Ibara ya 72

Article 72

by Sheikh Taqiuddin An-Nabahani7 min readViewed 196 times

Masuala makuu yanayotishia usalama wa ndani ambayo yako chini ya jukumu la Idara ya Usalama wa Ndani kuyashughulikia ni: kuritadi, uasi na uporaji wa barabarani, mashambulizi dhidi ya mali za watu, kuwashambulia watu na heshima zao, na kushirikiana na watu wenye shaka wanaopeleleza kwa ajili ya makafiri wanaopigana vita.

The most prominent issues that threaten the internal security that are under the responsibility of the Department of Internal Security to treat are: apostasy, rebellion and banditry, attacks on people’s wealth, attacking people and their honour and co-operating with the people of suspicion who spy for the belligerent disbelievers.

Kazi ya Idara ya Usalama wa Ndani ni kulinda usalama wa ndani wa Dola, na vitendo vinavyoweza kusababisha tishio kwa usalama wa ndani ni vingi, ikiwa ni pamoja na:

The function of the Department of Internal Security is to protect the internal security of the State and the actions which could lead to a threat to internal security are many including:

Kuacha Uislamu, uasi dhidi ya Serikali unaojidhihirisha kwa shughuli za uharibifu na vitendo vya hujuma kama vile migomo au kuvamia vituo muhimu vya Serikali, na uvamizi dhidi ya mali ya kibinafsi, ya umma, au ya Serikali. Pia inaweza kuwa kwa njia ya uasi dhidi ya Serikali kwa kutumia silaha.

Apostasy from Islam, rebellion against the State manifested in destructive activities and actions of sabotage such as strikes or the occupation of vital centres of the State, and aggression against private, public, or State property. It might also be through rebellion against the State by use of arms.

Vitendo vingine vinavyodhoofisha usalama wa ndani ni pamoja na uporaji, yaani wizi wa barabarani, na kuwashambulia watu ili kuiba mali zao na kuwaua.

Other actions which undermine internal security include banditry, in other words, highway robbery, and attacking people to rob their wealth and killing them.

Vivyo hivyo, shambulio dhidi ya mali ya watu kwa wizi, kupora, unyang'anyi, na ubadhirifu, pamoja na mashambulizi dhidi ya watu kupitia kupigwa, kujeruhiwa, na kuuawa, pamoja na mashambulizi dhidi ya heshima yao kupitia uongo, kuwasingizia, na ubakaji.

Similarly, the attack on the property of people by theft, looting, robbery, misappropriation, as well as attacks on people through assault, injuring, and killing, in addition to attacks on their honour through lying, slandering and rape.

Moja ya kazi nyingine za Idara ya Usalama wa Ndani ni kushughulikia watu wenye tuhuma na kuulinda Ummah na Dola dhidi ya hatari zao na madhara yao.

One of the other tasks of the Internal Security Department is to deal with suspicious people and protecting the Ummah and the State from their danger and harm.

Hivi ni miongoni mwa vitendo muhimu zaidi vinavyoweza kutishia usalama wa ndani. Idara ya Usalama wa Ndani inalinda Dola na watu dhidi ya vitendo hivi vyote. Kwa hiyo, yeyote anayetangazwa kuwa mtoka dini (murtadd), na akahukumiwa kifo ikiwa hatatubu, basi idara hii inatekeleza hukumu ya kifo. Ikiwa wanaotangaza kutoka dini ni kundi, basi wanapaswa kuwasiliana nao na kuwataka warejee Uislamu, na Dola isiwaadhibu ikiwa watatubu, warejee Uislamu na wazingatie hukumu za Shari'ah. Lakini ikiwa wataendelea kung'ang'ania kutoka dini, basi wanapigwa vita. Ikiwa ni wachache na nguvu ya polisi peke yake inaweza kupambana nao, basi lazima waendelee kufanya hivyo. Lakini ikiwa ni wengi na nguvu ya polisi haiwezi kuwashinda, basi wanapaswa kumwomba Khalifah awape nguvu za ziada za kijeshi wawasaidie. Ikiwa nguvu hiyo ya kijeshi haitoshi, basi wanapaswa kumwomba Khalifah aamuru Jeshi liwape msaada.

These are the most important actions that could threaten the internal security. The Department of Internal Security protects the State and the people from all these actions. Therefore, whoever is declared an apostate, and is sentenced to death if he did not repent, then this department executes the death sentence. If those who declare apostasy are a group, then they have to communicate with them and ask them to return to Islam, and the State should not punish them if they repent, return to Islam and abide by the Shari’ah rules. If however, they insist on apostasy, then they are fought against. If they are small in number and the police force alone is able to fight against them, then they must proceed to do so, but if they are large in number and the police force is unable to overpower them, then they have to request the Khalifah to provide them with additional military force to help them. If this military force is not sufficient, then they must ask the Khalifah to order the Army to provide them with assistance.

