Mfumo wa utawala umejengwa juu ya kanuni nne ambazo ni:

The ruling system is built upon four principles which are:

a. Mamlaka ni ya Shari’ah, si ya watu.

a. Sovereignty is for the Shar’ rather than fort the people.

b. Mamlaka hiyo ni kwa ajili ya Umma.

b. The authority is for the Ummah.

c. Kumteua Khalifa mmoja ni wajibu juu ya Waislamu.

c. To appoint a single Khalifah is an obligation upon the Muslims.

d. Khalifah peke yake ndiye mwenye haki ya kupitisha hukumu za Shari'ah, hivyo yeye ndiye anayetunga katiba na sheria nyingine zote.

d. The Khalifah alone has the right to adopt Shari’ah rules, so he is the one who enacts the constitution and the rest of the laws.

Makala hii inaeleza msingi wa kanuni hii, ambao kanuni haiwezi kuwepo bila msingi huu. Ikiwa chochote katika msingi huu kitaondolewa, basi kanuni nayo itaondoka. Niyyah (nia) ndiyo hukumu ya Kiislamu; yaani, mamlaka ya Uislamu, si kanuni yoyote. Na msingi huu umetokana baada ya uchunguzi wa dalili za Shari'ah.

This article explains the basis of the rule, which cannot exist without this basis. If anything from this basis goes then the rule goes. The intention is the Islamic ruling; in other words, the authority of Islam, not any rule. And this basis has been derived after scrutiny of the Shari’ah evidences.

Kanuni ya kwanza kwamba mamlaka ni ya Shari'ah ina uhalisia wake, nao ni neno "mamlaka" (sovereignty), na neno hili lina dalili yake, nayo ni kwamba mamlaka ni ya Shari'ah na si ya watu. Kuhusu uhalisia wake, ni kwamba neno hili ni tafsiri ya Kimagharibi, na lile linalokusudiwa nalo ni utekelezaji wa matakwa na uelekezaji wake. Ikiwa mtu binafsi ndiye anayetekeleza matakwa yake mwenyewe, basi mamlaka yatakuwa yake, na ikiwa matakwa yake yatatekelezwa na kudhibitiwa na mwingine asiye yeye, basi atakuwa mtumwa. Ikiwa matakwa ya Ummah, yaani nia ya pamoja ya watu wake, yataelekezwa kwa niaba yake na watu miongoni mwao waliopewa kwa makubaliano haki ya kuyaelekeza, basi Ummah utakuwa bwana wa nafsi yake, na ikiwa nia ya Ummah itadhibitiwa na wengine kwa nguvu, basi utakuwa umetekwa utumwani. Kwa sababu hii, mfumo wa kidemokrasia unasema: mamlaka ni ya watu, yaani wao ndio wanaotekeleza nia yao na kuweka juu yake yeyote wanayemtaka, na kumpa haki ya kuelekeza nia yao. Hii ndiyo hakika ya mamlaka ambayo inakusudiwa kutumika katika utawala.

The first principle that the sovereignty belongs to the Shari’ah has a reality, and that is the word sovereignty, and this word has its indication, and its indication is that it is for the Shari’ah and not for the people. As for its reality, that is that this word is a Western definition and what is meant by it is the execution of the wishes and its direction. If the individual was the one who applied his wishes and executed them then the sovereignty would be for him, and if his wishes were executed and controlled by other than him then he would be a slave. If the wishes of the Ummah or in other words, if the collective will of its individuals was directed on its behalf by individuals from amongst themselves who were consensually given the right to direct them, then it would be its own master, and if the Ummah's will was controlled by others forcefully then it would be enslaved. For this reason the democratic system says: the sovereignty is for the people or in other words, they are the ones who execute their will and establish upon it whomsoever they want and give them the right of directing their will. This is the reality of sovereignty which is intended to apply to the ruling.

