Kuna masharti saba ya kufunga Ukhalifa, nayo ni: awe mwanaume, awe Muislamu, awe huru, awe mtu mzima, awe na akili timamu, awe mwadilifu, na awe miongoni mwa watu wenye uwezo.

There are seven conditions for the Khalifah to be contracted, which are: to be male, Muslim, free, adult, sane, just, and from the people who have the capability.

Kwa kuwa Khilafah ni sehemu ya utawala (uongozi), au kwa usahihi zaidi ni uongozi mkuu kabisa, kwa sababu hiyo maandishi ya kifungu cha 19 yanatajwa hapa; yaani, wajibu wa kutimizwa kwa masharti saba yaliyotajwa:

Since the Khilafah is a part of the ruling (guardianship), or rather it is the greatest guardianship, for that reason the text of the 19th article is mentioned here, in other words, the obligation for the seven mentioned conditions to be fulfilled:

Ushahidi kwamba Khalifa lazima awe mwanaume ni kile kilichosimuliwa kutoka kwa Mtume ﷺ kwamba alipopata habari kwamba Waajemi wamekabidhi utawala kwa binti wa Kisra, alisema:

The evidence that the Khalifah should be male is what has been narrated from the Messenger (pbuh) that when he heard that the Persians had given the rule to the daughter of Kisra, he said.

. » لَنْ ي فُْلِحَ قَ وْمٌ وَلَّوْا أَمْرَهُمُ امْرَأَة « .

. » لَنْ ي فُْلِحَ قَ وْمٌ وَلَّوْا أَمْرَهُمُ امْرَأَة « .

"Kamwe hatafanikiwa taifa linalomfanya mwanamke kuwa kiongozi wao." (imepokewa na Al-Bukhari kutoka kwa Abu Bakrah); usimulizi huu una katazo la kubainika kuhusu mwanamke kuteuliwa kuwa kiongozi wa Dola, kwa kuwa neno "kamwe" linaonyesha kudumu, ambalo ni kukazia katika kukanusha mafanikio, hivyo ni lawama, maana yake ni kwamba ombi la kuacha Ukhalifa usiwe kwa mwanamke ni ombi la kuamrisha kwa uthabiti, na kwa sababu hii iliwekwa sharti kwamba awe mwanaume.

“Never will succeed such a nation that makes a woman their leader.” (narrated by Al-Bukhari from Abu Bakrah); this narration contains a decisive prohibition regarding a woman being appointed the leader of a State, since the expression “never” indicates permanency, which is an exaggeration in negating the success, so it is a blame, which means that the request to leave the Khalifah from being a woman is a decisive request, and for this reason it was made a condition that he should be male.

Kuhusu sharti kwamba awe Muislamu, hili limetokana na kauli Yake (swt): “Wala Allah hatowapa makafiri njia juu ya Waumini.” (TMQ 4:141). Hii pia ni katazo lisilo na shaka, kwa kuwa neno “kamwe” linaashiria kudumu, na ni habari yenye maana ya amri. Kwa kuwa Allah (swt) amekataza makafiri kuwa na njia juu ya Waumini, basi amekataza pia kuwafanya watawale juu yao, kwani utawala ndio njia kubwa zaidi juu ya Waislamu. Zaidi ya hayo, Khalifah ni mwenye mamlaka, na Allah (swt) ameweka sharti kwamba mwenye mamlaka awe Muislamu. Allah (swt) amesema: “Enyi mlioamini, mtiini Allah na mtiini Mtume (saw) na wenye mamlaka miongoni mwenu.” (TMQ 4:59), na amesema: “Na wanapowafikia habari za usalama au hofu, huzieneza. Lau wangeliirudisha kwa Mtume (saw) na kwa wenye mamlaka miongoni mwao.” (TMQ 4:83). Maneno “wenye mamlaka” hayatajwi katika Qur’ani isipokuwa pia imetajwa kwamba wao ni miongoni mwa Waislamu, jambo linaloashiria kwamba mwenye mamlaka lazima awe Muislamu. Na kwa kuwa Khalifah ndiye mwenye mamlaka, na ndiye anayewateua wenye mamlaka, basi ni sharti kwamba yeye awe Muislamu.

