Katika Uislamu, Mfumo wa Utawala (na mifumo mingine pia) haubuniwi na binadamu, bali unabuniwa na Muumba wa vitu vyote, Allah (SWT). Kwa hiyo, sisi kama Waislamu ni lazima tufuate mfumo huu wa utawala.

In Islam, the Ruling System (and its other systems for that matter) is not designed by man, but rather by the Creator of all things, Allah (swt). Therefore, as Muslims we must abide by this ruling system.

Mfumo wa utawala ambao Uislamu umeuweka ni wa umoja. Hii ni kwa sababu dalili za kiungu hazijaleta jingine lolote na zimetukataza kuchukua kingine chochote. Mfumo huu wa utawala wa umoja unaweka mamlaka ya kutawala mikononi mwa mtu mmoja, yaani Khalifa. Hakuna mtu mwingine anayeruhusiwa kushiriki mamlaka pamoja na Khalifa. Imepokewa kutoka kwa ‘Abdullah bin ‘Amr bin al-‘Aas, kwamba Mtume ﷺ alisema: "Yeyote anayetoa kiapo cha utiifu kwa Imamu, akimpa mkono wake na tunda la moyo wake, amtii kadiri awezavyo. Ikiwa mwingine atakuja kugombea na Imamu, mpigeni kichwa yule mwingine." (Muslim na Bukhari).

The ruling system Islam has given is one of unity. This is because the divine evidence has brought nothing else and forbidden us to adopt anything else. This ruling system of unity puts the power of ruling in one mans’ hands, i.e., the Khaleefah. No other person is allowed to share power with the Khaleefah. It is narrated by ‘Abdullah ibn Amr ibn al- ‘A’as, “Whoever gives allegiance to an Imam giving him the clasp of his hand and the fruit of his heart shall obey him as long as he can. If another comes to dispute with the Imam, strike the head of the other.” (Muslim and Bukhari).

Pia, Mtume wa Allah (ﷺ) alisema, "Ikiwa makhalifa wawili watapewa kiapo cha utii, muueni wa mwisho wao." Muslim na Bukhari.

Also, the Messenger of Allah (saw) said, “If two Khaleefahs are given the allegiance, kill the latter of them.” Muslim and Bukhari.

Hii inathibitisha kwamba Uislamu unakataza kuwa na watawala wawili kwa Waislamu. Kwa hiyo, ni haramu kuunda mataifa yenye watawala tofauti katika ardhi za Waislamu. Kwa hiyo, mfumo wa utawala wa Kiislamu ni wa umoja na si wa muundo wa shirikisho.

This proves that Islam prohibits having two rulers for the Muslims. Therefore, it is haram to form nation states with different rulers upon the Muslim lands. Therefore, the Islamic ruling system is one of unity and not of a federate structure.

Katika Uislamu, mfumo wa utawala umejengwa kikamilifu na peke yake juu ya maandiko ya kimungu, yaani Qur'ani, Sunnah na Ijma' ya Maswahaba. Maisha ya Maswahaba yanapaswa kuwa eneo la kujifunza, kwa kuwa Mwislamu analazimika kuchukua sheria kutoka kwenye Ijma' ya Maswahaba.

In Islam, the ruling system is based wholly and solely on the divine text, i.e. the Qur’an, Sunnah and Ijma‘ of the Sahabah. The lives of the Sahabah should be an area of study, for a Muslim is obliged to take laws from the Ijma‘ of the Sahabah.

Tofauti na mifumo mingine yote ya utawala, Uislamu hauruhusu mwanadamu kutunga sheria ndani ya mfumo huu kwa kutumia akili yake mwenyewe. Kutunga sheria ni haki ya Allah (SWT) pekee. Mwanadamu anapaswa tu kuzitambua, kuzifahamu na kuzitekeleza sheria hizi. Kwa hiyo, sisi tunamkataa yeyote anayependekeza mawazo, dhana na nadharia ngeni kwa mfumo wa utawala wa Kiislamu, kama vile Demokrasia, Ujamaa wa Kiislamu, Jamhuri ya Kiislamu (kama ilivyo Iran, Pakistan, Sudan, n.k.), na kadhalika. Ni jambo lisilofaa kabisa, na sawa na kufuru, kusema kwamba Uislamu haukutupa picha thabiti, ya kina na wazi ya mfumo wa utawala wa Kiislamu. Hilo lingemfanya mtu awe anasema kwa kudokeza kwamba Uislamu si kamili. Pia, wale wanaodai kwamba mfumo wa utawala wa Kiislamu hauwezi kutumika katika dunia ya leo wanazama katika kidimbwi cha mawazo ya kufuru. Uislamu ni dini inayofaa kwa kila zama na kila mahali.

Unlike all other forms of ruling systems, Islam does not allow man to legislate rules within this system by utilising his own mind. Legislation is left only to Allah (swt). Man only has to recognise, understand, and implement these laws. We, therefore, disregard anyone who suggests ideas, concepts, and theories alien to the Islamic ruling system such as Democracy, Islamic Socialism, Islamic Republic (as in Iran, Pakistan, Sudan, etc.), and so on. It is totally inappropriate, and tantamount to kufr, to say that Islam did not give us a definite, detailed, clear picture of what the ruling system of Islam is. This would lead one to be implicitly stating that Islam is incomplete. Also, those who claim that the Islamic form of ruling system is not applicable in today’s world are delving in the cauldron of kufr ideas. Islam is a deen applicable for all times and places.

