Dola inatekeleza Sharia ya Kiislamu kwa wote wanaoshikilia uraia wa Kiislamu, bila tofauti kati ya Waislamu na wasio Waislamu kama ifuatavyo:

The State implements the Islamic Shari’ah upon all those who hold the Islamic citizenship, with no difference between Muslims and non-Muslims as follows:

(a) Sheria zote za Uislamu zitatekelezwa kwa Waislamu bila ubaguzi wowote.

(a) All the rules of Islam will be implemented upon the Muslims without any exception.

(b) Wasio Waislamu wataruhusiwa kufuata imani zao na ibada zao ndani ya mipaka ya mfumo wa jumla.

(b) The non-Muslims will be allowed to follow their beliefs and worships within the scope of the general system.

(c) Hukumu ya murtadi itatekelezwa kwa wale waliotoka katika Uislamu ikiwa wao wenyewe ndio waliokuwa murtadi. Kuhusu watoto wao, watachukuliwa kama wasio Waislamu ikiwa wamezaliwa wakiwa hivyo. Hivyo, watashughulikiwa kulingana na hali yao ya sasa ya kuwa ni washirikina au watu wa Kitabu.

(c) The rule of apostasy will be implemented upon the apostates from Islam if they themselves were the apostates. As for their children, they will be treated as non-Muslims if they are born as such. Thus,, they will be treated in accordance with their current status as being either polytheists or people of the book.

(d) Wasio Waislamu watashughulikiwa katika mambo yanayohusu chakula na mavazi kulingana na imani yao, na ndani ya mipaka ya yale ambayo Shari'ah inaruhusu.

(d) The non-Muslims will be treated in matters related to foodstuffs and clothing according to their faith and within the scope of what the Shari’ah rules permit.

(e) Mambo ya ndoa na talaka miongoni mwa wasiokuwa Waislamu yatatatuliwa kulingana na imani yao, na yatatatuliwa baina yao na Waislamu kulingana na kanuni za Uislamu.

(e) Matters of marriage and divorce will be settled among the non-Muslims according to their faith, and will be settled between them and the Muslims according to the rules of Islam.

(f) Dola itatekeleza kanuni nyingine zote za Shari'ah na mambo yote ya Shari'ah ya Kiislamu, kama vile miamala, kanuni za adhabu, ushahidi, mifumo ya hukumu na uchumi, miongoni mwa mengine, kwa usawa kwa Waislamu na wasio Waislamu. Dola pia itatekeleza hayo hayo kwa wale walio na mkataba, waombaji hifadhi, na wote walio chini ya mamlaka ya Uislamu kwa namna hiyo hiyo. Inayatekeleza kwa wanachama wote wa jamii isipokuwa mabalozi, makonsuli, na wengine wa aina hiyo kwani wao wana kinga ya kidiplomasia.

(f) The State will implement the rest of the Shari’ah rules and all the Islamic Shari’ah matters, such as transactions, penal codes, testimonies, ruling systems and economics among others equally upon the Muslims and non-Muslims. The State will also implement the same upon those with a covenant, the asylum seekers and all those under the authority of Islam in the same way. It implements them upon all members of society except for the ambassadors, consuls, and similar for they have diplomatic immunity.

Hakika Uislamu umekuja kwa watu wote. Allah (SWT) anasema:

Truly Islam has come for all people. Allah (swt) says.

“Na hatukukutuma wewe isipokuwa kwa watu wote kwa ujumla.” (TMQ 34:28). Kama vile kafiri analazimika kufuata “Usul” (misingi), yaani ‘Aqeedah ya Kiislamu, vivyo hivyo analazimika kufuata matawi, yaani kanuni za Shari‘ah. Kwamba analazimika kufuata kanuni hizo, hili limetajwa wazi katika aya za Qur’ani Tukufu, na kwamba analazimika kufuata matawi, hii ni kwa sababu Allah (SWT) amemlazimisha wazi baadhi ya matawi, miongoni mwake ni zile aya zinazomwamuru kafiri kumwabudu Allah (SWT). Yeye (SWT) anasema,

“And We have not sent you except comprehensively to mankind.” (TMQ 34:28). Just like the disbeliever is obligated to abide by the “Usul” (foundations), in other words, by the Islamic 'Aqeedah, he is also obligated to abide by the branches i.e. the Shari’ah rules. As for the fact that he is obligated to abide by the rules, this is clearly mentioned in the verses of the Holy Quran, and as for the fact that he is obligated to abide by the branches, this is because Allah (swt) has clearly obligated him with some of the branches, among which are those verses commanding the disbeliever to worship Allah (swt). He (swt) says,.

"Enyi watu, mwabuduni Mola wenu." (TMQ 2:21). Allah (SWT) pia anasema,

“O mankind, worship your Lord.” (TMQ 2:21), Allah (swt) also says,.

“Na [ni wajibu] kwa Mwenyezi Mungu kwa watu kuhiji Nyumba hiyo.” (TMQ 3:97), na mifano kama hiyo. Zaidi ya hayo, lau makafiri wasingalikuwa na wajibu wa kufuata matawi haya, Mwenyezi Mungu (SWT) asingewaonya dhidi ya kuyavunja, na aya zinazowaonya dhidi ya kuyaacha matawi haya ni nyingi, baadhi yake ni: Mwenyezi Mungu (SWT) anasema,

“And [due] to Allah from the people is a pilgrimage to the House.” (TMQ 3:97), and similar. Moreover, were the disbelievers not obligated to abide by the branches, Allah (swt) would not warn them against their violation, and the verses warning them against the forsaking of these branches are numerous, some of which are: Allah (swt) says,.

"Na ole kwa wale wanaomshirikisha Allah na wengine; wale wasiotoa Zakat." (TMQ 41:6-7). Allah (SWT) pia anasema: "Na wale wasioomba pamoja na Allah mungu mwingine, wala hawaui nafsi ambayo Allah ameiharamisha, isipokuwa kwa haki, wala hawazini. Na yeyote anayefanya hayo atapata adhabu."" (TMQ 25:68). Allah (SWT) pia anasema,

“And woe to those who associate others with Allah; Those who do not give Zakah.” (TMQ 41:6-7). Allah (swt) also says,. "And those who do not invoke with Allah another deity or kill the soul which Allah has forbidden [to be killed], except by right, and do not commit unlawful sexual intercourse. And whoever should do that will face punishment." (TMQ 25:68). Allah (swt) also says,.

