Khalifa anachagua hukumu mahsusi za Shari'ah ambazo ataziweka kuwa katiba na sheria. Akishachagua hukumu ya Shari'ah, hukumu hiyo peke yake inakuwa hukumu ya Shari'ah inayopaswa kutekelezwa, na inakuwa sheria ya lazima ambayo kila raia lazima aitii hadharani na faraghani.

The Khalifah adopts specific Shari’ah rules which he will enact as a constitution and laws. If he adopts a Shari’ah rule, this rule alone becomes the Shari’ah rule that must be acted upon and it becomes a binding law that every citizen must obey openly and privately.

Ushahidi wa Kifungu hiki unatokana na Ijma' (Makubaliano ya Jumla) ya Maswahaba kwamba Khalifa ana haki ya kuchagua kanuni maalum za Shari'ah. Pia imethibitishwa kwa namna hiyo hiyo kwamba ni wajibu kutekeleza kanuni ambazo Khalifa amezichagua. Muislamu haruhusiwi kutekeleza kanuni yoyote isipokuwa ile ambayo Khalifa ameichagua katika kanuni, hata kama kanuni hizo ni za Shari'ah zilizochaguliwa na mmoja wa Mujtahidina (wanazuoni wa Kiislamu). Hii ni kwa sababu hukumu ya Allah ambayo inakuwa ya lazima kwa Waislamu wote ni ile Khalifa anayoichagua. Makhalifa waongofu walifuata mwenendo huu; walichagua kanuni nyingi maalum na kuamuru zitekelezwe. Hivyo Waislamu, pamoja na Maswahaba wote miongoni mwao, walikuwa wakitekeleza kanuni hizi na kuacha Ijtihad yao wenyewe (maoni ya Kiislamu yanayotokana na ushahidi wa Kiislamu). Kwa mfano, Abu Bakr (ra) alichagua katika suala la talaka kanuni inayoeleza kwamba talaka tatu zitahesabiwa kuwa talaka moja ikiwa zimetamkwa katika kikao kimoja. Pia alichagua katika suala la kugawa mali miongoni mwa Waislamu kanuni inayoeleza kwamba mali igawanywe sawa miongoni mwa Waislamu, bila kujali ukongwe wao katika Uislamu au jambo lingine lolote. Waislamu walimfuata katika hili, na pia mahakimu na Walii (magavana) walitekeleza kanuni alizozichagua. Umar (ra) alipoingia madarakani, alichagua maoni mengine tofauti na yale ya Abu Bakr (ra) katika mambo hayo mawili; aliweka kanuni kwamba talaka tatu zinahesabiwa kuwa tatu, na pia aligawa mali miongoni mwa Waislamu kwa kuzingatia ukongwe wao katika Uislamu na kwa kuzingatia mahitaji yao, badala ya kuigawa sawa. Waislamu walimfuata ipasavyo katika hili, na mahakimu na magavana walitekeleza kanuni alizozichagua. Kisha, Umar (ra) alipitisha kanuni iliyoamuru kwamba ardhi iliyotekwa kwa vita ni mali ya Bayt Al-Mal (hazina ya Dola), si ya wapiganaji, na kwamba ardhi hiyo ibaki mikononi mwa wamiliki wake wa asili, wala isigawanywe kati ya wapiganaji au kati ya Waislamu. Magavana na mahakimu walitii kanuni hiyo na kuitekeleza kama alivyokuwa ameipitisha.