Kuhusu hukumu inayohusu mamlaka hii, ni ya Shari'ah na si ya watu, kwa kuwa anayeelekeza matakwa ya watu kulingana na Shari'ah si mtu mwenyewe kwa jinsi anavyotaka, bali matakwa ya mtu yanaelekezwa na amri na makatazo ya Allah (SWT). Na ushahidi wa hilo ni kauli Zake (SWT).

As for the rule regarding this sovereignty, it is for the Shari’ah and not for the people, since the one who directs the wishes of the individuals according to the Shari’ah is not the individual as they themselves wish, but rather the will of the individual is directed by the orders and prohibitions of Allah (swt). And the proof for that are His (swt) words.

“Lakini hapana, naapa kwa Mola wako, hawataamini [kwa kweli] mpaka wakufanye wewe, ewe Muhammad, kuwa hakimu katika yale wanayogombania miongoni mwao.” (TMQ 4:65), na maneno ya Mtume ﷺ.

“But no, by your Lord, they will not [truly] believe until they make you, [O Muhammad], judge concerning that over which they dispute among themselves.” (TMQ 4:65), and the words of the Prophet (phuh).

. » لاَ ي ؤُْمِنُ أَحَدُكُمْ حَتَّى يَكُونَ هَوَاهُ تَ بَعاً لِمَ ا جِئْتُ بِهِ « .

. » لاَ ي ؤُْمِنُ أَحَدُكُمْ حَتَّى يَكُونَ هَوَاهُ تَ بَعاً لِمَ ا جِئْتُ بِهِ « .

“Hakuna miongoni mwenu anayeamini kikweli hadi matamanio yake yawe chini ya kile nilichokuja nacho.” (imepokewa na Ibn Abi ‘Asim katika Al-Sunna). Al-Nawawi alisema baada ya kuipokea simulizi kutoka kwa ‘Abd Allah bin Amr bin Al-‘As katika Al-Arba’in kwamba ni simulizi Sahih Hasan. Kwa hiyo kile kinachotawala Ummah na mtu binafsi, na kinachoelekeza matakwa ya Ummah na ya mtu binafsi, ni kile alichokuja nacho Mtume ﷺ. Hivyo Ummah na mtu binafsi wananyenyekea Shari’ah, na kwa msingi huo mamlaka ni ya Shari’ah. Kwa sababu hii, Khalifah hakabidhiwi madaraka na Ummah kama mtumishi wao wa kutekeleza wanachotaka, kama ilivyo katika mfumo wa kidemokrasia; bali Khalifah anakabidhiwa madaraka na Ummah kwa msingi wa Kitabu cha Allah (swt) na Sunnah ya Mtume Wake ﷺ, ili atekeleze Kitabu cha Allah (swt) na Sunnah; yaani, atekeleze Shari’ah na si kile watu wanachoweza kutaka, kiasi kwamba iwapo watu waliomkabidhi madaraka wataenda kinyume na Shari’ah, wanapigwa vita hadi waache. Kwa hiyo, dalili imepatikana kwa kanuni kwamba mamlaka ni ya Shari’ah na si ya watu.

“None of you [truely] believe until his desires are subservient to that which I have brought.” (reported by Ibn Abi ‘Asim in Al-Sunna). Al-Nawawi said after reporting the narration from ‘Abd Allah b. Amr b. Al-‘As in Al-Arba’in that it is a Sahih Hasan narration. So what reigns in the Ummah and the individual and directs the will of the Ummah and the individual, is what the Messenger (pbuh) came with. So the Ummah and the individual submit to the Shari’ah and accordingly the sovereignty is for the Shari’ah. Due to this the Khalifah is not contracted by the Ummah as a servant of theirs to implement what they want, as is the case in the democratic system, but rather the Khalifah is contracted by the Ummah upon the Book of Allah (swt) and the Sunnah of His Messenger , to implement the Book of Allah (swt) and the Sunnah; in other words, to implement the Shari’ah and not whatever the people may want, to the point that if the people who contracted him go against the Shari’ah they are fought against until they desist. Consequently, the evidence was derived for the principle that the sovereignty is for the Shari’ah not the people.

