Muundo wa dola umejengwa juu ya taasisi kumi na tatu:

The state apparatus is established upon thirteen institutions:

1. Khalifah (Kiongozi wa Dola).

1. The Khalifah (Leader of the State).

2. Wasaidizi (mawaziri waliokabidhiwa madaraka).

2. The Assistants (delegated ministers).

3. Waziri Mtendaji.

3. Executive minister.

4. Magavana.

4. The Governors.

5. Amiri wa Jihadi.

5. The Amir of Jihad.

6. Usalama wa Ndani.

6. The Internal Security.

7. Mambo ya Nje.

7. The Foreign Affairs.

8. Viwanda.

8. Industry.

9. Mahakama

9. The Judiciary.

10. Mambo ya Watu (mfumo wa utawala).

10. The People’s Affairs (administrative apparatus).

11. Hazina (Bayt Al-Mal).

11. The Treasury (Bayt Al-Mal).

12. Vyombo vya Habari.

12. Media.

13. Baraza la Ummah (Shura na uwajibikaji).

13. The Ummah’s Council (Shura and accounting).

Ushahidi wa hili ni vitendo vya Mtume (ﷺ), kwani yeye mwenyewe alianzisha vyombo vya dola kwa namna hii. Alikuwa mwenyewe kiongozi wa Dola, na aliwaamuru Waislamu kuweka kiongozi wa dola alipowaamuru kuanzisha Khalifah na Imam. Akasema.

The evidence for this is the actions of the Messenger (pbuh) , since he established the state apparatus in this form. He was himself the leader of the State, and he ordered the Muslims to establish a leader for the state when he ordered them to establish the Khalifah and the Imam. He said.

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

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

“Yeyote anayejiondoa kutoka kwenye utiifu (kwa Amiri) 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 Ujinga (Jahiliyyah)” (imepokewa na Muslim). Kiapo cha utiifu ni kiapo cha utiifu kwa Khalifah. Na Maswahaba walikubaliana juu ya umuhimu wa kuweka mrithi, Khalifah, wa Mtume wa Allah ﷺ baada ya kifo chake. Makubaliano ya Maswahaba juu ya kuanzishwa kwa Khalifah yanathibitishwa wazi na kuchelewa kwao kuzika mwili wa Mtume wa Allah ﷺ kutokana na shughuli zao za kumchagua mrithi wake.

“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 the pledge of allegiance is the pledge of allegiance to the Khalifah. And the companions agreed upon the necessity of establishing a successor, a Khalifah, to the Messenger of Allah (pbuh) after his death. The consensus of the companions upon the establishment of a Khalifah is clearly confirmed by their delaying of the burial of the Messenger of Allah (pbuh) due to their busyness in electing a successor to him .

Kuhusu wasaidizi, dalili ni kile Abu Dawud alichosimulia kwa mnyororo mzuri wa wasimulizi kutoka kwa 'Aisha (ra), ambaye alisema kwamba Mtume wa Allah ﷺ alisema:

As for the assistants, the evidence is from what Abu Dawud narrated with a good chain from 'Aisha (ra) who said that the Messenger of Allah (pbuh) said.

. "إِذَا أَرَادَ اللَّهُ بِالأَمِيرِ خَيْ رًا جَعَلَ لَهُ وَزِيرَ صِدْقٍ، إِنْ نَسِيَ ذكََّرَهُ وَإِنْ ذكََرَ أَعَانَهُ. وَإِذ ا أَرَادَ اللَّهُ بِهِ غَيْ رَ ذَلِكَ جَعَلَ لَهُ وَزِيرَ سُوءٍ، إِنْ نَسِيَ لَمْ يُذَكِّرْهُ وَإِنْ ذكََرَ لَمْ يُعِنْه " .

. "إِذَا أَرَادَ اللَّهُ بِالأَمِيرِ خَيْ رًا جَعَلَ لَهُ وَزِيرَ صِدْقٍ، إِنْ نَسِيَ ذكََّرَهُ وَإِنْ ذكََرَ أَعَانَهُ. وَإِذ ا أَرَادَ اللَّهُ بِهِ غَيْ رَ ذَلِكَ جَعَلَ لَهُ وَزِيرَ سُوءٍ، إِنْ نَسِيَ لَمْ يُذَكِّرْهُ وَإِنْ ذكََرَ لَمْ يُعِنْه " .

“Allah (SWT) akimteua gavana juu ya Waislamu, na akitaka mema kwake (mtawala huyu), Allah (SWT) humteulia waziri (msaidizi) mwaminifu atakayemkumbusha akisahau na atakayemsaidia akikumbuka.” Na Tirmidhi amepokea kutoka kwa Abu Said Al-Khudri kwamba Mtume ﷺ alisema.

“When Allah (swt) appoints a governer over Muslims, and desire good for him (this ruler), Alla (swt) appoints a sincere minister (assistant) to him who will remind him if he forgets and helps him if he remembers.”. And Tirmidhi reported from Abu Said Al-Khudri that the Messenger (pbuh) said.

. "مَا مِنْ نَبِيٍّ إِلاَّ لَهُ وَزِيرَانِ مِنْ أَهْلِ السَّمَاءِ وَوَزِيرَانِ مِنْ أَهْلِ الأَرْضِ فَ أَمَّا وَزِيرَايَ مِنْ أَهْلِ السَّمَاءِ فَجِبْرِيلُ وَمِيكَائِيلُ وَأَمَّا وَزِيرَايَ مِنْ أَهْلِ الأَرْضِ فَأَبُو بَكْرٍ وَعُمَرُ " .

. "مَا مِنْ نَبِيٍّ إِلاَّ لَهُ وَزِيرَانِ مِنْ أَهْلِ السَّمَاءِ وَوَزِيرَانِ مِنْ أَهْلِ الأَرْضِ فَ أَمَّا وَزِيرَايَ مِنْ أَهْلِ السَّمَاءِ فَجِبْرِيلُ وَمِيكَائِيلُ وَأَمَّا وَزِيرَايَ مِنْ أَهْلِ الأَرْضِ فَأَبُو بَكْرٍ وَعُمَرُ " .

"Kila Nabii (ﷺ) ana mawaziri wawili kutoka mbinguni na mawaziri wawili kutoka ardhini. Mawaziri wangu wawili kutoka mbinguni ni Jibril na Mika'il, na kutoka ardhini ni Abu Bakr na Omar." Maana ya neno "mawaziri wangu wawili (Waziraya)" hapa ni wasaidizi wangu wawili, kwa kuwa hii ndiyo maana ya kiisimu, na neno "waziri" kulingana na maana yake ya kisasa ni fasiri ya Kimagharibi, na kinachokusudiwa nalo ni tendo maalum la kutawala. Maana hii haikujulikana kwa Waislamu na inapingana na mfumo wa utawala katika Uislamu kama inavyofafanuliwa wazi katika sehemu hiyo.

“Every Prophet (phuh) has two ministers from heavens and two ministers from Earth. My two ministers from heavens are Jibril and Mika’il, and from Earth are Abu Bakr and Omar”. The meaning of the word “my two ministers (Waziraya)” here is my two assistants for, since this is the linguistic meaning, and the word ‘minister’ according to its contemporary meaning is a Western definition, and what is intended by it is a specific act of ruling. This meaning was not known to the Muslims and contradicts the system of ruling in Islam as is made clear in that section.

Mkurugenzi mtendaji ndiye aliyejulikana kama Al-Katib (mwandishi wa kumbukumbu) wakati wa Mtume ﷺ na Makhalifa Waongofu, na kazi yake ni kumsaidia Khalifah katika utekelezaji, ufuatiliaji na kukamilisha kazi. Bukhari alisimulia katika Sahih yake kutoka kwa Zaid Bin Thabit: Mtume ﷺ alimwamuru ajifunze lugha ya Kiyahudi, hivyo nikajifunza, na nikawa ninamwandikia Mtume ﷺ, na ninamsomea maandiko yao pale walipomwandikia.

The executive minister is what was known as Al-Katib (the recorder) at the time of the Messenger of Allah (pbuh) and the righteous successors, and his job is to assist the Khalifah in the execution, follow up and accomplishment of tasks. Bukhari narrated in his Sahih from Zaid Bin Thabit. . كتُبَهُ أَمَرَهُ أَنْ يَ تَ عَلَّمَ كِ تَابَ الْيَ هُودِ حَتَّى كَتَبْتُ لِلنَّبِيِّ أَنَّ النَّبِيَّ « » وَأَقْ رَأْتُهُ كُتُبَ هُمْ إِذَا كَتَبُوا إِلَيْهِ .

"Mtume ﷺ alimwamuru ajifunze uandishi wa Mayahudi. Mimi mwenyewe niliandika barua kwa Mtume ﷺ (kwa Mayahudi) na pia nilisoma barua zao walipomwandikia yeye." Na Ibn Ishaq alipokea kutoka kwa ‘Abd Allah Bin Al-Zubair,

“The Prophet (phuh) commanded him to learn the writing of the Jews. I even wrote letters for the Prophet (phuh) (to the Jews) and also read their letters when they wrote to him.” and Ibn Ishaq reported from ‘Abd Allah Bin Al-Zubair,

. اسْتَكْتَبَ عَبْدَ اللَّهِ بْنَ الأَرْقَمِ بْنِ عَبْدِ ي غَُوثَ، وَكَانَ "أَنَّ رَسُولَ اللَّهِ يُجِيبُ عَنْهُ المُلُوكَ ..." .

. اسْتَكْتَبَ عَبْدَ اللَّهِ بْنَ الأَرْقَمِ بْنِ عَبْدِ ي غَُوثَ، وَكَانَ "أَنَّ رَسُولَ اللَّهِ يُجِيبُ عَنْهُ المُلُوكَ ..." .

Mjumbe wa Allah (ﷺ) alikuwa akimwagiza ‘Abd Allah Bin Al-Arqam b. ‘Abdi Yaghootha aandike, naye ndiye aliyekuwa akiwajibu wafalme kwa niaba yake... Al-Hakim alipokea hadithi katika Al-Mustadrak aliyoithibitisha kuwa sahihi, na Al-Dhahabi akakubaliana na uthibitisho huo, kutoka kwa ‘Abd Allah Bin Umar ambaye alisema.

“The Messenger of Allah (pbuh) used to dictate to ‘Abd Allah Bin Al-Arqam b. ‘Abdi Yaghootha, who used to respond to the Kings on his behalf...”. Al-Hakim reported a narration in Al-Mustadrak which he authenticated, and Al-Dhahabi confirmed the authentication, from ‘Abd Allah Bin Umar who said.

. ك تَابُ رَجُلٍ، فَ قَالَ لِعَبْدِ اللَّهِ بْنِ الأَرْقَمِ: أَجِبْ عَنِّي. فَكَتَبَ "أَتَى النَّبِيَّ جَوَابَهُ ثُمَّ قَ رَأَهُ عَلَيْهِ، فَ قَالَ: أَصَبْتَ وَأَحْسَنْتَ، اللّهُمَّ وَفِّ قْهُ، فَ لَمَّا وَلِيَ عُمَرُ كَانَ يُشَاوِرُه " .

. ك تَابُ رَجُلٍ، فَ قَالَ لِعَبْدِ اللَّهِ بْنِ الأَرْقَمِ: أَجِبْ عَنِّي. فَكَتَبَ "أَتَى النَّبِيَّ جَوَابَهُ ثُمَّ قَ رَأَهُ عَلَيْهِ، فَ قَالَ: أَصَبْتَ وَأَحْسَنْتَ، اللّهُمَّ وَفِّ قْهُ، فَ لَمَّا وَلِيَ عُمَرُ كَانَ يُشَاوِرُه " .

Barua ya mwanamume moja ilimfikia Mtume ﷺ, basi akamwambia ‘Abd Allah Bin Al-Arqam: mjibu kwa niaba yangu. Naye akafanya hivyo, akamsomea Mtume ﷺ, ambaye alisema: Umesema sawa na umefanya vizuri; Allah akusaidie. Omar alipochukua madaraka, alikuwa akimshauri.