"Nini kilichokutupa katika Saqar (Moto wa Jahannamu)?" Watasema, "Hatukuwa miongoni mwa waliokuwa wakiswali."

“"What put you into Saqar (Hell Fire)?" They will say, "We were not of those who prayed.” (TMQ 74:42-3).

Ukweli kwamba makafiri wamelazimishwa kutekeleza baadhi ya amri na makatazo unaonyesha kwamba wamelazimishwa kutekeleza amri na makatazo zote. Zaidi ya hayo, aya zinazoweka wajibu wa kutekeleza matawi ya dini zimetajwa kwa neno la jumla, na neno la jumla hubaki katika ujumla wake isipokuwa pale ambapo dalili ya kulibainisha imetajwa; katika muktadha huu, hakuna dalili iliyotajwa inayozifunga aya hizi kwa Waislamu peke yao, hivyo zinabaki za jumla. Kwa mfano, Allah (SWT) anasema,.

The fact that the disbelievers have been obligated to abide by some of the commands and prohibitions indicates that they have been obligated to abide by all the commands and prohibitions. Furthermore, the verses which stipulate the obligation to abide by the branches are mentioned in a general term and the general term remains upon its generality unless the evidence of specification is mentioned; in this context, no evidence has been mentioned which restricts these verses to the Muslims, and so they remain general. For instance, Allah (swt) says,.

"Allah ameruhusu biashara na ameharamisha riba." (TMQ 2:275), na Yeye (SWT) anasema.

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

"Na ikiwa wananyonyesha kwa ajili yenu, basi wapeni ujira wao." (TMQ 65:6), Allah (SWT) pia amesema: "Na ikiwa mko safarini na hamkupata mwandishi, basi chukueni dhamana." (TMQ 2:283), na maneno ya Mjumbe wa Allah ﷺ.

“And if they breastfeed for you, then give them their payment.” (TMQ 65:6), Allah (swt) also says,. "And if you are on a journey and cannot find a scribe, then a security deposit [should be] taken." (TMQ 2:283), and the words of the Messenger of Allah (pbuh).

. » مَنْ أَحْيَا أَرْضًا مَيِّتَةً فَهِيَ لَه « .

. » مَنْ أَحْيَا أَرْضًا مَيِّتَةً فَهِيَ لَه « .

"Yule anayehuisha ardhi iliyokufa, basi ni yake" ameipokea Ahmad na Al-Tirmidhi kwa mnyororo wa wapokezi ulio Sahih kupitia Jabir. Mjumbe wa Allah ﷺ pia alisema: « عَلَى الْيَدِ مَا أَخَذَتْ حَتَّى تُ ؤَدِّيَه ».

“He who revives a barren land, it becomes his” reported by Ahmad and Al-Tirmidhi with a Sahih chain through Jabir. The Messenger of Allah (pbuh) also said . » عَلَى الْيَدِ مَا أَخَذَتْ حَتَّى تُ ؤَدِّيَه «.

"Mkono una dhima kwa kile ulichochukua hadi kikirudishwa" imepokewa na Ahmad kwa mnyororo wa wapokezi ulio sahihi kupitia Samurah bin Jundub. Kuna kanuni nyingine nyingi zenye maana hii. Hili ni dalili wazi kwamba wao wanalazimika kufuata matawi hayo.

“The hand is liable for what it has taken until it is given back” transmitted by Ahmad with a Sahih chain through Samurah Bin Jundub There are many other rules to this effect. This serves as clear evidence that they are obligated to abide by the branches.

Zaidi ya hayo, amri ya kushikamana na msingi ni yenyewe amri ya kushikamana na tawi, na amri ya kushikamana na kitu kizima ni amri ya kushikamana na sehemu yake; hivyo, wajibu wa kusali unajumuisha wajibu wa kusujudu, kusoma Qur'ani, kusimama na kadhalika. Kafiri ameamrishwa kushikamana na msingi; hivyo, amewajibika kushikamana na tawi. Kuhusu kutokubaliwa kwa baadhi ya matawi kutoka kwa makafiri, kama vile swala na funga, hii ni kwa sababu kuingia katika Uislamu ni miongoni mwa masharti ya kukubaliwa; hivyo, hayatakubaliwa mpaka sharti hilo litimizwe. Hata hivyo, hii haimaanishi kwamba si wajibu kwao. Kuhusu kwamba hawaamrishwi kutekeleza baadhi ya matawi ambayo kuingia katika Uislamu si sharti lake, kama vile Jihadi, hii ni kwa sababu Jihadi ni kupigana na kafiri kwa sababu ya ukafiri wake, na Dhimmi ni kafiri. Hivyo, haiwezekani kwake kupigana na makafiri kwa sababu ya ukafiri wao; vinginevyo, ingekuwa inamruhusu kupigana nafsi yake mwenyewe. Basi, hana wajibu wa kutekeleza Jihadi. Lakini, ikiwa atakubali kupigana na kafiri, itakubaliwa kwake. Hata hivyo, hatalazimishwa kutekeleza Jihadi, na hii haimaanishi kwamba hakuamrishwa na Allah (SWT) kuitekeleza.

Furthermore, the commandment to abide by the foundation is in itself a commandment to abide by the branch, and the commandment to abide by the whole is a commandment to abide by the part; so, the obligation to pray entails the obligation of the prostration, the recitation, the standing and so on. The disbeliever is commissioned to abide by the foundation; thus, he is obligated to abide by the branch. As for the non-acceptance of some branches from the disbelievers, such as prayer and fasting, this is because the embracing of Islam is one of the conditions of acceptance; thus, they would not be accepted until the condition is fulfilled. However, this does not mean that it is not obligatory upon them. As for the fact that they are not commanded to perform certain branches that embracing Islam is not a condition for such as Jihad this is because Jihad is fighting the disbeliever for their disbelief, and the Dhimmi is a disbeliever. Thus, it is inconceivable for him to fight the disbelievers due to their disbelief; otherwise, it would be permitted for him to fight himself. Therefore, he is not obligated to perform Jihad. However, if he accepts to fight a disbeliever, it will be accepted of him. However, he will not be forced to perform Jihad and this does not mean that he is not commanded by Allah (swt) to perform it.