Kanuni ya pili - mamlaka ni ya watu - inatokana na ukweli kwamba Shari'ah imefanya uteuzi wa Khalifah kuwa wa Ummah, na Khalifah anapata mamlaka yake kutokana na mkataba huu. Kwa upande wa kwamba Shari'ah imefanya uteuzi wa Khalifah kuwa wa Ummah, hili linadhihirika kutokana na riwaya zinazohusu kiapo cha utii. Imepokewa kutoka kwa 'Ubadah bin Samit, aliyesema:

As for the second principle - the authority is for the people - it is taken from the fact that the Shari’ah made the appointment of the Khalifah by the Ummah and the Khalifah takes his authority from this contract. As for the fact that the Shari’ah made the appointment of the Khalifah to be by the Ummah – this is clear from the narrations regarding the pledge of allegiance. It is narrated from ‘Ubadah b. Samit who said.

. » عَلَى السَّمْعِ وَالطَّاعَةِ فِي الْمَنْشَطِ وَالْمَكْرَه بَايَ عْنَا رَسُولَ اللَّهِ « .

. » عَلَى السَّمْعِ وَالطَّاعَةِ فِي الْمَنْشَطِ وَالْمَكْرَه بَايَ عْنَا رَسُولَ اللَّهِ « .

Tulimpa ahadi ya utii kwa Mjumbe wa Allah ﷺ kwamba tutasikiliza na kutii katika yale yaliyokuwa mema kwetu na yale yaliyokuwa machukizo kwetu (imekubaliwa), na kutoka kwa Jarir bin ‘Abd Allah aliyesema.

“We gave the pledge of allegiance to the Messenger of Allah (pbuh) that we listen and obey in whatever was pleasing and hateful to us” (agreed upon), and from Jarir Bin ‘Abd Allah who said.

. » عَلَى السَّمْعِ وَالطَّاعَةِ بَايَ عْتُ النَّبِيَّ « .

. » عَلَى السَّمْعِ وَالطَّاعَةِ بَايَ عْتُ النَّبِيَّ « .

"Tulimwapia utii Mtume wa Allah ﷺ kwamba tutasikiliza na kutii" (imekubaliwa na wote), na kutoka kwa Abu Hurayrah kwamba Mtume wa Allah ﷺ alisema,

“We gave the pledge of allegiance to the Messenger of Allah (pbuh) to listen and obey” (agreed upon), and from Abu Hurayrah that the Messenger of Allah (pbuh) said,

. ثَلاثَةٌ لا يُكَلِّمُهُمُ اللَّهُ ي وَْمَ الْقِيَامَةِ وَلا ي زَُكِّيهِمْ وَلَهُمْ عَذَابٌ أَلِيمٌ: رَجُلٌ عَلَى « فَضْلِ مَاءٍ بِالطَّرِيقِ يَمْنَعُ مِنْهُ ابْنَ السَّبِيلِ، وَرَجُلٌ بَايَعَ إِمَامًا لا ي بَُايِعُهُ إِلاَّ لِدُنْ يَاهُ إِنْ أَعْطَاهُ مَا يُرِيدُ وَفَى لَهُ وَإِلاَّ لَمْ يَفِ لَهُ، وَرَجُلٌ ي بَُايِعُ رَجُلاً بِسِلْعَةٍ بَ عْدَ الْعَصْرِ فَحَلَفَ بِاللَّهِ لَقَدْ » أُعْطِيَ بِهَا كَذَا وَكَذَا فَصَدَّقَهُ فَأَخَذَهَا وَلَمْ ي عُْطَ بِهَا .

