Khalifa haichagui hukmu yoyote mahsusi ya Sharia katika mambo yanayohusu ibada (‘Ibadaat) isipokuwa katika Zakat na Jihad, na chochote kinachohitajika kulinda umoja wa Waislamu, wala haichagui fikra yoyote miongoni mwa fikra zinazohusiana na ‘Aqeedah ya Kiislamu.

The Khalifah does not adopt any specific Shari’ah rule in matters related to rituals (‘Ibadaat) except in Zakat and Jihad, and whatever is necessary to protect the unity of the Muslims, and nor does he adopt any thought from among the thoughts related to the Islamic 'Aqeedah.

Kuna makubaliano ya Maswahaba kwamba Khalifah peke yake ana haki ya kuchukua maamuzi ya kisheria (kuasili), na kutokana na makubaliano haya zimetolewa kanuni maarufu "uamuzi wa Imamu unamaliza tofauti" na "uamuzi wa Imamu ni wa lazima". Hata hivyo, imedhihirika kutokana na matukio ya Al-Ma'mun (yanayohusu Fitna ya kuumbwa kwa Qur'ani), kwamba kuchukua maamuzi katika mambo yanayohusu 'Aqida (imani, wingi wa 'Aqeedah) kulisababisha Fitna kwa Khalifah na Fitnah miongoni mwa Waislamu. Kwa hiyo, Khalifah anaona ni busara kujizuia kuchukua maamuzi katika mambo yanayohusu 'Aqida na katika kanuni zinazohusu ibada, ili kuepuka matatizo na kupata ridhaa na utulivu wa Waislamu. Hata hivyo, kujizuia kuchukua maamuzi katika mambo ya 'Aqida na ibada hakumaanishi kwamba ni haramu kwa Khalifah kuchukua maamuzi ndani yake, bali kunamaanisha kwamba Khalifah anachagua kutochukua maamuzi ndani yake, kwani anaweza kuchukua maamuzi au kujizuia kufanya hivyo. Hivyo, anaweza kuchagua kutochukua maamuzi. Ndiyo maana Ibara ilisema Khalifah "hachukui maamuzi" badala ya kusema Khalifah "amekatazwa kuchukua maamuzi", jambo linaloonyesha kwamba anaweza kuchagua kutochukua maamuzi.

There is a consensus of the companions that the Khalifah alone has the right to adopt and from this consensus the famous rules “the decision of the Imam resolves the disagreement” and “the decision of the Iman is binding” have been derived. However, it emerged from the events of Al-Ma’mun (pertaining the Fitna (strife) of the creation of the Quran), that adoption in the thoughts related to ''Aqa'id (beliefs, plural of 'Aqeedah) caused Fitna for the Khalifah and Fitnah amongst the Muslims. Therefore, the Khalifah deems it fit to abstain from adopting in matters related to 'Aqeedah and in rules related to rituals in order to avoid problems and to gain the consent and tranquillity of the Muslims. However, abstaining from adopting in matters of ''Aqa'id and in rituals does not mean that it is forbidden for the Khalifah to adopt in them, it rather means that the Khalifah chooses not to adopt in them for he can either adopt or abstain from adopting. Thus, he may choose not to adopt. That is why the Article stated that the Khalifah “does not adopt” rather than stating that the Khalifah is “forbidden from adopting”, which indicates that he may choose not to adopt.

Kuhusu kwa nini (mtawala) anachagua kutolazimisha kupitisha (msimamo wowote) katika mambo ya 'Aqa'id na ibada, hili linatokana na sababu mbili: Kwanza, ugumu unaosababishwa na kuwalazimisha watu kufuata msimamo fulani maalum katika mambo yanayohusu 'Aqeedah. Pili, ukweli kwamba kinachomsukuma Khalifah kupitisha msimamo ni, kwa kweli, kuendesha mambo ya Waislamu kwa msimamo mmoja tu na kulinda umoja wa Dola pamoja na umoja wa utawala. Hivyo basi, yeye hupitisha msimamo katika mambo yanayohusu mahusiano baina ya watu binafsi na mambo ya umma, lakini hapitishi msimamo katika mambo yanayohusu uhusiano wa mwanadamu na Mola wake (God).