As for the condition that he should be Muslim, this is due to His (swt) words. “And never will Allah give the disbelievers over the believers a way [to overcome them].” (TMQ 4:141), which is also a decisive prohibition since the expression “never” indicates permanency, and is information with the meaning of a request. As long as Allah (swt) prohibited the disbelievers having a way over the believers, then He (swt) prohibited for them to be made rulers over them, since the rule is the greatest way over the Muslims. Additionally, the Khalifah is the person of authority, and Allah (swt) made it a condition that the person of authority should be a Muslim. Allah (swt) said. “O you who have believed, obey Allah and obey the Messenger (pbuh) and those in authority among you.” (TMQ 4:59) and He (swt) said. “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.” (TMQ 4:83). The words “people of authority” are not mentioned in the Quran unless it is also mentioned that they are from the Muslims, which indicates that the person of authority must be a Muslim. And since the Khalifah is the person of authority, and he is the one who appoints the people of authority, then it is a condition that he must be a Muslim.

Kuhusu sharti kwamba awe huru, hii ni kwa sababu mtumwa anamilikiwa na bwana wake, na hivyo hana uwezo wa kujitawala katika vitendo vyake mwenyewe. Kwa hoja ya mbali zaidi, hana uwezo wa kudhibiti vitendo vya wengine, na kwa hiyo hawezi kuwa na mamlaka ya usimamizi juu ya watu.

With respect to the condition that he should be free, this is since the slave is owned by his master and so does not control the independence of conduct for himself, and by greater reasoning he does not control the conduct of others, and ,therefore, he cannot control the guardianship over the people.

Kuhusu sharti kwamba awe mtu mzima, hili linatokana na yale yaliyopokelewa na ‘Ali bin Abi Talib (ra) kwamba Mtume ﷺ alisema.

As for the condition that he should be an adult, this is due to what was narrated by ‘Ali b. Abi Talib (ra) that the Messenger (pbuh) said.

. أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ رُفِعَ الْقَلَمُ عَنْ ثَلَاثَةٍ عَنْ النَّائِمِ « » حَتَّى يَسْتَ يْقِظَ وَعَنْ الصَّغِيرِ حَتَّى يَكْبَ رَ وَعَنْ الْمَجْنُونِ حَتَّى يَ عْقِلَ أَوْ يُفِيقَ .

. أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ رُفِعَ الْقَلَمُ عَنْ ثَلَاثَةٍ عَنْ النَّائِمِ « » حَتَّى يَسْتَ يْقِظَ وَعَنْ الصَّغِيرِ حَتَّى يَكْبَ رَ وَعَنْ الْمَجْنُونِ حَتَّى يَ عْقِلَ أَوْ يُفِيقَ .

Kalamu imeinuliwa kutoka kwa watu watatu (vitendo vyao haviandikwi): kutoka kwa mtu aliyelala hadi aamke, kutoka kwa mtoto mdogo hadi akue, na kutoka kwa mtu mwenye wazimu hadi arejee katika akili yake, na katika riwaya moja.

“The Pen has been lifted from three (their actions are not recorded): from the sleeping person until he awakens, from the minor until he grows up, and from the insane person until he comes to his senses” and in a narration.

. » وَعَنْ الْمُبْتَ لَى حَتَّى يَ بْ رَ أَ « .

. » وَعَنْ الْمُبْتَ لَى حَتَّى يَ بْ رَ أَ « .

“na kutoka kwa mgonjwa mpaka apone,” imepokewa na Ibn Maja na Al-Hakim kutoka kwa ‘Aishah, na maneno ni ya Ibn Maja. Al-Tirmidhi na Ibn Khuzaymah pia wamepokea simulizi inayofanana nayo kupitia kwa ‘Ali (ra).

“and from the afflicted person, until he recovers ”, reported by Ibn Maja and Al-Hakim from ‘A’ishah, and the wording is from Ibn Maja. Al-Tirmidhi and Ibn Khuzaymah also reported a similar narration through ‘Ali (ra).