. ثَلاثَةٌ لا يُكَلِّمُهُمُ اللَّهُ ي وَْمَ الْقِيَامَةِ وَلا ي زَُكِّيهِمْ وَلَهُمْ عَذَابٌ أَلِيمٌ: رَجُلٌ عَلَى « فَضْلِ مَاءٍ بِالطَّرِيقِ يَمْنَعُ مِنْهُ ابْنَ السَّبِيلِ، وَرَجُلٌ بَايَعَ إِمَامًا لا ي بَُايِعُهُ إِلاَّ لِدُنْ يَاهُ إِنْ أَعْطَاهُ مَا يُرِيدُ وَفَى لَهُ وَإِلاَّ لَمْ يَفِ لَهُ، وَرَجُلٌ ي بَُايِعُ رَجُلاً بِسِلْعَةٍ بَ عْدَ الْعَصْرِ فَحَلَفَ بِاللَّهِ لَقَدْ » أُعْطِيَ بِهَا كَذَا وَكَذَا فَصَدَّقَهُ فَأَخَذَهَا وَلَمْ ي عُْطَ بِهَا .

“Kuna watu watatu ambao Mwenyezi Mungu hatawasemesha wala kuwatazama, wala hatawatakasa (dhambi zao), nao watapata adhabu chungu: (1) Mtu aliyekuwa na maji ya ziada njiani, akayazuia asiwape wasafiri. (2) Mtu anayetoa kiapo cha utii kwa mtawala Mwislamu, na anakitoa kwa ajili ya manufaa ya kidunia tu. Mtawala akimpa analotaka, anabaki mtiifu kwake; asipompa, hatekelezi ahadi hiyo. (3) Mtu anayefanya biashara na mtu mwingine baada ya swala ya 'Asr, na yule mwingine anaapa kwa jina la Mwenyezi Mungu kwa uwongo, akidai kwamba ametolewa kiasi fulani kwa kitu hicho, na mwenzake anamwamini (na kukinunua).” (Imekubaliwa na wanazuoni.) Kwa hiyo, kiapo cha utii kinatoka upande wa Waislamu kwenda kwa Khalifah, si kutoka kwa Khalifah kwenda kwa Waislamu. Hivyo ndio wanaompa kiapo, au wanaomweka kuwa mtawala juu yao. Na kilichotokea kwa Makhalifah waongofu ni kwamba walichukua kiapo cha utii kutoka kwa Ummah tu, wala hawakuwa Makhalifah isipokuwa kwa kiapo cha Ummah kwao.

“There are three persons whom Allah will neither talk to nor look at, nor purify from (the sins), and they will have a painful punishment. (They are): (1) A man possessed superfluous water on a way and he withheld it from the travelers. (2) a man who gives a pledge of allegiance to a Muslim ruler and gives it only for worldly gains. If the ruler gives him what he wants, he remains obedient to It, otherwise he does not abide by it, and (3) a man bargains with another man after the `Asr prayer and the latter takes a false oath in the Name of Allah claiming that he has been offered so much for the thing, and the former (believes him and) buys it.” (agreed upon). Accordingly, the pledge is from the side of the Muslims to the Khalifah and not from the Khalifah to the Muslims, and so they are the ones who give him the pledge or establish him as a ruler upon them, and what occurred with the rightly guided Khulafaa’ is that they only took the pledge of the allegiance from the Ummah and they did not become Khulafaa’ except by the pledge of the Ummah with them.

Kuhusu athari ya kwamba Khalifah anapata mamlaka kutokana na kiapo hiki, hilo liko wazi kutokana na hadithi za utiifu na zile zinazohusu umoja wa Khalifah. ‘Abd Allah bin ‘Amr bin Al-‘As amesema kwamba alimsikia Mjumbe wa Allah ﷺ akisema,

As for the effect that the Khalifah takes the authority from this pledge, then this is clear from the narrations of obedience and in the narrations about the unity of the Khalifah. ‘Abd Allah Bin Amr b. Al-‘As said that he heard the Messenger of Allah (pbuh) say,

. وَمَنْ بَايَعَ إِمَامًا فَأَعْطَاهُ صَفْ قَةَ يَدِهِ وَثَمَرَةَ قَ لْبِهِ فَ لْيُطِعْهُ إِنِ اسْتَطَاعَ ، فَإِنْ جَاءَ « » آخَرُ ي نَُازِعُهُ، فَاضْرِبُوا عُنُقَ الآخَرِ .

