hakuna mkataba wowote baina yetu na wao. Ushahidi wa kutoanzisha mahusiano ya kidiplomasia na nchi zilizotajwa katika Ibara hiyo ni kwamba, ikiwa zitakuwa na balozi katika ardhi iliyo chini ya mamlaka ya Uislamu, hilo litasababisha madhara, kwa kuwa kazi ya balozi za nchi kama hizi ni kujaribu kuongeza ushawishi wa mataifa yao katika nchi walizo na balozi zao. Kwa hiyo zinakatazwa kwa mujibu wa utekelezaji wa vitendo wa kanuni ya kukataza jambo linaloruhusiwa ikiwa linasababisha madhara. Hata hivyo, raia wao hawazuiliwi kuingia nchini isipokuwa kuingia kwao kungesababisha madhara. Na mjumbe wa kutembelea hatazuiliwa kuingia nchini isipokuwa kuingia kwa mtu mahususi aliyetumwa kama mjumbe, si wajumbe wao kwa ujumla, kungesababisha madhara.

As for the third clause, its evidence is the evidence for the rules of Dar Al-Harb in the absence of any treaty between us and them. The evidence to not create any diplomatic relations with the countries which are mentioned in the Article is the fact that if their having embassies in a land which was under the authority of Islam would lead to harm because the job of embassies of countries like these is to try to increase the influence of their States in the countries where they had their embassies, so consequently they are prohibited in accordance with the practical application of the principle of prohibiting something permitted if it leads to harm. However, their subjects are not prevented from entering the country unless their entrance would lead to harm. And a visiting envoy would not be prohibited from entering the country unless the entrance of the specific person sent as an envoy, not their envoys generally, would lead to harm.

Nchi hizi zinachukuliwa kisheria kuwa ni za kivita (si za kivita halisi) kwa sababu zinaangukia chini ya maneno yake:

These countries are legally considered as belligerent (rather than actual belligerent) due to their falling under his words:

. » أُمِرْتُ أَنْ أُقَاتِلَ النَّاسَ حَتَّى يَشْهَدُوا أَنْ لا إِلَهَ إِلا اللهُ وَأَنَّ مُحَمَّدًا رَسُولُ اللهِ «.

"Nimeamriwa (na Allah (swt)) kupigana na watu mpaka washuhudie kwamba hakuna mungu wa kweli isipokuwa Allah (swt), na kwamba Muhammad ni Mtume ﷺ wa"—kutoka mtazamo kwamba wao ni makafiri. Kuhusu kuchukuliwa kuwa wanaopigana vita kwa mtazamo wa kisheria badala ya kiuhalisia, hii ni kwa sababu hakuna mapigano baina yetu na wao, na hakujatangazwa vita halisi baina yetu kwa upande wetu wala wao. Iwapo baadhi ya nchi hizi au sehemu yake zitajikuta katika hali ya vita halisi nasi, yaani, zikiishambulia ardhi za Waislamu, basi zitashughulikiwa kwa mujibu wa kifungu cha nne cha Ibara hii kinachohusu vita halisi. Kwa sababu hiyo, Marekani na Uingereza zinachukuliwa kuwa wapiganaji halisi baada ya kuanzisha vita yao dhidi ya Iraq na Afghanistan, na nchi yoyote nyingine iliyotangaza vita dhidi ya yoyote ya ardhi za Waislamu nayo pia itachukuliwa vivyo hivyo, na kanuni zinazohusu vita halisi zinatumika mradi hali ya vita ipo baina yetu nao.

“I have been commanded (by Allah (swt)) to fight people until they testify that there is no true god except Allah (swt), and that Muhammad is the Messenger (pbuh) of”, from the angle that they are disbelievers. As for their being considered as belligerents from a legal rather than actual perspective, this is because there is no fighting between us and them, and there has been no announcement of an actual war between us from our side or theirs. If some or part of these countries come to be in a situation of actual war with us, in other words, if they attacked the Muslim lands, then they would be treated according to the fourth clause of this Article which deals with actual war, and for that reason America and Britain are considered as actual belligerents after they began their war upon Iraq and Afghanistan, and any other country which declared war on any of the Muslim lands would also be considered the same, and the rules to do with actual war are applied as long as the situation of war remains between us and them.

Kuhusu kipengele cha nne, ushahidi wake ni ushahidi wa Jihadi kuhusu suala la kupigana na makafiri, na dalili zinazohalalisha damu na mali ya wasiokuwa Waislamu miongoni mwao, na dalili za kupigana vitani; Allah (SWT) amesema:

As for the fourth clause, its evidence is the evidence of Jihad from the issue of fighting the disbelievers, and the evidences that make the blood and property of the non-Muslims from amongst them permitted, and the evidences of fighting in the battle; Allah (swt) said:

"Enyi mlioamini, pigeni vita wale makafiri walio karibu nanyi." (TMQ 9:123), na Nabii ﷺ alisema:

“O you who have believed, fight those adjacent to you of the disbelievers.” (TMQ 9:123), and the Prophet said:

.» أُمِرْتُ أَنْ أُقَاتِلَ النَّاسَ حَتََّّ يَشْهَدُوا أَنْ لا إِلَهَ إِلا اللهُ وَأَنَّ مَُُمَّدًا رَسُولُ الله «.