Allah (SWT) kupitia Qur'ani, Sunnah na Ijma' ametupa picha wazi ya aina ya mfumo wa utawala katika Uislamu.

Allah (swt) through the Qur’an, Sunnah and the Ijma‘ has given us a clear picture of what the Islamic form of ruling system is.

Kwa ufupi, mfumo wa utawala wa Kiislamu una idara zifuatazo:

Simply put, the Islamic ruling system consists of the following departments:

Khalifa.

Khaleefah.

Wasaidizi Waliokabidhiwa Mamlaka (Mu‘awin Tafweedh).

Delegated Assistants (Mu‘awin Tafweedh).

Wasaidizi Watendaji (Mu‘awin Tanfeedh).

Executive Assistants (Mu‘awin Tanfeedh).

Watawala (Wulah).

Governors (Wulah).

Amiri wa Mahakimu wa Jihadi (Qudah).

Amir of Jihad Judges (Qudah).

Mfumo wa Utawala (Jihaas Idaari).

Administrative System (Jihaas Idaari).

Baraza la Umma (Majlis al-Ummah).

Council of the Ummah (Majlis al-Ummah).

Inapaswa kufahamika kwamba kati ya idara hizi, tatu ni watawala halisi. Mtawala ni yule anayebeba jukumu la kutekeleza Uislamu ndani ya Dola, na ana mamlaka ya kutekeleza adhabu za Kiislamu juu ya wale waliokiuka sheria yoyote ya Kiislamu. Vyombo vingine havina mamlaka ya kutekeleza sheria za Kiislamu juu ya watu bila ruhusa ya watawala.

It should be noted that of these departments, three are actual rulers. A ruler is one who maintains the responsibility of implementing Islam, within the State and has the authority of executing Islamic punishments upon those who have violated any Islamic law. The other bodies have no authority to enforce Islamic laws on the people without the permission of the rulers.

Vyombo vitatu vya watawala ni Khalifa, Wasaidizi walioidhinishwa na Magavana. Kwa upande wa mahakimu, wao wanajumuisha nafasi mbili za utawala halisi, ambazo ni Mkuu wa Mahakimu (Qadi al-Quda) na Hakimu wa Madhaalim (malalamiko dhidi ya Dola); huku makundi mengine ya watu yakiwajibika kutekeleza amri za watawala hawa.

The three bodies of rulers are the Khaleefah, Delegated Assistants and Governors. As for the judges, they incorporate two positions of actual ruling which are the Chief of Judges (Qadi al-Quda) and the Judge of Madhaalim (complaints against the State); while the other bodies of people are responsible for carrying out the orders of these rulers.

Neno Khaleefah kwa lugha linamaanisha ‘mrithi’ katika lugha ya Kiarabu. Lakini, Shari‘ah ya Uislamu imetupa maana nyingine, pana zaidi, ya neno Khaleefah. Mtume wa Allah ﷺ alisema, “...hakutakuwa na Mitume tena baada yangu, isipokuwa Makhalifa (Khulafa‘a).” Bukhari.

The word Khaleefah linguistically means ‘successor’ in the Arabic language. But, the Shari‘ah of Islam has given us another, more comprehensive definition of the word Khaleefah. The Prophet of Allah (saw) said, “...there will be no more prophets after me, only Khulafa‘a.” Bukhari.

Katika hadith hii, neno Khulafa‘a halirejelei warithi, bali linarejelea viongozi wakuu wa Dola ya Kiislamu. Neno Khaleefah, basi, linachukuliwa kumaanisha ‘yule mtu anayetawala watu kwa Uislamu,’ akifanya kazi kama kiongozi mkuu wa Dola. Ufafanuzi uleule wa Shari‘ah ungetumika iwapo tungetumia neno Imam badala ya Khaleefah kuashiria kiongozi mkuu wa Dola. Na kwa kuwa katika Uislamu bay‘ah hutolewa kwa kiongozi mkuu wa Dola pekee, maneno Khaleefah na Imam yote mawili yanahusiana na kiongozi mkuu wa Dola.

In this hadith the word Khulafa‘a is not referring to successors, but to heads of the Islamic State. The word Khaleefah is, therefore, taken to mean ‘that man who rules over a people by Islam,’ acting as the head of the State. The same Shari‘ah definition would apply if we used the word Imam, instead of Khaleefah, to indicate the head of State. And since in Islam, the bay‘ah is given only to a head of the State, both the words Khaleefah and Imam are pertaining to the head of the State.

Njia ya kumweka Khalifah madarakani ni kupitia mchakato wa bay‘ah. Mamlaka ya kutawala kwa Uislamu hupewa Khalifah na Ummah. Mamlaka ni ya Ummah, nayo humwidhinisha Khalifah kutekeleza Shari‘ah. Hili hufanyika kupitia mkataba kati ya Khalifah na Ummah. Ummah lazima imtii mradi tu Khalifah anatekeleza Uislamu kwao.