. وَمَنْ بَايَعَ إِمَامًا فَأَعْطَاهُ صَفْ قَةَ يَدِهِ وَثَمَرَةَ قَ لْبِهِ فَ لْيُطِعْهُ إِنِ اسْتَطَاعَ ، فَإِنْ جَاءَ « » آخَرُ ي نَُازِعُهُ، فَاضْرِبُوا عُنُقَ الآخَرِ .

"Yeyote anayeapa utii kwa Khalifa amtolee mkono wa kiganja chake na moyo wake wa dhati (yaani, amtii kwa nje na ndani). Amtii kadiri ya uwezo wake. Iwapo mtu mwingine atajitokeza (akidai Ukhalifa), akipinga mamlaka yake, basi (Waislamu) wamkate kichwa yule wa mwisho." (Imepokewa na Muslim, na kutoka kwa Nafi'.)

“He who swears allegiance to a Caliph should give him the grasp of his hand and the sincerity of his heart (i. e. submit to him both outwardly as well as inwardly). He should obey him to the best of his capacity. If another man comes forward (as a claimant to Caliphate), disputing his authority, they (the Muslims) should behead the latter.” (reported by Muslim, and from Nafi’),

. مَنْ خَ لَعَ يَدًا مِنْ طَاعَةٍ لَقِيَ اللَّهَ يَ وْمَ الْقِيَامَةِ لا حُجَّةَ لَهُ، وَمَنْ مَاتَ وَلَيْسَ فِي « » عُنُقِهِ بَ يْ عَةٌ مَاتَ مِيتَةً جَاهِلِيَّة .

. مَنْ خَ لَعَ يَدًا مِنْ طَاعَةٍ لَقِيَ اللَّهَ يَ وْمَ الْقِيَامَةِ لا حُجَّةَ لَهُ، وَمَنْ مَاتَ وَلَيْسَ فِي « » عُنُقِهِ بَ يْ عَةٌ مَاتَ مِيتَةً جَاهِلِيَّة .

"Yeyote anayejiondoa katika utii (kwa Amir) hatakuwa na hoja ya kujitetea atakaposimama mbele ya Allah Siku ya Kiyama; na yeyote atakayekufa bila kuwa amekula kiapo cha utii atakufa kifo cha mtu wa zama za Ujahiliya (Jahilliyah)" (imepokewa na Muslim), na kutoka kwa Ibn Abbas kwamba Mtume wa Allah ﷺ alisema,

“One who withdraws his hand from obedience (to the Amir) will find no argument (in his defense) when he stands before Allah on the Day of Resurrection; and one who dies without having sworn allegiance will die the death of one belonging to the Days of Ignorance (Jahilliyah)” (reported by Muslim), and from Ibn Abbas that the Messenger of Allah (pbuh) said,

. مَنْ كَ رِهَ مِنْ أَمِيرِهِ شَيْئًا فَ لْيَصْبِرْ عَلَيْهِ، فَإِنَّهُ لَيْسَ أَحَدٌ مِنَ النَّاسِ خَرَجَ مِنْ « » السُّلْطَانِ شِبْ رًا فَمَاتَ عَلَيْهِ إِلاَّ مَاتَ مِيتَةً جَاهِلِيَّة .

. مَنْ كَ رِهَ مِنْ أَمِيرِهِ شَيْئًا فَ لْيَصْبِرْ عَلَيْهِ، فَإِنَّهُ لَيْسَ أَحَدٌ مِنَ النَّاسِ خَرَجَ مِنْ « » السُّلْطَانِ شِبْ رًا فَمَاتَ عَلَيْهِ إِلاَّ مَاتَ مِيتَةً جَاهِلِيَّة .