Hii inatokana na ukweli kwamba wao wanalazimika kufuata kanuni za Uislamu. Kuhusu ukweli kwamba kiongozi anapaswa kuwatekelezea kanuni zote za Uislamu, hili linadhihirika katika kauli ya Allah (SWT) kuhusu Watu wa Kitabu.

This is from the fact that they are obligated to abide by the rules of Islam. As for the fact that the ruler should implement all the rules of Islam upon them, this is reflected in Allah's (swt) saying with respect to the People of the Book.

"Hukumu baina yao kwa yale aliyoyateremsha Allah, wala usifuate matamanio yao." (TMQ 5:48). Allah (SWT) pia anasema kuhusu wao.

“Judge between them by what Allah has revealed and do not follow their inclinations.” (TMQ 5:48). Allah (swt) also says with respect to them.

"Hukumu baina yao kwa yale aliyoteremsha Allah, wala usifuate matamanio yao." (TMQ 5:49). Allah (SWT) pia anasema.

“Judge, [O Muhammad], between them by what Allah has revealed and do not follow their inclinations.” (TMQ 5:49). Allah (swt) also says.

Hakika Sisi tumekuteremshia wewe, [Ee Muhammad], Kitabu kwa haki ili uwahukumu watu kwa yale ambayo Allah amekuonyesha." (TMQ 4:105). Hii ni khitabu cha jumla kinachowahusu Waislamu na wasio Waislamu sawa, kwa sababu neno "watu" katika Note: the sentence in the source is cut off mid-clause; I have translated it as it appears.

“Indeed, We have revealed to you, [O Muhammad], the Book in truth so you may judge between the people by that which Allah has shown you.” (TMQ 4:105). This is a general address that includes Muslims and non- Muslims alike, because the word “people” in.

"ili uwahukumu baina ya watu" ni ya jumla. Kuhusu kauli Yake (SWT),

“so that you judge between people” is general. As for His (swt) saying.

“[Wao ni] wasikilizaji wa kupenda uongo, walaji wa [kile kilicho] haramu. Basi wakikujia, [ewe Muhammad], hukumu baina yao au waepuke.” (TMQ 5:42). Hii ina maana kwamba mtu akija kwa Dola ya Kiislamu kutoka nje ya nchi akitafuta usuluhishi wa Waislamu katika mzozo wake na kafiri mwingine au makafiri wengine, Waislamu katika hali hii wanapewa uchaguzi wa kuhukumu baina ya pande zinazogombana au kukataa kufanya hivyo. Hii ni kwa sababu aya hii iliteremshwa kuhusu wale ambao Mtume wa Allah ﷺ alifanya nao amani na kuingia nao mikataba miongoni mwa Mayahudi wa Madina waliokuwa wakiishi kama makabila, na walichukuliwa kama mataifa mengine. Hawakuwa chini ya mamlaka ya Uislamu; bali walikuwa mataifa mengine. Hivyo, alifanya nao mikataba. Hata hivyo, ikiwa walikuwa chini ya mamlaka ya Uislamu, kama Dhimmi, au ikiwa walikuja kama waomba hifadhi, itakuwa haramu kuhukumu baina yao kwa kitu kingine isipokuwa Uislamu. Yule atakayekataa kurejea hukumu ya Uislamu, atalazimishwa na mtawala, na mtawala atamuadhibu kwa hilo.

“[They are] avid listeners to falsehood, devourers of [what is] unlawful. So if they come to you, [O Muhammad], judge between them or turn away from them.” (TMQ 5:42), this means that if one were to come to the Islamic State from abroad seeking the arbitration of the Muslims in a dispute with another disbeliever or other disbelievers, the Muslims in this case are given the choice of either judging between the disputing parties or declining to do so. This is since the verse was revealed concerning those whom the Messenger of Allah (pbuh) had made peace with and signed treaties with from among the Jews of Madinah who were living as tribes and they were considered as other states. They were not under the authority of Islam; rather, they were other states. Thus, he had signed treaties with them. However, if they were under the authority of Islam, such as the Dhimmi, or if they came as asylum seekers, it would be forbidden to judge between them by other than Islam. The one who refused to refer to the rule of Islam, would be forced to by the ruler and the ruler would punish him for it.

Haramu kuingia mkataba wa dhimma usio na kikomo na kafiri isipokuwa mambo mawili yatimizwe. Kwanza, kwamba Dhimmi azingatie kulipa Jizya kila mwaka, na pili, kwamba wafuate sheria za Uislamu, yaani kukubali yale yanayowalazimishwa katika kutekeleza amri na kujiepusha na makatazo. Hili ni kwa sababu ya maneno ya Allah (SWT):

It is forbidden to conclude an indefinite Dhimmah oath with the disbeliever unless two conditions are fulfilled. Firstly, that Dhimmis adhere to paying the Jizya each year, and secondly that they abide by the rules of Islam i.e. the acceptance of what is enforced upon them in terms of executing orders and abstaining from prohibitions. This is due to the words of Allah (swt):

"Hadi watakapotoa Jizyah kwa hiari wakiwa wamenyenyekea." (TMQ 9:29), yaani hadi wakubali kutii sheria za Uislamu. Zaidi ya hayo, Mjumbe wa Allah ﷺ alikuwa akitekeleza sheria za Uislamu juu yao. Al-Bukhari alipokea kupitia kwa Ibn Umar:

“Until they give the Jizyah willingly while they are humbled.” (TMQ 9:29), meaning until they submit to the rules of Islam. In addition, the Messenger of Allah (pbuh) used to implement the rules of Islam upon them. Al-Bukhari transmitted through Ibn Umar:

.» بِرَجُلٍ مِنْ هُمْ وَامْرَأَةٍ زَنَ يَا فَأَمَرَ بِهِمَا فَ رُجِمَا أَنَّ الْيَ هُودَ جَاءُوا إِلَى النَّبِيِّ «.

.» بِرَجُلٍ مِنْ هُمْ وَامْرَأَةٍ زَنَ يَا فَأَمَرَ بِهِمَا فَ رُجِمَا أَنَّ الْيَ هُودَ جَاءُوا إِلَى النَّبِيِّ «.