Kinachoeleweka kutokana na kuinuliwa kalamu ni kwamba si sahihi yeye kujitendea mambo yake mwenyewe kwa kujitegemea, hivyo si sahihi kwake kuwa Khalifah. Pia, imepokewa kutoka kwa Abu Hurayrah kwamba Mtume ﷺ alisema.

What is understood from lifting the pen is that it is not correct for him to act independently in his own affairs, so it would not be correct for him to be the Khalifah. Also, it is narrated from Abu Hurayrah that the Messenger (pbuh) said.

. » تَ عَوَّذُوا بِاللَّهِ مِنْ رَأْسِ السَّبْعِينَ وَإِمَارَةِ الصِّبْ يَانِ « .

. » تَ عَوَّذُوا بِاللَّهِ مِنْ رَأْسِ السَّبْعِينَ وَإِمَارَةِ الصِّبْ يَانِ « .

"Jilindeni kwa Allah kutokana na kichwa cha sabini na nguvu za watoto," imepokewa na Ahmad kutoka kwa Abu Hurayrah, na inajumuisha ushahidi kwamba si sahihi kwa mtoto kuwa Khalifah. Kuna simulizi nyingine kutoka kwa Abu ‘Aqil Zahrah Bin Ma‘bad, kwa mamlaka ya babu yake ‘Abd Allah Bin Hisham aliyeishi wakati wa Mtume ﷺ, na mama yake Zaynab bint Hamid alimpeleka kwa Mjumbe ﷺ na kusema.

“Seek refuge to Allah from the head of the seventy and the power of children” reported by Ahmad from Abu Hurayrah, which includes proof that it is not correct for a child to be the Khalifah. There is another narration from Abu ‘Aqil Zahrah Bin Ma‘bad, on the authority of his grandfather ‘Abd Allah Bin Hisham who lived at the time of the Prophet (phuh) , and his mother Zaynab bint Hamid took him to the Messenger (pbuh) and said.

. يَا رَسُولَ اللَّ ه، بَايهعْه ، .

. يَا رَسُولَ اللَّ ه، بَايهعْه ، .

"Ewe Mjumbe wa Allah, mchukue kiapo chake", na hivyo Mjumbe ﷺ akasema.

“O Messenger of Allah, take the pledge from him”, and so the Messenger (pbuh) said.

. » هُوَ صَغِيرٌ، فَمَسَحَ رَأْسَهُ وَدَعَا لَه « .

. » هُوَ صَغِيرٌ، فَمَسَحَ رَأْسَهُ وَدَعَا لَه « .

“Yeye ni mdogo”, akamgusa kichwa chake na kumwombea dua, kama ilivyopokelewa na Al-Bukhari. Kwa kuwa mtoto haruhusiwi kutoa kiapo cha utii, basi kwa hoja ya kwamba ni zaidi, pia hairuhusiwi kumpa kiapo hicho.

“He is young”, and touched his head and prayed for him, as reported by Al-Bukhari. Since the child is not permitted to give the pledge, then by greater reasoning he is not permitted to be given the pledge either.

Kuhusu sharti la kuwa na akili timamu, simulizi iliyotajwa hivi punde: "... رفع القلم عن ثلاثة ...".

As for the condition of being sane, the narration which was just mentioned. . »... رفع القلم عن ثلاثة « .

"kalamu imeinuliwa kwa watatu …"

“the pen has been lifted from three …” to.

.» والمبتلى حتى يبرأ « .

.» والمبتلى حتى يبرأ « .

"mgonjwa hadi apone" na katika simulizi nyingine.

“the afflicted person until he recovers” and in another narration.

. » والمجنون حتى يفيق « .

. » والمجنون حتى يفيق « .

"mwendawazimu hadi arejee akili yake", na kutokana na maana ya kuinuliwa kwa kalamu ni kwamba si sahihi kwake kutenda kwa kujitegemea katika mambo yake mwenyewe, hivyo haitakuwa sahihi kwake kuwa Khalifah na kushughulikia mambo ya watu wengine.