The method of installing the Khaleefah is through the process of bay‘ah. The power to rule by Islam is given by the Ummah to the Khaleefah. Authority belongs to the Ummah and it deputises the Khaleefah to enact the Shari‘ah. This is done through a contract between the Khaleefah and the Ummah. The Ummah must obey as long as the Khaleefah implements Islam on them.

Mchakato wa bay‘ah unaweza kutokea baada ya kura ya jumla itakayopigwa na Waislamu wote wa Dola ya Kiislamu, au unaweza kutokea baada ya kura miongoni mwa ahl al halli wal ‘aqd (watu wenye ushawishi na mamlaka). Kupiga kura ni njia tu ya kubainisha chaguo la Ummah; haichukui nafasi ya bay‘ah. Wasio Waislamu, watoto, na Waislamu wanaoishi nje ya Dola hawana haki ya kupiga kura. Ikiwa Waislamu wote wa Dola ya Kiislamu ndio wanaopiga kura, basi bay‘ah al-in‘iqad (kiapo cha kukubaliwa, ambacho kwacho anakuwa Khalifa) hutolewa kwa mtu aliyechaguliwa. Hata hivyo, ikiwa kura inapigwa kupitia wawakilishi, basi bay‘ah al-in‘iqad hutolewa kwanza na wawakilishi, baada ya hapo bay‘ah al-ta‘aa (kiapo cha utiifu) hutolewa na Ummah kwa mtu aliyechaguliwa. Kimya cha Ummah juu ya Khalifa aliyechaguliwa kinaweza kuchukuliwa kuwa ni bay‘ah ya utiifu. Ni kupitia mchakato huu wa bay‘ah ndipo mtu hupata nafasi yake ya Khalifa. Wagombea wa nafasi ya Khalifa, pamoja na kujiteua wenyewe, wanaweza pia kuchaguliwa na Majlis al-Ummah. Ni miongoni mwa wagombea hawa ndipo Ummah huchagua mtawala kwa ajili yake yenyewe.

The process of bay‘ah may occur after a general vote given by all the Muslims of the Islamic State or it may occur after a vote among the ahl al halli wal ‘aqd (people of influence and authority). Voting is merely a means to determine the choice of the Ummah, it does not substitute the bay‘ah. Non-Muslims, children, and Muslims residing out of the State do not have the right to vote. If all the Muslims of the Islamic State are voting then the bay‘ah al-in‘iqad (pledge of acceptance, by which he becomes Khaleefah) is given to the man elected. However, if the vote occurs through the representatives, then a bay‘ah al-in‘iqad is first given by the representatives, after which a second bay‘ah al-ta‘aa (pledge of obedience) is given by the Ummah to the person elected. The silence of the Ummah over the elected Khaleefah can be considered as the bay‘ah of obedience. It is through this bay‘ah process that a person attains his position as Khaleefah. The candidates for the position of Khaleefah may, in addition to self nomination, be chosen by the Majlis al-Ummah. It is from these candidates that the Ummah chooses for itself a ruler.

Wasaidizi walioidhinishwa (Mu‘awin Tafweedh) huteuliwa na Khalifah ili kumsaidia katika kuendesha Dola. Dalili ya uteuzi huu inatokana na hadith ya Mtume ﷺ ambapo alisema: "Mawaziri wangu wawili miongoni mwa watu ni Abu Bakr na ‘Umar." (Tirmidhi).

The delegated assistants (Mu‘awin Tafweedh) are appointed by the Khaleefah to assist him in ruling the State. The evidence for this appointment is derived from the hadith of the Prophet (saw) in which he said, “My two ministers (wazirs) from the people are Abu Bakr and ‘Umar.” (Tirmidhi).

Uislamu, kwa upande mwingine, unaruhusu mawaziri hawa kwenda zaidi ya kazi maalum. Mawaziri ambao Mtume ﷺ aliwateua hawakuwa wataalamu wa kazi moja wala hawakupewa kazi moja kwa kizuizi. Kwa hiyo ni bora kutumia neno Mu‘awin (msaidizi) badala ya waziri, ili lisichanganywe na istilahi ya Magharibi ya waziri.

Islam, on the other hand, allows these ministers to go beyond a specific function. The ministers whom the Prophet (saw) appointed were not specialised or assigned restrictively to a specific function. It is therefore preferable to use the word Mu‘awin (assistant) instead of ministers, so as not to confuse it with the Western terminology of minister.

Msaidizi aliyefwatiliwa ni yule ambaye Khalifa humfwatilia kutekeleza kazi zote kwa njia ya uwakilishi wa jumla. Katika kumteua msaidizi aliyefwatiliwa, ni lazima kwa Khalifa kutaja katika mkataba pande zote mbili: hukumu ya jumla na kuwa yeye ni msaidizi wake, kwa sababu kumteua katika upande mmoja tu kunapunguza kazi yake kama Mu‘awin.

The delegated assistant is one whom the Khaleefah delegates to perform all functions in the way of general delegations. In the appointment of the Delegated assistant it is necessary for the Khaleefah to cite both the aspects of general ruling and being his assistant in the contract, because appointing him in only one aspect restricts his function as a Mu‘awin.

