Khalifa humteua msaidizi mmoja au zaidi kwa ajili yake mwenyewe, ambao hubeba majukumu ya utawala. Hivyo, humkabidhi usimamizi wa mambo, nao huyaendesha kulingana na maoni yao na ijtihadi yao. Khalifa anapofariki, nafasi ya wasaidizi wake huisha, nao hawaendelei na kazi yao isipokuwa kwa kipindi cha kiongozi wa mpito.

The Khalifah appoints a delegated assistant or more for himself, who carry the responsibilities of ruling. So he delegates to them the management of affairs, where they conduct them according to their opinion and Ijtihad. On the death of the Khalifah, the role of his assistants ends, and they do not continue in their work except for the period of the temporary leader.

Dalili ya makala hii ni kile alichosimulia Al-Tirmidhi; Mtume ﷺ alisema.

The proof for this article is what Al-Tirmidhi narrated; the Messenger (pbuh) said.

. » وَأَمَّا وَزِيرَايَ مِنْ أَهْلِ الأَرْضِ فَأَبُو بَكْرٍ وعُمَرُ «.

. » وَأَمَّا وَزِيرَايَ مِنْ أَهْلِ الأَرْضِ فَأَبُو بَكْرٍ وعُمَرُ «.

“Mawaziri wangu wawili duniani ni Abu Bakr na Umar” (imepokewa na Al-Hakim na Al-Tirmidhi kutoka kwa Abu Said Al-Khudri). Usimulizi huu umetumiwa na Fuqaha’ na umekubaliwa na wanazuoni wengi, kwa hiyo ni usimulizi wa Hasan, na kwa msingi huo ni dalili ya Shari’ah kwamba Khalifah anaweza kuteua wasaidizi. Usimulizi umetumia neno “waziri” kwa maana ya kilugha, ambayo ni msaidizi, na Qur’an pia inalitumia kwa maana hiyo; Allah (swt) amesema: “Na nipe waziri kutoka kwa watu wangu” (TMQ 20:29), yaani msaidizi. Na uwaziri ulikuwepo wakati wa Mtume (ﷺ), na ushahidi wake ni matini ya usimulizi wa Al-Tirmidhi. Hata hivyo, aliyetawala alikuwa Mtume (ﷺ) mwenyewe, na hakuna kinachoonyesha kwamba aliwafanya Abu Bakr (ra) na Umar (ra) watekeleze alichokuwa akikifanya katika utawala; lakini kuwafanya kuwa mawaziri kunaonyesha kwamba aliwapa kazi ya kumsaidia; yaani, aliwapa wote wawili jukumu la kutekeleza sehemu ya alichokuwa akikifanya katika utawala. Baada ya kufariki kwa Mtume (ﷺ), Umar (ra) alikuwa waziri wa Abu Bakr (ra), na alikuwa akitekeleza yale ambayo Khalifah alikuwa akiyatekeleza kwa upande wa utawala, na jambo hilo lilikuwa dhahiri kiasi kwamba baadhi yao walikuwa wakimwambia Abu Bakr (ra), “Hatujui kama Umar ndiye Khalifah au wewe” (imepokewa na Ibn Hanbal katika Fada’il Al-Sahabah kutoka kwa Nafi’). Baada ya kufariki kwa Abu Bakr (ra), ’Uthman (ra) na ’Ali (ra) walikuwa mawaziri wa Umar (ra), na kila mmoja wao alitekeleza yale ambayo Umar (ra) alikuwa akiyatekeleza katika utawala, isipokuwa kwamba nguvu ya haiba ya Umar (ra) ilifanya vitendo vya msaada vya mawaziri hao wawili visionekane waziwazi kama vya Umar (ra) pamoja na Abu Bakr (ra), ingawa kutokana na nguvu ya haiba ya ’Ali (ra), ilikuwa wazi kwamba alitekeleza vitendo hivyo wakati wa Umar (ra). Baada ya kufariki kwa Umar (ra), ’Ali (ra) na Marwan b. Al-Hakam (ra) walikuwa mawaziri wawili wa ’Uthman (ra). Hata hivyo, 'Ali (ra) hakuridhika na baadhi ya vitendo, kwa hiyo kazi yake pamoja na 'Uthman (ra) haikuonekana sana kwa kuwa alifanana na mtu aliyejitenga. Kwa upande mwingine, Marwan (ra) alionekana wazi katika kushika wadhifa huo, yaani, vitendo vya utawala.