Hili linahusu waasi. Hata hivyo, kwa watu wanaopinga Dola, ikiwa hawatumii silaha na wanajiwekea kikomo katika uharibifu na hujuma kwa njia ya migomo, maandamano, kuvamia vituo muhimu vya Dola, pamoja na uvamizi dhidi ya mali binafsi, mali ya umma na mali ya Dola kwa kuziharibu, basi Idara ya Usalama wa Ndani hujizuia kutumia kikosi cha polisi ili kuzuia vitendo hivyo vya uharibifu. Ikiwa haiwezi kuzuia uvamizi huo, huiomba Khalifah impe kikosi cha jeshi ili kusimamisha uharibifu na hujuma zinazofanywa na wale waliopinga Dola.

This is concerning apostates. However, in regards to people who rebel against the State, if they do not use arms and limit themselves to destruction and sabotage by strikes, demonstrations, occupation of vital centres of the State, along with aggression against private, public and State properties through demolition, then the Internal Security Department restricts itself to using the police force in order to prevent such destructive actions. If it is not able to prevent the aggression, it requests the Khalifah to provide it with a military force in order to stop the destruction and sabotage from those who rebelled against the State.

Lakini ikiwa watu wanaoasi dhidi ya Dola watatumia silaha na wakafanikiwa kujiimarisha katika eneo fulani na kuwa nguvu ambayo Idara ya Usalama wa Ndani imeshindwa kuidhibiti, na haikuweza kuiondoa kwa kutumia nguvu ya polisi peke yake, basi inamwomba Khalifah awape kikosi cha kijeshi au kikosi cha jeshi, kulingana na mahitaji yake katika kuondoa uasi huo. Kabla ya kupigana nao, idara inapaswa kuwasiliana nao ili kuona malalamiko yao yanaweza kuwa ni yapi. Inapaswa kuwaomba warejee katika utii na Jama'ah na wasalimishe silaha zao. Ikiwa watajibu kwa wema na kurejea, basi Dola inapaswa kujizuia kupigana nao. Ikiwa watakataa na kuendelea kuasi, basi inapigana nao ili kuwaadhibu na si kuwaangamiza na kuwaharibu. Inapigana nao ili warejee katika utii, waache uasi na wasalimishe silaha zao.

However if the people who rebel against the State use weapons and were able to establish themselves in an area and became a force that the Department of Internal Security is unable to subdue, and it was unable to eliminate through the use of the police force alone, then it requests the Khalifah to provide it with a military force or an army force, depending on its need in eliminating the rebellion. Before it fights against them, the department should communicate with them to see what complaints they may have. It should ask them to return to obedience and the Jama’ah and to surrender their arms. If they respond favourably and return back, then the State should hold back from fighting them. If they reject and insist on rebelling, then it fights against them in order to discipline them and not to annihilate and destroy them. It fights against them, so that they turn back to obedience and give up rebellion and surrender their arms.

Kuhusu wale wanaotumia nguvu, kama wanyang'anyi wa barabarani, wanaowashambulia watu, kuzuia kwa nguvu barabara kuu, kuiba mali na kuua, Idara ya Usalama wa Ndani itatuma kikosi cha polisi kuwafuatilia na kuwapa adhabu inayostahili, ambayo inaweza kuwa kuuawa na kusulubiwa, kukatwa viungo vyao vilivyo kinyume (mkono wa kulia na mguu wa kushoto, au kinyume chake), au kuwafukuza hadi mahali pengine, kulingana na aya:

In regards to those that use violence, such as the highway robbers, who attack people, forcibly obstruct the highways, steal property and kill, the Department of Internal Security will dispatch a police force to pursue them and impose the relevant punishment upon them, which may be killing and crucifying, amputating their opposite limbs or deporting them to another place, according to the verse:

Hakika, adhabu ya wale wanaopigana vita dhidi ya Allah na Mtume Wake, na wanaojitahidi duniani kueneza uharibifu, ni kuuawa, au kusulubiwa, au mikono yao na miguu yao kukatwa kwa kupishana, au kufukuzwa kutoka nchini. (TMQ 5:33).

“Indeed, the penalty for those who wage war against Allah and His Messenger and strive upon earth [to cause] corruption is none but that they be killed or crucified or that their hands and feet be cut off from opposite sides or that they be exiled from the land.” (TMQ 5:33).

Mapigano dhidi ya watu hawa si sawa na kupigana dhidi ya waasi wanaopigana na Dola. Kupigana dhidi ya waasi ni kuwaadhibu kwa nidhamu, ilhali kupigana dhidi ya wanyang'anyi wa barabarani ni kuua na kusulubisha; kwa hiyo wanapigwa vita wanapopigana na wanapogeuka nyuma. Wanashughulikiwa kama ilivyoelezwa katika aya. Yeyote aliyeua na kuchukua mali, huuawa na kusulubishwa; na yeyote aliyeua bila kuchukua mali, huuawa lakini hasulubishwi; na yeyote aliyechukua mali bila kuua, mkono wake na mguu wake vitakatwa kutoka pande mbili tofauti bila kuuawa; na yeyote aliyeinua silaha na kuwatisha watu bila kuua wala kuchukua mali, yeye hufukuzwa tu kutoka eneo lake kwenda mahali pengine au nchi nyingine iliyo mbali na Dola.

The fighting against these people is not like fighting against rebels who fight against the State. Fighting against the rebels is to discipline them while fighting against the highway robbers is to kill and crucify, so they are fought against when they fight and when they turn back. They are treated as outlined in the verse. Whoever killed and took property, he is killed and crucified; and whoever killed and did not take property, he is killed but not crucified; and whoever took property without killing, his hand and leg will be amputated from opposite sides without killing; and whoever raised arms and scared the people and did not kill or take property, he is only exiled from his area to another place or country far away from the State.