“the insane until he comes to his senses”, and from the understanding of raising of the pen is that it is not correct for him to act independently in his own affairs, so it would not be correct for him to be the Khalifah and act upon the affairs of other people.

Kuhusu sharti la uadilifu, hii ni kwa sababu Allah (swt) ameifanya uadilifu kuwa sharti kwa shahidi; Yeye (swt) anasema: "Na mshuhudishe wanaume wawili waadilifu miongoni mwenu" (TMQ 65:2). Basi yule aliye muhimu zaidi kuliko shahidi, nao ni Khalifah, lazima kwa hoja ya kwamba ni bora zaidi pia awe mwadilifu. Hiyo ni kwa sababu ikiwa sifa ya uadilifu imefanywa kuwa sharti kwa shahidi, basi kuwa sharti kwa Khalifah ni jambo la kipaumbele cha juu zaidi.

With respect to the condition of being just, this is because Allah (swt) made it a condition for the witness to be just; He (swt) says. “And bring to witness two just men from among you.” (TMQ 65:2), and so the one who is more significant than the witness, and that is the Khalifah, must by greater reasoning also be just. That is because if the just characteristic has been made a condition for the witness then for it to be a condition for the Khalifah is of a higher priority.

Kuhusu sharti kwamba awe ni mtu mwenye uwezo miongoni mwa wale wanaoweza kutekeleza jukumu hilo, hili linalazimishwa na kiapo cha utii, kwa kuwa mtu asiye na uwezo angekosa uwezo wa kuendesha mambo ya watu kwa Qur'ani na Sunnah kwa wale waliompa kiapo hicho juu yao.

As for the condition that he is a capable person from amongst those who are able to fulfil the responsibility, this is necessitated by the pledge of allegiance, since the one who is not capable would be incapable of running the affairs of the people by the Quran and the Sunnah for those who gave him the pledge upon them.

Ushahidi wa hilo unajumuisha:

The evidence for that includes:

1. Muslim alipokea kutoka kwa Abu Dharr.

1. Muslim narrated from Abu Dharr.

. قُ لْتُ: يَا رَسُولَ اللَّهِ، أَلا تَسْتَ عْمِلُنِي، قَالَ: فَضَرَبَ بِيَدِهِ عَلَى مَنْكِبِي ثُمَّ « قَالَ: يَا أَبَا ذَرٍّ، إِنَّكَ ضَ عِ يفٌ وَإِن هََّا أَمَانَةُ، وَإِن هََّا يَ وْمَ الْقِيَامَةِ خِزْيٌ وَنَدَامَةٌ إِلاَّ مَنْ أَخَذَهَا » بِحَقِّهَا وَأَدَّى ا لَّذِي عَلَيْهِ فِيهَا .

. قُ لْتُ: يَا رَسُولَ اللَّهِ، أَلا تَسْتَ عْمِلُنِي، قَالَ: فَضَرَبَ بِيَدِهِ عَلَى مَنْكِبِي ثُمَّ « قَالَ: يَا أَبَا ذَرٍّ، إِنَّكَ ضَ عِ يفٌ وَإِن هََّا أَمَانَةُ، وَإِن هََّا يَ وْمَ الْقِيَامَةِ خِزْيٌ وَنَدَامَةٌ إِلاَّ مَنْ أَخَذَهَا » بِحَقِّهَا وَأَدَّى ا لَّذِي عَلَيْهِ فِيهَا .

Nilisema: Ewe Mjumbe wa Allah, kwa nini hunifanyi kuwa kiongozi (wa wadhifa fulani rasmi)? Akanigusa bega langu kwa mkono wake na kusema: "Ewe Abu Dharr, wewe ni mtu dhaifu, na hiyo ni amana, nayo itakuwa sababu ya aibu na majuto Siku ya Kiyama, isipokuwa kwa yule anayeichukua kwa uelewa kamili wa wajibu wake na kutimiza yale aliyokabidhiwa (kutekeleza majukumu yake kwa ufanisi)."

“I said: O Messenger of Allah, Why don’t you appoint me (to an official position)? He patted me on the shoulder with his hand and said, “O Abu Dharr, you are a weak man and it is a trust and it will be a cause of disgrace and remorse on the Day of Resurrectin except for one who takes it up with a full sense of responsibility and fulfils what is entrusted to him (discharges its obligations efficiently.)”.

