Ni muhimu sana kwa Ummah yote kuelewa wazi kanuni za utawala na dalili zake, kwa namna ile ile ambayo tunajitahidi kuelewa kikamilifu wajibu wengine wote (furood). Hata hivyo, kabla ya kusoma kanuni za utawala katika Uislamu, ni lazima kuweka miongozo kadhaa. Kwa mfano, kukosekana kwa kanuni yoyote moja kutafanya mfumo kuwa mfumo usio wa Kiislamu. Hivyo, kanuni zote lazima ziwepo ili mfumo uchukuliwe kuwa Mfumo wa Utawala wa Kiislamu, kwa mfano, ikiwa mamlaka (sovereignty) si ya Allah (SWT) na kiongozi analazimisha utawala wake juu ya watu, Dola haiwezi tena kuchukuliwa kuwa Dola ya Kiislamu. Kwa ufupi, lazima kuwepo masharti yaliyowekwa wazi yanayoifanya dola kustahili kuwa Dola ya Kiislamu, vinginevyo dola yoyote inaweza kudai kwa uongo kuwa hivyo, kama ilivyo sasa kwa nchi kama Saudi Arabia, Iran, Pakistan na nyinginezo.

It is of the utmost importance that all in the Ummah understand clearly the principles of ruling and its evidences in the same way in which we work to understand fully all other obligations (furood). However, a few guidelines need to be established before studying the principles of ruling in Islam. For instance, the absence of any single principle will make the system a non-Islamic system. Thus, all the principles have to exist in order for it to be considered an Islamic Ruling System, e.g. if the sovereignty does not belong to the Allah (swt) and the leader forces his own rule on the people, the State can no longer be considered an Islamic State. Simply put, there must be proper conditions laid down that qualify a state to become an Islamic State, otherwise any state could claim illegitimately to be so, as is currently the case with countries such as Saudi Arabia, Iran, Pakistan etc.

Mamlaka ya kutawala ni ya Shari‘ah.

Sovereignty belongs to the Shari‘ah.

Mtu mmoja hana haki ya kuendesha mambo ya Ummah (taifa) au ya mtu mwingine kwa kadiri anavyotaka; wala Ummah haiwezi kuendesha mambo yake kwa kadiri inavyotaka. Vitendo na mipango ya mtu mmoja na ya Ummah vimefungwa na amri na makatazo ya Allah (SWT). Hivyo basi, mamlaka ni ya Shari‘ah, yaani Qur’an na Sunnah ya Mtume ﷺ, si ya Ummah. Kwa maneno mengine, hakuna binadamu mwenye haki ya kutunga sheria katika Uislamu. Kwa sababu hiyo, hakuna chombo cha kutunga sheria katika mfumo wa utawala wa Kiislamu. Ushahidi wa jambo hili ni mwingi kutoka katika Qur’an, Sunnah na Ijma‘ ya Masahaba (Makubaliano ya Masahaba wa Mtume ﷺ).

An individual does not run the affairs of the Ummah (nation) or those of another individual as he pleases; nor can the Ummah run her affairs as she pleases. The individual and the Ummah’s actions and initiations are subject to Allah’s (swt) commands and prohibitions. Thus, the sovereignty belongs to the Shari‘ah, i.e. the Qur’an and the Sunnah of the Messenger (saw), and not to the Ummah. In other words, no human being has the right to legislate in Islam. Consequently, no law-making body exists in the Islamic ruling system. Evidence of this is abundant from the Qur’an, the Sunnah and Ijma‘ of the Sahabah (Consensus of the companions of the Messenger).

Ushahidi kutoka katika Qur'an:

Evidence from the Qur’an:

Allah (SWT) amesema,

Allah (swt) has said,.

"Hukumu ni ya Allah peke yake." [TMQ 6: 57].

“The rule is to none but Allah .” [TMQ 6: 57].

"Yeyote anayehukumu kwa kisichokuwa alichoteremsha Allah, basi hao ni makafiri." [TMQ 5:44].

“If anyone rules by other than what Allah has revealed they are kafiroon (unbelievers).” [TMQ 5:44].

Hii inathibitisha wazi kwamba hukumu, uamuzi na ukuu wote ni wa Allah (SWT) peke yake.

This clearly proves that the rule, judgement and supremacy are all to Allah (swt) alone.

Ushahidi kutoka katika Sunnah:

Evidence from the Sunnah:

Mamlaka ni ya Ummah.

Authority belongs to the Ummah.