Idara ya Usalama wa Ndani inajizuia kutumia nguvu ya polisi pekee katika kudumisha usalama. Haitumii chombo kingine chochote isipokuwa pale ambapo nguvu ya polisi imeshindwa kudumisha usalama wa ndani. Katika hali hiyo, huomba kutoka kwa Khalifah apewe kikosi cha kijeshi au jeshi, kulingana na kile kinachohitajika.

The Department of Internal Security restricts itself to using the police force in maintaining security. It does not use other than the police force except when the police force is unable to maintain internal security. In that case, it requests the Khalifah to provide it with a military force or an army, according to what is required.

Kuhusiana na uvamizi dhidi ya mali kwa kuiba, kutumia vibaya mali ya wengine, kupora au kunyang'anya kwa nguvu; au uvamizi dhidi ya maisha kwa kutumia nguvu, kujeruhi au kuua; au uvamizi dhidi ya heshima kwa kusema uongo, kusingizia au kubaka, Idara ya Usalama wa Ndani huzuia mambo haya kwa tahadhari yake, walinzi wake na doria zake, na pia kwa kutekeleza hukumu za majaji dhidi ya wale wanaofanya uvamizi dhidi ya mali, maisha na heshima. Yote haya yanahitaji matumizi ya kikosi cha polisi peke yake.

With regards to aggression against property by stealing, misappropriation, robbing or looting; or aggression against lives by use of force, wounding or killing; or aggression against honour by lying, slandering, or rape, the Department of Internal Security prevents these things by its vigilance, guards and patrols, and also by implementing the verdicts of the judges against those who perform aggression against the property, lives and honour. All this requires the use of the police force alone.

Polisi wamekabidhiwa jukumu la kulinda utulivu wa umma, kusimamia usalama wa ndani na kutekeleza vipengele vyote vya utekelezaji. Hili linatokana na simulizi iliyotajwa kutoka kwa Anas, aliyesimulia kwamba Mtume ﷺ alikuwa akimweka Qays Ibn Sa’d mbele yake kama mkuu wa polisi. Hii inaonyesha kwamba polisi huwekwa mbele ya watawala, kumaanisha kwamba hufanya chochote ambacho watawala wanataka kutoka kwa kikosi cha utekelezaji wa kutekeleza Shari'ah, kudumisha utaratibu na kulinda usalama. Mbali na hayo, polisi hufanya doria, ambayo inahusisha kufanya doria usiku ili kuwafuatilia wezi na kuwakamata watenda maovu na waovu. ’Abd Allah b. Mas’ud (ra) alikuwa kiongozi wa doria za usiku wakati wa Abu Bakr (ra). Umar bin Al-Khattab (ra) alikuwa akisimamia doria za usiku mwenyewe, akimchukua mtumishi wake pamoja naye na wakati mwingine ’Abd Al-Rahman b. ’Awf (ra). Kwa hiyo, ni makosa kwa baadhi ya nchi za Kiislamu kuwafanya wamiliki wa maduka kuajiri walinzi usiku kulinda nyumba zao, au kuajiri walinzi walioteuliwa na Serikali kwa gharama ya wamiliki wa maduka. Hii ni kwa sababu kazi hii ni sehemu ya doria ya usiku ambayo ni wajibu wa Serikali na majukumu ya polisi. Hivyo, watu hawapaswi kubebeshwa jukumu hilo wala gharama zake.

The police are entrusted with keeping the public order, supervision over the internal security and carrying out all aspects of implementation. This is due to the mentioned narration from Anas who reported that the Messenger (pbuh) used to keep Qays Ibn Sa’d before him like a police chief. This indicates that police are stationed before the rulers, which means they undertake whatever the rulers want of the execution force for implementing the Shari’ah, keeping order and protecting security. This is in addition to conducting patrols, which involves patrolling during the night to pursue thieves and arrest wrongdoers and the wicked. ’Abd Allah b. Mas’ud (ra) was a leader over the night patrols at the time of Abu Bakr (ra). Umar bin Al-Khattab (ra) used to take charge of night patrols by himself, taking his servant in his company and sometimes ’Abd Al-Rahman b. ’Awf (ra). Therefore, it is wrong that some Islamic countries make the owners of the shops appoint guards at night to guard their houses, or appoint guards given by the State at the cost of the owners of the shops. This is because this work is part of the night patrolling which is the duty of the State and of the functions of the police. So, people are not charged with it and nor charged with its costs.