Mayahudi walimjia Mtume ﷺ wakiwa na mwanamume na mwanamke miongoni mwao ambao walikuwa wamezini, naye akaamuru wapigwe mawe. Al-Bukhari alipokea kupitia kwa Anas:

“The Jews came to the Prophet (pbuh) with a man and woman from amongst them who had committed adultery and so he had them stoned”, and Al-Bukhari reported through Anas:

. » قَ تَلَ يَ هُودِيًّا بِجَارِيَةٍ قَ تَ لَهَا عَلَى أَوْضَاحٍ لَهَا أَنَّ النَّبِيَّ «.

. » قَ تَلَ يَ هُودِيًّا بِجَارِيَةٍ قَ تَ لَهَا عَلَى أَوْضَاحٍ لَهَا أَنَّ النَّبِيَّ «.

"Mtume (ﷺ) alimuua Myahudi aliyemuua mwanamke kwa ajili ya mapambo yake." Wayahudi hao walikuwa raia wa Dola ya Kiislamu. Pia, Mjumbe wa Allah (ﷺ) aliwaandikia watu wa Najran, ambao walikuwa Wakristo, akisema:

“The Prophet (pbuh) killed a Jew who killed a woman for her ornaments”. Those Jews were subjects of the Islamic State. Also, the Messenger of Allah (pbuh) wrote to the people of Najran who were Christians saying:

.» أَنَّ مَنْ بَايَعَ مِنْكُمْ بِالرِّبَا فَلاَ ذِمَّةَ لَه « .

.» أَنَّ مَنْ بَايَعَ مِنْكُمْ بِالرِّبَا فَلاَ ذِمَّةَ لَه « .

“Yeyote miongoni mwenu anayejihusisha na riba, atanyimwa ahadi ya dhimma,” amepokewa na Ibn Abu Shaybah kupitia Al-Shu’bah (riwaya ya mursal). Haya yote yanatumika kama ushahidi wa wajibu wa kutekeleza kanuni zote za Uislamu kwa raia wote bila tofauti kati ya Waislamu na wasio Waislamu. Ni juu ya msingi huu ndipo kifungu A cha Ibara hii kimeandaliwa.

“He who deals in usury from amongst you, shall be denied the Dhimmah covenant” reported by Ibn Abu Shaybah through Al-Shu’bah (Mursal narration). All this serves as evidence about the obligation to implement all the rules of Islam upon all of the subjects without any difference between Muslims and non- Muslims. It is on this basis that clause A of this Article has been drafted.

Kuhusu kifungu B, amri ya jumla kuhusu utekelezaji wa hukumu zote za Uislamu imetajwa katika kauli ya Allah (SWT).

As for clause B, the general order regarding the implementation of all the rules of Islam is mentioned in Allah’s (swt) saying.

"Basi hukumu baina yao kwa yale aliyoyateremsha Mwenyezi Mungu." (TMQ 5:48).

“So judge between them by what Allah has revealed.” (TMQ 5:48).

Kanuni hii ya jumla imebainishwa na Shari'ah; isipokuwa 'Aqeedah wanayoifuata, hukumu ambazo kwao ni jambo la imani, na hukumu zinazohusu vitendo ambavyo Mtume wa Allah ﷺ amewaruhusu kuvitekeleza. 'Aqeedah na hukumu hizi zote zimetengwa na Uislamu kupitia maandiko mengi yaliyo wazi. Allah (SWT) anasema:

This general rule has been specified by Shari’ah; excluding the 'Aqeedah they embrace, the rules which are to them a matter of faith and the rules pertaining the actions which the Messenger of Allah (pbuh) has allowed them to perform. The 'Aqeedah and all of these rules have been made an exception by Islam through a host of clear texts. Allah (swt) says:

"Hakuna kulazimishwa katika kukubali dini." (TMQ 2:256), na Mtume wa Allah ﷺ alisema:

“There shall be no compulsion in [acceptance of] the religion.” (TMQ 2:256), and the Messenger of Allah (pbuh) said:

. » إِنَّهُ مَنْ كَانَ عَلَى يَ هُودِيَّتِهِ أَوْ نَصْرَانِيَّتِهِ فَإِنَّهُ لاَ ي فُْتَنُ عَنْ هَا، وَعَلَيْهِ الجِزْيَة «.

. » إِنَّهُ مَنْ كَانَ عَلَى يَ هُودِيَّتِهِ أَوْ نَصْرَانِيَّتِهِ فَإِنَّهُ لاَ ي فُْتَنُ عَنْ هَا، وَعَلَيْهِ الجِزْيَة «.

"Yeyote aliye Myahudi au Mkristo asilazimishwe kuacha imani yake, na lazima alipe Jizya" imepokewa na Abu Ubaid katika Al-Amwal kupitia ‘Urwah. Kwa hiyo, jambo lolote linalochukuliwa kuwa ni suala la imani kwao halipaswi kuingiliwa na sisi, na tunapaswa kuwaruhusu kutekeleza kile wanachokiamini, hata kama hilo lisingekuwa sehemu ya mambo ya 'Aqeedah katika Dini yetu. Zaidi ya hayo, hatupaswi pia kuwaingilia katika vitendo vyovyote ambavyo Mtume wa Allah ﷺ aliwaruhusu kufanya, kama vile kunywa pombe na kuoa, ndani ya mfumo wa jumla. Kwa maneno mengine, wanaruhusiwa kunywa pombe katika maisha yao binafsi lakini si katika mambo ya jumla ambapo wanachanganyika na Waislamu, kama vile masoko ya jumla na yanayofanana na hayo.

“Whoever is a Jew or a Christian should not be coerced away from his faith, and he must pay Jizya” transmitted by Abu Ubaid in Al-Amwal through ‘Urwah. Hence, any action which is considered as a matter of faith to them should not be interfered with by us and we should allow them to practise what they believe, even if this were not part of 'Aqeedah matters in our Deen. Additionally, we should also not interfere with them in regard to any actions that the Messenger of Allah (pbuh) allowed them to perform, such as drinking alcohol and getting married, within the scope of the general system. In other words, it is permitted for them to drink alcohol in their private lives but not in the general affairs where they mix with the Muslims such as the general markets and the like.