"Yeyote atakayeona kwa amiri wake kitu asichokipenda, na asubiri kwa subira, kwa kuwa yeyote atakayejitenga na jamaa ya Waislamu hata kwa kiasi cha shibri moja, kisha akafa, atakufa kifo cha zama za Jahiliyya" (imekubaliwa). Abu Hurayrah amesimulia kwamba Mtume ﷺ alisema,

“One who found in his Amir something which he disliked should hold his patience, for one who separated from the main body of the Muslims even to the extent of a handspan and then he died would die the death of one belonging to the days of Jahiliyya” (agreed upon). Abu Hurayrah narrated that the Prophet (phuh) said,

. كَانَتْ بَ نُو إِسْرَائِيلَ تَسُوسُهُمُ الأَنْبِيَاءُ، كُلَّمَا هَلَكَ نَبِ ي خَلَفَهُ نَبِ ي، وَإِنَّهُ لا نَبِيَّ « بَ عْدِي، وَسَيَكُونُ خُلَفَاءُ فَ يَكْثُ رُونَ، قَالُوا: فَمَا تَأْمُرُنَا؟ قَالَ: فُوا بِبَ يْ عَةِ الأَوَّلِ فَالأَوَّلِ، » أَعْطُوهُمْ حَقَّهُمْ فَإِنَّ اللَّهَ سَا ئِلُهُمْ عَمَّا اسْتَ رْعَاهُمْ .

. كَانَتْ بَ نُو إِسْرَائِيلَ تَسُوسُهُمُ الأَنْبِيَاءُ، كُلَّمَا هَلَكَ نَبِ ي خَلَفَهُ نَبِ ي، وَإِنَّهُ لا نَبِيَّ « بَ عْدِي، وَسَيَكُونُ خُلَفَاءُ فَ يَكْثُ رُونَ، قَالُوا: فَمَا تَأْمُرُنَا؟ قَالَ: فُوا بِبَ يْ عَةِ الأَوَّلِ فَالأَوَّلِ، » أَعْطُوهُمْ حَقَّهُمْ فَإِنَّ اللَّهَ سَا ئِلُهُمْ عَمَّا اسْتَ رْعَاهُمْ .

"Bani Isra'il walitawaliwa na Mitume. Mtume mmoja alipokufa, mwingine alimrithi; lakini baada yangu hakuna Mtume, na zitakuwepo khalifa, nao watakuwa wengi." Maswahaba wake wakasema: "Basi unatuamuru nini (ikiwa tutakuwa na zaidi ya khalifa mmoja)?" Akasema: "Yule ambaye kiapo cha utii kitakuwa kimetolewa kwake kwanza ndiye mwenye haki zaidi kuliko wengine. Wapeni haki zao (yaani watiini). Allah atawauliza kuhusu raia ambao alikuwa amewakabidhi kwao." (Imekubaliwa na wote.) Note: the Prophet ﷺ is not explicitly named in the original text, so no ﷺ is added there beyond the reference "baada yangu" which refers to him; to follow the rule strictly, here is the corrected version: "Bani Isra'il walitawaliwa na Mitume. Mtume mmoja alipokufa, mwingine alimrithi; lakini baada yangu hakuna Mtume ﷺ, na zitakuwepo khalifa, nao watakuwa wengi." Maswahaba wake wakasema: "Basi unatuamuru nini (ikiwa tutakuwa na zaidi ya khalifa mmoja)?" Akasema ﷺ: "Yule ambaye kiapo cha utii kitakuwa kimetolewa kwake kwanza ndiye mwenye haki zaidi kuliko wengine. Wapeni haki zao (yaani watiini). Allah atawauliza kuhusu raia ambao alikuwa amewakabidhi kwao." (Imekubaliwa na wote.)

“Banu Isra'il were ruled over by the Prophet (phuh)s. When one Prophet (phuh) died, another succeeded him; but after me there is no Prophet (phuh) and there will be caliphs and they will be quite large in number. His Companions said: What do you order us to do (in case we come to have more than one Caliph)? He said: The one to whom allegiance is sworn first has a supremacy over the others. Concede to them their due rights (i. e. obey them). Allah will question them about the subjects whom He had entrusted to them.” (agreed upon).