Ushahidi wa kanuni hii unaweza kuangaliwa kutoka pande mbili:

Evidence of this principle can be looked at from two sides:

Kwanza: Shari‘ah imetoa haki ya kumteua Khalifa kwa Ummah; yaani ni Ummah ndiye anayemchagua Khalifa na kumpa kiapo cha utii. Hili lilitimizwa kwa kiapo cha utii alichopewa na Waislamu. Hili linaungwa mkono na Hadithi nyingi, ambazo tunaorodhesha zifuatazo:

Firstly: The Shari‘ah has given the right of appointing the Khaleefah to the Ummah; in other words it is the Ummah who chooses the Khaleefah and gives him the pledge of allegiance. This was accomplished by the pledge of allegiance given to him by the Muslims. This is backed by many ahadith from which we list the following:

Ubada ibn al-Samit alisimulia, "Tulimwapia utii kamili kwa Mtume wa Allah ﷺ katika wakati wa mali na wakati wa shida..."

Ubada ibn al-Samit reported, “We pledged ourselves in complete obedience to the Messenger of Allah in wealth and woe...”.

Jarir ibn ‘Abdullah alisimulia, “Nimejitolea kikamilifu utiifu kwa Mtume wa Allah ﷺ.”

Jarir ibn ‘Abdullah reported, “I pledge myself in complete obedience to the Messenger of Allah.”.

Abu Hurayrah (ra) alisimulia, "Mtume wa Allah ﷺ alisema: Aina tatu za watu Allah hatawasemesha Siku ya Hesabu, wala hatawasamehe; watapata adhabu kali: Mtu mwenye maji ya ziada asiyempa msafiri, mtu anayetoa ahadi kwa Imamu lakini si kwa ajili ya dini yake - atamtii tu akimpa anachotaka, la sivyo hatamtii, na mtu anayefanya biashara na mtu mwingine baada ya Alasiri, akiapa kwa jina la Allah kwamba alipewa kiasi fulani kwa bidhaa hizo, na hakupewa hivyo."

Abu Hurayrah (ra) reported, “The Messenger of Allah (saw) said: Three types of people Allah will not talk to on the Day of Reckoning, nor would he forgive them; they would be severely punished: A man who has water to spare and would not give it to the traveller, a man who gives his pledge to an Imam but not for his deen - he would only obey him if he gave him what he wanted, otherwise he would not, and a man who would strike a deal with another man after ‘Asr, swearing by Allah that he was given so much for the goods and he was not given so.”.

Pili: Shari‘ah inaruhusu Khalifa kupokea mamlaka kutoka kwa Ummah mara tu inapompa kiapo cha utii (bay‘ah). Kisha Ummah inalazimika kumtii, kwa kuwa yeye ni Khalifa mwenye bay‘ah. Hivyo mamlaka hutolewa kwa Khalifa na Ummah kwa kutoa kiapo cha utii (bay‘ah al-ta‘aa) ili kumtii. Hii inaonyesha kuwa mamlaka ni ya Ummah.

Hadithi nyingi zinathibitisha kwamba Waislamu wamekatazwa kuwa na zaidi ya dola moja na kuwa na zaidi ya kiongozi (Amir) mmoja duniani kote. Ifuatayo ni hadithi mbili zinazohusiana na suala hili:

Many ahadith confirm that Muslims are forbidden from having more than one state and from having more than one ruler (Amir) in the whole world. Following are two ahadith related to this issue:

a. Imam Muslim alipokea kutoka kwa Abu Said al-Khudri kwamba Mtume wa Allah ﷺ alisema: “Ikiwa bay‘ah imetolewa kwa makhalifa wawili, muueni yule wa mwisho wao.” (Muslim).

a. Imam Muslim reported on the authority of Abu Said al-Khudri that the Messenger of Allah (saw) said, “When the bay‘ah has been given for two Khaleefahs kill the latter of them.” (Muslim).

b. Imam Muslim amepokea kutoka kwa ‘Abdullah bin ‘Amr bin al-‘As kwamba Mjumbe wa Allah ﷺ alisema: “Yeyote atakayeapa utii kwa Imamu, akimpa kiganja cha mkono wake na tunda la moyo wake, amtii kadiri awezavyo; na ikiwa mwingine atakuja kugombana naye, mtakatisheni shingo ya mtu huyo.” (Muslim)

b. Imam Muslim reported on the authority of ‘Abdullah ibn Amr ibn al-‘A’as that the Messenger of Allah (saw) said, “Whosoever pledges allegiance to an Imam giving him the clasp of his hand and the fruit of his heart should obey him as long as he can and if another comes to dispute him you must strike the neck of that man.” (Muslim)