As for why he chooses to abstain from adopting in ''Aqa'id and in rituals, this is based upon two issues: Firstly, the hardship caused by coercing people to follow a specific opinion related to 'Aqeedah matters. Secondly, the fact that what prompts the Khalifah to adopt is in reality the management of the Muslims’ affairs by one single opinion and preserving the unity of the State and the unity of the ruling. Hence, he adopts in matters related to the relationships between individuals and related to public matters, and he does not adopt in matters related to relationship of man with his God.

Kuhusu suala la kwanza, Allah amekataza kuwalazimisha wasioamini waache imani zao na waingie katika 'Aqeedah ya Kiislamu, na amekataza kuwalazimisha waache ibada zao, na amewaamuru wawekewe vizuizi vya Shari'ah nyingine. Kwa hoja nzito zaidi, Waislamu hawapaswi kulazimishwa kuacha hukumu zinazohusu imani, mradi ni imani za Kiislamu, wala hawapaswi kulazimishwa kuacha hukumu zinazohusu ibada, mradi ni hukumu za Shari'ah. Pia, kulazimisha watu waache mawazo yanayohusiana na imani ni sababu dhahiri ya taabu, na bila shaka kutachochea uaminifu kwa mawazo hayo, kama ilivyothibitishwa na yaliyowapata Maimamu kama Imam Ahmad Ibn Hanbal katika Fitna ya kuumbwa kwa Qur'an. Walipopigwa na kudhalilishwa, hawakunyenyekea wala hawakuacha walichoamini. Allah (SWT) anasema: "Hakukuwekea katika dini uzito wowote." (TMQ 22:78). Ibada ni kama imani, kwani kulazimishwa kufuata hukumu maalum huku mtu akiwa na msimamo tofauti kuhusu hukumu hiyo ya Shari'ah ni sababu ya msongo wa nafsi, kwani ibada ni uhusiano wa watu na Allah, na kwa kuwa imefungamana na 'Aqeedah. Kwa hiyo Khalifah hapaswi kuchukua chochote kinachosababisha msongo kwa Waislamu. Hata hivyo, si haramu kwake kufanya hivyo.

With respect to the first issue, Allah prohibited the compulsion of the disbelievers to leave their beliefs and to embrace the Islamic 'Aqeedah, forbade forcing them to leave their rituals and ordered compelling them to be restricted by other Shari’ah rules so, by greater reasoning, the Muslims should not be forced to leave the rules related to the beliefs as long as they remained Islamic beliefs and should not be forced to leave the rules related to rituals as long as they were Shari’ah rules. Also, the compulsion to leave ideas connected to beliefs is a definite cause of hardship and will inflame loyalty (to those ideas) without doubt as proven by what happened with Imams such as Imam Ahmed Ibn Hanbal in the Fitna of creation of the Quran. When they were subjected to beating and humiliation, they did not submit neither did they leave what they believed in. Allah (swt) says,. “(Allah) has not placed upon you in the religion any difficulty.” (TMQ 22:78). The rituals are like the beliefs since compulsion upon specific rules while the person holds another opinion as the Shari’ah rule is a cause of distress upon the soul for it is the relationship of people with Allah and because it is bound to the 'Aqeedah; so the Khalifah should not adopt in whatever causes distress upon the Muslims. However, it is not forbidden for him to do so.

Suala la pili, imani na ibada ni uhusiano kati ya mwanadamu na Muumba, na hazizalishi mahusiano ambayo matatizo huanzia, tofauti na miamala na adhabu, kwani hizo ni uhusiano kati ya watu binafsi ndani ya jamii, na husababisha kutokea kwa mahusiano ambayo matatizo hutokana nayo. Msingi wa miamala ni kutatua mizozo, na kiini cha kuchaguliwa kwa Khalifah ni kusimamia mambo ya watu. Mambo yao yanasimamiwa waziwazi na upande wa Khalifah kwa kadiri ya yale yaliyo kati yao katika suala la mahusiano, na hakuna nafasi ya hili kwa upande wa uhusiano wao na Allah, yaani, katika imani zao na ibada zao.

As for the second issue, the beliefs and the rituals are the relationship between man and the Creator and they do not bring about relationships upon which problems spring from, as opposed to the transactions and punishments since they are the relationship between the individuals within the society and cause the occurrence of relationships from which problems result. The origin in transactions is the resolution of disputes and the essence of the Khalifah’s adoption is to manage the peoples’ affairs. Their affairs are openly managed on the part of the Khalifah with respect to what is between them in terms of relationships and there is no scope for this in regards to their relationship with Allah, in other words, in their beliefs and rituals.