“A man’s letter came to the Prophet (phuh) , so he said to ‘Abd Allah Bin Al-Arqam: answer it on my behalf, and so he did and read it to the Prophet (phuh) who said: You were correct and you did well; may Allah help you. When Omar took office, he used to consult him”.

Kuhusu magavana, Al-Bukhari na Muslim wote wameripoti kutoka kwa Abu Birda.

As for the governors, both Al-Bukhari and Muslim reported from Abu Birda.

. أَبَا مُوسَى وَمُعَاذَ بْنَ جَبَلٍ إِلَى الْيَمَنِ، قَالَ: وَبَ عَثَ كُلَّ بَ عَثَ رَسُولُ اللَّهِ « » وَاحِدٍ مِنْ هُمَا عَلَى مِخْلافٍ، قَالَ: وَالْيَمَنُ مِخْلافَانِ .

. أَبَا مُوسَى وَمُعَاذَ بْنَ جَبَلٍ إِلَى الْيَمَنِ، قَالَ: وَبَ عَثَ كُلَّ بَ عَثَ رَسُولُ اللَّهِ « » وَاحِدٍ مِنْ هُمَا عَلَى مِخْلافٍ، قَالَ: وَالْيَمَنُ مِخْلافَانِ .

Mtume wa Allah ﷺ alimtuma Abu Musa na Mu'adh bin Jabal kwenda Yemen. Alimtuma kila mmoja wao kusimamia mkoa, kwa kuwa Yemen ilikuwa na mikoa miwili. Na katika simulizi ya Muslim kutoka kwa Abu Musa, Mtume ﷺ alisema,

“The Messenger of Allah (pbuh) sent Abu Musa and Mu’adh Bin Jabal to Yemen. He sent each of them to administer a province as Yemen consisted of two provinces.” And in the report with Muslim from Abu Musa the Messenger (pbuh) said,

. لَنْ أَوْ لاَ نَسْتَ عْمِلُ عَلَى عَمَلِنَا مَنْ أَرَادَهُ، وَلَكِنِ اذْهَبْ أَنْتَ يَا أَبَا مُوسَى أَوْ « » يَا عَبْدَ اللَّهِ بْنَ قَ يْسٍ، فَ بَ عَثَهُ عَلَى الْيَمَنِ ثُمَّ أَتْ بَ عَهُ مُعَاذَ بْنَ جَبَلٍ .

. لَنْ أَوْ لاَ نَسْتَ عْمِلُ عَلَى عَمَلِنَا مَنْ أَرَادَهُ، وَلَكِنِ اذْهَبْ أَنْتَ يَا أَبَا مُوسَى أَوْ « » يَا عَبْدَ اللَّهِ بْنَ قَ يْسٍ، فَ بَ عَثَهُ عَلَى الْيَمَنِ ثُمَّ أَتْ بَ عَهُ مُعَاذَ بْنَ جَبَلٍ .

"Hatutamteua kwa mambo yetu mtu yeyote anayetafuta kuajiriwa (au, hatumteui). Lakini ewe Abu Musa! (au Abdullah bin Qais!) Nenda Yemen." "Kisha Nabii ﷺ alimtuma Muadh bin Jabal baada yake." Al-Bukhari na Muslim wameripoti kutoka kwa Amr bin ‘Auf Al-Ansari. . هُوَ صَالَحَ أَهْلَ الْبَحْرَيْنِ وَأَمَّرَ عَلَيْهِمْ الْعَلاءَ بْنَ "... وَكَانَ رَسُولُ اللَّهِ الْحَضْرَمِيِّ " .

“We never (or, we do not) appoint for our affairs anyone who seeks to be employed. But O Abu Musa! (or Abdullah bin Qais!) Go to Yemen. “The Prophet (phuh) then sent Mu adh bin Jaba after him.” Al-Bukhari and Muslim reported from Amr Bin ‘Auf Al-Ansari. . هُوَ صَالَحَ أَهْلَ الْبَحْرَيْنِ وَأَمَّرَ عَلَيْهِمْ الْعَلاءَ بْنَ "... وَكَانَ رَسُولُ اللَّهِ الْحَضْرَمِيِّ " .

"... Na Mjumbe wa Allah ﷺ alikuwa amefanya mkataba wa kusitisha mapigano na watu wa Bahrain, na alikuwa amemweka Al-‘Ala Bin Al-Hadrami kuwa msimamizi juu yao". Ibn Abdul Al-Birr katika Al-isti’ab alisema, "Mjumbe wa Allah ﷺ alimfanya Amr b. Al-‘As kuwa gavana wa Oman, naye alibaki katika nafasi hiyo hadi kifo cha Mjumbe wa Allah ﷺ."

“... And the Messenger of Allah (pbuh) had made a truce with the people of Bahrain, and had appointed Al-‘Ala Bin Al-Hadrami over them”. Ibn Abdul Al-Birr in Al-isti’ab said “The Messenger of Allah (pbuh) made Amr b. Al-‘As the governor over Oman, and he remained in that position until the death of the Messenger of Allah (pbuh) ”.

Ushahidi wa msimamo wa Amiri wa Jihadi unatokana na Sunnah: Ibn Sa’d ameripoti katika Al-Tabaqat kwamba Mtume wa Allah ﷺ alisema, ".

The evidence for the position of Amir of Jihad comes from the Sunnah: Ibn Sa’d reported in Al-Tabaqat that the Messenger of Allah (pbuh) said, ".

. أَمِيرُ النَّاسِ زَيْدُ بْنُ حَارِثَةَ، فَإِنْ قُتِلَ فَجَعْفَرُ بْنُ أَبِي طَالِبَ، فَإِنْ قُتِلَ فَ عَبْدُ اللَّه بْنُ رَوَاحَةَ، فَإِنْ قُتِلَ فَ لْيَ رْتَضِ ال مُ سْ لِمُونَ بَ يْ نَ هُمْ رَجُ لاً فَ يَجْعَلُوهُ عَلَيْهِمْ " .

. أَمِيرُ النَّاسِ زَيْدُ بْنُ حَارِثَةَ، فَإِنْ قُتِلَ فَجَعْفَرُ بْنُ أَبِي طَالِبَ، فَإِنْ قُتِلَ فَ عَبْدُ اللَّه بْنُ رَوَاحَةَ، فَإِنْ قُتِلَ فَ لْيَ رْتَضِ ال مُ سْ لِمُونَ بَ يْ نَ هُمْ رَجُ لاً فَ يَجْعَلُوهُ عَلَيْهِمْ " .

"Kiongozi (Amiri) wa watu ni Zaid bin Haritha; akiuawa basi Ja'far bin Abi Talib; akiuawa basi 'Abd Allah bin Rawaha; akiuawa basi yeyote ambaye Waislamu wameridhika naye atakuwa kiongozi wao." Al-Bukhari ameripoti kutoka kwa 'Abd Allah bin Umar (ra) aliyesema.

“The Leader (Amir) of the people is Zaid Bin Haritha; if killed then Ja’far Bin Abi Talib; if killed then ‘Abd Allah Bin Rawaha; if he killed then whomever the Muslims are satisfied with will become their leader”. Al-Bukhari reported from ‘Abd Allah b. Umar (ra) who said.

. فِي غَزْوَةِ مُؤْتَةَ زَيْدَ بْنَ حَارِثَةَ ... " "أَمَّرَ رَسُ ولُ اللَّهِ .

. فِي غَزْوَةِ مُؤْتَةَ زَيْدَ بْنَ حَارِثَةَ ... " "أَمَّرَ رَسُ ولُ اللَّهِ .

Mtume wa Allah ﷺ alimteua Zaid bin Haritha kuwa kiongozi wa msafara wa Mu’ta, na Al-Bukhari alipokea katika riwaya ya Salamah bin Al-Akwa’ kwamba alisema, ".

“The Messenger of Allah (pbuh) appointed Zaid Bin Haritha in charge of the Mu’ta expedition” and Al-Bukhari reported in the narration of Salamah Bin Al-Akwa’ that he said, ".

. » سَبْعَ غَزَوَاتٍ وَغَزَوْتُ مَعَ ابْنِ حَارِثَةَ اسْتَ عْمَلَهُ عَلَيْ نَا "غَزَوْتُ مَعَ النَّبِيِّ .

. » سَبْعَ غَزَوَاتٍ وَغَزَوْتُ مَعَ ابْنِ حَارِثَةَ اسْتَ عْمَلَهُ عَلَيْ نَا "غَزَوْتُ مَعَ النَّبِيِّ .

"Nilishiriki katika safari saba pamoja na Mtume wa Allah ﷺ, na moja pamoja na Zaid bin Haritha ambaye alikuwa amewekwa juu yetu." Na Al-Bukhari na Muslim wameeleza kutoka kwa ‘Abd Allah bin Umar, ambaye alisema,

“I went on seven expeditions with the Messenger of Allah (pbuh), and one with Zaid Bin Haritha who had been appointed over us”. And Al-Bukhari and Muslim reported from ‘Abd Allah b. Umar who said,

. بَ عْثًا وَأَمَّرَ عَلَيْهِمْ أُسَامَةَ بْنَ زَيْدٍ، فَطَعَنَ بَ عْضُ النَّاسِ فِي "بَ عَثَ النَّبِيُّ أَنْ تَطْعُنُوا فِي إِمَارَتِهِ فَ قَدْ كُنْتُمْ تَطْعُنُونَ فِي إِمَارَةِ أَبِيهِ مِنْ : إِمَارَتِهِ، فَ قَالَ النَّبِيُّ قَ بْلُ، وَايْمُ الل هِ إِنْ كَانَ لَخَلِيقًا لِلإِمَارَةِ ... " .

. بَ عْثًا وَأَمَّرَ عَلَيْهِمْ أُسَامَةَ بْنَ زَيْدٍ، فَطَعَنَ بَ عْضُ النَّاسِ فِي "بَ عَثَ النَّبِيُّ أَنْ تَطْعُنُوا فِي إِمَارَتِهِ فَ قَدْ كُنْتُمْ تَطْعُنُونَ فِي إِمَارَةِ أَبِيهِ مِنْ : إِمَارَتِهِ، فَ قَالَ النَّبِيُّ قَ بْلُ، وَايْمُ الل هِ إِنْ كَانَ لَخَلِيقًا لِلإِمَارَةِ ... " .

Mtume (ﷺ) alituma kikosi cha jeshi na akamfanya Usama bin Zaid kuwa kamanda wake. Baadhi ya watu walikosoa (walisema vibaya kuhusu) uongozi wa Usama. Ndipo Mtume ﷺ wa Allah aliinuka na kusema: "Ikiwa mnakosoa uongozi wa Usama, basi kabla ya hapo mlishakosoa uongozi wa baba yake. Wallahi, (yaani, Kwa Allah), yeye (yaani Zaid) alistahili uongozi." Muslim ameripoti kutoka kwa Barida ambaye alisema,

“The Prophet (phuh) sent an army detachment and made Usama bin Zaid its commander. Some people criticized (spoke badly of) Usama's leadership. So Allah's Prophet (phuh) got up and said, "If you people are criticizing Usama's leadership, you have already criticized the leadership of his father before. But Waaimullah (i.e., By Allah), he (i.e. Zaid) deserved leadership”. Muslim reported from Barida who said,

. إِذَا أَمَّرَ أَمِيرًا عَلَى جَيْشٍ أَوْ سَرِيَّةٍ أَوْصَاهُ ... " "كَانَ رَسُولُ اللَّهِ .

. إِذَا أَمَّرَ أَمِيرًا عَلَى جَيْشٍ أَوْ سَرِيَّةٍ أَوْصَاهُ ... " "كَانَ رَسُولُ اللَّهِ .

"Kila alipomteua mtu yeyote kuwa kiongozi wa jeshi au kikosi, Mjumbe wa Allah ﷺ alikuwa akimwusia kwa msisitizo maalum."

“Whenever the Messenger of Allah (pbuh) appointed anyone as a leader of an army or detachement, he would especially exhort him”.