“My two ministers in the World are Abu Bakr and Umar” (reported by Al-Hakim and Al-Tirmidhi from Abu Said Al-Khudri). This narration has been used by the Fuqaha’ and has been accepted by most of the scholars, so it is a Hasan narration and accordingly is a Shari’ah evidence that the Khalifah can appoint assistants. The narration used the word “minister” in the linguistic meaning, which is assistant, and the Quran uses it with this meaning; Allah (swt) said. “And appoint for me a minister from my family.” (TMQ 20:29), in other words, an assistant. And the ministry was present during the time of the Messenger (pbuh) , and its proof is the text of the narration from Al-Tirmidhi. However, it was the Messenger (pbuh) who was the one who ruled, and there is nothing which indicates that he made Abu Bakr (ra) and Umar (ra) carry out what he did from ruling, but making them into ministers indicates that he commissioned them to assist him; in other words, commission for both of them to carry out what he did from ruling. After the death of the Messenger (pbuh) , Umar (ra) was the minister of Abu Bakr (ra), and used to carry out what the Khalifah used to carry out in terms of ruling, and that was apparent to the point that some of them used to say to Abu Bakr (ra), “We don’t know whether Umar is the Khalifah or you” reported by Ibn Hanbal in Fada’il Al-Sahabah from Nafi’. After the death of Abu Bakr (ra), ’Uthman (ra) and ’Ali (ra) were the ministers of Umar (ra), and each of them carried out what Umar (ra) did in terms of ruling, except that the power of the personality of Umar (ra) meant that the actions of assistance of the two ministers were not so apparent as that of Umar (ra) with Abu Bakr (ra), although due to the power of the personality of ’Ali (ra), it was clear that he carried out these actions in the time of Umar (ra). After the death of Umar (ra), ’Ali (ra) and Marwan b. Al- Hakam (ra) were the two ministers of ’Uthman (ra). However, ’Ali (ra) was not content with some of the actions, and so his work with ’Uthman (ra) was not prominent since he was similar to someone withdrawn. On the other hand, Marwan (ra) was apparent in his undertaking of the ministry, in other words, the actions of ruling.

Khalifa angemkabidhi usimamizi wa mambo kwa waziri wake, na hali hii ilitokea kwa kila Khalifa miongoni mwa Makhalifa waongofu, kwani msaidizi wao (waziri) alikuwepo, ingawa namna wasaidizi hao walivyotekeleza usimamizi wa mambo ilitofautiana kutoka mmoja hadi mwingine. Inaeleweka kutokana na maana ya kilugha ya neno "waziri", au msaidizi wa Khalifa, kwamba ni msaidizi wa vitendo vya Khalifa, na kwa kuwa neno hilo limekuja kwa ujumla bila vikwazo, basi linamaanisha msaidizi wa Khalifa katika vitendo vyote vya Khilafah. Hili ndilo linalofahamika kutoka katika riwaya, na linaungwa mkono na yale yaliyotokea kwa Umar (ra) na Abu Bakr (ra). Kwa hiyo, maana ya neno hilo katika Shari'ah ni yule anayemsaidia Khalifa katika vitendo vyote vya Khilafah. Hata hivyo, yeye hana madaraka ya lazima ya Khalifa mwenyewe. Badala yake, ikiwa Khalifa atasema "Nimemteua fulani kuwa waziri wangu", au "kuwa msaidizi wangu", au "tenda kwa niaba yangu katika yale ninayoyasimamia", au chochote kinachofanana na hayo, basi mtu huyo atakuwa na madaraka yote ya lazima ya Khalifa kama mwakilishi wake. Katika kitabu Al-Ahkam As-Sultaniyyah, Al-Mawardi aliwaita "waziri wa kukabidhiwa" (Wazeer Tafweed), na akaifafanua kwa maana hii, akisema: "Kuhusu waziri wa kukabidhiwa, amepata uwaziri wake kutoka kwa Imam aliyemruhusu kusimamia mambo kulingana na maoni yake, na kwenda kwa mujibu wa Ijtihad yake." Hata hivyo, ni lazima Khalifa ajue kila kitendo anachofanya waziri wa kukabidhiwa, kwa kuwa yeye ni msaidizi na si Khalifa, hivyo si huru; bali Khalifa anakagua kila kitendo chake, iwe kidogo au kikubwa.