The evidence of this Article is derived from the Ijma’ (General Consensus) of the Companions that the Khalifah reserves the right to adopt specific Shari’ah rules. It has also been established in the same manner that it is obligatory to act upon the rules adopted by the Khalifah. The Muslim is not permitted to act upon any rule other than what the Khalifah has adopted in terms of rules even if these rules were Shari’ah rules adopted by one of the Mujtahideen (scholars of Islam). This is so because the rule of Allah that becomes duly binding upon all the Muslims is what the Khalifah adopts. The rightly guided Khulafaa’ proceeded in this manner; they adopted a host of specific rules and ordered their implementation. Thus the Muslims, with all of the Companions amongst them, used to act upon these rules and to abandon their own Ijtihad (Islamic opinion derived from the Islamic evidences). For instance, Abu Bakr (ra) adopted in the matter of divorce a rule stipulating that the triple divorce would be considered as one divorce if it were pronounced in one sitting. He also adopted in the matter of distributing the wealth upon the Muslims a rule stipulating that wealth should be distributed equally amongst the Muslims, regardless of seniority in Islam or anything else. The Muslims followed him in this as well as the judges and the Walis (governors) implemented the rules that he had adopted. When Umar (ra) took office, he adopted other opinions different to those of Abu Bakr (ra) in the same two matters; he imposed the rule stipulating that the triple divorce is considered as three and he also distributed the wealth among the Muslims according to their seniority in Islam and according to their needs rather than distributing equally. The Muslims duly followed him in this and the judges and the governors implemented the rules he had adopted. Then, Umar (ra) adopted a rule stipulating that the land conquered in war is a spoil for Bayt Al-Mal (the State’s treasury), not for the fighters, and that the land should remain with its owners and should not be divided among the fighters or among the Muslims. The governors and the judges duly complied and implemented the rule that he had adopted.

Hivi ndivyo walivyoendelea wote Makhalifa Waongofu, katika suala la kupitisha maoni, kwa kuwaamuru watu waachane na ijtihadi zao na kanuni walizokuwa wakizifuata, badala yake wafuate kile alichokipitisha Khalifa. Hivyo Ijma' ya Maswahaba ilithibitika katika mambo mawili: la kwanza ni haki ya kupitisha, na la pili ni wajibu wa kutenda kwa kile anachopitisha Khalifa. Kanuni maarufu za Sharia zilitokana na Ijma' hii ya Maswahaba. Nazo ni: "Sultani anayo haki ya kutoa hukumu nyingi kadiri ya matatizo yanavyojitokeza", "Amri ya Imamu huondoa tofauti" na "Amri ya Imamu ina nguvu ya kufunga".

It was in this manner that all of the rightly guided Khulafaa’ proceeded with respect to adoption of opinions, ordering people to abandon their Ijtihad and the rules which they had acted upon, and instead adhere to that which the Khalifah had adopted. So the Ijma’ of the Companions was established on two matters; the first is the right of adoption and the second is the obligation of acting upon what the Khalifah adopts. Famous Shari’ah principles were derived based on this Ijmaa’ of the Companions. These are: “The Sultan reserves the right to effect as many judgements as the problems which arise”, “The order of the Imam resolves the disagreement” and “The order of the Imam is binding”.

Ushahidi wa kuchagua maoni fulani ya Kiislamu ni ukweli kwamba kuna maoni tofauti ya Kiislamu kuhusu jambo moja; kwa hiyo, ili kutenda kwa mujibu wa hukumu ya Shari'ah katika jambo lolote, ni lazima kuchukua maoni maalum ya Kiislamu kwa jambo hilo. Hii ni kwa sababu hukumu za Shari'ah, ambazo ni kauli ya Mwenye kutunga Sheria kuhusiana na matendo ya waabudu, zimekuja katika Qur'ani na katika simulizi, na nyingi za hizi zinaweza kuwa na maana kadhaa zinazowezekana kulingana na lugha ya Kiarabu na kulingana na Shari'ah. Kwa sababu hiyo, ni jambo la kawaida na lisiloepukika kwamba watu watatofautiana katika kuelewa kauli ya Mwenye kutunga Sheria, na kwamba tofauti hii ya kuelewa inafikia kiwango cha kutofautiana na kupingana katika maana iliyokusudiwa. Hivyo, ni lazima kuwepo na maelewano tofauti na yanayopingana kuhusu jambo lile lile. Kwa sababu hii, huenda kukawa na maoni mengi tofauti na yanayopingana kuhusu jambo moja. Basi, Mtume wa Allah ﷺ alipokuwa katika vita vya Ahzab alisema:

The evidence for adopting one Islamic opinion is the fact that there are different Islamic opinions regarding one single matter; hence, in order to act upon the Shari’ah rule in any matter it is imperative to adopt a specific Islamic opinion for it. This is so because the Shari’ah rules, which represent the address of the Legislator related to the actions of the worshippers, have come in the Quran and in the narrations, and many of these can have a number of possible meanings according to the Arabic language and according to Shari’ah. For that reason, it is natural and inevitable that people differ in their understanding of the address of the Legislator and that this difference in understanding reaches the level of disparity and contradiction in the intended meaning. Thus, it is inevitable to have different and contradictory understandings of the same matter. Because of this, there could be a host of different and contradictory opinions in a single matter. So when the Messenger of Allah (pbuh) said at the battle of Ahzab:

.» لاَ يُصَلِّيَنَّ أَحَدٌ الْعَصْرَ إِلاَّ فِي بَنِي قُ رَيْظَة «.

.» لاَ يُصَلِّيَنَّ أَحَدٌ الْعَصْرَ إِلاَّ فِي بَنِي قُ رَيْظَة «.

“Asiwe mtu yeyote aswali Alasiri ila huko Bani Quraydhah” (imepokewa na Al-Bukhari kupitia kwa Ibn Umar). Baadhi walielewa kwamba alikuwa anawahimiza wafanye haraka, kwa hiyo wakaswali njiani wakielekea Bani Quraydhah. Wengine walielewa kwamba alikuwa ameamuru kihalisi waswali Alasiri huko Bani Quraydhah; kwa hiyo wakaichelewesha Alasiri hadi walipofika wanakoenda. Mtume wa Allah ﷺ aliposikia hili, aliidhinisha kauli zote mbili za kuelewa, na zipo aya nyingi na simulizi nyingi zinazofanana na hili.

“None should pray ‘Asr but at Bani Quraythah” (recorded by Al-Bukhari through Ibn Umar), some understood that he was urging haste and so they prayed on their way to Bani Quraythah, while others understood that he had literally ordered them to pray ‘Asr in Bani Quraythah; therefore, they delayed praying ‘Asr until they reached their destination. When the Messenger of Allah (pbuh) heard of this, he approved both understandings, and there are many verses and narrations similar to this.

Tofauti ya maoni katika mambo ya kipekee huwalazimu Waislamu kuchukua maoni moja miongoni mwa maoni haya mbalimbali, kwa kuwa yote ni hukumu za Shari'ah, na hukumu ya Allah (swt) katika jambo moja mahususi kwa mtu mmoja haiwezi kuwa nyingi. Kwa hiyo ni lazima kuchagua hukumu moja ya Shari'ah ili kuitendea kazi. Hivyo, Muislamu kuchukua hukumu mahususi ya Shari'ah ni jambo la lazima lisiloepukika anapoanza kutenda kitendo hicho, kwa sababu kutenda kitendo hicho kunamlazimu Muislamu kukitekeleza kulingana na hukumu ya Shari'ah. Wajibu wa kutenda kulingana na hukumu ya Shari'ah, iwe ni Fard (wajibu), Mandub (inayopendekezwa), Haram (iliyokatazwa), Makruh (inayochukiwa) au Mubah (inayoruhusiwa), unamlazimu Muislamu kuchukua hukumu mahususi ya Shari'ah. Kwa hiyo, ni wajibu kwa kila Muislamu kuchukua hukumu mahususi ya Shari'ah anapopokea hukumu za vitendo, bila kujali kama yeye ni Mujtahid au Muqallid (mtu anayefuata maoni ya mwanazuoni katika suala fulani badala ya kuyatoa mwenyewe), na bila kujali kama ni Khalifah au si Khalifah.