Hizi simulizi zinaonyesha kwamba Khalifah anapata mamlaka yake kupitia kiapo hiki tu, kwa kuwa Allah (swt) aliamuru utii kwake kwa kiapo hiki – “Yeyote aliyeapa kiapo cha utii kwa Imam, lazima amtii” – hivyo alichukua Khilafah kupitia kiapo na utii kwake ni wajibu kwa sababu ndiye Khalifah aliyefungwa mkataba. Maana yake ni kwamba alichukua mamlaka kutoka kwa Ummah, na ni wajibu wa Ummah kumtii yeyote ambaye umemfungia mkataba; yaani, yule ambaye kiapo cha utii kipo shingoni mwao, kwa kiapo hiki alichopewa. Hii inaonyesha kwamba mamlaka ni ya Ummah. Zaidi ya hayo, Mtume ﷺ, ingawa alikuwa Mtume, alichukua kiapo cha utii kutoka kwa watu. Kiapo hicho kilikuwa cha utawala na mamlaka, si cha Unabii, na alikichukua kutoka kwa wanawake na wanaume, wala si kutoka kwa vijana ambao bado hawajafikia umri wa utambuzi. Basi ukweli kwamba Waislamu ndio wanaoanzisha Khalifah na kumfungia mkataba kwa Kitabu cha Allah (swt) na Sunnah ya Mtume Wake ﷺ, na ukweli kwamba Khalifah anapata mamlaka yake kupitia kiapo hiki pekee, ni ushahidi wazi kwamba mamlaka ni ya Ummah wa kuyatoa kwa yeyote wapendao.

These narrations indicate that the Khalifah only gets his authority via this pledge, since Allah (swt) ordered obedience to him by this pledge – “Whoever has sworn the oath of allegiance to an Imam , must obey him” – so he took the Khilafah through the pledge and obedience to him is obligated because he is the Khalifah who has been contracted. So it means that he took the authority from the Ummah and the obligation of the Ummah obeying whomsoever it contracted, in other words, the one who has the pledge of allegiance upon their necks, by this pledge given to him, and this indicates that the authority is for the Ummah. On top of that, the Messenger (pbuh) , even though he was a Messenger, took the pledge of allegiance from the people. This was a pledge upon the rule and authority and not a pledge upon the Prophethood, and he took it from the women and the men and not from youngsters who had not yet reached the age of distinction. So the fact that the Muslims are the ones who establish the Khalifah and contract him upon the Book of Allah (swt) and the Sunnah of His Messenger , and the fact that the Khalifah only takes his authority through this pledge, is clear evidence that the authority is for the Ummah to give to whomsoever they please.

Kuhusu kanuni ya tatu, kwamba kumteua Khalifah mmoja ni wajibu kwa Waislamu, wajibu wa kuteua Khalifah umethibitishwa katika Hadith tukufu, kwa mujibu wa wapokezi Nafi’, aliyesema kwamba ‘Abd Allah b. Umar alisema kwamba alimsikia Mtume wa Allah ﷺ akisema,

As for the third principle, that to appoint a single Khalifah is obligatory upon the Muslims, the obligation of appointing the Khalifah is fixed in the noble narration, on the authority of Nafi’ who said that ‘Abd Allah b. Umar said that he heard the Messenger of Allah (pbuh) say,

. مَنْ خَلَعَ يَدًا مِنْ طَاعَةٍ لَقِيَ اللَّهَ يَ وْمَ الْقِيَامَةِ لا حُجَّةَ لَهُ، وَمَنْ مَاتَ وَلَيْسَ فِي « » عُنُقِهِ بَ يْ عَةٌ مَاتَ مِيتَةً جَاهِلِيَّة .

. مَنْ خَلَعَ يَدًا مِنْ طَاعَةٍ لَقِيَ اللَّهَ يَ وْمَ الْقِيَامَةِ لا حُجَّةَ لَهُ، وَمَنْ مَاتَ وَلَيْسَ فِي « » عُنُقِهِ بَ يْ عَةٌ مَاتَ مِيتَةً جَاهِلِيَّة .