Kuhusu Kifungu 'C' cha Ibara hii, Uislamu umeweka kanuni nyingi kuhusu mwenye kuritadi, miongoni mwazo ni kwamba mwenye kuritadi auawe ikiwa hatatubu, kwa kuwa Mjumbe wa Allah ﷺ alisema:

As for Clause 'C' of this Article, Islam has decreed a host of rules regarding the apostate, amongst them that the apostate should be killed he or she does not repent since the Messenger of Allah (pbuh) said:

. » مَنْ بَدَّلَ دِينَهُ فَاقْ تُ لُوه « .

. » مَنْ بَدَّلَ دِينَهُ فَاقْ تُ لُوه « .

"Mtu atakayebadilisha dini yake (yaani, akiwa mwasi) muuweni." (imepokelewa na Al-Bukhari kupitia Ibn Abbas). Anas ameripoti:

“He who changes his religion (i.e. apostates) kill him.” (transmitted by Al-Bukahri through Ibn Abbas). Anas reported:

. "فقدمت على عمر رضي الله عنه فقال: يا أنس، ما فعل الستة الرهط من بكر بن وائل الذين ارتدوا عن الإسلام فلحقوا بالمشركين؟ قال: يا أمير المؤمنين، قتلوا بالمعركة، فاسترجع عمر، قلت: وهل كان سبيلهم إلا القتل؟ قال: نعم، قال: كنت أعرض عليهم الإسلام، فإن أبوا أودعتهم السجن" .

. "فقدمت على عمر رضي الله عنه فقال: يا أنس، ما فعل الستة الرهط من بكر بن وائل الذين ارتدوا عن الإسلام فلحقوا بالمشركين؟ قال: يا أمير المؤمنين، قتلوا بالمعركة، فاسترجع عمر، قلت: وهل كان سبيلهم إلا القتل؟ قال: نعم، قال: كنت أعرض عليهم الإسلام، فإن أبوا أودعتهم السجن" .

“Nilimwendea Omar, ambaye alisema: Ee Anas, nini kilitokea kwa wale sita kutoka Bakr Ibnu Wa’il? Basi nikasema: Ee Amiri wa waumini, waliuawa katika vita. Hapo Omar akasoma kauli ya Allah (SWT): “Kwa Allah sisi ni wake na kwake yeye tutarejea.” Nikasema: “Je, wangeweza kushughulikiwa kwa njia nyingine isipokuwa kifo?” Akasema: “Ndiyo, ningewaalika kwenye Uislamu, na wakikataa, ningewatupa jela,” kama alivyopokea Al-Bayhaqi. Kwa maneno mengine, hadi watubu, na wasipotubu, wangeuawa. Hii ni kwa sababu mwenye kuritadi angealikwa kwenye Uislamu na njia zote za toba zingetumika, na akikataa bado, ndipo angeuawa. Mwenye kuritadi haipaswi kuuawa kwa sababu ya kuritadi tu kutokana na kile kilichopokelewa kutoka kwa Jaber:”

“I came to Omar who said: O Anas, what happened to the six from Bakr Ibnu Wa’il? So I said: O Amir of believers, they were killed in the battle. Upon this Omar recited Allah’s (swt) saying: “To Allah we belong and to Him we will return”. So I said: “Could they have been dealt with by other than death? He said: “Yes, I would have invited them to Islam and had they refused, I would have thrown them in jail” as reported by Al- Bayhaqi. In other words, until they repent and if they did not, they would be killed. This is because the apostate would be invited to Islam and all the means of repentance would be exhausted, and if he still refused he would then be killed. An apostate should not be killed just for apostatising due to what is narrated from Jaber:

. أَنَّ امْرَأَةً هِيَ أُمُّ مَرْوَانَ ارْتَدَّتْ، فَأَمَرَ النَّبِيُّ « بِأَنْ ي عُْرَضَ عَلَيْ هَا الإِسْلاَمُ، » فَإِنْ تَابَتْ، وَإِلاَّ قُتِلَتْ .

. أَنَّ امْرَأَةً هِيَ أُمُّ مَرْوَانَ ارْتَدَّتْ، فَأَمَرَ النَّبِيُّ « بِأَنْ ي عُْرَضَ عَلَيْ هَا الإِسْلاَمُ، » فَإِنْ تَابَتْ، وَإِلاَّ قُتِلَتْ .

"Mwanamke mmoja, Umm Marwan, aliritadi, hivyo Mtume (pbuh) akaamuru apelekewe Uislamu, na akitubu (toba yake inakubaliwa). Vinginevyo, auawe." Hadithi hii imepokewa na Al-Bayhaqi na Al-Daraqutni. Hadithi hii inatumiwa na wanachuoni wengi wa fiqhi; Ibn Qudamah anaitumia kama ushahidi katika Al-Mugni, Al-Mawardi katika Al-Hawi Al-Kabir na Al-Ahkam Al-Sultaniyyah, Abu Ishaq Al-Shirazi anaitumia katika Al-Muhadhdhab, Al-Rafi'i katika Al-Sharh Al-Kabir, Al-Baghawi katika Al-Tadhhib na Ibn Al-Jawzi katika Al-Tahqiq; kwa hiyo inachukuliwa kuwa miongoni mwa riwaya za Hasan (zenye mamlaka yanayokubalika) na inatekelezwa – kwa maneno mengine, anaombwa kutubu kabla ya kunyongwa.

“A woman, Umm Marwan, apostatized, so the Prophet (pbuh) commanded that she should be presented Islam, and if she repented (it is accepted). Otherwise, she is to be killed” reported by Al-Bayhaqi and Al-Daraqutni. This narration is used by masses of F uqaha’; - Ibn Qudamah uses it as evidence in Al-Mugni, Al-Mawardi in Al-Hawi Al-Kabir and Al-Ahkam Al-Sultaniyyah, Abu Ishaq Al-Shirazi uses it in Al-Muhadhdhab, Al-Rafi’i in Al-Sharh Al-Kabir, Al-Baghawi in Al-Tadhhib and Ibn Al-Jawzi in Al-Tahqiq; so it is considered from the Hasan (acceptable authority) narrations and is acted upon – in other words, he is asked to report before execution.

Hukumu za Kifungu 'C' zote zinahusu mtu aliyeacha Uislamu mwenyewe; hazihusu watoto wake. Hata hivyo, ikiwa Mwislamu aliacha Uislamu na akabaki katika dini aliyoiacha, kwa mfano akaendelea kuwa Mkristo, Myahudi au mshirikina, kisha akapata watoto waliokuwa na dini hiyo hiyo, je, watoto hao wangezingatiwa kuwa ni waliotoka Uislamu? Na je, wangetendewa kama waliotoka Uislamu? Au wangezingatiwa kuwa ni wa dini waliyokuwa nayo tangu kuzaliwa?