Kuhusu kushughulika na watu wanaotiliwa shaka, yaani watu wanaoleta madhara na hatari kwa chombo cha Dola, kwa jamii au kwa watu binafsi; aina hii ya washukiwa lazima ifuatiliwe na Dola. Yeyote miongoni mwa Ummah mwenye ujuzi wa lolote kati ya haya lazima aripoti. Ushahidi wa jambo hili ni kile alichopokea Al-Bukhari na Muslim kutoka kwa Zayd bin Arqam aliposema:

With regards to dealing with the suspicious people who are the people that pose harm and danger to the State entity, to the community or to the individuals; these types of suspects must be pursued by the State. Whoever, from the Ummah has knowledge of any of these must report it. The evidence for this is what Al- Bukhari and Muslim reported from Zayd b Arqam when he said:

. كُنْتُ فِي غَزَاةٍ، فَسَمِعْتُ عَبْدَ اللَّهِ بْنَ أُبَيٍّ ي قَُولُ: لاَ تُ نْفِقُوا عَلَى مَنْ عِنْدَ « رَسُولِ اللَّهِ حَتَّى يَ نْ فَضُّوا مِنْ حَوْلِهِ، وَلَئِنْ رَجَعْنَا مِنْ عِنْدِهِ لَ يُخْرِجَنَّ الأَعَزُّ مِنْ هَا الأَذَلَّ ، »... فَدَعَانِي، فَحَدَّثْ تُهُ ، فَذَكَرْتُ ذَلِكَ لِعَمِّي أَوْ لِعُمَرَ، فَذَكَرَهُ لِلنَّبِيِّ .

“Wakati nikishiriki katika msafara (Ghaza), nilimsikia `Abdullah bin Ubai (bin Abi Salul) akisema: "Msitumie mali kwa wale walio pamoja na Mtume wa Allah ﷺ, ili wataondoka na kumwacha. Tukirudi (Madina), hakika mwenye heshima zaidi atamfukuza yule duni miongoni mwao." Nilimwarifu huyo (usemi) mjomba wangu, au `Umar, ambaye naye alimjulisha Mtume ﷺ juu yake. Mtume ﷺ alaniita, nami nikamsimulia yote….” Katika riwaya ya Muslim,

“While I was taking part in an expedition (Ghaza), I heard `Abdullah bin Ubai (bin Abi Salul) saying: "Don't spend on those who are with Allah's Propher , that they may disperse and go away from him. If we return (to Medina), surely, the more honorable will expel the meaner amongst them." I reported that (saying) to my uncle or to `Umar who, in his turn, informed the Prophet (phuh) of it. The Prophet (phuh) called me and I narrated to him the whole….”. In the narration by Muslim,

. » فأخبرتُه بذلك فأتيتُ النبيَّ « .

"Nilimwendea Mtume ﷺ nikamjulisha hilo." Ibn Ubayy alijulikana sana kwa kwenda na kurudi kwa makafiri waliokuwa wakipigana vita dhidi ya Waislamu, na mahusiano yake nao kama yale na Mayahudi waliokuwa karibu na Madina na maadui wa Uislamu. Hapa, inahitajika kuchunguza kwa makini muktadha wa mfano huu ili usichanganywe na ujasusi dhidi ya raia, jambo lililokatazwa kutokana na kauli Yake (SWT):

“I came to the Prophet (phuh) and informed him of that”. Ibn Ubay was well known for going back and forth to the disbelievers who were at war with the Muslims, and his relations with them such as those with the Jews around Madinah and the enemies of Islam. Here, it is required to closely examine upon the context of this example so as not to mix it with espionage on the citizens, which is prohibited due to His (swt) saying:

"Wala msipeleleze baadhi yenu juu ya wengine." (TMQ 49:12); kwa hiyo, upelelezi unahusishwa tu na wale wanaotiliwa shaka.

“And spy not on each other.” (TMQ 49:12); therefore, spying is only limited to the suspects.

Watu wanaotiliwa shaka ni wale wanaokwenda na kurudi kwa makafiri wanaopigana, ama kwa vitendo au kwa hukumu yao (yaani, kwa uwezekano), na hiyo ni kwa sababu upelelezi unaruhusiwa dhidi ya makafiri wanaopigana kama sehemu ya siasa ya vita, na kwa kuzuia madhara yasiwapate Waislamu. Zaidi ya hayo, dalili za Shari'ah katika somo hili zinajumuisha watu wote wanaopigana. Hii ni kwa sababu, ikiwa ni wapiganaji halisi, basi wajibu wa kuwapeleleza uko wazi kabisa. Ikiwa ni wapiganaji watarajiwa, basi kuwapeleleza kunaruhusiwa kwa kuwa vita vinatarajiwa nao wakati wowote.

The suspicious people are those who go back and forth to the belligerent disbelievers, either practically or in terms of their ruling (in other words, potentially), and that is because spying is allowed on the belligerent disbelievers as part of the war policy, and for preventing harm from falling upon Muslims. Additionally, the Shari’ah evidences in this subject include all the belligerent people. This is because if they were actual belligerents, then the obligation of spying on them is quite clear. If they were potential belligerents, then spying on them is allowed for war is expected with them at any time.

Hivyo basi raia yeyote anayetembelea mara kwa mara wakanushaji wanaopigana vita atakuwa chini ya shaka kutokana na mawasiliano yake na wale ambao tunaruhusiwa kuwapeleleza, yaani wakanushaji wanaopigana vita.

Thus any citizen that frequently visits the warring disbelievers would be under suspicion due to his contact with those we are permitted to spy on, in other words, the belligerent disbelievers.