“Yeyote atakayeondoa mkono wake kutoka kwenye utiifu (kwa Amir) atakosa hoja (ya kujitetea) atakaposimama mbele ya Allah Siku ya Kiyama; na yeyote atakayekufa bila kuwa amekula kiapo cha utiifu atakufa kifo cha mtu wa Zama za Ujahiliya (jahiliyyah).” (Imepokewa na Muslim kupitia kwa ‘Abd Allah bin Umar). Mwelekeo wa kuhitimisha kutoka katika hadithi hii ni kwamba Mtume ﷺ aliifanya wajibu kwa kila Muslim kuwa na bai‘ah ya utiifu kwa Khalifah shingoni mwake, na hakuifanya kuwa lazima kwa kila Muslim kutoa bai‘ah hiyo kwa Khalifah. Hivyo, wajibu ni kuwepo kwa bai‘ah shingoni mwa kila Muslim, yaani kuwepo kwa Khalifah ambaye kwa sababu yake kuna bai‘ah iliyopo shingoni mwa kila Muslim. Kwa hiyo, ni kuwepo kwa Khalifah ndiko kunakofanya bai‘ah iwepo shingoni mwa kila Muslim, bila kujali kama alimpa bai‘ah binafsi au la.

“One who withdraws his hand from obedience (to the Amir) will find no argument (in his defense) when he stands before Allah on the Day of Resurrection; and one who dies without having sworn allegiance will die the death of one belonging to the Days of Ignorance (jahilliyah)” (reported by Muslim through ‘Abd Allah b. Umar). The angle of deduction from this narration is that the Messenger (pbuh) made it obligatory upon every Muslim to have the pledge of allegiance to the Khalifah upon their neck, and did not make it necessary that every Muslim has to give that pledge to the Khalifah. So the obligation is the presence of the pledge upon the neck of every Muslim, in other words, the presence of a Khalifah due to whom there is a pledge present upon the neck of every Muslim. Accordingly, it is the presence of the Khalifah that makes the pledge present upon the neck of every Muslim irrespective of whether they had given him the pledge personally or not.

Kuhusu suala la kwamba Khalifa ni mmoja, ni kwa sababu ya riwaya ya Abu Said Al-Khudri kwamba Mtume wa Allah ﷺ alisema,

As for the issue of the Khalifah being one, it is due to the narration of Abu Said Al-Khudri that the Messenger of Allah (pbuh) said,

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

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

"Ikiwa kiapo cha utii kimechukuliwa kwa makhalifa wawili, muueni yule ambaye kiapo kilichukuliwa kwake baadaye." (imepokewa na Muslim), na hii ni katazo lisilo na shaka la kuruhusu kuwepo kwa Khalifa zaidi ya mmoja kwa Waislamu.

“When oath of allegiance has been taken for two caliphs, kill the one for whom the oath was taken later.” (reported by Muslim), and this is an unambiguous prohibition of allowing more than one Khalifah for the Muslims.

Kuhusu kanuni ya nne, ambayo ni kwamba kiongozi wa Dola peke yake ndiye mwenye haki ya kupitisha sheria, hili limethibitishwa kwa Ijma' ya Maswahaba kwamba Khalifah peke yake ndiye mwenye haki ya kupitisha sheria, na kutokana na Ijma' hii zimetokana kanuni maarufu za Shari'ah: "Amri ya Imam huondoa tofauti", "Amri ya Imam hutekelezwa" na "Mtawala anaweza kutoa hukumu nyingi kadiri matatizo yanavyojitokeza", zote zikitokana nayo.

With respect to the fourth principle, which is that the leader of the State alone has the right to adopt the laws, this has been established by the Ijma’ of the companions that the Khalifah alone has the right to adopt the laws, and from this Ijma’ the famous Shari’ah principles:“The order of the Imam resolves the difference”, “The order of the Imam is executed” and “The ruler can issue as many judgements as there are problems that appear” are all derived.