Kwa sababu hiyo, uhalisia unaoonekana wa kupitishwa na Khalifah ni kwamba unaweza kuwa tu kuhusu mahusiano kati ya watu kwa ajili ya kusimamia mambo yao, na si mahusiano kati yao na Allah. Kwa hiyo, uhalisia wa kupitishwa ni kwamba upo tu katika mahusiano kati ya watu na mahusiano ya kijamii. Kwa hivyo, kupitishwa katika mahusiano kati ya mwanadamu na Muumba, yaani katika imani na ibada, kunapingana na uhalisia wa kupitishwa. Kwa msingi huu, Khalifah hatapitisha katika jambo linalopingana na uhalisia wa kupitishwa. Hata hivyo, si haramu kwake kufanya hivyo.

For that reason the tangible reality of adoption by the Khalifah is that it can only be in respect to the relationships between people in order to manage their affairs and not in the relationships between them and Allah. Consequently, the reality of adoption is that it is only in the relationships between the people and the public relationships. So, adoption in the relationship between man and the Creator, in other words, in the beliefs and rituals, contradicts the reality of adoption. Based upon this, the Khalifah will not adopt in what contradicts the reality of adoption. However, it is not forbidden for him to do so.

Kwa kuzingatia mambo haya mawili – taabu au ugumu na mgongano na uhalisia unaoonekana wa kupitisha (ahkām) – Khalifah hapitishi mambo katika mawazo ya itikadi au katika kanuni za ibada. Hata hivyo, iwapo katazo wazi limetajwa katika Qur'ani na Sunnah kuhusu itikadi fulani ('Aqeedah), basi wakati huo huo unapitishwa (kukataza itikadi hiyo) hata kama kuna taabu na hata kama unapingana na uhalisia wa kupitisha, ili kutoa upendeleo kwa maandiko ya uhakika. Kwa mfano, itikadi haziwezi kupitishwa isipokuwa kwa kuamini moyoni. Vilevile, inaweza kufanyika iwapo kusimamia mambo ya Waislamu kunalazimu kuwakusanya chini ya kanuni moja. Hili linatokana na maandiko yanayoamuru kulinda jamii ya Waislamu na kulinda umoja wa dola. Mifano ya hili ni kubainisha nyakati za Hijja na funga ya Ramadhani, sherehe za Eid, Zakat na Jihad.

Built upon these two matters – the distress or the hardship and the contradiction of the tangible reality of adoption, the Khalifah does not adopt in the thoughts of the beliefs or in the rules of the rituals. However, if a clear prohibition is mentioned in the Quran and in the Sunnah regarding a certain belief ('Aqeedah), then, at that time it is adopted (prohibiting that belief) even if there is hardship and even if it contradicts the reality of adoption so as to give preference to the definite text. For example, beliefs cannot be adopted except by conviction. In a similar fashion, it can be done if managing the affairs of the Muslims necessitates collecting them upon one rule. This is based upon the texts that enjoin the protection of the congregation of Muslims and the protection of the unity of the state. As example for this are the specification for the times of Hajj and fasting Ramadan, the Eid celebrations, Zakat and Jihad.

Katika masuala haya Khalifah anachukua hukumu maalum ya Sharia kwa sababu, kwa upande wa 'Aqeedah, haiwezekani kulazimisha mtu kuacha imani yake; badala yake, kinachotekelezwa ni kushikamana na kile kinachoshikiliwa kama imani. Hili linatokana na matini ambayo ni qat'i katika upokezi wake na dalili yake (Qati' Thobut Qati' Dalalah). Kuhusu masuala ya kiibada, hakuna ugumu ndani yake kwa kuwa si miongoni mwa yale yanayohusu uhusiano pekee kati ya mwanadamu na Mola wake, kama swala; bali ni yale yanayohusiana na mahusiano baina ya watu, kama sherehe. Kwa sababu hiyo, kuchukua hukumu hii kunaruhusiwa katika hali hizi mbili, yaani imani na ibada.