Ndivyo ilivyokuwa wakati Abu Bakr alipomteua ‘Umar kuwa msaidizi wake, na wakati ‘Umar alipowachukua ‘Uthman na ‘Ali kuwa wasaidizi wake, na wakati ‘Uthman alipomchukua Marwan ibn al-Hakam na ‘Ali kuwa wasaidizi wake. Wasaidizi hawa waliokabidhiwa majukumu wanawajibika kwa Khalifa, na huwaarifu Khalifa kuhusu mambo yaliyo karibu nao.

Such was the case when Abu Bakr appointed ‘Umar as his assistant, and when ‘Umar took ‘Uthman and ‘Ali as his assistants, and when ‘Uthman took Marwan ibn al-Hakam and ‘Ali as his assistants. These delegated assistants are responsible to the Khaleefah and they inform the Khaleefah of the matters surrounding them.

Kwa hiyo, wasaidizi waliokabidhiwa wana jukumu la jumla katika kuendesha Dola na lazima wateuliwe na Khalifah kwa jukumu hili la jumla. Wao wanawajibika kwa Khalifah kwa matendo yao, na Khalifah lazima achunguze vitendo na maamuzi yaliyokabidhiwa kwa wasaidizi hawa. Tunapaswa kukumbuka kwamba mkataba wa kutawala upo kati ya Ummah na Khalifah peke yake. Ni Khalifah ambaye hatimaye ana jukumu la utekelezaji sahihi wa Uislamu kwa watu.

Khalifa anaruhusiwa kujishughulisha na mambo ya utawala. Mtume ﷺ pia alijishughulisha na mambo ya utawala alipovunja masanamu, alipopanga Jihadi, na alipofuta cheo chake kutoka katika Mkataba wa Hudaybiyah. Ili kurahisisha mambo, anaweza kuteua wasaidizi wa utekelezaji (Mu‘awin Tanfeedh) wa kumsaidia katika kusimamia utawala wa Dola. Tofauti na wasaidizi wa madaraka waliokabidhiwa, wasaidizi wa utekelezaji ni watekelezaji tu wa maagizo ya Khalifa. Wao si watawala. Wanaweza pia kupangiwa eneo maalum moja la kazi au utawala.

The Khaleefah is allowed to engage himself in administrative matters. The Prophet (saw) did engage in administrative matters when he broke idols, organised the Jihad, and erased his title from the Treaty of Hudaybiyah. To facilitate matters, he may appoint executive assistants (Mu‘awin Tanfeedh) to help him manage the administration of the State. Unlike delegated assistants, the executive assistants are only executors of the directives of the Khaleefah. They are not rulers. They may, also, be assigned to one specific area of work or administration.

Kama vile mamlaka ya Mu‘awin Tanfeedh ilivyo na mipaka, ndivyo masharti ya kuteuliwa kwake yalivyo na mipaka. Msaidizi wa utekelezaji hutekeleza maagizo na kanuni za Khaleefah zinazopaswa kutekelezwa, kisha huleta taarifa ya mrejesho kwa Khaleefah kuhusu utekelezaji huo.

Just as the authority of the Mu‘awin Tanfeedh is limited so are the conditions for his appointment. The executive assistant carries out the orders and rules of the Khaleefah which are to be implemented, and then brings feedback to the Khaleefah, regarding the execution.

Migawanyo ya wilayaat au Majimbo huitwa 'amalat au wilaya ndogo. Usimamizi na uwajibikaji wa 'amalat hizi hukabidhiwa 'aamel, yaani msimamizi msaidizi wa serikali.

Subdivisions of the wilayaat or Provinces are called ‘amalat or districts. Supervision and responsibility for these ‘amalat is assigned to an ‘aamel or sub-governor.

Baada ya kujadili hapo awali nafasi ya Khaleefah, hapa tutatafakari juu ya nafasi ya wali na 'aamel ambao hutekeleza Uislamu kwa wakazi wao. Mamlaka haya ya jumla ya wali yanatulazimu kumchukulia kama mtawala. Kwa hiyo, ana majukumu yanayofanana na yale yaliyopewa Khaleefah kwa ajili ya uendeshaji mzuri wa Dola. Hata hivyo, maeneo ambayo yanaweza kumfanya ajitegemee, kama vile fedha za Dola, jeshi, na mahakama, pamoja na kupitisha sheria tofauti na zile zilizopitishwa na Khaleefah, hayako chini ya udhibiti wake, kwa kuwa yanaweza kuhatarisha umoja wa Dola.

Having previously discussed the position of Khaleefah, we will contemplate here on the role of wali and ‘aamel who implement Islam upon their residents. This general jurisdiction of the wali obliges us to consider him as a ruler. He, therefore, has similar responsibilities to those which are assigned to the Khaleefah for the efficient operation of the State. However areas that might make him autonomous, such as finances of the State, the army, and the judiciary, as well as adopting laws other than those adopted by the Khaleefah, are not within his control since they might pose a threat to the unity of the State.

Wali mwenyewe anaweza kuamua kuigawanya zaidi mkoa wake kuwa 'amalat na kuwateua 'aamels kwa kila moja. Mgawanyo huu na uteuzi huu kila mmoja husaidia katika utekelezaji wa Uislamu na utulivu unaotokana nao wa Dola. Mtume ﷺ alisema, kwa wale aliowateua, "Fanyeni iwe rahisi si ngumu, wafanyeni watu wawe na matumaini si kukata tamaa, msiwafanye watu waondoke bali waleteni karibu, na mshauriane."