The difference of opinion in single matters makes it incumbent upon the Muslims to adopt one opinion from these various opinions since all of them are Shari’ah rules and the rule of Allah (swt) in one single matter regarding one person is not multiple. Therefore, it is imperative to choose one single rule from the Shari’ah in order to act upon. Hence, the Muslim’s adoption of a specific Shari’ah rule is necessary and inevitable when he or she undertakes the action since undertaking the action obliges the Muslim to accomplish it according to the Shari’ah rule. The obligation of acting according to the Shari’ah rule, whether this was a Fard (obligatory), Mandub (recommended), Haram (forbidden), Makruh (despised) or Mubah (permitted) makes it incumbent upon the Muslim to adopt a specific Shari’ah rule. Therefore, it is obligatory upon every Muslim to adopt a specific Shari’ah rule when taking rules for actions, irrespective of whether he or she was a Mujtahid or a Muqallid (someone who follows the opinion of a scholar in an issue rather than deriving it themselves) or whether they were the Khalifah or other than the Khalifah.

Kuhusu Khalifa, ni lazima kwake kupitisha kanuni kadhaa mahsusi ambazo kwazo anaanza kusimamia mambo ya watu. Kwa hiyo, ni lazima kwake kupitisha kanuni fulani zinazohusu yale ya jumla kwa Waislamu wote katika masuala ya utawala na mamlaka, kama vile Zakat, ushuru, Kharaj (kodi ya ardhi), mahusiano ya kigeni, na kila kitu kinachohusiana na umoja wa Dola na utawala.

With respect to the Khalifah, it is imperative for him to adopt a host of specific rules according to which he assumes the management of peoples’ affairs. Hence, it is necessary for him to adopt certain rules pertaining to what is of a general nature to all the Muslims in terms of matters of government and authority such as Zakat, levies, Kharaj (land tax), foreign relations and everything that is related to the unity of the State and ruling.

Hata hivyo, kupitisha kwake kanuni hizo kunakabiliwa na uchunguzi. Ikiwa usimamizi wa Khalifah wa mambo ya watu ungekuwa unategemea kupitisha kanuni maalum za Kiislamu, basi katika hali hii kupitisha kungekuwa wajibu juu ya Khalifah. Hili linaendana na kanuni ya Shari'ah inayosema: "Kitu ambacho bila hicho wajibu hauwezi kutekelezwa, chenyewe ni wajibu", kama vile kutia saini mikataba. Lakini, ikiwa Khalifah angeweza kusimamia mambo ya watu katika jambo mahsusi kulingana na kanuni za Shari'ah ya Kiislamu bila kulazimika kutumia kupitisha kanuni mahsusi katika jambo hilo, basi katika hali hii kupitisha kungekuwa ruhusa kwake badala ya wajibu, kama vile Nisab Al-Shahadah (idadi ya chini ya mashahidi katika ushahidi). Katika hali hii, ni ruhusa kwake kupitisha au kutopitisha, kwa sababu kimsingi kupitisha ni jambo linaloruhusiwa na si la lazima; hii ni kwa sababu Ijma' ya Maswahaba ni kwamba Imam anaweza kupitisha, na hakuna Ijma' kwamba Imam lazima apitishe. Kwa hiyo, kupitisha lenyewe ni halali na haligeuki kuwa wajibu isipokuwa usimamizi wa lazima wa mambo ya watu usiweze kutekelezwa isipokuwa kwa kupitisha. Katika hali kama hiyo, basi inakuwa wajibu ili wajibu huo utekelezwe.

However, his adoption of the rules is subject to scrutiny. If the Khalifah’s managing of the people’s affairs were subject to adopting specific Islamic rules, then in this case the adoption would be obligatory upon the Khalifah. This would be in concordance with the Shari’ah principle stipulating that: “That, without which the obligation cannot be accomplished, is itself an obligation”, such as the signing of treaties. However, if the Khalifah could manage peoples’ affairs in a specific matter according to the Islamic Shari’ah rules without having to resort to the adoption of a specific rule in this matter, then in this case the adoption would be permitted for him rather than an obligation, such as Nisab Al-Shahadah (the minimum number of witnesses in a testimony). In this case, it is permitted for him to adopt or not to adopt, for in essence the adoption is permitted and not obligatory; this is so because the Ijma’ of the Companions is that the Imam can adopt and there is no Ijma’ that the Imam must adopt. Therefore, the adoption itself is permissible and it does not become obligatory unless the obligatory management of peoples’ affairs cannot be accomplished except through adoption. In such a case it then becomes obligatory so that the duty could be accomplished.