Maelezo ya suala hili yatakuwa kama ifuatavyo:

The details of this issue will be as follows:

1. Kuwapeleleza makafiri wenye uadui wa kweli ni wajibu wa Dola; jambo ambalo, pamoja na dalili zilizotajwa hapo juu, limesisitizwa pia na kanuni isemayo:

1. Spying on the actual belligerent disbelievers is obliged upon the State; a matter which, besides the above mentioned evidences, is emphasised by the rule:

. )ما لا يتم الواجب إلا به فهو واجب( .

"Kile ambacho bila hicho wajibu hauwezi kutekelezwa, chenyewe ni wajibu."

“that, without which the obligation cannot be accomplished, is itself an obligation.”.

Hii ni kwa sababu maarifa kuhusu nguvu za adui, mipango yake, malengo yake na maeneo yake ya kimkakati, pamoja na mambo kama hayo, ni muhimu ili kumshinda adui. Jukumu hili hutekelezwa na Idara ya Vita, na linajumuisha raia wanaowasiliana na makafiri wanaopigana vita halisi, kwa kuwa kimsingi kwa kawaida hakuna mawasiliano kati ya raia na wanaopigana, kwani uhusiano kati yao ni wa vita.

This is because the knowledge of the force of the enemy, its plans, its objectives and its strategic locations and the like are necessary to defeat the enemy. This is undertaken by the War Department, and it includes the citizens that make contact with the actual belligerent disbelievers, since in origin there is not usually contact between the citizens and the belligerents, as the relation between them is a relation of war.

2. Kuwapeleleza wakafiri wanaoweza kuwa wapiganaji ni jambo linaloruhusiwa; na ni wajibu kwa Dola kuzuia madhara yoyote, kama vile pale inapoogopwa kwamba watawasaidia wapiganaji halisi au kujiunga nao. Wakafiri wanaoweza kuwa wapiganaji wako wa aina mbili:

2. Spying on the potential belligerent disbelievers is allowed; and it is obligatory upon the State to prevent any harm, such as, when it is feared they would help the actual belligerents or join them. The potential belligerent disbelievers are of two types:

Ya kwanza: Makafiri wanaoweza kuwa wapinzani wa vita katika nchi yao ambao Idara ya Vita ingewapeleleza, na ilikuwa Idara ya Vita ndiyo iliyokuwa na jukumu la kuwapeleleza.

The first: The potential belligerent disbelievers in their country whom the War Department would spy on, and it would be the War Department who was responsible for spying upon them.

Ya pili: Wale makafiri wanaoweza kuwa maadui wanaoingia nchini mwetu, kama vile mabalozi, wenye mikataba na wengine wa aina hiyo. Hawa lazima wawekwe chini ya uangalizi na upelelezi wa Idara ya Usalama wa Ndani.

The second: The potential belligerent disbelievers that enter our country, such as the ambassadors, the covenants and their like. These have to be put under observation and spying by the Internal Security Department.

Idara ya Usalama wa Ndani inachukua jukumu la kufuatilia na kupeleleza raia wanaotembelea mara kwa mara maafisa miongoni mwa makafiri wanaoweza kuwa maadui, au wawakilishi wao, katika nchi yetu. Idara ya Vita pia inachukua jukumu la raia wanaotembelea mara kwa mara maafisa miongoni mwa makafiri wanaopigana vita halisi, au wawakilishi wao, katika nchi yao wenyewe. Hata hivyo, hili linahitaji masharti mawili:

The Department of Internal Security takes charge of surveillance and spying on the citizens who frequently visit the officials amongst the potential belligerent disbelievers or their representatives in our country. The War Department also takes charge of the citizens who frequently visit the officials amongst the actual belligerent disbelievers or their representatives in their own country. This however requires two conditions:

Ya kwanza: Lazima kuwepo na ushahidi wazi kupitia ufuatiliaji unaofanywa na Idara ya Vita na Usalama wa Ndani, kwamba maafisa miongoni mwa makafiri wanaoweza kuwa wapiganaji au wawakilishi wao, wanaotembelewa mara kwa mara, ndani au nje ya Dola, wanatembelewa kwa namna isiyo ya kawaida na inayovutia umakini.

The first: There should appear clear evidence through surveillance, carried out by the War Department and Internal Security of the officials amongst the potential belligerent disbelievers or their representatives that the frequent visits to these disbelievers or their representatives, inside or outside the State, are not natural and attract attention.

La pili: Chochote kitakachogunduliwa na idara hizo mbili kinapaswa kuwasilishwa kwa hakimu wa Hisbah; kisha hakimu wa Hisbah hutoa hukumu juu ya jambo hilo.

The second: Whatever is discovered by the two departments has to be presented to the judge of Hisbah; and then the judge of Hisbah rules upon the matter.

Ikiwa hali kama hiyo itatokea, basi inaruhusiwa kwa Idara ya Usalama wa Ndani kuwapeleleza raia wale wanaofanya ziara za mara kwa mara kwa maafisa miongoni mwa makafiri wanaoweza kuwa maadui wanaopigana au wawakilishi wao nchini mwetu. Pia inaruhusiwa kwa Idara ya Vita kuwapeleleza raia wale wanaofanya ziara za mara kwa mara kwa maafisa miongoni mwa makafiri wanaoweza kuwa maadui wanaopigana na wawakilishi wao katika nchi yao wenyewe. Hizi ndizo dalili zinazohusiana na yote haya.