The wali himself may choose to further subdivide his region into ‘amalat and appoint ‘aamels to them. These subdivisions and appointments each assist in the implementation of Islam and the resultant tranquillity of the State. The Prophet (saw) said, to his appointees, “Make it easy not difficult, make the people optimistic not pessimistic, do not make the people go away but make them come closer, and consult one another.”.

Hii ni dalili kwetu sisi kuendesha Dola ya Kiislamu kwa namna ambayo haitawatia watu katika taabu isiyo ya lazima, na hivyo kuwafanya watu wakaribie Uislamu.

This is an indication for us to administer the Islamic State in a manner which will not put the people to unnecessary hardship, and thereby cause the people to come closer to Islam.

Idara za Amiri wa Jihadi zinajumuisha idara nne.

The directorates of the Amir of Jihad consist of four departments.

Hizi ni:

These are :

1. Mambo ya Nje (Sera ya Mambo ya Nje).

1. The External Affairs (Foreign Policy).

2. Jeshi.

2. The Military.

3. Usalama wa Ndani.

3. The Internal Security.

4. Viwanda.

4. Industry.

Amiri wa Jihadi ndiye msimamizi na mkuu wa idara zote nne. Khalifa anaweza kumkabidhi nafasi hii Mwislamu mwenye sifa zinazostahili, lakini kwa kuwa yeye ndiye mkuu wa dola, ni muhimu kwamba yeye mwenyewe ashike wadhifa huu.

The Amir of Jihad is the director and supervisor of all four departments. The Khaleefah may delegate this position to a suitably qualified Muslim, but since he is the head of state, it is important that he takes on the role himself.

Sera ya mambo ya nje ya Dola ya Kiislamu inahusu sera za nje za Dola na uhusiano wake na mataifa na nchi nyingine. Sera ya mambo ya nje katika Uislamu inatumikia malengo matatu:

The foreign policy of the Islamic State covers the external policies of the State and its relationship with other nations and countries. The foreign policy in Islam serves three objectives:

1. Kulinda uhai wa Dola na Ummah.

1. To protect the entity of the State and the Ummah.

2. Kurahisisha da‘wah kwa watu na mataifa mengine.

2. To facilitate the da‘wah to other people and nations.

3. Kupanga uhusiano wa Dola ya Kiislamu na dola nyingine.

3. To organise the relationship of the Islamic State with other states.

Tukizingatia malengo haya, inakuwa dhahiri kwamba sera ya kigeni ya Dola ya Kiislamu si wajibu (fard) tu kwa Waislamu kuitekeleza, bali kutokana na umwagaji damu, ubakaji na uharibifu unaowakumba Waislamu kote duniani, kama vile Bosnia, Kashmir, Palestina n.k., ni jambo la lazima kwa vitendo.

When one considers these aims it becomes clearly apparent that the foreign policy of the Islamic State is not merely a fard (obligation) upon the Muslims to implement, but with the existing bloodshed, rape and destruction of Muslims around the world, like Bosnia, Kashmir, Palestine etc., it is a practical necessity.

Ni wajibu mkubwa kabisa kwa Ummah wa Kiislamu kuufikisha ujumbe wa Uislamu kwa binadamu wote. Alipokuwa akitoka Khaybar, Mtume wa Allah ﷺ, akiwaambia masahaba wake (ra), alisema: "Enyi watu, Allah amenituma kuwa rehema kwa wanadamu wote; msibishane nami kama wanafunzi walivyobishana na Isa (as) mwana wa Maryam." Masahaba wakasema: "Na wanafunzi walibishana vipi, ewe Nabii wa Allah?" Akajibu ﷺ: "Yeye (Isa) aliwaita kwa yale niliyowaita ninyi; aliyetumwa mahali karibu alifurahi na kuridhika, lakini aliyetumwa mahali pa mbali alikasirika na kuwa mzito wa miguu." Hii ni dalili ya umuhimu wa kubeba da‘wah.

It is an utmost duty upon the Muslim Ummah to convey the message of Islam to humanity. On His arrival from Khaybar, the Messenger of Allah (saw), addressing his companions (ra), said, “Oh people, Allah has sent me as a mercy to all mankind; do not dispute with me like the disciples disputed with Isa (as) son of Maryam. The companions exclaimed : And how did the disciples dispute, O Prophet of Allah? He (saw) answered : He (Isa) called them to that which I called you; he who was sent to a near place was pleased and satisfied, but he who was sent to a far place became displeased and heavy footed.” This is an indication of the importance of carrying the da‘wah.

Uhusiano wa Dola ya Kiislamu na nchi nyingine unapaswa kujengwa juu ya mbinu nne:

The relationship of the Islamic State with other states should be built upon four approaches:

1. Kwanza, nchi za ulimwengu wa Kiislamu zinapaswa kuchukuliwa kuwa ni sehemu ya nchi moja. Kwa hiyo, nchi hizi hazizingatiwi katika uwanja wa sera ya nje. Badala yake, utaratibu utakuwa kuziunganisha zote kuwa dola moja. Kwa mfano, ikiwa Dola itaanzishwa Misri, basi nchi nyingine zote za Kiislamu zitachukuliwa - si kama nchi za kigeni - bali kama sehemu ya Ummah wa Kiislamu. Hatutazitambua kama dola zilizotengana. Kwa hiyo, hatutaanzisha balozi zetu katika nchi hizo wala wao katika nchi zetu. Badala yake, tunapaswa kuwaita Waislamu waliopo katika nchi hizo kutekeleza wajibu wao, ambao ni kujiunganisha na Dola ya Kiislamu.