Rulings of Clause 'C' are all about the apostate himself; they are not about his children. However, if a Muslim apostatised from Islam and remained upon the faith to which he apostatised, for example he continued to be a Christian, a Jew or a polytheist, and he were then to have children who had the same faith, would his children be considered as apostates? And would they be treated as apostates? Or would they be considered as being of the faith they had at birth?

Jibu ni kwamba watoto wa mwasi walio zaliwa kabla ya baba yao kuritadi wanachukuliwa kuwa Waislamu bila shaka yoyote. Hata hivyo, ikiwa nao wangemfuata baba yao na kuritadi pia, wangechukuliwa kuwa waasi wa dini. Ikiwa walizaliwa baada ya baba kuritadi kutoka kwa mke asiye Muislamu au mke mwasi, watoto hawa wangechukuliwa kuwa makafiri na si waasi wa dini; hivyo, wangetendewa kama watu wa dini waliyorithi tangu kuzaliwa kwao. Kwa hiyo, kila mtoto aliyezaliwa baada ya baba yake kuritadi kutoka kwa mke kafiri au mke mwasi, atahukumiwa kuwa kafiri, kwa kuwa atakuwa amezaliwa na wazazi wawili makafiri. Basi, ikiwa wazazi wote wawili wamekuwa Mayahudi au Wakristo, yaani watu wa Kitabu, atatendewa kama watu wa Kitabu wanavyotendewa, na ikiwa wazazi wote wawili wamekuwa washirikina, atatendewa kama mshirikina. Hii ni kwa sababu Ibn Mas'ud alisimulia:

The answer is that the children of the apostate who are born before their father’s apostasy are considered as Muslims without any doubt. However, if they were to follow their father and apostatise as well, they would be treated as apostates. If they were born after he had apostatised from a disbelieving or an apostate wife, these children would be considered as disbelievers and not as apostates; thus, they would be treated just like the people of the faith they inherited at birth. Hence, every child born after his father’s apostasy from a disbelieving wife or an apostate wife, would be judged as a disbeliever since he or she would have been born from two disbelieving parents. Therefore, if the two parents became Jews or Christians i.e. from the People of the Book, he or she would be treated as the People of the Book would be treated, and if the two parents became polytheists, he or she would be treated as a polytheist. This is so because Ibn Mas’ud reported:

. وَسَلَّمَ لَمَّا أَرَادَ قَ تْلَ أَبِيكَ )عقبة بن أبي معيط( قَالَ مَنْ لِلصِّبْ يَةِ قَالَ أَنَّ « » النَّارُ .

. وَسَلَّمَ لَمَّا أَرَادَ قَ تْلَ أَبِيكَ )عقبة بن أبي معيط( قَالَ مَنْ لِلصِّبْ يَةِ قَالَ أَنَّ « » النَّارُ .

“Wakati Mtume wa Allah ﷺ alipotaka kumuua baba yako (Uqbah Ibn Abi Mu’it), yeye alisema: “Vipi kuhusu watoto?” Mtume ﷺ akasema: “Moto wa Jahannam.” (Imepokewa na Abu Dawud; Al-Hakim ameithibitisha, na Al-Dhahabi amekubaliana naye.) Katika riwaya ya Al-Daruqutni:”

“When the Messenger of Allah (pbuh) wanted to execute your father (Uqbah Ibn Abi Mu’it), the latter said: “What about the children?” He said: “Hell fire” (reported by Abu Dawud, Al- Hakim authenticated it, and Al-Dhahabi agreed with him). In the narration of Al-Daruqutni:

.» النَّارُ لَهُمْ وَلأَبِيهِمْ « .

.» النَّارُ لَهُمْ وَلأَبِيهِمْ « .

"Moto wa Jahannamu kwao na kwa baba yao." Pia ni hivyo kwa kuwa katika Sahih ya Al-Bukhari, katika sehemu ya watu wa makazi, katika kitabu cha Jihad,.

“Hell fire for them and for their father”. It is also the case since in Sahih of Al-Bukhari in the section of the people of the abode, in the book of Jihad,.

. بِالأَبْ وَاءِ - أَوْ بِوَدَّانَ - وَسُئِلَ عَنْ أَهْلِ الدَّارِ، ي بَُ يَّتُونَ مِنْ مَرَّ بِيَ النَّبِيُّ « » هُمْ مِنْ هُمْ : الْمُشْرِكِينَ فَ يُصَابُ مِنْ نِسَائِهِمْ وَذَرَارِيِّهِمْ، قَالَ .

. بِالأَبْ وَاءِ - أَوْ بِوَدَّانَ - وَسُئِلَ عَنْ أَهْلِ الدَّارِ، ي بَُ يَّتُونَ مِنْ مَرَّ بِيَ النَّبِيُّ « » هُمْ مِنْ هُمْ : الْمُشْرِكِينَ فَ يُصَابُ مِنْ نِسَائِهِمْ وَذَرَارِيِّهِمْ، قَالَ .

"Nabii ﷺ alipita karibu nami mahali paitwapo Al-Abwa au Waddan, na aliulizwa kama ilikuwa ruhusa kuwashambulia wapiganaji washirikina usiku, huku kukiwa na uwezekano wa kuwaweka wanawake wao na watoto wao hatarini. Nabii ﷺ alijibu, "Wao (yaani wanawake na watoto) ni miongoni mwao (yaani washirikina)." Kwa hiyo, kila mtoto anayezaliwa kwa wazazi wawili makafiri anachukuliwa kuwa kafiri, na hukumu zinazohusu makafiri zinamhusu yeye."

“The Prophet (pbuh) passed by me at a place called Al-Abwa or Waddan, and was asked whether it was permissible to attack the pagan warriors at night with the probability of exposing their women and children to danger. The Prophet (pbuh) replied, "They (i.e. women and children) are from them (i.e. polytheists)”. Therefore, every child born to two disbelieving parents is considered a disbeliever and the rule pertaining to the disbelievers applies to him.