Kuhusu Usalama wa Ndani, hii ni ofisi ambayo itaongozwa na mkuu wa Polisi, na lengo lake litakuwa kulinda usalama katika Dar Al-Islam. Ikiwa wao hawataweza, basi jeshi litateuliwa kwa ruhusa ya Khalifah. Ushahidi wake ni kutoka kwa kile kilichopokewa na Al-Bukhari kutoka kwa Anas.

As for the Internal Security, this is the office that will be led by the head of the Police, and its objective would be to protect the security in Dar Al-Islam. If they were incapable then the army would be appointed with the permission of the Khalifah. The evidence is from what was reported by Al-Bukhari from Anas.

. بِمَنْزِلَةِ صَاحِبِ الشُّرَطِ مِنْ الأَمِيرِ " "كَانَ قَ يْسُ بْنُ سَعْدٍ مِنْ النَّبِيِّ .

. بِمَنْزِلَةِ صَاحِبِ الشُّرَطِ مِنْ الأَمِيرِ " "كَانَ قَ يْسُ بْنُ سَعْدٍ مِنْ النَّبِيِّ .

Qais bin Sa`d alikuwa kwa Nabii ﷺ kama mkuu wa polisi kwa amiri.

“Qais bin Sa`d was to the Prophet (phuh) like a chief police officer to an Amir”.

Kuhusu Mambo ya Nje, Mtume (ﷺ) alikuwa akianzisha mahusiano ya nje na nchi nyingine na taasisi nyingine. Alimtuma ‘Uthman Bin ‘Affan kufanya mazungumzo na Quraysh, kama vile alivyofanya mazungumzo na wajumbe wa Quraysh. Vivyo hivyo, alituma wajumbe kwa wafalme, na alipokea wajumbe kutoka kwa wafalme na viongozi, na akafunga mikataba na makubaliano ya amani. Na vivyo hivyo, warithi wake baada yake walianzisha mahusiano ya kidiplomasia na nchi nyingine na taasisi nyingine. Nao waliwateua wengine wawafanyie kazi hiyo, kwa msingi kwamba kitendo ambacho mtu hukifanya mwenyewe kinaweza kukabidhiwa kwa mtu mwingine kwa niaba yake, na kumweka mtu mwingine kuitekeleza kwa ajili yake.

With respect to Foreign Affairs, the Messenger (pbuh) used to establish external relations with other states and bodies. He sent ‘Uthman Bin ‘Affan to negotiate with Quraysh, just as he negotiated with the messengers of Quraysh. In the same manner, he sent messengers to the kings, and received messengers from the kings and leaders, and concluded agreements and peace settlements. And likewise, his successors, after him , established diplomatic relations with other states and bodies. And they appointed others to do that for them, on the basis that what the individual does himself can be delegated to someone else on his behalf, and deputise someone else to carry it out for him.

Kuhusu Viwanda (Industry), dalili yake inatoka katika Qur'ani na Sunnah. Allah (SWT) amesema:

As for Industry, its evidence is from the Quran and the Sunnah. Allah (swt) said.

"Na watayarishieni dhidi yao kila mnaloweza la nguvu na farasi wa vita ambao kwao mtawatia hofu adui wa Allah na adui wenu na wengine wasiokuwa nyinyi mnaowajua; Allah anawajua. Na chochote mtakachotoa katika njia ya Allah kitalipwa kwenu kikamilifu, nanyi hamtadhulumiwa." (TMQ 8:60). Kuhusu Sunnah, Ibn Sa'd ameripoti katika Al-Tabaqat kutoka kwa Makhul,

“And prepare against them whatever you are able of power and of steeds of war by which you may terrify the enemy of Allah and your enemy and others besides them whom you do not know [but] whom Allah knows. And whatever you spend in the cause of Allah will be fully repaid to you, and you will not be wronged.” (TMQ 8:60). With regards to the Sunnah Ibn Sa’d reported in Al-Tabaqat from Makhul,

. نَصَبَ المِنْجَنِيقَ عَلَى أَهْلِ الطَّائِفِ أَرْبَعِينَ يَ وْم اً" "أَنَّ النَّبِيَّ .

. نَصَبَ المِنْجَنِيقَ عَلَى أَهْلِ الطَّائِفِ أَرْبَعِينَ يَ وْم اً" "أَنَّ النَّبِيَّ .

"Wakati akiwashambulia watu wa at-Ta'if, Mtume ﷺ alisimamisha mashine ya kurushia mishale (ballista) kwa siku arobaini." Na Al-Waqidi katika Al-Maghazi alisema.

“While attacking the people of at-Ta’if, the Prophet (phuh) set up the ballista for forty days.” And Al-Waqidi in Al-Maghazi said.

. أَصْحَابَهُ، ف قَالَ لَهُ سَلْمَانُ الفَارِسِيُّ: يَا رَسُولَ اللَّهِ ، "وَشَاوَرَ رَسُولُ اللَّهِ أَرَى أَنْ تَ نْصُبَ المِنْجَنِيقَ عَلَى حِصْنِهِمْ، فَإِنَّا كُنَّا بِأَرْضِ فَارِسَ نَ نْصُبُ المِنْجَنِيقَاتِ عَلَى الحُصُونِ وَتُ نْصَبُ عَلَيْ نَا. فَ نُصِيبُ مِنْ عَدُوِّنَا وَيُصِيبُ مَنَّا بِالمِ نجَنِيقِ، وَإِنْ لَمْ يَكُنْ فَ عَمِلَ مِنْجَنِيقاً بِيَدِهِ، فَ نَصَبَهُ عَلَى حِصْنِ المِنْجَنِيقُ طَالَ الثِّواءُ؛ فَأَمَرَهُ رَسُولُ اللَّهِ الطَّائِفِ ... " .

. أَصْحَابَهُ، ف قَالَ لَهُ سَلْمَانُ الفَارِسِيُّ: يَا رَسُولَ اللَّهِ ، "وَشَاوَرَ رَسُولُ اللَّهِ أَرَى أَنْ تَ نْصُبَ المِنْجَنِيقَ عَلَى حِصْنِهِمْ، فَإِنَّا كُنَّا بِأَرْضِ فَارِسَ نَ نْصُبُ المِنْجَنِيقَاتِ عَلَى الحُصُونِ وَتُ نْصَبُ عَلَيْ نَا. فَ نُصِيبُ مِنْ عَدُوِّنَا وَيُصِيبُ مَنَّا بِالمِ نجَنِيقِ، وَإِنْ لَمْ يَكُنْ فَ عَمِلَ مِنْجَنِيقاً بِيَدِهِ، فَ نَصَبَهُ عَلَى حِصْنِ المِنْجَنِيقُ طَالَ الثِّواءُ؛ فَأَمَرَهُ رَسُولُ اللَّهِ الطَّائِفِ ... " .

"na Mtume wa Mwenyezi Mungu ﷺ alishauriana na Maswahaba zake; Salmān Al-Fārisī akamwambia, Ewe Mtume wa Mwenyezi Mungu, nadhani tunapaswa kutumia manjaniki dhidi ya ngome zao. Tulipokuwa Persia, tulikuwa tukitumia manjaniki dhidi ya ngome, nazo zilitumiwa dhidi yetu; tulizipiga nazo zikatupiga. Lau si manjaniki, kuzingirwa kungechukua muda mrefu zaidi. Mtume ﷺ akamwamuru ajenge manjaniki; yeye mwenyewe akaitengeneza na kuisimamisha dhidi ya ngome za Al-Ta’if". Na Ibn Ishaq alisema hivyo katika Sirah yake."

“and the Messenger of Allah (pbuh) consulted his companions; Salman Al-Farsi said to him, O Messenger of Allah, I think we should use the ballista against their fortifications. When we were in Persia, we used to use the ballista against fortification, and they were used against us; we hit them and they hit us. If it had not been for the ballista, the siege would have taken longer. The Messenger (pbuh) commanded him to build ballista; he made one himself and set it up against Al-Ta’if fortifications”. And Ibn Ishaq said in his Sirah.

. "حَتَّى إِذَا كَانَ يَ وْمُ الشَّدْخَةِ عِنْدَ جِدَارِ الطَّائِفِ، دَخَلَ ن فََرٌ مِنْ أَصْحَابِ تَحْتَ دَبَّابَةٍ ، ثُمَّ زَحَفُوا بِهَا إَلَى جِدَارِ الطَّائِفِ لِيَخْرُقُوهُ ... " رَسُولِ اللَّهِ .

. "حَتَّى إِذَا كَانَ يَ وْمُ الشَّدْخَةِ عِنْدَ جِدَارِ الطَّائِفِ، دَخَلَ ن فََرٌ مِنْ أَصْحَابِ تَحْتَ دَبَّابَةٍ ، ثُمَّ زَحَفُوا بِهَا إَلَى جِدَارِ الطَّائِفِ لِيَخْرُقُوهُ ... " رَسُولِ اللَّهِ .

Siku ambayo ukuta uliolinda Ta'if ulipovunjika, idadi ya Maswahaba wa Mjumbe wa Allah ﷺ waliingia chini ya kifaa cha kivita, kisha wakaendelea mbele kuelekea ukutani ili kuuharibu… Pia, maandalizi ya kile kinachowatia hofu adui ni wajibu, na maandalizi haya hayawezi kutekelezwa bila viwanda; kwa hiyo, viwanda ni wajibu kwa mujibu wa hukumu hiyo.

“On day that the wall protecting Ta’if broke, a number of the companions of the Messenger of Allah (pbuh) entered under a tank, and then marched forward to the wall in order to destroy it…” Also, preparation for that which puts fear into the enemy is obligatory and this preparation cannot be carried out without industry, and ,therefore, industry is obligatory from the rule.

. )ما لا يتم الواجب إلا به فهو واجب( .

. )ما لا يتم الواجب إلا به فهو واجب( .

"kila kitu kinachohitajika ili kukamilisha wajibu nacho chenyewe ni wajibu". Khalifa, au yeyote atakayemteua, ndiye atakayekisimamia.

“whatever is required to complete an obligation is itself an obligation”. The Khalifah or anyone he appoints is the one who will manage it.

Kuhusu mahakama, Nabii ﷺ alikuwa akifanya kazi ya kuwa hakimu mwenyewe, na pia alikuwa akiwateua wengine kuhukumu baina ya watu. Alikuwa akishughulikia hukumu mwenyewe kama alivyosimulia Umm Salamah kwamba Mtume ﷺ alisema.

With respect to the judiciary, the Prophet (phuh) used to act as the judge personally, and appointed others to judge between the people. He used to undertake the judging himself as narrated by Umm Salamah that the Messenger of Allah (pbuh) said.

. "إِنَّمَا أَنَا بَشَرٌ وَإِنَّكُمْ تَخْتَصِمُونَ إِلَيَّ، وَلَعَلَّ بَ عْضَكُمْ أَنْ يَكُونَ أَلْحَنَ بِحُجَّتِهِ مِنْ ب عَْضٍ وَأَقْضِيَ لَهُ عَلَى نَحْوِ مَا أَسْمَعُ، فَمَنْ قَضَيْتُ لَهُ مِنْ حَقِّ أَخِيهِ شَيْئًا فَلاَ يَأْخُذْ، فَإِنَّمَا أَقْطَعُ لَهُ قِطْعَةً مِنْ النَّارِ " .

. "إِنَّمَا أَنَا بَشَرٌ وَإِنَّكُمْ تَخْتَصِمُونَ إِلَيَّ، وَلَعَلَّ بَ عْضَكُمْ أَنْ يَكُونَ أَلْحَنَ بِحُجَّتِهِ مِنْ ب عَْضٍ وَأَقْضِيَ لَهُ عَلَى نَحْوِ مَا أَسْمَعُ، فَمَنْ قَضَيْتُ لَهُ مِنْ حَقِّ أَخِيهِ شَيْئًا فَلاَ يَأْخُذْ، فَإِنَّمَا أَقْطَعُ لَهُ قِطْعَةً مِنْ النَّارِ " .