1. Firstly, the countries of the Muslim world are to be considered as being part of one country. Hence, these countries are not considered in the sphere of foreign policy. Instead the procedure will be to unify them all into one state. For example, if the State was established in Egypt, then all the other Muslim countries would be considered - not as foreign states - but as part of the Muslim Ummah. We would not recognise them as separate states. Therefore, we would not establish our embassies in them or vice versa. Instead we should call the Muslims in those countries to their duty which is to unite themselves to the Islamic State.

2. Nchi ambazo Dola ya Kiislamu ina mikataba nazo ya kiuchumi, kibiashara, ya ujirani mwema na/au ya kitamaduni; zinatendewa kulingana na masharti ya mikataba hiyo. Hata hivyo, mahusiano ya kiuchumi na kibiashara nazo lazima yabaki kwenye bidhaa fulani zenye manufaa kwa Ummah. Yasipelekee kuziimarisha nchi hizo kwa gharama yetu.

2. Those states with whom the Islamic State has economic, commercial, good neighbouring and/or cultural treaties; they are treated in accordance to the terms of the treaties. However, the economic and commercial relations with them must be confined to certain items that benefit the Ummah. It must not lead to the strengthening of those states on our account.

3. Zile nchi ambazo hatuna mikataba nazo; nchi za kweli za kikoloni kama Marekani, Ufaransa na Uingereza; na zile nchi zenye matamanio katika Dola ya Kiislamu, kama Urusi. Nchi hizi zote zinachukuliwa kuwa maadui watarajiwa wa vita na wavamizi wanaowezekana. Tahadhari zote zinapaswa kuchukuliwa dhidi yao.

3. Those states with whom we do not have treaties; the actual Imperialist states like America, France and Britain; and those states that have ambitions in the Islamic State, such as Russia. All these states are considered as potential enemies of war and possible invaders. All precautions should be taken with them.

Chanzo cha uhusiano kati ya Dola ya Kiislamu na nchi nyingine ni wajibu wa kueneza wito wa Uislamu (da‘wah). Njia ya kufikia hilo ni kutangaza Jihad. Hii ilikuwa njia ya Muhammad ﷺ mara tu Dola ya Kiislamu ilipoanzishwa Madinah. Ni lazima kusisitizwa kwamba Waislamu hawaruhusiwi kuanza kupigana na adui bila kwanza kuwapa fursa ya kukubali na kuukubali Uislamu, hivyo kuwa sehemu ya Dola ya Kiislamu. Hii ndiyo hatua ya kwanza ya njia ya hatua tatu ya kufikisha wito wa Uislamu kupitia Jihad.

The root of interaction between the Islamic State and the other states is the duty to propagate the call of Islam (da‘wah). The method by which to achieve this is the declaration of Jihad. This was the method of Muhammad (saw) as soon as the Islamic State was established in Madinah. It must be stressed that the Muslims are not permitted to start fighting with the enemy without first presenting them with the opportunity to accept and embrace Islam, thereby becoming part of the Islamic State. This is the first process of the three stage method of delivering the call of Islam through Jihad.

Ikiwa pendekezo hili litakataliwa, wanaombwa kulipa jizya (kodi ya kichwa) na kuwa sehemu ya Dola. Watachukuliwa kuwa dhimmi (raia asiye Mwislamu wa Dola), yaani Dola itawajibika kwa usalama wao na ulinzi wao. Watatawaliwa kwa Shari‘ah ya Kiislamu, na ardhi yao itakuwa ardhi ya Waislamu na sehemu ya Dola ya Kiislamu.

If this offer is turned down, they are asked to pay jizyah (head tax) and to be part of the State. They would be treated as dhimma (non- Muslim citizen of the State), i.e. the State would be responsible for their security and protection. They would be ruled by the Islamic Shari‘ah and their land would become Muslim land and part of the Islamic State.

Iwapo adui kwa upande mwingine atakataa chaguo hizi zote mbili, yaani kukataa Imani na Mfumo wa Kiislamu au kukataa Mfumo na kulipa jizya, basi Waislamu wataendelea hadi hatua ya tatu na kutangaza vita dhidi yao. Muslim amesimulia kwa mnyororo wa wapokezi wa Sulaiman ibn Buraid kwamba Mtume wa Allah ﷺ alisema: "Iwapo watakataa kusilimu, watakeni kulipa jizya. Iwapo watakubali kulipa, pokeeni kutoka kwao na mzuie mikono yenu. Iwapo watakataa kulipa jizya, mtafuteni msaada wa Allah na wapigeni vita."

If the enemy on the other hand refused both of these options, namely to reject the Islamic Belief and System or reject the System and the payment of jizyah, the Muslims would proceed to the third stage and declare war upon them. Muslim narrated on the authority of Sulaiman ibn Buraid that the Messenger of Allah (saw) said, “If they refuse to accept Islam, demand from them the jizyah. If they agree to pay, accept it from them and hold off your hands. If they refuse to pay the jizyah, seek Allah’s help and fight them.”.