Kwa hiyo, wale waliokufuru Uislamu na kuingia katika madhehebu yasiyo ya Kiislamu, kama vile Duruzi, Bahai', Qadiani na mengineyo ya aina hiyo, hawashughulikiwi kama waasi walioritadi, kwa kuwa wao wenyewe hawakuritadi; bali waliokuwa waasi ni mababu zao, na hivyo walizaliwa wakiwa na wazazi wawili makafiri. Kwa hiyo, wanahukumiwa kuwa makafiri na watashughulikiwa kama makafiri. Zaidi ya hayo, kwa kuwa hawakuritadi na kuingia katika dini miongoni mwa Watu wa Kitabu, yaani hawakuingia Ukristo wala Uyahudi, basi watachukuliwa kuwa washirikina. Hivyo, nyama yao iliyochinjwa haitaliwi, na wanawake wao hawataolewa, kwa kuwa wasio Waislamu wanachukuliwa either kuwa Watu wa Kitabu au washirikina, na hakuna kundi la tatu. Hii ndiyo sababu Mtume wa Allah ﷺ alisema kuhusu Majusi wa Hajar, kama alivyosimulia Al-Hasan bin Muhammad bin Al-Hanafiyya:

Hence, those who apostatised from Islam and became non- Islamic sects, such as the Druze, the Bahai’, the Qadiani and the like, are not treated as apostates since they didn’t apostatise but their ancestors were the apostates and they were ,therefore, born with two disbelieving parents. Thus, they are judged as disbelievers and they will be treated as such. Moreover, since they have not apostatised to a faith from among the People of the Book i.e. they have not apostatised to Christianity or to Judaism, they will be ,therefore, treated as polytheists. Hence, their slaughtered meat will not be eaten and their women will not be wedded since the non-Muslims are either considered to be People of the Book or polytheists and there is no third category. This is why the Messenger of Allah (pbuh) said about the Magi of Hajar as narrated by Al-Hasan Bin Muhammad Bin Al-Hanafiyya:

. فَمَنْ أَسْلَمَ قُبِلَ مِنْهُ، وَمَنْ لَمْ يُسْلِمْ ضُرِبَتْ عَلَيْهِ الجِزْيَةُ، غَيْ رَ نَاكِحِي « » نِسَائِهِمْ وِلاَ آكِلِي ذَبَائِحِهِمْ .

. فَمَنْ أَسْلَمَ قُبِلَ مِنْهُ، وَمَنْ لَمْ يُسْلِمْ ضُرِبَتْ عَلَيْهِ الجِزْيَةُ، غَيْ رَ نَاكِحِي « » نِسَائِهِمْ وِلاَ آكِلِي ذَبَائِحِهِمْ .

"Yeyote atakayesilimu, mpokee, na yeyote asiyesilimu, mlipe jizya, lakini msioane nao na msile nyama waliyochinja." (Al-Hafiz alisema katika Al-Dirayah: "Imepokewa na ‘Abd Al-Razzaq na Ibn Abi Shaybah; ni hadithi Mursal yenye mnyororo mzuri wa wapokezi.") Kwa wale walioritadi kutoka Uislamu na kuwa Wakristo - kama ilivyo kwa familia ya Shihab nchini Lebanon; wazee wa familia hii walikuwa Waislamu, kisha wakaritadi na kuwa Wakristo, na watoto wao wakazaliwa kama Wakristo - watu hawa na wale wanaofanana nao watashughulikiwa kama Watu wa Kitabu.

“Whoever embraces Islam then accept them, and whoever does not then impose Jizya upon them, but do not wed their women or eat their slaughtered food” (Al-Hafiz said in Al- Dirayah: “narrated by ‘Abd Al-Razzaq and Ibn Abi Shaybah, it is a Mursal narration with a good chain”). As for those who apostatised from Islam and became Christians - as in the case in Lebanon with the family of Shihab; this family’s forefathers were Muslims and they apostatised to Christianity and their children were born as Christians - these people and their like will be treated as People of the Book.

Kuhusu vifungu 'D' na 'E', ushahidi wao unatokana na ukweli kwamba Mtume wa Allah ﷺ aliwaruhusu Mayahudi na Wakristo kunywa pombe na alikubali taratibu zao za ndoa na talaka; hivyo, kukubali kwake ni ufafanuzi wa kanuni ya jumla. Hata hivyo, idhini ya Mtume wa Allah ﷺ kuhusu ndoa za makafiri hutolewa tu pale wenzi wawili wote wanapokuwa makafiri, lakini ikiwa mume ni Muislamu na mke ni Mkristo au Myahudi, basi kanuni za Shari'ah zitatumika juu yao wote wawili. Haiwezekani kwa mke kuwa Muislamu na mume kuwa kafiri kwa kuwa hilo ni haramu. Allah (SWT) anasema:

As for Clauses 'D' and 'E', their evidence is derived from the fact that the Messenger of Allah (pbuh) allowed the Jews and the Christians to drink alcohol and accepted their marriage and divorce proceedings; thus, his acceptance serves as a specification of the general rule. However, the approval of the Messenger of Allah (pbuh) with regard to the disbelievers’ marriage is given only when the two spouses are disbelievers, but if the husband were Muslim and if the wife were either Christian or Jew, the rules of the Shari’ah would then be applied upon both of them. It is not feasible for the wife to be Muslim and the husband to be disbeliever for this is unlawful. Allah (swt) says:

"Basi msiwarudishe kwa makafiri; wao si halali kwao, wala wao si halali kwao." (TMQ 60:10). Kwa hiyo, ni haramu kwa mwanamke Mwislamu kuolewa na asiyekuwa Mwislamu, na endapo atafanya hivyo, ndoa yake itakuwa batili.

“Then do not return them to the disbelievers; they are not lawful [wives] for them, nor are they lawful [husbands] for them.” (TMQ 60:10). Therefore, it is forbidden for a Muslim woman to marry a non-Muslim, and if she did her marriage would be unlawful.