2. Ijma' ya Maswahaba.

2. The Ijma‘ of the Sahabah.

Katika vitabu vya Al-Fasil-fi-al Milal cha Ibn Hazim, Tarikh ya al-Tabari, Al-‘Aqd al-Fareed cha Al-Waqidi, Al-Seerah ya Ibn Kathir, Al-Sunan al-Kubra‘a ya Bayhaqi na Al-Seerah ya Ibn Hisham, imepokewa kwamba Al-Habbab ibn al-Mundhir alisema wakati Maswahaba walipokutana baada ya kifo cha Mjumbe wa Allah ﷺ katika ukumbi wa Saqifa wa Bani Sa‘ida, “Amiri mmoja kutoka kwetu na Amiri mmoja kutoka kwenu (yaani mmoja kutoka Ansar na mmoja kutoka Muhajireen).” Kwa hilo Abu Bakr alijibu, “Ni haramu kwa Waislamu kuwa na Amiri (watawala) wawili...”.

In the books of Al-Fasil-fi-al Milal by Ibn Hazim, Tarikh of al- Tabari, Al-‘Aqd al-Fareed of Al-Waqidi, Al-Seerah of Ibn Kathir, Al- Sunan al-Kubra‘a of Bayhaqi and Al-Seerah of Ibn Hisham it is reported that Al-Habbab ibn al-Mundhir said when the Sahabah met in the wake of the death of the Messenger of Allah (saw) at the saqifa (hall) of bani Sa‘ida, “One Amir from us and one Amir from you (meaning one from the Ansar and one from the Muhajireen).” Upon this Abu Bakr replied, “It is forbidden for Muslims to have two Amirs (rulers)...”.

Khalifa ana mamlaka ya kipekee ya kupitisha Sheria za Mungu. Yeye peke yake ndiye anayetunga Katiba na sheria mbalimbali.

The Khaleefah has the exclusive power to adopt the Divine Laws. He alone enacts the Constitution and various laws.

Kanuni hii, inayotokana na Qur'ani, Sunnah na Ijmaa' ya Maswahaba, inaweza kupatikana kwa njia mbili tofauti:

This principle, derived from the Qur’an, the Sunnah and Ijma‘ of the Sahabah, can be extracted from two different angles:

a. Kutii kiongozi wa Dola ya Kiislamu ni wajibu kwa Waislamu.

a. Obedience to the head of the Islamic State is an obligation on Muslims.

b. Kusimamia masuala ya Waislamu ni wajibu wa mkuu wa dola.

b. Looking after the affairs of the Muslims is an obligation on the head of State.

Jambo la kwanza: Kumtii kiongozi wa Dola ya Kiislamu ni wajibu kwa Waislamu.

The first point: Obeying the head of the Islamic State is an obligation on Muslims.

Hili limethibitishwa wazi katika aya nyingi za Qur'ani na hadithi nyingi, kiasi kwamba Shari'ah imeona kwamba utii kwa mtawala ni sehemu ya utii kwa Allah (SWT) na kwa Mtume wake ﷺ. Kwa hiyo, kumtii mtawala kunastahilisha thawabu, na kumwasi kunastahilisha adhabu.

This has been clearly confirmed in many Qur’anic verses and ahadith to the point where the Shari‘ah considered the obedience to the ruler as part of the obedience to Allah (swt) and His Messenger (saw). Therefore obeying the ruler entails a reward and disobedience entails punishment.

Ifuatayo ni dalili kutoka katika Qur'ani:

Following is an evidence from the Qur’an:

"Enyi mlioamini! Mtiini Mwenyezi Mungu, na mtiini Mtume ﷺ na wenye mamlaka miongoni mwenu." [TMQ 4:59].

“O you who believe! Obey Allah, and obey the Messenger and those of you who are in authority.” [TMQ 4:59].

Ushahidi kutoka katika Sunnah:

Evidence from the Sunnah:

Bukhari, Muslim, Abu Daud, al-Nisa‘i na Ibn Majah wamepokea kutoka kwa Abu Hurayrah (ra) kwamba alimsikia Mtume wa Allah ﷺ akisema: "Yeyote aliyenitii mimi, amemtii Allah; na yeyote aliyeniasi mimi, amemwasi Allah. Yeyote aliyemtii Amiri, amenitii mimi; na yeyote aliyemwasi, ameniasi mimi."