In these issues the Khalifah adopts a specific Shari’ah rule since, with respect to the 'Aqeedah, there cannot be compulsion to leave conviction, rather adhering to what is held as conviction is enforced. This is from text which is conclusive in its narration and indication (Qati’ Thobut Qati’ Dalalah). With regards to the ritualistic issues, there is no hardship in them since they are not from that which pertains to the relationship solely between man and His Lord such as prayer, rather they are those that are connected to the relationships between people, such as the celebrations. Due to this adoption is permitted in these two circumstance regarding beliefs and rituals.

Kile kinachoamua ikiwa wazo fulani ni la 'Aqeedah au ni katika hukumu za Shari'ah ni dalili yake ya Shari'ah. Kwa hiyo, ikiwa dalili ni khitabu kinachohusiana na kitendo cha waja wa Allah, basi ni hukumu ya Shari'ah, kwa kuwa Shari'ah ni khitabu cha Mwekaji Sheria kinachohusiana na vitendo vya mja. Na ikiwa haihusiani na vitendo vya mja, basi ni katika 'Aqeedah. Zaidi ya hayo, tofauti kati ya 'Aqeedah na hukumu ya Shari'ah ni kwamba kile kinachoombwa kuamini bila kuombwa kitendo ndani yake ni katika 'Aqeedah, kama vile visa na habari zinazohusu mambo ya ghaibu. Mambo yanayoomba kitendo ndiyo hukumu za Shari'ah. Kwa hiyo, maneno yafuatayo ya Allah yote ni katika 'Aqeedah:

What determines whether an idea is from the 'Aqeedah or from the Shari’ah rules is its Shari’ah evidence. So, if the evidence is an address related to the action of the servants of Allah, then, it is a Shari’ah rule since the Shari’ah law is the address of the Legislator related to the actions of the servant, and if it is not related to the actions of the servant, then, it is from the 'Aqeedah. Additionally, the difference between the 'Aqeedah and the Shari’ah rule is that what is requested to have Iman in and has no action requested in it, is from the 'Aqeedah, such as the stories and the information regarding the unseen. Those issues that request action are the Shari’ah rules. So, the following words of Allah are all from 'Aqeedah:

"Mwaminini Mwenyezi Mungu (SWT) na Mtume Wake ﷺ, na Kitabu alichokiteremsha kwa Mtume Wake ﷺ."

“Believe in Allah and His Messenger and the Book that He revealed to His Messenger.” (TMQ 4:136),.

"Allah ndiye Muumba wa kila kitu." (TMQ 39:62),.

“Allah is the Creator of all things.” (TMQ 39:62),.

"Na mtaje, (Ewe Muhammad ﷺ), katika Kitabu [kisa cha] Maryam." (TMQ 19:16), na maneno.

“And mention, [O Muhammad], in the Book [the story of] Maryam.” (TMQ 19:16), and the words.

"Ni Siku ambayo watu watakuwa kama vipepeo waliotawanyika, Na milima itakuwa kama sufu iliyopeperushwa." (TMQ 101:4-5). Yote haya ni katika 'Aqeedah kwa sababu hayahusiani na vitendo vya waja; ni katika yale ambayo Iman inaombwa kwayo, na hakuna ombi la kitendo ndani yake. Pia, maneno ya Allah:

“It is the Day when people will be like moths, dispersed, And the mountains will be like wool, fluffed up.” (TMQ 101:4-5). All of these are from 'Aqeedah because they are not related to the actions of the servants; they are from what Iman is requested in, and there is no request for action in them. Also, the words of Allah:

"Lakini Mwenyezi Mungu ameihalalisha biashara na ameiharamisha riba." (TMQ 2:275)

“But Allah has permitted trade and has forbidden interest (usury).” (TMQ 2:275),.

"Na ikiwa wanawanyonyesha kwa ajili yenu, basi wapeni ujira wao." (TMQ 65:6), na kauli Yake,

“And if they breastfeed for you, then give them their payment.” (TMQ 65:6), and His words,.

"Mtakapohukumu baina ya watu, muhukumu kwa uadilifu." (TMQ 4:58) ni miongoni mwa hukumu za Shari'ah kwa kuwa zinahusiana na vitendo vya waja, na ni katika mambo ambayo vitendo vinaombwa kufanywa.