Kwa upande wa Kifungu 'F', ushahidi wa utekelezaji wa hukumu zote za Uislamu unatokana na yote yaliyotajwa hivi punde, kwamba kafiri analazimika kutii misingi na matawi, hivyo anaamrishwa kujisalimisha kwa hukumu zote za Uislamu. Hili ni la jumla, na linajumuisha Dhimmi na wasio Dhimmi miongoni mwa wale wanaoishi chini ya mamlaka ya Uislamu. Hivyo, makafiri wote wanaoingia Dar Al-Islam lazima watiishwe hukumu za Uislamu isipokuwa mambo ya 'Aqeedah, hukumu zinazohusiana na mambo ya 'Aqeedah, na kitendo chochote ambacho Mtume wa Allah ﷺ aliwaruhusu kukifanya, iwe makafiri hao ni Dhimmi, wenye mkataba, au waomba hifadhi. Hata hivyo, mabalozi na walio kama wao wametengwa na hili, na hukumu za Uislamu hazitatekelezwa juu yao kwa sababu watapewa kinachojulikana kama kinga ya kidiplomasia. Hii ni kwa sababu Ahmad ameripoti kwa mamlaka ya Abu Wa’il aliyesema:

As for Clause 'F', the evidence with respect to the implementation of all the rules of Islam is derived from all what has just been mentioned that the disbeliever is obligated to abide by the foundations and the branches, thus, he is commanded to submit to all the rules of Islam. This is general, and it includes the Dhimmi and the non-Dhimmi from among those who live under the authority of Islam. Hence, all the disbelievers who enter Dar Al-Islam must be subjected to the rules of Islam except the 'Aqeedah matters, the rules related to 'Aqeedah matters and any action which the Messenger of Allah (pbuh) allowed them to do whether these disbelievers were Dhimmi, under covenant or asylum seekers. However, the ambassadors and their likes are excluded from this and the rules of Islam would not be implemented upon them for they would be given what is known as diplomatic immunity. This is so because Ahmed reported on the authority of Abu Wa’il who said:

فَ قَالَ لَهُمَا: ، جَاءَ ابْنُ النَّ وَّاحَةِ وَابْنُ أُثَالٍ، رَسُولاَ مُسَيْلِمَةَ إِلَى النَّبِيِّ « : أَتَشْهَدَانِ أَنِّي رَسُولُ اللَّهِ؟ قَالاَ: نَشْهَدُ أَنَّ مُسَيْلِمَةَ رَسُولُ اللَّهِ، فَ قَالَ النَّبِيُّ آمَنْتُ بِاللَّهِ وَرُسُلِهِ، لَوْ كُنْتُ قَاتِلاً رَسُولاً لَقَتَ لْتُكُمَا، قَالَ عَبْدُ اللَّهِ: قَالَ: فَمَضَتِ السُّنَّةُ » أَنَّ الرُّسُلَ لاَ تُ قْتَلُ.

فَ قَالَ لَهُمَا: ، جَاءَ ابْنُ النَّ وَّاحَةِ وَابْنُ أُثَالٍ، رَسُولاَ مُسَيْلِمَةَ إِلَى النَّبِيِّ « : أَتَشْهَدَانِ أَنِّي رَسُولُ اللَّهِ؟ قَالاَ: نَشْهَدُ أَنَّ مُسَيْلِمَةَ رَسُولُ اللَّهِ، فَ قَالَ النَّبِيُّ آمَنْتُ بِاللَّهِ وَرُسُلِهِ، لَوْ كُنْتُ قَاتِلاً رَسُولاً لَقَتَ لْتُكُمَا، قَالَ عَبْدُ اللَّهِ: قَالَ: فَمَضَتِ السُّنَّةُ » أَنَّ الرُّسُلَ لاَ تُ قْتَلُ.

Ibn Nawwaha na Ibn Uthal walimjia Mjumbe wa Allah (pbuh) kama wajumbe wa Musaylima - mwongo - na Mjumbe wa Allah (pbuh) akawaambia: "Je, mnashuhudia kwamba mimi ni Mjumbe wa Allah (pbuh)?" Wakasema: "Tunashuhudia kwamba Musaylima ni Mjumbe wa Allah (pbuh)." Hapo Mjumbe wa Allah (pbuh) akasema: Ninamwamini Allah na Mitume Wake. "Ninawapa usalama kwa jina la Allah na Mjumbe Wake. Lau ningemuua mjumbe, ningewaua nyinyi wawili." Abdullah alisema: Desturi ya Sunna ni kwamba wajumbe hawauawi. (Imepokewa na Ahmad na kutangazwa kuwa Hasan na Al-Haythami.) Basi, simulizi hili linaonyesha kwamba si halali kuwaua wajumbe wa makafiri wala kuwatekelezea adhabu (Uqubat). Hata hivyo, hili linatumika kwa wale tu wenye hadhi ya ujumbe, kama balozi na "Chargé d'affaires" na mfano wao. Kwa wale ambao hadhi ya ujumbe haiwahusu, kama Konsuli na Mshauri wa Biashara na mfano wao, hawana kinga kwa kuwa hawana hadhi ya ujumbe. Jambo hili linapaswa kurejeshwa kwenye mkataba wa kimataifa kwa kuwa ni istilahi ambayo uhalisia wake unapaswa kufahamika kwa kuutazama mkataba huo, na ni sehemu ya kuthibitisha Manat (uhalisia); yaani, kuthibitisha kama wanachukuliwa kuwa wajumbe au la.

“Ibn Nawwaha and Ibn Uthal came to the Messenger of Allah (pbuh) as Musaylima envoys - the liar - and the Messenger of Allah (pbuh) said to them “Do you bear witness that I am the Messenger of Allah (pbuh)?” They said “We bear witness that Musaylima is the Messenger of Allah (pbuh).” Upon this the Messenger of Allah (pbuh) said: I believe in Allan and His Messengers. “I give you security by Allah and His Messenger. If I were to kill an envoy I would have killed the two of you”Abdullah said: the precedent of the sunna is that envoys are not killed.” (reported by Ahmad and declared Hasan by Al- Haythami). So, this narration indicates that it is not permitted to kill the envoys of the disbelievers and nor to apply the punishments (Uqubat) upon them. However, this is exclusively applicable upon those who have the capacity of an envoy such as the ambassador and the “Chargé d'affaires” and the like. As for those upon whom the capacity of an envoy does not apply such as the Consul and the Commercial Attaché and the like, they would not have any immunity for they do not have the capacity of an envoy. This matter should be referred to the international convention because it is a terminological expression whose reality should be understood by way of looking into the convention and it is part of establishing the Manat (reality); in other words, establishing whether they are considered envoys or not.