"Hakika mimi ni binadamu tu, na wenye madai huniletea (mashauri yao); pengine baadhi yao ni fasaha zaidi kuliko wengine. Mimi huhukumu kulingana na ninachosikia kutoka kwao. Kwa hiyo, yeyote ambaye nitampa, kwa hukumu yangu, (sehemu isiyo yake) kutoka haki ya Muislamu, basi kwa kweli nitakuwa nimempa sehemu ya (Moto wa) Jahannamu" ﷺ (imekubaliwa kwa maneno ya Al-Bukhari). Na riwaya ya Abu Hurayrah na Zayd b. Khalid Al-Juhani aliyesema:

“Verily, I am only a human and the claimants bring to me (their disputes); perhaps some of them are more eloquent than others. I judge according to what I hear from them). So, he whom I, by my judgment, (give the undue share) out of the right of a Muslim, I in fact give him a portion of (Hell) Fire” (agreed upon with the wording from Al-Bukhari). And the narration of Abu Hurayrah and Zayd b. Khalid Al-Juhani who said.

Mtu mmoja wa kibedui alikuja na kusema: "Ee Mjumbe wa Allah ﷺ! Tuhukumie kwa Kitabu cha Allah." Kisha mpinzani wake akasimama na kusema: "Amesema kweli, tuhukumie kwa Kitabu cha Allah ..." (Imekubaliwa, na maneno ni ya Al-Bukhari). Kuhusu kuteuliwa kwa wengine kwenye mahakama, dalili ni ile aliyoipokea Al-Hakim, na akasema ni Sahih kwa masharti ya Muslim na Al-Bukhari, jambo ambalo pia lilithibitishwa na Al-Dhahabi, kutoka kwa Ibn Abbas aliyesema.

. "جَاءَ أَعْرَابِ ي فَ قَالَ: يَا رَسُولَ اللَّهِ، اقْضِ بَ يْ نَ نَا بِكِتَابِ اللَّهِ. فَ قَامَ خَصْمُهُ فَ قَالَ: صَدَقَ، اقْضِ بَ يْ نَ نَا بِكِتَابِ اللَّهِ ... " “A Bedoin came and said, "O Allah's Prophet (phuh)! Judge between us according to Allah's Laws." His opponent got up and said, "He is right. Judge between us according to Allah's Laws …” (agreed upon and the wording is from Al-Bukhari). As for the appointment of others to the judiciary, the evidence is what Al-Hakim narrated and stated was Sahih based upon the conditions of Muslim and Al-Bukhari which was also confirmed by Al-Dhahabi, from Ibn Abbas who said.

. إِلَى اليَمَنِ عَلِيّاً فَ قَالَ: عَلِّمْهُمُ الشَّرَائِعَ وَاقْضِ بَ يْ نَ هُمْ. قَالَ: "بَ عَثَ النَّبِيُّ لاَ عِلْمَ لِي بِالقَضَاءِ. فَدَفَعَ فِي صَدْرِهِ فَ قَالَ: اللَّهُمَّ اهْدِهِ لِلْقَضَاءِ " .

. إِلَى اليَمَنِ عَلِيّاً فَ قَالَ: عَلِّمْهُمُ الشَّرَائِعَ وَاقْضِ بَ يْ نَ هُمْ. قَالَ: "بَ عَثَ النَّبِيُّ لاَ عِلْمَ لِي بِالقَضَاءِ. فَدَفَعَ فِي صَدْرِهِ فَ قَالَ: اللَّهُمَّ اهْدِهِ لِلْقَضَاءِ " .

Mtume ﷺ alimtuma Ali kwenda Yemen na akasema: Wafundishe sharia na uhukumu kati yao. Yeye akajibu: Sina ujuzi wa kuhukumu, basi akapiga kifua chake na kusema: Ewe Allah, muongoze kwenye hukumu. Al-Hakim pia alisimulia na kuithibitisha kwa masharti ya Muslim na Al-Bukhari, na Al-Dhahabi alikubaliana naye, kwamba Ali (ra) alisema.

“The Prophet (phuh) sent ‘Ali to Yemen and said: Teach them the rules (Shari’ah) and judge between them. He replied I have no knowledge of judging, and so he struck his chest and said O Allah guide him to judgement”. Al-Hakim also narrated and authenticated upon the conditions of Muslim and Al-Bukhari, and Al-Dhahabi agreed with him, that ‘Ali (ra) said.

. إِلَى اليَمَنِ فَ قُلْتُ: تَ بْ عَثُنِي إِلَى قَ وْمٍ ذَوِي أَسْنَانٍ وَأَنَا "بَ عَثَنِي رَسُولُ اللَّهِ حَدَثُ السِّنِّ ! قَالَ: إِذَا جَلَسَ إِلَيْكَ الخَصْمَانِ فَلاَ تَ قْضِ لأَحَدِهِمَا حَتَّى تَسْمَعَ مِنَ الآخَرِ كَمَا سَمِعْتَ مِنَ الأَوَّلِ. قَالَ عَل ي: فَمَا زِلْتُ قَاضِي اً" .

. إِلَى اليَمَنِ فَ قُلْتُ: تَ بْ عَثُنِي إِلَى قَ وْمٍ ذَوِي أَسْنَانٍ وَأَنَا "بَ عَثَنِي رَسُولُ اللَّهِ حَدَثُ السِّنِّ ! قَالَ: إِذَا جَلَسَ إِلَيْكَ الخَصْمَانِ فَلاَ تَ قْضِ لأَحَدِهِمَا حَتَّى تَسْمَعَ مِنَ الآخَرِ كَمَا سَمِعْتَ مِنَ الأَوَّلِ. قَالَ عَل ي: فَمَا زِلْتُ قَاضِي اً" .

"Mtume wa Allah ﷺ alinituma Yemen, nami nikasema: Umenituma kwa watu wenye uzoefu, nami mimi ni kijana! Akasema: Watu wawili wenye mgogoro watakapokaa mbele yako, usitoe hukumu mpaka usikie atakalosema mwenzake. Ali (ra) alisema: Nilikuwa nimekuwa hakimu kwa muda mrefu."

“The Messenger of Allah (pbuh) sent me to Yemen, and I said: You have sent me to people of experience, and I am young! He said: When the two litigants sit in front of you, do not decide till you hear what the other has to say. Ali (ra) said: I had been a judege for long”.

Kuhusu ijmaa’ (makubaliano ya wanazuoni), Al-Mawardi alitaja katika Al-Hawi, “Makhalifa waongofu walikuwa wakiwahukumu watu, na walikuwa wakiteua majaji na watawala…kwa hiyo ni ijmaa’ kupitia matendo yao”. Ibn Qudamah alitaja katika Al-Mughni, “Waislamu wamekubaliana juu ya uhalali wa kuteuliwa kwa majaji”.

With respect to the consensus, Al-Mawardi mentioned in Al-Hawi, “The righteous khulafaa’ used to judge between the people, and appointed the judiciary and the rulers…and so it is a consensus through their actions”. Ibn Qudamah mentioned in Al- Mugni “The Muslims are agreed on the legitimacy of appointing judiciary”.

Kwa upande wa mambo ya watu (vyombo vya utawala), Mjumbe wa Allah ﷺ alikuwa akisimamia mambo na alikuwa akiwateua waandishi kwa ajili ya utawala wao. Alisimamia maslahi ya watu, aliyatunza mambo yao, alitatua matatizo yao, alipanga mahusiano yao, alilinda mahitaji yao na aliwaelekeza kwenye yale yatakayonufaisha mambo yao. Haya yote ni miongoni mwa mambo ya kiutawala, yanayoendesha maisha yao bila matatizo wala mkanganyiko.

As for the peoples’ affairs (the administrative apparatus) the Messenger of Allah (pbuh) used to manage the affairs and used to appoint writers for their administration. He managed the peoples’ interests, took care of their affairs, resolved their problems, organised their relationships, protected their needs and directed them to what would benefit their matters. All of these are from the administrative affairs, which directs their lives without problems or complication.

Katika suala la elimu, Mjumbe wa Allah ﷺ alifanya fidia kwa mateka makafiri kwamba wawafundishe watoto kumi wa Kiislamu. Fidia ni sehemu ya ngawira ya vita, ambayo ni mali ya Waislamu, na kwa hiyo kuhakikisha elimu ni maslahi miongoni mwa maslahi ya Waislamu.

In the issue of education, the Messenger of Allah (pbuh) made ransom of the disbelieving prisoners that they should teach ten of the Muslim children. Ransom is part of the war booty, which is the property of the Muslims, and so ensuring education is an interest from the Muslims’ interests.

Na katika mazoezi ya tiba – Mtume wa Allah ﷺ alipewa daktari kama zawadi, naye akawekwa kuwa wa kuwahudumia Waislamu. Ukweli kwamba Mtume wa Allah ﷺ alipewa zawadi ambayo yeye mwenyewe hakuitumia, wala hakuichukua bali aliwapa Waislamu, ni dalili kwamba mazoezi ya tiba ni miongoni mwa maslahi ya watu. Katika hadithi sahihi kutoka kwa 'Aisha (ra) ambayo imekubaliwa na wote, alisema:

And in medical practice – the Messenger of Allah (pbuh) was given a doctor as a gift and so he was made available to the Muslims. The fact that the Messenger of Allah (pbuh) was given a gift which he did not use himself, and nor took it but rather gave it to the Muslims is a proof that medical practice is an interest from the people’s interests. In an authentic narration from 'Aisha (ra) which is agreed upon she said.

. "أُصِيبَ سَعْدٌ يَ وْمَ الْخَنْدَقِ رَمَاهُ رَجُلٌ مِنْ قُ رَيْشٍ ي قَُالُ لَهُ ابْنُ الْعَرِقَةِ رَمَاهُ فِي خَيْمَةً فِي الْمَسْجِدِ يَ عُودُهُ مِنْ قَرِيبٍ ..." الأَكْحَلِ فَضَرَبَ عَلَيْهِ رَسُولُ اللَّهِ .

. "أُصِيبَ سَعْدٌ يَ وْمَ الْخَنْدَقِ رَمَاهُ رَجُلٌ مِنْ قُ رَيْشٍ ي قَُالُ لَهُ ابْنُ الْعَرِقَةِ رَمَاهُ فِي خَيْمَةً فِي الْمَسْجِدِ يَ عُودُهُ مِنْ قَرِيبٍ ..." الأَكْحَلِ فَضَرَبَ عَلَيْهِ رَسُولُ اللَّهِ .

"Sa'd alijeruhiwa siku ya Al-Khandaq (vita vya Handaki), baada ya kupigwa mshale kwenye mshipa wa mkono kutoka kwa mwanamume wa Kiquraishi aitwaye Ibn Al-Ariqa, na hivyo Mtume wa Allah ﷺ akamwekea hema ndani ya msikiti ili amtunze." Inaeleweka kutokana na jinsi Mtume ﷺ, ambaye alikuwa kiongozi wa Dola, alivyomjali Sa'd alipokuwa mgonjwa, kwa kumweka ndani ya msikiti, kwamba matibabu au tiba ni jambo linalohusu maslahi ya Waislamu ambalo dola inalitunza. Makhalifa waongofu walifuata mwenendo huo huo. Al-Hakim alisimulia katika Al-Mustadrak kutoka kwa Zayd b. Islam, kutoka kwa baba yake, aliyesema:

“Sa’d was injured on the day of Al-Khandaq (battle of the Trench), having been hit by an arrow in the arm vein from a Qurayshi man called Ibn Al-Ariqa, and so the Messenger of Allah (pbuh) set up a tent for him in the mosque to look after him”. It is understood from the concern of the Messenger (pbuh) , who was the head of the State, over Sa’d while he was ill, by keeping him within the mosque, that medical practice or treatment is an interest from the Muslims’ interests which the state takes care of. The righteous Khulafaa’ followed the same practice. Al-Hakim narrated in Al-Mustadrak from Zayd b. Islam from his father who said.

. )مرضت في زمان عمر بن الخطاب مرضاً شديداً فدعا لي عمر طبيباً فحماني حتى كنت أمص النواة من شدة الحمية( .

. )مرضت في زمان عمر بن الخطاب مرضاً شديداً فدعا لي عمر طبيباً فحماني حتى كنت أمص النواة من شدة الحمية( .