“When you judge between people to judge with justice.” (TMQ 4:58) are all from the Shari’ah rules since they are related to the actions of the servants and they are from the issues that actions are requested in.

Kwa msingi huu, ukweli kwamba Mjumbe wa Allah (ﷺ) ndiye muhuri wa Manabii ni jambo linalozingatiwa katika 'Aqeedah kwa kuwa linaingia katika yale yanayoamriwa kuyaamini. Kinyume chake, Imamate, yaani Khilafah, si sehemu ya 'Aqeedah kwa kuwa ni miongoni mwa masuala ambayo kinachoombwa ni kutenda. Ukweli kwamba Mtume (ﷺ) hana dhambi ni jambo linalozingatiwa katika 'Aqeedah. Hata hivyo, suala la Khalifah kutoka Quraysh, Ahl Al-Bayt (watu wa nyumbani kwa Mtume ﷺ) au Mwislamu yeyote miongoni mwa Waislamu ni katika hukumu za Shari'ah, wala si katika 'Aqeedah, kwa kuwa linahusiana na matendo ya waja na linahusiana na masharti ya Khalifah. Kwa njia hii, kila kitu kisichohusiana na matendo au kinachoombwa kukiamini ni katika 'Aqeedah, lakini kilicho katika matendo ya waja au kinachoombwa kutekelezwa kinachukuliwa kuwa katika hukumu za Shari'ah.

Based upon this, the fact that the Messenger of Allah (pbuh) is the seal of the Prophets is considered from the 'Aqeedah since it comes under what is requested to have Iman in. Conversely, the Imamate, in other words, the Khilafah is not from the 'Aqeedah since it is amongst the issues which action is requested in. The fact that the Prophet (pbuh) is free from sin is considered from the 'Aqeedah. However, the issue of the Khalifah being from Quraysh, Ahl Al-Bayt (family of the Prophet) or any Muslim from amongst the Muslims is from the rules of the Shari’ah and it isn’t from the 'Aqeedah since it is related to the actions of the servants and is related to the conditions of the Khalifah. In this manner, everything that is not connected to the actions or is requested to have Iman in is from the 'Aqeedah, but what is from the actions of the servants or what is requested to be acted upon is considered to be from the Shari’ah rules.

Uhalisia wa 'Aqeedah ni kwamba ni fikra ya msingi; maana ya kuwa 'Aqeedah ni kwamba inachukuliwa kama kipimo cha msingi cha kupimia kila kitu kingine; kwa hiyo, kama wazo halingekuwa la msingi, basi lisingezingatiwa kuwa 'Aqeedah. Pia, 'Aqeedah ni fikra kamili kuhusu ulimwengu, mwanadamu na maisha, yaliyotangulia maisha ya dunia hii, yatakayokuja baada yake, na uhusiano kati ya maisha na yale yaliyotangulia kabla yake na yatakayokuwa baada yake. Ufafanuzi huu unahusu kila 'Aqeedah na unatumika juu ya 'Aqeedah ya Kiislamu. Ufafanuzi pia unajumuisha mambo ya ghaibu ndani yake. Kwa hiyo, kila fikra inayotokana na mawazo ya fikra hii kamili ni sehemu ya 'Aqeedah. Hivyo, kila kitu kinachohusiana na Allah, Siku ya Hukumu, uumbaji wa ulimwengu na mengineyo ni sehemu ya 'Aqeedah, lakini kila kitu ambacho hakina uhusiano na hayo hakizingatiwi kuwa sehemu ya 'Aqeedah.

The reality of 'Aqeedah is that it is a fundamental thought; the meaning of it being an 'Aqeedah is that it is taken as the fundamental criteria to measure anything else; ,therefore, if the idea was not a fundamental one, then it would not be considered 'Aqeedah. Also, 'Aqeedah is the comprehensive thought regarding the universe, man and life, what came before the life of this world and what will come after it and the relationship between life and what came before it and what will be after it. This definition is for every 'Aqeedah and is applied upon the Islamic 'Aqeedah. The definition also includes the unseen within it. Accordingly, every thought from the ideas of this comprehensive thought is from the 'Aqeedah. So, everything which is related to Allah, the Day of Judgement, the creation of the universe and the like is part of the 'Aqeedah, but everything which has no relation with that is not considered from the 'Aqeedah.