"Nimeamriwa (na Allah (SWT)) kupigana na watu mpaka washuhudie kwamba hakuna mungu wa kweli isipokuwa Allah (SWT), na kwamba Muhammad ni Mtume wa Allah ﷺ" imekubaliwa kwa maneno ya Muslim, na akatoa ubaguzi kwa Waislamu miongoni mwao kwa maneno yake:

“I have been commanded (by Allah (swt)) to fight people until they testify that there is no true god except Allah (swt), and that Muhammad is the Messenger of Allah (pbuh)” agreed upon with the wording from Muslim, and he made an exception for the Muslims amongst them with his words :

.» فَإِذَا فَعَلُوا عَصَمُوا مِنِِّ دِمَاءَهُمْ وَأَمْوَالََمُْ إِلا بَِِقِّهَا «.

"Ikiwa wamesema hivyo, damu yao na mali zao zimelindwa kwa ajili yangu, isipokuwa pale ambapo zinahalalishwa na sheria." Na Allah (SWT) amesema:

“If they said so their blood and riches are guaranteed protection on my behalf except where it is justified by law”. And Allah (swt) said:

“Na yeyote atakayewageuzia migongo siku hiyo, isipokuwa anayejiinamisha kwa mbinu ya vita au kujiunga na kikundi kingine, basi amerejea na ghadhabu kutoka kwa Allah (SWT).” (TMQ 8:16), na pia kutokana na maneno ya Mtume ﷺ:

“And whoever turns his back to them on such a day, unless swerving [as a strategy] for war or joining [another] company, has certainly returned with anger [upon him] from Allah (swt).” (TMQ 8:16), and also due to the words of the Messenger (pbuh) :

. » اجْتَنِبُوا السَّبْعَ الْمُوبِقَاتِ «.

"Jiepushe na mambo saba yanayoangamiza", kisha akayataja hadi akasema: «... na kukimbia siku ya mapigano».

“Avoid the seven destructive things”, and he enumerated them until he said: .» وَالتَّوَلِِّ يوَْمَ الزَّحْفِ «.

"kukimbia kutoka uwanja wa vita" (imekubaliwa kutoka kwa riwaya ya Abu Hurayrah).

“fleeing from the battlefield” (agreed upon from the narration of Abu Hurayrah).

Na sheria nyingine za vita na mapigano, pamoja na dalili nyingine zinazohusu Dar Al-Harb na vita.

And other rules of fighting and battles and the rest of the evidences regarding Dar Al-Harb and the battles.

Haijuzu kuwa na mkataba wa amani wa kudumu na nchi hizi ambazo kimsingi ni za uhasama, yaani kusitishwa kwa mapigano kwa kudumu au usitishaji vita wa kudumu, kwa kuwa hilo linazuia Jihadi ambayo inaendelea hadi Siku ya Kiyama, kama vile usitishaji vita wa kudumu unavyozuia kuenea kwa Uislamu hadi Allah (swt) autawaze juu ya dini nyingine zote. Allah (swt) anasema:

It is not permitted to have a permanent peace treaty with these countries that were practically belligerent, in other words, a permanent cessation of fighting, or permanent truce, since this prevents Jihad which continues until the day of Judgement, just as a permanent truce prevents the spread of Islam until Allah (swt) makes it dominant over all other Deens. Allah (swt) says:

"Na pigeni vita nao mpaka kusiwepo na fitna, na dini iwe yote ni ya Allah (SWT)." (TMQ 8:39), na Mtume ﷺ alisema:

“And fight them until there is no fitnah and [until] the religion, all of it, is for Allah (swt).” (TMQ 8:39), and the Messenger (pbuh) said:

.» وَالْجِهَادُ مَاضٍ مُنْذُ بَ عَثَنِي اللَّهُ إِلَى أَنْ ي قَُاتِلَ آخِرُ أُمَّتِي الدَّجَّالَ «.

"Na jihadi itaendelea kufanywa bila kukoma tangu siku ambayo Allah (SWT) alinituma kuwa Nabii hadi siku ambayo mshiriki wa mwisho wa umma wangu atapigana na Dajjal (Masihi wa Uongo)." (Imepokewa na Abu Dawud kutoka kwa Anas).ﷺ

“And jihad will be performed continuously since the day Allah (swt) sent me as a Prophet until the day the last member of my community will fight with the Dajjal (Antichrist).” (reported by Abu Dawud from Anas).