The Khalifah would delegate the management of affairs to his minister, and this occurred with each Khalifah from the righteous Khulafaa’ in that their assistant (minister) was present, though how the assistants practised the management of affairs differed from one to the other. It is understood from the linguistic meaning of the word “minister”, or assistant to the Khalifah, that it means an assistant for the actions of the Khalifah, and since the word came general without any restrictions, then it means assistant for the Khalifah in all of the actions of the Khilafah. This is what is understood from the narration, and is supported by what occurred with Umar (ra) and Abu Bakr (ra), and so the Shari’ah meaning of the word is the one who assists the Khalifah in all the actions of the Khilafah. However, he does not possess the mandatory powers of the Khalifah himself. Rather, if the Khalifah said “I have appointed so and so as a minister for me”, or “as an assistant for me”, or “act on my behalf in what I govern”, or anything similar, then the person would have all the mandatory powers of the Khalifah as his representative. In Al-Ahkam As- Sultaniyyah, Al-Mawardi called them the “delegated minister” (Wazeer Tafweed), and defined it with this meaning, saying, “As for the delegated minister, he has taken his ministry from the Imam who authorised him to manage the affairs according to his opinion, and for them to proceed according to his Ijtihad”. It is however necessary that the Khalifah is aware of every action that the delegated minister undertakes, since he is an assistant and not a Khalifah, and so he is not independent; rather the Khalifah inspects every action of him, whether it was small or big.

Uhalisia huu wa kisharia wa msaidizi au waziri unatofautiana kabisa na uhalisia wa waziri katika mfumo wa kidemokrasia. Kwa kuwa baraza la mawaziri katika mfumo wa kidemokrasia ndilo serikali, na ni kundi la watu lililoanzishwa kwa sifa yake kama kundi maalum la kutawala, kwa kuwa hukumu ya utawala kwao ni kwa kundi na si kwa mtu mmoja mmoja; kwa maneno mengine, uongozi ni wa pamoja na si wa mtu mmoja. Hivyo, mtawala mwenye mamlaka yote ya kutawala ni baraza la mawaziri au kundi la mawaziri kwa pamoja, na hakuna mmoja wao anayemiliki mamlaka hayo kikamilifu, bali mamlaka ya kutawala yamo katika baraza kwa pamoja. Kwa upande wa waziri mmoja mmoja, huteuliwa ili abobee katika sehemu fulani ya utawala, ambapo anamiliki mamlaka ya lazima ambayo baraza zima limemwekea; na mamlaka yoyote katika sehemu hii ambayo hayakupewa yeye yanabaki kwa baraza na si kwake.

This Shari’ah reality of the assistant or minister differs completely with the reality of the minister in the democratic system. Since the cabinet in the democratic system is the government, and it is a group of people established with its characteristic as a specific group for ruling, as the ruling for them is for the group and not for the individual; in other words, the leadership is collective and not individual. So the ruler who possesses all power of ruling is the cabinet or the group of ministers collectively, and no single one of them possesses the power absolutely, but rather the power of ruling is in the cabinet collectively. As for the individual minister, he is appointed to specialise in a particular section of ruling, in which he possesses the mandatory powers that the cabinet as a whole determined for him, and whatever powers in this section were not given to him remain with the cabinet and not him.