Hii inaeleza kwamba kutoa amri haki yake stahiki na kuitekeleza hufanywa tu na wale wenye uwezo nayo, na dalili inayozaa uamuzi thabiti ni kile alichosema Mtume ﷺ kuhusu yule anayeichukua amri hiyo na hana uwezo nayo.

This explains that giving the order its due right and performance is only done by those who are capable of it, and the indication that engenders decisiveness is what the Messenger (pbuh) said about whoever takes it and is not capable of it.

. »... وَإِن هََّا ي وَْمَ الْقِيَامَةِ خِزْيٌ وَنَدَامَةٌ إِلاَّ مَنْ أَخَذَهَا « .

. »... وَإِن هََّا ي وَْمَ الْقِيَامَةِ خِزْيٌ وَنَدَامَةٌ إِلاَّ مَنْ أَخَذَهَا « .

na siku ya Kiyama itakuwa ni aibu na majuto isipokuwa kwa yule aliyeichukua.

“and on the day of Judgement it will be a disgrace and a regret except for he who takes it”.

Al-Bukhari alipokea kutoka kwa Abu Hurayrah kwamba Mtume wa Allah ﷺ alisema,

2. Al-Bukhari reported from Abu Hurayrah that the Messenger of Allah (pbuh) said,

. إِذَا ضُ يِّ عَتِ الأَمَانَةُ فَانْ تَظِرِ السَّاعَةَ، قَالَ: كَيْفَ إِضَاعَتُ هَا يَا رَسُولَ اللَّهِ ؟ « » قَالَ: إِذَا أُسْنِدَ الأَمْرُ إِلَى غَيْرِ أَهْلِهِ فَانْ تَظِرِ السَّاعَة .

. إِذَا ضُ يِّ عَتِ الأَمَانَةُ فَانْ تَظِرِ السَّاعَةَ، قَالَ: كَيْفَ إِضَاعَتُ هَا يَا رَسُولَ اللَّهِ ؟ « » قَالَ: إِذَا أُسْنِدَ الأَمْرُ إِلَى غَيْرِ أَهْلِهِ فَانْ تَظِرِ السَّاعَة .

"Amana inapopotea, basi subiri Saa. Akaulizwa, "Amana itapotea vipi, Ee Mtume wa Allah?" Akasema, "Mamlaka itakapopewa wasiostahili, basi subiri Saa."ﷺ

"When trust (honesty) is lost, then wait for the Hour. It was asked, “How will trust (honesty) be lost, O, Allah’s Propher?” He said, “When authority is given to those who not deserve it, then wait for the Hour.”.

Hadithi inaonyesha katazo kali la kukabidhi uangalizi (ulezi wa mali au jambo la kusimamia) kwa mtu asiyestahili kuwa nao. Dalili iliyo wazi ni kwamba kitendo hicho ni kuipoteza amana, na kupoteza amana ni miongoni mwa alama za Qiyama. Hilo linaonyesha ukubwa wa katazo la kuukabidhi uangalizi kwa wasiostahili.

The narration indicates a decisive prohibition for the guardianship to be placed with one who is not suitable for it. And the decisive indication is that such an act would mean the abandonment of the trust, which is from the signs of the Hour, which is an indication of the enormity of the prohibition of it being undertaken by those not suitable for it.

Kuhusu jinsi uwezo unavyopaswa kufafanuliwa, hili linahitaji kuthibitisha hali halisi, kwa kuwa huenda likahusiana na maradhi ya mwili au ya akili, n.k., na kwa sababu hiyo, ufafanuzi wake unaachwa kwa mahakama ya Madhalim, ambayo itathibitisha kwamba masharti ya kuteuliwa yametimizwa kwa wagombea wa Khilafah.

As for how capability should be defined, this requires establishing the reality since it might be connected to bodily or mental illness, etc. and ,therefore, its definition is left for the Madhalim court, which will confirm that the conditions of contracting have been met in the candidates for the Khilafah.