Masuala ya usalama wa ndani, uwezo wa kueneza da‘wah, na kuzuia mashambulizi ya kigeni yanashughulikiwa na jeshi.

The issues of internal security, the ability to spread da‘wah, and repel foreign attacks are taken care of by the army.

Mwenyezi Mungu (SWT) ametuwajibisha kueneza Uislamu duniani, na ameweka njia yake kuwa ni da‘wah na Jihad, na kwamba Jihad ni fardhi. Kwa msingi huo, kila Mwislamu wa kiume anayefikia umri wa miaka kumi na tano analazimika kujiandikisha jeshini na kupata mafunzo ya kijeshi ili ajiandae kwa Jihad. Mwenyezi Mungu (SWT) anasema,

Allah (swt) has obligated us to spread Islam to the world and has specified the method as da‘wah and Jihad, and that Jihad is fard. Accordingly, every male Muslim who reaches the age of fifteen is obliged to enlist in the army and undergo military training to prepare for Jihad. Allah (swt) says,.

"Na pigeni nao mpaka pasiwepo tena fitna wala dhulma, na dini iwe ya Allah peke yake kila mahali."

“And fight them (on) until there is no more tumult or oppression, and there prevails justice and faith in Allah, altogether and everywhere.” [TMQ 8:39].

Mtume ﷺ alisema, “Na pigeni vita watu wanaomshirikisha Allah kwa mali zenu, mikono yenu na ndimi zenu.”

The Prophet (saw) said, “And fight the people who associate (things) with Allah with your wealth, your hand and your tongue.”.

Jeshi limegawanywa katika sehemu mbili. Kwanza, kuna 'wanajeshi wa kudumu', ambao wameajiriwa kama askari wa jeshi la Dola na wanalipwa mishahara kutoka bajeti ya Dola. Pili, kuna 'wanajeshi wa akiba', ambao wanajumuisha Waislamu wote wenye uwezo wa kupigana, na huitwa kazini pale mahitaji ya askari yanapohitaji hivyo.

The army is divided into two sections. Firstly, there are the ‘regulars’, who are employed as soldiers of the State’s army and who are paid salaries from the State’s budget. Secondly, there are the ‘reservists’, who comprise of all the Muslims who are capable of fighting, and are mobilised when the demand for soldiers requires it.

Kwa kawaida, Khalifa ndiye kiongozi wa jeshi; yeye huteua kamanda mkuu wa jeshi, jenerali kwa kila brigedi, na kamanda kwa kila divisheni. Mabrigedia na makamanda huteua vyeo vilivyobaki vya jeshi. Wajumbe wa makao makuu ya majeshi huteuliwa kulingana na utamaduni wao wa kijeshi na mkuu mkuu wa majeshi.

It is generally the Khaleefah who is the leader of the army; he appoints the commander-in-chief, a general for each brigade and a commander for each division. The brigadiers and commanders appoint the remaining ranks of the army. Members of the general staff are appointed according to their military culture by the general chief of staff.

Jeshi la Khilafah ni jeshi moja, ambalo lipo katika kambi maalum. Baadhi ya kambi hizi lazima ziwe katika majimbo (wilaayaat) tofauti na sehemu za kimkakati, na nyingine lazima zibaki kuwa vikosi vya mapigano vinavyohamahama daima. Kambi zimepangwa katika makundi mengi, na kila moja hupewa namba inayoambatana na jina lake, kama Jeshi la 1, Jeshi la 3, au inaweza kupewa jina la jimbo (wilaayah) au wilaya (‘imala).

The army of the Khilafah is one army, which is located in specific camps. Some of these camps must be located in different provinces (wilayaat) and strategic locations, and some must remain permanently mobile fighting forces. The camps are organised in numerous groups, each one of which is given a number to accompany its name, such as the 1st Army, the 3rd Army, or it can be named after a province (wilayah) or district (‘imala).

Moja ya kazi za jeshi, katika Uislamu, ni kutekeleza wajibu wa Jihadi - mapigano ya kimwili (katika uwanja wa vita) dhidi ya makafiri, iwe ni ya kushambulia au ya kujihami, ili Jina (dini) la Allah (SWT) lipate kutawala. Allah (SWT) ameamuru maandalizi ya Jihadi katika aya:

One of the functions of the army, in Islam, is to fulfil the obligation of Jihad - the physical fighting (in the field of battle) against the kafiroon (disbelievers), be it offensive or defensive, in order to make the Name (deen) of Allah (swt) dominant. Allah (swt) ordered the preparation for Jihad in the ayah:

"Jitayarisheni kwa ajili yao (makafiri) kila mnachoweza cha nguvu (za kijeshi) na farasi waliofungwa, ili kwa hayo mtie hofu adui wa Allah na adui wenu, na wengine wasiokuwa wao ambao hamuwajui. Allah anawajua. Chochote mtakachotoa katika njia ya Allah kitalipwa kwenu kikamilifu, wala hamtadhulumiwa." [TMQ 8:60].

“Make ready for them (the unbelievers) all you can of (armed) force and of horses tethered, that thereby you may strike fear into the hearts of the enemy of Allah and your enemy, and others beside them whom you know not. Allah knows them. Whatsoever you spend in the way of Allah it will be repaid for you in full, and will not be wronged.” [TMQ 8:60].