Katika Uislamu, hakuna baraza la mawaziri linaloshikilia madaraka kwa pamoja (kwa mtindo wa kidemokrasia); badala yake uongozi ni wa Khalifah ambaye anapewa Bay'a na Ummah ili awatawale kwa Kitabu cha Allah (SWT) na Sunnah ya Mtume wake ﷺ. Khalifah huwateua mawaziri kwa ajili yake mwenyewe (mawaziri wa Tafwiid) ambao hupewa mamlaka ya jumla ya kutenda kwa niaba yake na kwa ujumla wanamsaidia Khalifah katika kubeba majukumu ya Khilafah, hivyo ni mawaziri kwa maana ya kiisimu, yaani wasaidizi wa Khalifah katika yale waliyopewa jukumu la kuyasimamia.

In Islam, there is no cabinet of ministers who hold the power collectively (on the democratic model); rather the leadership is for the Khalifah who is given Bay’a by the Ummah in order to rule them by the Book of Allah (swt) and the Sunnah of His Messenger . The Khalifah appoints ministers for himself (ministers of Tafwid) who are given general authorisation to act on his behalf and generally support the Khalifah in carrying the responsibilities of the Khilafah, and so they are ministers according to the linguistic meaning, or in other words, assistants of the Khalifah in what they are charged with.

Kwa hiyo, tofauti kubwa kati ya neno "waziri" na "wizara" katika mfumo wa Kiislamu, na neno "waziri" na "wizara" katika mfumo wa demokrasia, imekuwa wazi. Kwa kuwa maana inayoeleweka kutokana na maana ya kidemokrasia ya neno "waziri" ndiyo inayotawala akili za watu, na inapotumiwa jambo pekee linalokuja akilini ni maana ya kidemokrasia, ili kuepuka mkanganyiko na kubainisha maana ya Shari'ah pekee, si sahihi kutumia neno "waziri" peke yake kwa msaidizi wa Khalifah bila kulibainisha. Badala yake, neno "msaidizi" linapaswa kutumika kwa maana yake halisi, au neno "waziri" na "wizara" zibainishwe ili ziondolewe katika ufahamu wa kidemokrasia, na ieleweke maana ya Kiislamu pekee, kama vile kutumia neno "waziri wa mamlaka ya kukabidhiwa" (Wazir Al-Tafwid).

Accordingly the wide difference between the word “minister” and “ministry” in the system of Islam, and the word “minister” and “ministry” in the system of democracy, has become clear. Since the meaning that is understood from the democratic meaning of the word “minister” is dominant in the minds of the people, and when it is used the only thing that comes to mind is the democratic meaning, in order to avoid confusion and to specify the Shari’ah meaning alone, it is not correct to use the term “minister” alone for the assistant of the Khalifah without specifying it. Rather, the term “assistant” should be used in its real meaning, or the term “minister” and “ministry” should be specified such that it is removed from the democratic understanding, and the Islamic meaning alone is understood, such as using the term “minister of authorisation” (Wazir Al-Tafwid).

Msaidizi anateuliwa na kuondolewa kwa amri ya Khalifah. Khalifah anapofariki, nafasi ya wasaidizi huisha, nao huendelea tu hadi mwisho wa kipindi cha kiongozi wa muda. Kisha wanahitaji idhini mpya kutoka kwa Khalifah mpya ili waendelee na majukumu yao, na hawahitaji kuondolewa rasmi, kwa kuwa nafasi yao iliisha pamoja na kifo cha Khalifah aliyewachukua kuwa wasaidizi.

The assistant is appointed and removed at the order of the Khalifah. At the death of the Khalifah, the assistants’ role comes to an end, and they only continue through to the end of the period of the temporary leader. They then require a new authorisation from the new Khalifah in order to continue in their role, and they do not require to be formally removed since their role ended with the death of the Khalifah who took them as assistants.