If such a case arises then it is allowed for the Department of Internal Security to spy on those citizens that make such frequent visits to the officials amongst the potential belligerent disbelievers or their representatives in our country. It is also permitted for the War Department to spy on the citizens that make frequent visits to the officials amongst the potential belligerent disbelievers and their representatives in their own country. These are the evidences related to all of this:

1. Kuwachunguza Waislamu ni haramu kama ilivyoainishwa katika aya hii. Allah (SWT) anasema:

1. Spying on Muslims is Haram as stipulated in this verse. Allah (swt) says:

"Wala msipeleleze baina yenu."

“And spy not on each other.” (TMQ 49:12).

Hii ni katazo la jumla la kupeleleza, na lazima libaki la jumla isipokuwa kuna ushahidi maalum. Hili limethibitishwa na simulizi aliyoipokea Ahmad na Abu Dawud kwa mnyororo wa wasimulizi kutoka kwa Al-Miqdad na Abu Umamah walipokuwa wanasema:

This is general prohibition of spying and it has to continue as general unless there is specific evidence. This is confirmed by the narration reported by Ahmad and Abu Dawud with a chain from Al-Miqdad and Abu Umamah when they said:

. » إِنَّ الأَمِيرَ إِذَا ابْ تَ غَى الرِّيبَةَ فِي النَّاسِ أَف سَدَهُمْ « .

"Mtume wa Allah ﷺ alisema: Mtawala anapotafuta kuwatuhumu watu, huwaharibu." Kwa hiyo, kuwapeleleza Waislamu ni jambo lililokatazwa. Kanuni hii pia inawahusu watu wa Dhimmah miongoni mwa raia wa Dola. Hivyo, kupeleleza kumekatazwa kwa raia wote, Waislamu na wasio Waislamu.

“The Messenger of Allah (pbuh) said: When a ruler seeks to make imputations against the people, he corrupts them.”. Therefore, spying on a Muslim is prohibited. This rule also applies on the people of the Dhimmah from the citizens of the State. Thus spying is prohibited upon the citizens, Muslims and non-Muslims.

2. Kuwapeleleza makafiri wa kweli wanaopigana vita dhidi yetu, kama wale walio vitani nasi, na makafiri wanaoweza kuwa wapiganaji, kama wale wanaoingia nchini mwetu kwa ahadi au chini ya ulinzi wetu kama mabalozi na wengineo, au makafiri wa kweli wanaopigana vita katika nchi yao wenyewe, ni jambo linaloruhusiwa. Kwa hakika, ni wajibu kuwapeleleza wapiganaji wa kweli na wanaoweza kuwa wapiganaji pale penye hatari ya madhara.

2. Spying on actual belligerent disbelievers, such as those who are at war with us and on the potential belligerent disbelievers, such as those who enter our country with covenant or under our protection like ambassadors and others, or the actual belligerent disbelievers in their own country, is allowed. It is in fact obligatory to spy on the actual belligerent and on the potential belligerent in case of harm.

Ushahidi uko wazi katika maisha ya Mtume wa Allah ﷺ, nao ni kama ifuatavyo:

The evidences are clear in the life of the Messenger of Allah (pbuh) , which are as follows:

• Imeripotiwa katika Sira ya Ibn Hisham kuhusu msafara wa ‘Abd Allah bin Jahsh (ra), ambapo Mtume wa Allah ﷺ alimwamuru asafiri kwa siku mbili bila kufungua barua aliyomwandikia. Baada ya ‘Abd Allah bin Jahsh (ra) kusafiri kwa siku mbili, alifungua barua ya Mtume wa Allah ﷺ na kuisoma. Ilisomeka:

• It was reported in the Sirah of Ibn Hisham about the expedition of ’Abd Allah b. Jahsh (ra), where he ordered him to travel for two days without opening the letter he wrote for him. After ’Abd Allah b. Jahsh (ra) travelled for two days he opened the letter of the Messenger of Allah (pbuh) and read it. It read.

. إِذَا نَظَرْتَ فِي كِتَابِي هَذَا، فَامْضِ حَتَّى تَ نْزِلَ نَخْلَةً بَ يْنَ مَكَّةَ وَالطَّائِفِ، « » فَ تَ رَصَّدْ بِهَا قُ رَيْشاً، وَتَ عَلَّمْ لَنَا مِنْ أَخْبَارِهِمْ .

"Ukiisoma barua hii yangu, safiri mpaka ufike Nakhlah iliyo kati ya Makkah na Ta'if, ambako utaangalia mienendo ya Quraysh na kutukusanyia habari zao."

“If you read this letter of mine, travel till you reach Nakhlah between Makkah and Ta’if where you observe Quraysh movement and collect their news for us.”.