“Nilipatwa na ugonjwa mkali wakati wa Umar b. Al-Khattab, hivyo Umar akamwita tabibu kwa ajili yangu. Alinipa joto kiasi kwamba nilikuwa nikinyonya mbegu za tende kutokana na joto kali.”

“I fell severely ill in the time of Umar b. Al-Khattab, and so Umar called a physician for me. He warmed me up to the point I would suck on date pits due to the intense heat”.

Katika mambo ya kazi, Mtume wa Allah ﷺ alimshauri mtu mmoja anunue kamba na shoka, kisha akate kuni na kuziuza kwa watu badala ya kuwaomba pesa, kwa sababu mmoja angetoa na mwingine angekataa. Hii ilikuwa katika riwaya kutoka kwa Abu Dawud na Ibn Maja, ambayo ilitajwa.

In affairs of work the Messenger of Allah (pbuh) advised a man to purchase rope and an axe and then to collect wood and sell it to the people instead of asking them for money such that one person would give and the next would refuse. This was in the narration from Abu Dawud and Ibn Maja which mentioned.

. وَاشْتَرِ بِالدِّرْهَمِ الآخَرِ قَدُوماً فَائْتِنِي بِهِ، فَأَتَاهُ بِهِ، فَشَدَّ فِيهِ رَسُولُ اللَّهِ ...« عُوداً بِيَدِهِ ثُمَّ قَالَ: اذْهَبْ وَاحْتَطِبْ وَبِعْ، فَلاَ أَرَيَ نَّكَ خَمْسَةَ عَشَرَ يَ وْماً، فَ فَعَلَ، »... فَجَاءَ وَقَدْ أَصَابَ عَ شْ رَةَ دَرَاهِ مَ .

. وَاشْتَرِ بِالدِّرْهَمِ الآخَرِ قَدُوماً فَائْتِنِي بِهِ، فَأَتَاهُ بِهِ، فَشَدَّ فِيهِ رَسُولُ اللَّهِ ...« عُوداً بِيَدِهِ ثُمَّ قَالَ: اذْهَبْ وَاحْتَطِبْ وَبِعْ، فَلاَ أَرَيَ نَّكَ خَمْسَةَ عَشَرَ يَ وْماً، فَ فَعَلَ، »... فَجَاءَ وَقَدْ أَصَابَ عَ شْ رَةَ دَرَاهِ مَ .

“…na nunua shoka kwa dirham nyingine na kuniletea. Akamletea. Mjumbe wa Allah ﷺ akatia mpini kwenye shoka hilo kwa mikono yake mwenyewe, kisha akasema: Nenda, kusanya kuni na uziuze, wala usiniache nikuone kwa siku kumi na tano. Yule mtu akaondoka, akakusanya kuni na kuziuza. Aliporudi alikuwa amepata dirham kumi...”. Na katika riwaya kutoka kwa Al-Bukhari, Mjumbe wa Allah ﷺ alisema,

“…and buy an axe with the other dirham and bring it to me. He brought it to him. The Messenger of Allah (pbuh) fixed a handle on it with his own hands and said: Go, gather firewood and sell it, and do not let me see you for fifteen days. The man went away and gathered firewood and sold it, and when he returned he had earned ten dirhams...”. And in a narration from Al-Bukhari the Messenger of Allah (pbuh) said,

. لَأَنْ يَأْخُذَ أَحَدُكُمْ حَبْ لَهُ فَ يَأْتِيَ بِحُزْمَةِ الْحَطَبِ عَلَى ظَهْرِهِ فَ يَبِيعَهَا فَ يَكُفَّ « » اللَّهُ بِهَا وَجْهَهُ خَ يْ رٌ لَهُ مِنْ أَنْ يَسْأَلَ النَّاسَ أَعْطَوْهُ أَوْ مَنَ عُوه .

. لَأَنْ يَأْخُذَ أَحَدُكُمْ حَبْ لَهُ فَ يَأْتِيَ بِحُزْمَةِ الْحَطَبِ عَلَى ظَهْرِهِ فَ يَبِيعَهَا فَ يَكُفَّ « » اللَّهُ بِهَا وَجْهَهُ خَ يْ رٌ لَهُ مِنْ أَنْ يَسْأَلَ النَّاسَ أَعْطَوْهُ أَوْ مَنَ عُوه .

"Ni bora kwa mmoja wenu achukue kamba (na akate) na alete mzigo wa kuni (kutoka msituni) mgongoni mwake, auze, na Allah atamlinda uso wake (dhidi ya Moto wa Jahannam) kwa sababu hiyo, kuliko kuwaomba watu ambao wanaweza kumpa au wasimpe." Hivyo ndivyo alivyokuwa akitatua tatizo la kazi katika jambo hilo kama moja ya maslahi ya Waislamu.

“It is better for anyone of you to take a rope (and cut) and bring a bundle of wood (from the forest) over his back and sell it and Allah will save his face (from the Hell-Fire) because of that, rather than to ask the people who may give him or not .” So he used to solve the problem of work in that matter as one of the interests of the Muslims.

Kuhusu barabara kuu, Mjumbe wa Allah ﷺ alikuwa akipanga njia za watembea kwa miguu katika zama zake kwa kufanya nafasi ya njia kuwa dhiraa saba pale palipokuwa na mzozo. Al-Bukhari amesimulia katika sura ya Al-Tariq Al-Mita’ (nafasi kati ya barabara).

With regards to the highways, the Messenger of Allah (pbuh) used to organise the pathways in his time by making the space of the pathway seven cubits if there was a dispute. Al-Bukhari narrated in the chapter of Al-Tariq Al-Mita’ (the space between the road).

. » إِذَا تَشَاجَرُوا فِي الطَّرِيقِ بِسَبْ عَةِ أَذْرُعٍ قَضَى النَّبِيُّ « .

. » إِذَا تَشَاجَرُوا فِي الطَّرِيقِ بِسَبْ عَةِ أَذْرُعٍ قَضَى النَّبِيُّ « .

Nabii ﷺ alihukumu kwamba upana wa dhiraa saba uachwe kama njia ya umma pale palipotokea mzozo kuhusu njia, na Muslim ameipokea.

“The Prophet (phuh) judged that seven cubits should be left as a public way when there was a dispute about the pathway”, and Muslim narrated.

. » إِذَا اخْ تَ لَفْ تُمْ فِي الطَّرِيقِ جُعِلَ ع رْضُهُ سَبْعَ أَذْرُعٍ « .

. » إِذَا اخْ تَ لَفْ تُمْ فِي الطَّرِيقِ جُعِلَ ع رْضُهُ سَبْعَ أَذْرُعٍ « .

"Unapokuwa mnatofautiana kuhusu njia, hukadiriwa kuwa upana wa dhiraa saba," ambayo ilikuwa ni mpangilio wa kiutawala wakati huo, na kama mahitaji yangekuwa makubwa zaidi yangetimizwa, kama ilivyo katika madhehebu ya Shafi'i.

“When you disagree about a pathway, it is judged to be seven cubits in width”, which was an administrative organisation at that time and if the need was greater it would have been met, as it is in the Shafi’i school of thought.

Katika kilimo, Al-Zubayr na mtu mmoja kutoka kwa Answari walikuwa na mzozo kuhusu umwagiliaji, basi Mtume ﷺ akasema.

In agriculture, Al-Zubayr and a man from the Ansar had a dispute regarding irrigation, and so the Prophet (phuh) said.

. » اسْقِ يَا زُبَ يْ رُ ثُمَّ أَرْسِلِ الْمَاءَ إِلَى جَارِكَ « .

. » اسْقِ يَا زُبَ يْ رُ ثُمَّ أَرْسِلِ الْمَاءَ إِلَى جَارِكَ « .

"Ee Zubayr, mwagilie maji kisha uyaache yatiririke kwa jirani yako." (Lafudhi ya Muslim)

“O Zubayr, irrigate and then let the water flow to your neighbour” (agreed upon with the wording from Muslim).

Hivi ndivyo Mjumbe wa Allah ﷺ alivyosimamia mambo ya watu, na makhalifa waadilifu baada yake walivyoyasimamia, ama kwa nafsi zao wenyewe au kwa kumteua mtu wa kuyasimamia.

This is the manner in which the Messenger of Allah (pbuh) managed the affairs of the people and the righteous khulafaa’ after him managed them either by themselves or by appointing someone to manage them.

Kuhusu hazina ya umma, kuna ushahidi mwingi unaoonyesha kwamba Bayt al-Mal ilikuwa chini ya mamlaka ya moja kwa moja ya Mtume ﷺ, ya Khalifa, au ya yeyote aliyepewa jukumu hilo na Khalifa. Kwa hiyo Mjumbe wa Allah ﷺ wakati mwingine alikuwa akihifadhi mali moja kwa moja, na alikuwa na ghala la kuhifadhia. Alikuwa akichukua mali moja kwa moja, kuigawa na kuiweka mahali pake. Wakati mwingine alikuwa akiwateua wengine kushughulikia mambo haya. Makhalifa waongofu baada yake waliendelea kwa njia hiyo hiyo, wakati mwingine wakisimamia wenyewe mambo ya hazina, na wakati mwingine wakiwateua wengine kuyafanya kwa niaba yao.

As for the treasury, there are plenty of evidences that indicate that the Bayt Al-Mal was under the direct authority of the Messenger (pbuh) , the Khalifah, or whoever was encharged with it by the Khalifah. And so the Messenger of Allah (pbuh) sometimes used to directly store the wealth and he had a storehouse. He would directly take the wealth, apportion it and put it in its place. At other times he would appoint others to undertake these issues. The righteous khulafaa’ after him carried on in the same way after him , either directly taking charge of the affairs of the treasury or appointing others to do it on their behalf.

Mtume wa Allah ﷺ alikuwa akiweka mali msikitini, kama ilivyosimuliwa na Al-Bukhari kutoka kwa Anas aliyesema.

The Messenger of Allah (pbuh) would either place the wealth in the mosque, as has been narrated by Al-Bukhari from Anas who said.

. » يبَِالٍ يمنَ الْبَحْرَيْ ي ن فَ قَالَ : انْ ثُ رُوهُ فِي الْمَسْجِدِ أُيتَِ النَّيبُِّ « .

. » يبَِالٍ يمنَ الْبَحْرَيْ ي ن فَ قَالَ : انْ ثُ رُوهُ فِي الْمَسْجِدِ أُيتَِ النَّيبُِّ « .

“Mali kutoka Bahrain ililetwa kwa Mtume ﷺ. Akasema: Itandazeni msikitini”, au katika moja ya vyumba vya wake zake, kama ilivyosimuliwa na Al-Bukhari kutoka kwa Uqbah ambaye alisema,

“Wealth from Bahrain was brought to the Prophet (phuh) . He said: Spread it out in the mosque”, or in one of his wives’ rooms as has been narrated by Al-Bukhari from Uqbah who said,

. بيالْمَ ي دينَية الْعَصْرَ، فَسَلَّمَ ثُمَّ قَامَ مُسْيرعًا، فَ تَخَطَّى يرقَابَ صَلَّيْتُ وَرَاءَ النَّيبِِّ « النَّا ي س إيلَى ب عَْ ي ض حُجَير نيسَائييه، فَ فَيزعَ النَّاسُ يمنْ سُرْعَتييه، فَخَرَجَ عَلَيْيهمْ، فَ رَأَى أَن هَُّمْ عَ ي جبُوا يم نْ » سُرْعَتييه، فَ قَالَ: ذكََرْتُ شَيْئًا مِنْ تِبْرٍ عِنْدَنَا، فَكَرِهْتُ أَنْ يَحْبِسَنِي، فَأَمَرْتُ بِقِسْمَتِهِ .

. بيالْمَ ي دينَية الْعَصْرَ، فَسَلَّمَ ثُمَّ قَامَ مُسْيرعًا، فَ تَخَطَّى يرقَابَ صَلَّيْتُ وَرَاءَ النَّيبِِّ « النَّا ي س إيلَى ب عَْ ي ض حُجَير نيسَائييه، فَ فَيزعَ النَّاسُ يمنْ سُرْعَتييه، فَخَرَجَ عَلَيْيهمْ، فَ رَأَى أَن هَُّمْ عَ ي جبُوا يم نْ » سُرْعَتييه، فَ قَالَ: ذكََرْتُ شَيْئًا مِنْ تِبْرٍ عِنْدَنَا، فَكَرِهْتُ أَنْ يَحْبِسَنِي، فَأَمَرْتُ بِقِسْمَتِهِ .