Kuhusu mkataba wa muda na nchi hizi, na kusitishwa kwa muda kwa vita, jambo hilo linachukuliwa kama ifuatavyo:

As for a temporary treaty with these countries, and a temporary cessation of the war, it is looked at as follows:

a. Ikiwa Dola ambayo iko katika vita halisi dhidi yetu ina ardhi ambayo si ardhi ya Kiislamu, ambayo juu yake nafsi yake imejengwa, basi inaruhusiwa kufanya usitishaji wa mapigano wa muda nayo, yaani kusimamisha vita nayo kwa muda fulani, ikiwa kusitisha huko kuna manufaa kwa Uislamu na Waislamu, na kwa masharti ambayo Shari'ah imeyathibitisha.

a. If the State which is in the actual war against us, has land which is not Islamic land upon which its entity is formed, then it is permitted to have a temporary truce with it, in other words, to stop the war with it for a temporary time, if the pause is in the interest of Islam and the Muslims, and according to the conditions that the Shari’ah confirmed.

Ushahidi wa hili ni mkataba wa Al-Hudaybiyah, ambao ulikuwa kati ya Dola ya Kiislamu ambayo Mtume ﷺ aliianzisha huko Madinah na dola ya Kiquraishi iliyoanzishwa juu ya ardhi ambayo Uislamu haukuwa umeishinda bado; kwa maneno mengine, haikuanzishwa juu ya ardhi ya Kiislamu.

The evidence for this is the treaty of Al-Hudaybiyah, which was between the Islamic State which the Messenger (pbuh) had established in Madinah and the Qurayshi state which was established upon the land which Islam had not yet conquered, in other words, it was not established upon Islamic land.

b. Ikiwa Dola iliyokuwa vitani nasi ilianzishwa kama chombo kizima juu ya ardhi ya Kiislamu, yaani, chombo hicho hakikuwa na ardhi yoyote iliyounganishwa nacho ambayo haikuwa imetekwa na Waislamu, kama ilivyo Israeli – Dola ya Kiyahudi iliyoiba Palestina – basi hairuhusiwi kufanya mkataba nayo, kwa kuwa kuanzishwa kwa Dola hii kulikuwa batili kulingana na Shari’ah, na kwa kuwa mkataba nayo ungemaanisha kuikabidhi ardhi ya Kiislamu, jambo ambalo ni haramu na ni uhalifu dhidi ya Uislamu. Badala yake, hali ya vita halisi inapaswa kuendelea nayo, bila kujali kama kulikuwepo na usitishaji wa mapigano uliofanywa nayo na watawala wasio halali katika nchi za Kiislamu, au la.

b.If the State which was at war with us, was established as an entity in its entirety upon Islamic land, in other words, the entity did not have any land connected to it which had not been conquered by the Muslims, such as Israel – the Jewish State which has stolen Palestine – then it is not permitted to have a treaty with it, since the establishment of this State was invalid according to the Shari’ah, and since a treaty with it would mean to give up Islamic land to it, which is prohibited and a crime against Islam. Rather, the situation of actual war has to remain with it, irrespective if there was a truce which was contracted with it by illegitimate rulers in the Muslim lands, or not.

Kwa hiyo basi, mkataba wowote na Dola ya Kiyahudi, hata kuhusu shubiri moja ya ardhi, umekatazwa na Shari'ah kwa sababu ni kunyakua na kukalia kwa nguvu, na taasisi yake yote imejengwa juu ya ardhi ya Waislamu, na ni kukabidhi ardhi ya Kiislamu kwake, na kuweka utawala wake juu ya Waislamu huko, jambo ambalo haliruhusiwi kwa mujibu wa Shari'ah. Uislamu unawataka Waislamu wote kupigana nayo, hivyo majeshi yao lazima yatumwe kupigana, na wote wenye uwezo wa kupigana wakusanywe kuwa askari katika jeshi, na hili liendelee hadi Dola ya Kiyahudi itakapomalizwa na ardhi za Waislamu zikombolewe kutoka kwake. Allah (swt) anasema:

And so accordingly any treaty with the Jewish State, even over a handspan of the land, is prohibited by the Shari’ah because it is usurping and occupying and its whole entity is established on Muslim land and it is a surrender of Islamic land to it, and establishing its control over the Muslims there, which is not permitted according to the Shari’ah. Islam requires that all of the Muslims fight against it, and so their armies must be sent to fight, and all those capable of fighting be gathered as soldiers in the army, and for this to continue until the Jewish State is finished and the Muslim lands are rescued from it. Allah (swt) says:

"Wala Allah kamwe hatawapa makafiri njia ya kuwashinda waumini." (TMQ 4:141) na kauli yake (SWT):

“And never will Allah (swt) give the disbelievers over the believers a way [to overcome them].” (TMQ 4:141) and His (swt) words:

“Basi yeyote aliyekushambulia, mshambulieni kwa namna ile ile aliyokushambulia nayo.” (TMQ 2:194) na: “Na wafukuzeni kutoka mahali popote walipokufukuzeni.” (TMQ 2:191).

“So whoever has assaulted you, then assault him in the same way that he has assaulted you.” (TMQ 2:194) and: “And expel them from wherever they have expelled you.” (TMQ 2:191).