Ilipokewa katika Sira ya Ibn Hisham kuhusu matukio ya vita vya Badr kwamba Ibn Ishaq alisema:

It was reported in the Sirah of Ibn Hisham regarding the events of the battle of Badr that Ibn Ishaq said:

. حَتَّى وَقَفَ عَلَ ى شَ يْخٍ مِ نَ العَ ربِ، هُوَ وَأَبُو بَكْرٍ رَكِبَ رَسُولُ اللهِ « فَسَ أَلَهُ عَ نْ قُ رَيْشٍ وَعَ نْ مُحَمَّ دٍ وَأَصْ حَابِهِ وَمَ ا بَ لَغَ هُ عَ نْ هُمْ، فَ قَ الَ الشَّ يْخُ: لاَ أُخْبِرُكُمَ ا إِذَا أَخْ بَ رْتَ نَا أَخْبَ رْنَ اكَ. قَ الَ: أَذَاكَ : حَتَّ ى تُخْبِرَانِ ي مِمَّ نْ أَنْ تُمَ ا؟ فَ قَ الَ رَسُ ولُ اللهِ بِذَاكْ ؟ قَالَ: ن عَمْ. قَالَ الشَّيْخُ: ... وَبَ لَغَنِي أَنَّ قُ رَيْش اً خَرَجُ وا يَ وْمَ كَ ذَا وَكَ ذَا، فَ إِنْ كَ انَ الَّ ذِي أَخْ بَ رَنِي صَ دَقَنِي، فَ هُ مُ الْيَ وْمَ بِمَكَ انِ كَ ذَا وَكَ ذَا لِلْمَكَ انِ الَّ ذِي فِي هِ قُ رَيْشٌ، فَ لَمَّ ا نَحْنُ مِ نْ مَ اءٍ، ث مَُّ انْصَ رَفَ عَنْ هُ، فَرِغَ مِنْ خَبَرِهِ قَالَ: مِمَّنْ أَنْ تُمَا؟ فَ قَالَ رَسُولُ اللهِ إِلَ ى أَصْ حَابِهِ، قَالَ يَ قُولُ الشَّ يْخُ: مِنْ مَاءٍ، أَمْ مِنْ مَاءِ العِرَاقِ ؟ ثُمَّ رَجَ عَ رَسُ ولُ اللهِ فَ لَمَّا أَمْسَى بَ عَثَ عَلِيَّ بْنَ أَبِي طَالِبٍ وَالزُّبَ يْ رَ بْ نَ العَ وَّامِ وَسَ عْدَ بْ نَ أَبِ ي وَقَّ اصٍ فِ ي نَ فَ رٍ مِنْ أَصْ حَابِهِ، رِضْ وَانُ اللهِ عَلَ يْهِمْ، إِلَ ى مَ اءِ بَ دْرٍ يَ لْتَمِسُ ونَ الْخَبَ رَ عَلَيْ هِ، أَيْ عُ يُوناً عَلَ ى » قُ رَيْشٍ .

Mjumbe wa Allah (pbuh) na Abu Bakr walipanda farasi wao hadi wakakutana na mzee mmoja wa Kiarabu. Alimuuliza kuhusu Quraysh, na kuhusu Muhammad ﷺ na masahaba zake, na kuhusu chochote alichokijua. Yule mzee alisema: "Sitawaambia hadi mniambie mnatoka wapi?" Mjumbe wa Allah ﷺ alisema: "Ukituambia, nasi tutakuambia." Akauliza: "Je, ni kwa ajili ya hilo?" Akasema: "Ndiyo." Yule mzee akasema: "… Nilielezwa kwamba Quraysh walitoka siku fulani. Kama aliyenieleza alisema kweli, basi watakuwa mahali fulani." Mzee alipomaliza habari zake, akauliza: "Ninyi mnatoka wapi?" Mjumbe wa Allah ﷺ akasema: "Kutoka majini," kisha akageuka kutoka kwake. Yule mzee alikuwa akiuliza: "Kutoka majini, au kutoka maji ya Iraq?" Kisha Mjumbe wa Allah ﷺ akarudi kwa masahaba zake. Usiku ulipoingia, alimtuma ʿAli bin Abi Talib, Zubayr bin Al-ʿAwwam na Saʿd bin Abi Waqqas pamoja na baadhi ya masahaba zake (Allah awe radhi nao) kwenda kwenye maji ya Badr kutafuta habari kutoka huko; yaani, kuwapeleleza Quraysh.

“The Messenger of Allah (pbuh) and Abu Bakr rode till they met an Arab sheik. He asked him about Quraysh, and Muhammad and his companions, and about anything he might know. The sheikh said: I will not tell you till you tell me from where you are? The Messenger of Allah (pbuh) said, if you tell us, we will tell you. He said, is this for that? He said: yes. The Sheikh said: … I was told that Quraysh had left on such and such day. If one who informed me said the truth, then they would be in such and such place. When the sheikh finished his news, he asked: where are you from? The Messenger of Allah (pbuh) said: from water, and turned away from him. He said: the sheikh was asking: from water or from the water of Iraq? Then the Messenger of Allah (pbuh) returned to his companions. When night fell, he sent ’Ali Ibn Abi Talib, Zubayr Ibn Al-’Awwam and Sa'd Ibn Abi Waqqas together with some of his companions (may Allah be pleased with them) to the Water of Badr to seek the news from there; in other words, to spy upon Quraysh”.

• Ibn Ishaq pia alisimulia kwamba Ibn Hisham alitaja chini ya kichwa: “Basbas Ibn Amr na ’Uday Ibn Abu Al-Zaghba walipeleleza kupata habari”, mpaka akasema, “’Uday na Basbas walisikia (yaani, walisikia yale waliyosema wajakazi wawili kwenye Maji kuhusu habari za Quraysh). Hivyo, waliruka juu ya ngamia wao wawili wa kupanda na kwenda kwa Mtume wa Allah ﷺ, ambapo walimjulisha yale waliyoyasikia”.