"Nilisali sala ya Asr nyuma ya Mtume ﷺ huko Madina. Alipomaliza sala kwa kutoa salamu, alisimama haraka na kutoka akivuka safu za watu kuelekea mmoja wa vyumba vya wake zake. Watu waliogopa kwa kasi yake. Mtume ﷺ alirudi na kuwakuta watu wameshangazwa na haraka yake, akawaambia, "Nilikumbuka kipande cha dhahabu kilichokuwa kimelala nyumbani kwangu, nikaona si vyema kikanivuruga kutoka katika ibada ya Allah, kwa hiyo nimeamuru kigawanywe"."

“I offered Asr prayer behind the Prophet (phuh) at Medina. When he had finished the prayer with Taslim, he got up hurriedly and went out by crossing the rows of the people to one of the dwellings of his wives. The people got scared at his speed . The Prophet (phuh) came back and found the people surprised at his haste and said to them, "I remembered a piece of gold lying in my house and I did not like it to divert my attention from Allah's worship, so I have ordered it to be distributed ”.

Wakati wa Makhalifa waongofu, mahali ambapo mali ilihifadhiwa kulijulikana kama Bayt Al-Mal (hazina ya serikali). Ibn Sa’d alitaja hili katika Al-Tabaqat kutoka kwa Sahl b. Abi Hathmah na wengine.

During the era of the righteous Khulafaa’ the place where the wealth would be stored became known as the Bayt Al-Mal (treasury). Ibn Sa’d mentioned in Al-Tabaqat from Sahl b. Abi Hathmah and others.

. أن أبا بكر كان له بيت مال بالسنح ليس يحرسه أحد، فقيل له: ألا تجعل « عليه من يحرسه؟ قال: عليه قفل. فكان يعطي ما فيه حتى يفرغ. فلما انتقل إلى وروى هناد في الزهد بإسناد جيد عن أنس قال: .» المدينة، حوّله فجعله في داره جاء رجل إلى عمر فقال: يا أمير المؤمنين، احملني فإني أريد الجهاد، فقال عمر « »... لرجل: خذ بيده فأدخله بيت المال يأخذ ما يشاء .

. أن أبا بكر كان له بيت مال بالسنح ليس يحرسه أحد، فقيل له: ألا تجعل « عليه من يحرسه؟ قال: عليه قفل. فكان يعطي ما فيه حتى يفرغ. فلما انتقل إلى وروى هناد في الزهد بإسناد جيد عن أنس قال: .» المدينة، حوّله فجعله في داره جاء رجل إلى عمر فقال: يا أمير المؤمنين، احملني فإني أريد الجهاد، فقال عمر « »... لرجل: خذ بيده فأدخله بيت المال يأخذ ما يشاء .

Abu Bakr alikuwa na Bayt Al-Mal ambalo halikuwa na mtu wa kulilinda. Ilisemwa kwake: Je, hutamteua mtu wa kulilinda? Alijibu kuwa lina kufuli juu yake. Alikuwa akigawa kila kilichokuwamo ndani yake mpaka likawa tupu. Alipohamia Madinah, alilichukua na kuliweka nyumbani kwake. Imepokewa na Hinad katika Al-Zuhd kwa mnyororo mzuri wa wapokezi kutoka kwa Anas: "Mtu mmoja alimwendea Omar na kusema: Ewe kiongozi wa waumini, nisaidie kwa mali kwa sababu nataka kushiriki katika Jihadi. Basi Omar akamwambia mtu mmoja: Mpeleke Bayt Al-Mal, ili achukue chochote anachotaka."

“Abu Bakr had Bayt Al-Mal which had no one guarding it. It was said to him: Won’t you appoint someone to guard it? He replied it has lock on it. He used to distribute all that were in it until it became empty. When he moved to Madinah, he took it and placed it in his house”. It is reported by Hinad in Al-Zuhd with a good chain from Anas “a man came to Omar and said: O leader of the believers, fund me because I want to participate in the Jihad, and so Omar said to a man – take him to Bayt Al-Mal, so that he can take whatever he wishes”.

Kuhusu taarifa, dalili zake zinatokana na Qur'ani na Sunnah. Kuhusu Qur'ani, Yeye (SWT) amesema.

As for information, the evidence for it is from the Quran and the Sunnah. With respect to the Quran, He (swt) said.

"Na wanapowafikia habari za usalama au hofu, huzieneza. Lakini kama wangezirudisha kwa Mtume ﷺ na kwa wenye mamlaka miongoni mwao, basi wale wanaoweza kuzichambua kwa usahihi wangezijua."

“And when there comes to them information about [public] security or fear, they spread it around. But if they had referred it back to the Messenger (pbuh) or to those of authority among them, then the ones who [can] draw correct conclusions from it would have known about it.” (TMQ 4:83).

Kuhusu Sunnah, ni simulizi ya Ibn Abbas kuhusu ufunguzi wa Makkah, iliyopo katika Al-Mustadrak ya Al-Hakim, ambaye alisema kuwa ni sahihi na iko kwenye masharti ya Muslim, na Al-Dhahabi akathibitisha hivyo. Simulizi hiyo inataja: "na habari ilifichwa kutoka kwa Quraysh, kwa hiyo hawakupokea taarifa yoyote kuhusu Mjumbe wa Allah ﷺ wala hawakujua kilichokuwa kikifanywa." Pia kuna simulizi Mursal kutoka kwa Abu Salama, pamoja na Ibn Abi Shaybah, inayosema: kisha Nabii ﷺ akamwambia 'Aisha (ra),

As for the Sunnah, the narration of Ibn Abbas during the opening of Makkah which is found in Al-Mustadrak of Al-Hakim who said it was authentic and upon the conditions of Muslim, and Al-Dhahabi confirmed this, which mentioned “and the news was kept from the Quraysh, and so they did not receive any information about the Messenger of Allah (pbuh) and did not know what was being undertaken”. And a Mursal narration from Abu Salama with Ibn Abi Shaybah which mentioned: and then the Prophet (phuh) said to 'Aisha (ra),

. جَهِّزِينِي وَلاَ تُ عْلِمِي بِذَلِكَ أَحَداً، ... ثُمَّ أَمَرَ بِالطُّرُقِ فَحُبِسَتْ، فَ عَمَّى عَلَى « » أَهْلِ مَكَّةَ لاَ يَأْتِيهِمْ خَبَ رٌ .

. جَهِّزِينِي وَلاَ تُ عْلِمِي بِذَلِكَ أَحَداً، ... ثُمَّ أَمَرَ بِالطُّرُقِ فَحُبِسَتْ، فَ عَمَّى عَلَى « » أَهْلِ مَكَّةَ لاَ يَأْتِيهِمْ خَبَ رٌ .

"Nitayarishe, na usimjulishe mtu yeyote kuhusu hilo." Kisha akaamuru barabara kuu zifungwe, na hivyo watu wa Makkah wakabaki gizani, na habari hazikuwafikia.

“Prepare me, and do not inform anyone about it.and then he commanded that the highways be obstructed, and so the people of Makkah were kept in the dark and, no news came to them”.

Hii inaonyesha kwamba taarifa zinazohusiana na usalama wa dola zimefungamanishwa na Khalifah au taasisi inayotimiza lengo hili.

This indicates that the information which is connected to the security of the state is tied to the Khalifah or an institution which meets this aim.

Kuhusu baraza la Shura (la kushauriana), Mtume ﷺ hakuwa na baraza maalum la kudumu, bali alikuwa akiwashauri Waislamu nyakati nyingi kwa mujibu wa maneno Yake (SWT).

As for the Shura (consultative) council, the Messenger (pbuh) did not use to have a specific permanent council, but rather he used to consult the Muslims at numerous times in line with His (swt) words.

“Na washauri katika jambo hilo.” (TMQ 3:159). Mfano wa mashauriano haya unatokana na yale aliyoyasimulia Muslim kutoka kwa Anas kuhusu siku ya vita vya Badr:

“And consult them in the matter.” (TMQ 3:159). An example of these consultations comes from what has been narrated by Muslim from Anas about the day of the battle of Badr:

. شَاوَرَ حِينَ ب لََغَهُ إِقْ بَالُ أَبِي سُفْيَانَ. قَالَ: فَ تَكَلَّمَ أَبُو بَكْرٍ "أَنَّ رَسُولَ اللَّهِ فَأَعْرَضَ عَنْهُ، ثُمَّ تَكَلَّمَ عُمَرُ فَ أَعْرَضَ عَنْهُ، فَ قَامَ سَعْدُ بْنُ عُبَادَةَ فَ قَالَ: إِيَّانَا تُرِيدُ يَا رَسُولَ اللَّهِ، وَالَّذِي نَ فْسِي بِيَدِهِ، لَوْ أَمَرْتَ نَا أَنْ نُخِيضَهَا الْبَحْرَ لأَخَضْنَاهَا، وَلَوْ أَمَرْتَ نَا أَنْ فَانْطَلَقُوا حَتَّى نَضْرِبَ أَكْبَادَهَا إِلَى بَ رْكِ الْغِمَادِ لَفَعَ لْنَا. قَالَ فَ نَدَبَ رَسُولُ اللَّهِ نَ زَلُوا بَدْرًا" .

. شَاوَرَ حِينَ ب لََغَهُ إِقْ بَالُ أَبِي سُفْيَانَ. قَالَ: فَ تَكَلَّمَ أَبُو بَكْرٍ "أَنَّ رَسُولَ اللَّهِ فَأَعْرَضَ عَنْهُ، ثُمَّ تَكَلَّمَ عُمَرُ فَ أَعْرَضَ عَنْهُ، فَ قَامَ سَعْدُ بْنُ عُبَادَةَ فَ قَالَ: إِيَّانَا تُرِيدُ يَا رَسُولَ اللَّهِ، وَالَّذِي نَ فْسِي بِيَدِهِ، لَوْ أَمَرْتَ نَا أَنْ نُخِيضَهَا الْبَحْرَ لأَخَضْنَاهَا، وَلَوْ أَمَرْتَ نَا أَنْ فَانْطَلَقُوا حَتَّى نَضْرِبَ أَكْبَادَهَا إِلَى بَ رْكِ الْغِمَادِ لَفَعَ لْنَا. قَالَ فَ نَدَبَ رَسُولُ اللَّهِ نَ زَلُوا بَدْرًا" .

Mtume wa Allah ﷺ alifanya mashauriano na Maswahaba zake. Msimulizi alisema: Abu Bakr alizungumza (akieleza maoni yake mwenyewe), lakini Mtume ﷺ hakumsikiliza. Kisha alizungumza 'Umar, lakini hakumsikiliza pia. Kisha Sa'd bin 'Ubada alisimama na kusema: Ee Mtume wa Allah ﷺ, unataka sisi tuzungumze. Naapa kwa Mungu ambaye maisha yangu yako mikononi mwake, ukituamuru tuzamishe farasi wetu baharini, tutafanya hivyo. Ukituamuru tuwachapishe farasi wetu hadi mahali pa mbali kabisa kama Bark Al-Ghimad, tutafanya hivyo. Msimulizi alisema: Kisha Mtume ﷺ aliwaita watu (kwa ajili ya kukutana vitani). Wakaondoka na kupiga kambi huko Badr. Al-Bukhari alisimulia mfano mwingine kutoka siku ya Al-Hudaybiyah kupitia Al-Miswar na Marwan, ambao walisema:

The Messenger of Allah (pbuh) held consultations with his Companions. The narrator said: Abu Bakr spoke (expressing his own views), but he did not pay heed to him. Then spoke 'Umar , but he did not pay heed to him (too). Then Sa'd b. 'Ubada stood up and said: Messenger of Allah, you want us (to speak). By God in Whose control is my life, if you order us to plunge our horses into the sea, we would do so. If you order us to goad our horses to the most distant place like Bark Al- Ghimad, we would do so. The narrator said: Now the Messenger of Allah (pbuh) called upon the people (for the encounter). So they set out and encamped at Badr”. Al-Bukhari reported another example from the day of Al-Hudaybiyah through Al-Miswar and Marwan who said:

. حَتَّى كَانَ بِغَدِيرِ الأَشْطَاطِ أَتَاهُ عَيْ نُهُ، قَالَ إِنَّ قُ رَيْشًا جَمَعُوا "وَسَارَ النَّبِيُّ لَكَ جُمُوعًا، وَقَدْ جَمَعُوا لَكَ الأَحَابِيشَ، وَهُمْ مُقَاتِلُوكَ وَصَادُّوكَ عَنِ الْب يْتِ، وَمَانِعُوكَ. فَ قَالَ: أَشِيرُوا أَي هَُّا النَّاسُ عَلَيَّ، أَتَ رَوْنَ أَنْ أَمِيلَ إِلَى عِيَالِهِمْ وَذَرَارِيِّ هَؤُلاءِ الَّذِينَ يُرِيدُونَ أَنْ يَصُدُّونَا عَنِ الْبَ يْتِ؟ فَإِنْ يَأْتُونَا كَانَ اللَّهُ عَزَّ وَجَلَّ قَدْ قَطَعَ عَيْ نًا مِنَ الْمُشْ رِكِينَ وَإِلاَّ تَ رَكْنَاهُمْ مَحْ رُوبِينَ. قَالَ أَبُو بَكْرٍ: يَا رَسُولَ اللَّهِ خَرَجْتَ عَامِدًا لِهَذَا الْبَ يْتِ لا تُرِيدُ قَ تْلَ أَحَ دٍ وَلا حَرْبَ أَحَدٍ، فَ تَ وَجَّهْ لَهُ فَمَنْ صَدَّنَا عَنْهُ قَاتَ لْنَاهُ. قَالَ امْضُوا عَلَى اسْمِ اللَّهِ .

. حَتَّى كَانَ بِغَدِيرِ الأَشْطَاطِ أَتَاهُ عَيْ نُهُ، قَالَ إِنَّ قُ رَيْشًا جَمَعُوا "وَسَارَ النَّبِيُّ لَكَ جُمُوعًا، وَقَدْ جَمَعُوا لَكَ الأَحَابِيشَ، وَهُمْ مُقَاتِلُوكَ وَصَادُّوكَ عَنِ الْب يْتِ، وَمَانِعُوكَ. فَ قَالَ: أَشِيرُوا أَي هَُّا النَّاسُ عَلَيَّ، أَتَ رَوْنَ أَنْ أَمِيلَ إِلَى عِيَالِهِمْ وَذَرَارِيِّ هَؤُلاءِ الَّذِينَ يُرِيدُونَ أَنْ يَصُدُّونَا عَنِ الْبَ يْتِ؟ فَإِنْ يَأْتُونَا كَانَ اللَّهُ عَزَّ وَجَلَّ قَدْ قَطَعَ عَيْ نًا مِنَ الْمُشْ رِكِينَ وَإِلاَّ تَ رَكْنَاهُمْ مَحْ رُوبِينَ. قَالَ أَبُو بَكْرٍ: يَا رَسُولَ اللَّهِ خَرَجْتَ عَامِدًا لِهَذَا الْبَ يْتِ لا تُرِيدُ قَ تْلَ أَحَ دٍ وَلا حَرْبَ أَحَدٍ، فَ تَ وَجَّهْ لَهُ فَمَنْ صَدَّنَا عَنْهُ قَاتَ لْنَاهُ. قَالَ امْضُوا عَلَى اسْمِ اللَّهِ .

"Mtume ﷺ aliendelea mpaka alipofika (kijiji kiitwacho) Ghadir-Al-Ashtat. Hapo, jasusi wake alikuja akasema, 'Maquraishi (makafiri) wamekusanya idadi kubwa ya watu dhidi yako, na wamekusanya dhidi yako Waethiopia, nao watapigana nawe, na watakuzuia kuingia Al-Ka'ba na kukuzuia.' Mtume ﷺ alisema, 'Enyi watu! Nipeni maoni yenu. Je, mnashauri niangamize familia na watoto wa wale wanaotaka kutuzuia kuifikia Al-Ka'ba? Iwapo watatujia (kwa ajili ya amani), basi Allah ataangamiza jasusi kutoka kwa washirikina, la sivyo tutawaacha katika hali ya huzuni.' Hapo Abu Bakr akasema, 'Ee Mtume wa Allah ﷺ! Umekuja kwa nia ya kuizuru Nyumba hii (yaani Al-Ka'ba) na hutaki kumuua wala kupigana na mtu yeyote. Basi endelea kuelekea huko, na yeyote atakayetuzuia, tutapigana naye.' Hapo Mtume ﷺ alisema, 'Endeleeni, kwa jina la Allah!'" "Ingawa alikusanya Waislamu na kuwashauri, mara kwa mara alikuwa akiwaita watu maalum washauriane nao, nao walikuwa viongozi wa watu: Hamza, Abu Bakr, Ja'far, Umar, 'Ali, Ibn Mas'ud, Sulayman, 'Ammar, Hudhayfah, Abu Dharr, Al-Miqdad, na Bilal (Allah awe radhi nao). Wanaweza kuchukuliwa kama baraza la Shura kwake kutokana na kuwatafuta kwa makusudi mara kwa mara kwa ajili ya kushauriana."

“The Prophet (phuh) proceeded on till he reached (a village called) Ghadir-Al-Ashtat. There his spy came and said, "The Quraish (infidels) have collected a great number of people against you, and they have collected against you the Ethiopians, and they will fight with you, and will stop you from entering the Ka`ba and prevent you." The Prophet (phuh) said, "O people! Give me your opinion. Do you recommend that I should destroy the families and offspring of those who want to stop us from the Ka`ba? If they should come to us (for peace) then Allah will destroy a spy from the pagans, or otherwise we will leave them in a miserable state." On that Abu Bakr said, "O Allah Prophet (phuh)! You have come with the intention of visiting this House (i.e. Ka`ba) and you do not want to kill or fight anybody. So proceed to it, and whoever should stop us from it, we will fight him." On that the Prophet (phuh) said, "Proceed on, in the Name of Allah!'”. Though he gathered the Muslims and consulted them, he would call specific people consistently to consult with, and these were the leaders of the people; Hamza, Abu Bakr, Ja’far, Umar, ‘Ali, Ibn Mas’ud, Sulayman, ‘Ammar, Hudhayfah, Abu Dharr, Al-Miqdad, and Bilal (may Allah be pleased with them). They could be considered as a Shura council for him due to his specifically seeking them out consistently for consultation.

Vivyo hivyo, makhalifa waongofu walikuwa wakiwashauri watu kwa ujumla, na pia walikuwa wakiwatafuta watu maalum kwa ajili ya kushauriana nao. Abu Bakr (ra) alikuwa akiwashauri hasa wanaume miongoni mwa Muhajirina na Answari ili kupata maoni yao endapo jambo fulani likitokea, nao ndio walikuwa watu wa Shura kwake. Watu wa Shura wakati wake walikuwa ni wanazuoni na wale waliokuwa wakitoa fatwa (hukumu za kidini). Ibn Sa'd ameripoti kutoka kwa Al-Qasim: أن أبا بكر الصديق كان إذا نزل به أمر يريد مشاورة أهل الرأي وأهل الفقه فيه، دعا رجالاً من المهاجرين والأنصار، دعا عمر، وعثمان، وعلياً، وعبد الرحمن بن عوف، ومعاذ بن جبل، وأبي بن كعب، وزيد بن ثابت.

In the same manner the righteous khulafaa’ would consult the people generally, and would specifically seek out individuals for consultation. Abu Bakr (ra) used to specially consult men from the emigrants and Ansar in order to take their opinion if an issue occurred, and they were the people of Shura to him. The people of Shura in his time were the ‘ulama’ and those who would give fatawa (verdicts). Ibn Sa’d reported from Al-Qasim. . أن أبا بكر الص دي ق كان إذا نزل به أمر يريد مشاورة أهل الرأي وأهل الفقه « فيه، دعا رجالاً من المهاجرين والأنصار، دعا عمر، وعثمان، وعلياً، وعبد الرحمن بن » عوف، ومعاذ بن جبل، وأبي بن كعب، وزيد بن ثابت .

“Wakati jambo fulani lilipotokea katika zama za Abu Bakr Al-Siddiq, lililomfanya ataka kushauriana na watu wenye busara na elimu ya Fiqh, alikuwa akiwaita baadhi ya wanaume miongoni mwa Muhajirina na Ansar; alikuwa akiwaita Umar, Uthman, Ali, ‘Abd Al-Rahman b. ‘Awf, Mu’adh Bin Jabal, Ubayy Bin Ka’ab na Zayd b. Thabit.” Wote hawa walikuwa wakitoa fatwa wakati wa Ukhalifa wa Abu Bakr (ra), na watu walikuwa wakiwarejelea kwa hukumu, na hivyo ndivyo Abu Bakr (ra) alivyokuwa akifanya; na Umar (ra) alipochukua uongozi, alikuwa akiwaita kundi lile lile la watu.

“When some issue occurred at the time of Abu Bakr Al-Siddiq making him want to consult with the people of insight and Fiqh, he would call some men from the emigrants and Ansar; he would call Umar, Uthman, Ali, ‘Abd Al-Rahman b. ‘Awf, Mu’adh Bin Jabal, Abai Bin Ka’ab and Zayd b. Thabit.” All of these used to give fatawa during the Khilafah of Abu Bakr (ra), and the people would refer to them for verdicts and so this was the way that Abu Bakr (ra) preceded and when Umar (ra) took charge he used to call that same group of men.

Yote haya yanaonyesha kuchukua baraza maalum linalowakilisha Ummah kwa ajili ya Shura iliyowekwa, iliyotajwa katika maandishi ya Qur'ani na Sunnah, ambalo linaitwa Baraza la Wananchi (Majlis Al-Ummah) kwa kuwa ndilo mwakilishi wa Ummah katika Shura. Vivyo hivyo, kazi yake ingejumuisha kuwajibika kwa mujibu wa ushahidi uliorekodiwa. Muslim ameripoti,

All of this indicates taking a specific council that represents the Ummah for the fixed Shura that is mentioned in the text of the Quran and Sunnah, which is called the People’s Council (Majlis Al-Ummah) since it is the representative of the Ummah in Shura. In the same manner, its work would include accounting due to the evidence recorded. Muslim reported,

. سَتَكُونُ أُمَرَاءُ فَ تَ عْرِفُونَ وَتُ نْكِرُونَ، فَمَنْ عَرَفَ بَرِئَ، وَمَنْ أَنْكَرَ سَلِمَ، وَلَكِنْ « » مَنْ رَضِ يَ وَتَابَعَ، قَالُوا: أَفَلاَ ن قَُاتِلُهُمْ ؟ قَ الَ: لاَ مَا صَلَّوْا .

. سَتَكُونُ أُمَرَاءُ فَ تَ عْرِفُونَ وَتُ نْكِرُونَ، فَمَنْ عَرَفَ بَرِئَ، وَمَنْ أَنْكَرَ سَلِمَ، وَلَكِنْ « » مَنْ رَضِ يَ وَتَابَعَ، قَالُوا: أَفَلاَ ن قَُاتِلُهُمْ ؟ قَ الَ: لاَ مَا صَلَّوْا .

"Kutakuwa na Maamiri (watawala), nanyi mtapenda matendo yao mema na kuchukia matendo yao maovu. Yule anayeyaona matendo yao (na kujaribu kuzuia kurudiwa kwake), ameondolewa lawama, na yule anayechukia matendo yao maovu moyoni mwake (asiyeweza kuzuia kutokea kwake tena), naye ni salama. Lakini yule anayeridhia matendo yao maovu na kuyaiga, ameangamia kiroho." Wakauliza: "Je, tusipigane nao?" Akasema: "Hapana, mradi bado wanasali," na kusali hapa ni mfano wa kutawala kwa Uislamu.