• Ibn Ishaq also reported that Ibn Hisham mentioned under the title: “Basbas Ibn Amr and ’Uday Ibn Abu Al-Zaghba' spy for news”, till he said, “’Uday and Basbas heard that (meaning: heard that which the two maids said at the Water regarding the news of Quraysh). So, they jumped onto their two riding camels and went to the Messenger of Allah (pbuh) where they informed him of that which they heard”.

Ingawa ushahidi huu ulihusu Quraysh, ambao walikuwa maadui wa moja kwa moja wanaopigana, hukumu hiyo inatumika pia kwa adui anayetarajiwa, kwa kuwa vita vinatarajiwa kutokea nao. Tofauti pekee ni kwamba kupeleleza ni wajibu kwa adui wa moja kwa moja anayepigana kwa sababu sera ya vita ya kuwashinda maadui inalihitaji hilo. Hata hivyo, ni jambo linaloruhusiwa kwa adui anayetarajiwa, kwa kuwa vita vinatarajiwa kutokea nao. Ikiwa kuna madhara yanayowezekana kutoka kwao, yaani, ikiwa inatarajiwa kwamba wanaweza kuwasaidia wapiganaji au hata kujiunga nao, basi kuwapeleleza kunakuwa wajibu pia.

Though these evidences were regarding Quraysh, which was an actual belligerent, the rule applies to the potential belligerent since war is expected with them. The only difference is that spying is obligatory in the case of the actual belligerent because the war policy for defeating the enemy requires that. It is however allowed regarding the potential belligerent because war is expected with them. If there is possible harm from them, in other words, it is expected they might help the belligerent or actually join them, then spying on them becomes obligatory as well.

Kwa hiyo, kuwachunguza kwa siri makafiri wanaopigana na Waislamu ni jambo linaloruhusiwa kwa Waislamu, na ni wajibu kwa Dola kulitoa. Hii ni kutokana na amri ya Mjumbe wa Allah ﷺ ya kufanya hivyo, kama ilivyotajwa hapo juu. Pia linaangukia chini ya kanuni ifuatayo:

Thus, spying on the belligerent disbelievers is allowed for Muslims and obligatory upon the State to provide. This is due to the order of the Messenger of Allah (pbuh) to do so as mentioned above. It also comes under the rule:

. )ما لا يتم الواجب إلا به فهو واجب( .

"kile ambacho bila hicho wajibu hauwezi kutekelezwa, chenyewe ni wajibu."

“that, without which the obligation cannot be accomplished, is itself an obligation”.

Ikiwa baadhi ya raia, wawe Waislamu au wasio Waislamu, wanakwenda mara kwa mara kwa makafiri wenye uhasama, iwe ni maadui halisi au wanaoweza kuwa maadui, ndani ya nchi yetu au katika nchi yao, basi hao ni watuhumiwa, na kwa hiyo inaruhusiwa kuwapeleleza na kufuatilia habari zao. Hii ni kwa sababu wanakwenda mara kwa mara kwa wale ambao inaruhusiwa kuwapeleleza, na kwa sababu inatarajiwa kwamba watasababisha madhara kwa Dola ikiwa watapeleleza kwa manufaa ya makafiri.

If some citizens, whether Muslims or non-Muslims, frequently visited the belligerent disbelievers, whether they were actual or potential belligerents, in our country or in their country, then these are suspects and hence it is allowed to spy on them and follow their news. This is because they frequently visit those whom it is allowed to spy on and because harm is expected from them on the State if they spied for the advantage of the disbelievers.

Hata hivyo, ili kuruhusu kuwapeleleza raia kama hao, masharti mawili yaliyotajwa hapo juu lazima yathibitishwe. Kwa hiyo, ikiwa masharti hayo mawili hayakutimia, basi ni haramu kuwapeleleza raia, iwe ni Waislamu au watu wa Dhimmah, kwa sababu ya matini wazi kuhusu jambo hilo zilizotajwa awali.

However, to allow spying on such citizens, the above mentioned two conditions must be verified, and so if those two conditions were not met, then it is prohibited to spy upon the citizens irrespective of whether they were Muslims or from the people of Dhimmah due to the explicit texts regarding that which have been mentioned previously.

Idara ya Vita inachukua jukumu la kuwapeleleza raia ambao mara kwa mara huwatembelea wapiganaji halisi, pamoja na raia ambao mara kwa mara huwatembelea maafisa miongoni mwa wapiganaji watarajiwa na wawakilishi wao katika nchi yao wenyewe. Idara ya Usalama wa Ndani inachukua jukumu la kuwapeleleza raia ambao mara kwa mara huwatembelea maafisa miongoni mwa wapiganaji watarajiwa makafiri na wawakilishi wao katika nchi yetu.

The War Department takes charge of spying on the citizens that frequently visit the actual belligerent, as well as on the citizens that frequently visit the officials amongst the potential belligerent and their representatives in their own country. The Department of Internal Security takes charge of spying on the citizens that frequently visit the officials amongst the potential belligerent disbelievers and their representatives in our country.