“There will be Amirs (rulers) and you will like their good deeds and dislike their bad deeds. One who sees through their deeds (and tries to prevent their repetition), is absolved from blame, and one who hates their bad deeds (in their hearts, being unable to prevent their recurrence), is (also) safe. But one who approves of their bad deeds and imitates them is spiritually ruined. They asked: “Shouldn't we fight against them?” He replied: No, as long as they still pray” and prayer here is a metaphor for ruling by Islam.

Sehemu ya masimulizi ni kwamba Waislamu walibishana mwanzoni mwa suala hilo, na kiongozi wao alikuwa Umar (ra), ambaye alifanya hivyo kwa Abu Bakr (ra) alipokuwa akisisitiza kupigana dhidi ya waasi (al-murtaddūn). Muslim na Al-Bukhari wameripoti kutoka kwa Abu Hurayrah aliyesema,

Part of accounting is Muslims disputing at the start of the issue and at the head of them is Umar (ra) who did that to Abu Bakr (ra) when he was insistent to fight against the apostates. Muslim and Al-Bukhari reported from Abu Hurayrah who said,

وَكَفَرَ مَنْ كَفَرَ مِنَ الْعَرَبِ، ، وَكَانَ أَبُو بَكْرٍ لَمَّا تُ وُفِّيَ رَسُولُ اللَّهِ « أُمِرْتُ أَنْ أُقَاتِلَ : كيْفَ تُ قَاتِلُ النَّاسَ وَقَدْ قَالَ رَسُولُ اللَّهِ : فَ قَالَ عُمَرُ النَّاسَ حَتَّى يَ قُولُوا لاَ إِلَهَ إِلاَّ اللَّهُ، فَمَنْ قَالَهَا فَ قَدْ عَصَمَ مِنِّي مَالَهُ وَنَ فْسَهُ إِلاَّ بِحَقِّ هِ، وَحِسَابُهُ عَلَى اللَّهِ . فَ قَالَ: وَاللَّهِ، لأُقَاتِلَنَّ مَنْ فَ رَّقَ بَ يْنَ الصَّلاةِ وَالزَّكَاةِ، فَإِنَّ لَقَاتَ لْتُ هُمْ الزَّكَاةَ حَقُّ الْمَالِ، وَاللَّهِ، لَوْ مَنَ عُونِي عَنَاقًا كَانُوا ي ؤَُدُّونَ هَا إِلَى رَسُولِ اللَّهِ  فَ وَاللَّهِ مَا هُوَ إِلاَّ أَنْ قَدْ شَرَحَ اللَّهُ صَدْرَ أَبِي بَكْرٍ عَلَى مَنْعِ هَا. قَالَ عُمَرُ » فَ عَرَفْتُ أَنَّهُ الْحَقُّ.

وَكَفَرَ مَنْ كَفَرَ مِنَ الْعَرَبِ، ، وَكَانَ أَبُو بَكْرٍ لَمَّا تُ وُفِّيَ رَسُولُ اللَّهِ « أُمِرْتُ أَنْ أُقَاتِلَ : كيْفَ تُ قَاتِلُ النَّاسَ وَقَدْ قَالَ رَسُولُ اللَّهِ : فَ قَالَ عُمَرُ النَّاسَ حَتَّى يَ قُولُوا لاَ إِلَهَ إِلاَّ اللَّهُ، فَمَنْ قَالَهَا فَ قَدْ عَصَمَ مِنِّي مَالَهُ وَنَ فْسَهُ إِلاَّ بِحَقِّ هِ، وَحِسَابُهُ عَلَى اللَّهِ . فَ قَالَ: وَاللَّهِ، لأُقَاتِلَنَّ مَنْ فَ رَّقَ بَ يْنَ الصَّلاةِ وَالزَّكَاةِ، فَإِنَّ لَقَاتَ لْتُ هُمْ الزَّكَاةَ حَقُّ الْمَالِ، وَاللَّهِ، لَوْ مَنَ عُونِي عَنَاقًا كَانُوا ي ؤَُدُّونَ هَا إِلَى رَسُولِ اللَّهِ  فَ وَاللَّهِ مَا هُوَ إِلاَّ أَنْ قَدْ شَرَحَ اللَّهُ صَدْرَ أَبِي بَكْرٍ عَلَى مَنْعِ هَا. قَالَ عُمَرُ » فَ عَرَفْتُ أَنَّهُ الْحَقُّ.

“Baada ya Mtume wa Allah ﷺ kufariki na Abu Bakr kuwa khalifa, baadhi ya Waarabu waligeuka na kukufuru (walirudi kwenye ukafiri) (Abu Bakr aliamua kutangaza vita dhidi yao), `Umar akamwambia Abu Bakr, "Vipi unapigana na watu hawa ilhali Mtume wa Allah ﷺ alisema, 'Nimeamrishwa (na Allah) kupigana na watu mpaka waseme: "Hakuna haki ya kuabudiwa isipokuwa Allah," na yeyote atakayesema hivyo basi atalinda maisha na mali yake kutoka kwangu isipokuwa kwa kukiuka sheria (haki na masharti ambayo kwayo ataadhibiwa kwa haki), na hesabu yake itakuwa kwa Allah.' " Abu Bakr akasema, "Kwa Allah! Nitapigana na wale wanaotofautisha kati ya sala na Zakat, kwani Zakat ni haki ya lazima itakayochukuliwa kutoka kwenye mali (kwa mujibu wa amri za Allah). Kwa Allah! Ikiwa watakataa kunilipa hata mbuzi jike mdogo ambao walikuwa wakilipa wakati wa Mtume wa Allah ﷺ, nitapigana nao kwa kuzuia hilo." Kisha `Umar akasema, "Kwa Allah, haikuwa chochote, bali Allah alifungua kifua cha Abu Bakr kwenye uamuzi (wa kupigana), nami nikajua kwamba uamuzi wake ulikuwa sahihi.”

“When Allah's Prophet (phuh) died and Abu Bakr became the caliph some Arabs renegade (reverted to disbelief) (Abu Bakr decided to declare war against them), `Umar, said to Abu Bakr, "How can you fight with these people although Allah's Prophet (phuh) said, 'I have been ordered (by Allah) to fight the people till they say: "None has the right to be worshipped but Allah, and whoever said it then he will save his life and property from me except on trespassing the law (rights and conditions for which he will be punished justly), and his accounts will be with Allah.' " Abu Bakr said, "By Allah! I will fight those who differentiate between the prayer and the Zakat as Zakat is the compulsory right to be taken from the property (according to Allah's orders) By Allah! If they refuse to pay me even a she-kid which they used to pay at the time of Allah's Prophet (phuh) . I would fight with them for withholding it" Then `Umar said, "By Allah, it was nothing, but Allah opened Abu Bakr's chest towards the decision (to fight) and I came to know that his decision was right ”.

Vivyo hivyo, Bilal Bin Rabah (ra) na Al-Zubayr (ra) pamoja na wengine walibishana na Umar (ra) kuhusu uamuzi wake wa kugawanya ardhi ya Iraq kati ya wapiganaji, na jinsi Mbedui mmoja alivyobishana na Umar (ra) kuhusu kulinda baadhi ya ardhi hiyo; Abu ‘Ubayd alisimulia katika Al-Amwal kutoka kwa Amer Bin ‘Abd Allah Bin Al-Zubayr, nami nadhani ni kutoka kwa baba yake, ambaye alisema.

Likewise, Bilal Bin Rabah (ra) and Al-Zubayr (ra) and others disputed with Umar (ra) about his decision regarding splitting the land of Iraq between the fighters, and how a Bedouin argued with Umar (ra) regarding protecting some of the land; Abu ‘Ubayd narrated in Al-Amwal from Amer Bin ‘Abd Allah Bin Al- Zubayr, I consider it to be from his father, who said.

أتى أعرابي عمر فقال: يا أمير المؤمنين، بلادنا قاتلنا عليها في الجاهلية، « وأسلمنا عليها في الإسلام، علام تحميها؟ قال: فأطرق عمر، وجعل ينفخ ويفتل شاربه، وكان إذا كربه أمر فتل شاربه ونفخ، فلما رأى الأعرابي ما به جعل يردد ذلك عليه، فقال عمر: المال مال الله، والعباد عباد الله، والله لولا ما أحمل عليه في سبيل » الله ما حميت من الأرض شبراً في شبر.

أتى أعرابي عمر فقال: يا أمير المؤمنين، بلادنا قاتلنا عليها في الجاهلية، « وأسلمنا عليها في الإسلام، علام تحميها؟ قال: فأطرق عمر، وجعل ينفخ ويفتل شاربه، وكان إذا كربه أمر فتل شاربه ونفخ، فلما رأى الأعرابي ما به جعل يردد ذلك عليه، فقال عمر: المال مال الله، والعباد عباد الله، والله لولا ما أحمل عليه في سبيل » الله ما حميت من الأرض شبراً في شبر.

Mtu mmoja wa Badawi alimwendea Umar akasema: Ewe Amiri wa waumini, sisi tulipigana katika ardhi yetu wakati wa Jahiliyyah, na tukawa Waislamu hali ardhi hiyo bado iko mikononi mwetu. Kwa nini wewe unaihifadhi (kuifanya Hima)? Umar alinyosha kichwa chake, akapuliza na kupindisha masharubu yake – alifanya hivyo alipokuwa na huzuni. Basi Badawi alipoona alivyokuwa akifanya, alirudia alichokisema tena. Ndipo Umar akasema: Mali ni mali ya Allah, na watumwa ni watumwa wa Allah; naapa kwa Allah – lau nisingekuwa nimepewa jukumu hilo katika njia ya Allah, nisingeihifadhi (kuifanya Hima) hata shibiri moja ya ardhi. Umar (ra) alikuwa akihifadhi baadhi ya ardhi kutoka mali ya umma kwa ajili ya farasi wa Waislamu. Vilevile, mwanamke mmoja alimkosoa kuhusu katazo lake la watu kuongeza Mahari zaidi ya dinari mia nne, akimwambia:

“A Bedouin came to Omar and said: O Amir of the believers, we fought on our land in Jahiliyyah, and we became Muslims while it is still under our possession, – Why are you protecting it (make it Hima) ? Umar bowed his head, blew and twisted his moustache – would do so when distressed – so when the Bedouin saw what he was doing, he repeated what he said again. Then Umar said: The property is Allah’s property, and the slaves are Allah’s; I swear by Allah- had I not been charged with that in the cause of Allah, would I not have protected (made Hima) a hand-span of land”. , and Umar (ra) used to protect some of the land from the general property for the Muslim cavalry. In the same way a woman accounted him over his prohibition of people increasing the Mahr over four hundred Dinar, saying to him:

“Hii si yako, Umar – je, hukusikia maneno ya Allah: “Na mlimpa mmoja wao kiasi kikubwa [cha mali], msichukue chochote katika hicho.” (TMQ 4:20)?” Hivyo akasema: mwanamke huyu yuko sahihi, na Umar (ra) amekosea.

“This is not for you Umar – did not you hear the words of Allah “And you have given one of them a great amount [in gifts], do not take [back] from it anything.” (TMQ 4:20), and so he said the woman is correct and Umar (ra) is wrong.

Kwa njia hii, maelezo ya makala hii yamefafanuliwa wazi kwamba Mtume ﷺ alianzisha muundo maalum wa Dola wenye umbo maalum, na akaendelea nao hadi alipokutana na Mola wake (SWT). Makhalifa waongofu baada yake waliendelea kwa njia hiyo hiyo, wakitawala kwa kufuata muundo huo aliouweka Mtume ﷺ, kama walivyouona na kuusikia masahaba, na kwa sababu hiyo imebainishwa kwamba muundo wa Dola ya Kiislamu unapaswa kuwa katika umbo hili.

In this way, the explanation for this article has been made clear in that the Messenger (pbuh) established a specific apparatus for the State with a specific form and applied that until he met His Lord (swt). The righteous Khulafaa’ after him continued upon the same method, ruling according to this apparatus that the Messenger (pbuh) set up, as seen and heard by the companions, and for this reason it is specified that the apparatus of the Islamic State should be upon this form.