Mtume ﷺ alionyesha nguvu ya Dola kwa kupitisha jeshi la Waislamu ndani ya Madina kabla ya kuelekea Tabuk kwa ajili ya vita. Kitendo hiki kiliwatia hofu adui. Kama alivyosema ﷺ: "Nimepewa ushindi kwa hofu iliyowekwa mioyoni mwa maadui zangu hata kutoka umbali wa safari ya mwezi mmoja."

The Prophet (saw) showed the power of the State by marching the Muslim army inside Madinah before they went to Tabuk for war. This action frightened the enemy. As he (saw) said, “I have been given the victory by the terror thrown in the hearts of my enemies even from the distance of one month travelling.”.

Kazi hizi zote za jeshi zinahusiana na kulinda usalama wa nje wa Dola.

These functions of the army are all related to maintaining the external security of the State.

Sera ya nje ya Dola ya Kiislamu ni kueneza Uislamu duniani kote. Njia ambayo Dola hutumia kuufikisha Uislamu ni da‘wah na Jihad. Kwa hiyo, kwa kuwa Ummah umempa mamlaka Imam au Khaleefah ya kuongoza Jihad hii, ni muhimu kwamba kiongozi wa jeshi awe mkuu wa dola. Nabii ﷺ alianzisha mahusiano na wengine kwa msingi wa kueneza Uislamu. Alifanya rasmi Mkataba wa Hudaybiyah ili apate fursa ya kueneza Uislamu katika Rasi ya Arabia ﷺ. Nabii ﷺ alikuwa mkuu wa dola huko Madinah, na alituma jeshi katika vita vyote vilivyotokea wakati wake ﷺ. Baada ya hapo, Khulafa’ Rashidoon pia ndio waliotoa amri za mahali na wakati jeshi lipaswe kupigana. Kutokana na mambo haya inadhihirika wazi kwamba mkuu wa dola ndiye mtu mwenye jukumu la uongozi wa jeshi.

Jeshi kwa kawaida ndicho chombo kinachofungua nchi nyingine kwa da‘wah ya Uislamu. Kwa hiyo, wanajeshi wanapaswa kuwa na elimu ya kiakili iliyo juu. Yaani, wanapaswa kuwa na elimu nzuri kuhusu Uislamu na kuweza kuufikisha ujumbe kwa watu wengine. Zaidi ya hayo, wanajeshi wanapaswa kuwa na uelewa wa kisiasa ili waendelee kuwa makini na wasidanganywe na wapinzani.

The army is usually the tool that opens up other countries to the da‘wah of Islam. Thus, the army personnel have to be intellectually elevated. Meaning, that they have to be well educated about Islam and be able to convey the message to other people. Furthermore, the personnel have to be politically aware so that they remain focused and are not manipulated by the opponents.

Jeshi ni sehemu muhimu ya kuufikisha ujumbe wa Uislamu kwa ulimwengu. Kwa hiyo, watu wake lazima wawe na elimu ya juu ya Uislamu, na imani thabiti. Jeshi lazima liweke mkazo katika kuwajenga watu wenye sifa hizi ndani ya safu zake. Jeshi lenye imani imara hakika litaweza kuwashinda wapinzani wake. Hili tunaliona katika zama za Mtume ﷺ. Waislamu walikuwa wachache kwa idadi katika vita vingi vya mwanzo, lakini kwa msaada wa Allah (SWT) bado walipata ushindi. Hili tulilishuhudia katika vita vya Badr, ambapo kulikuwa na uwiano wa 3 kwa 1, na katika vita vya Ahzab, ambapo kulikuwa na uwiano wa 4 kwa 1.

The army is an integral part of delivering the message of Islam to the world. Its people must, therefore, be highly educated in Islam, and with firm iman. The army must place emphasis on building people with these characteristics within its ranks. An army with strong iman will surely be able to defeat its opponents. We find this to be the case in the time of the Prophet (saw). Muslims were outnumbered in many of the early battles, but with the help of Allah (swt) still achieved victory. This we saw in the battle of Badr where there was a 3 to 1 ratio and in the battle of Ahzab, where there was a 4 to 1 ratio.

Idara ya Usalama wa Ndani inasimamia kila kitu kinachohusiana na usalama ndani ya Dola ya Kiislamu, ikitumia vikosi vya kijeshi kwa madhumuni hayo.

The department of Internal Security oversees everything connected with security inside the Islamic State, utilising the military forces for this purpose.

Usalama wa ndani, pamoja na usalama wa nje, unahifadhiwa na jeshi. Kazi za (polisi)ziko chini ya udhibiti wa jeshi. Mtume ﷺ alimteua Qays ibn Sa‘ad kuwa mkuu wa usalama. Alikuwepo kwa ajili ya kumlinda Mtume ﷺ alipokuwa katika Majlis. Inapendeza kwa kikosi cha usalama wa ndani kufuata taratibu za jeshi la kawaida, ili kibaki kimepangwa, chenye ufanisi, na kinachoratibiwa kama jeshi la kawaida. Kikosi cha usalama wa ndani kina kazi ya uangalizi, kuhifadhi sheria na utulivu, na kutekeleza sheria zilizopitishwa na Dola. Mtume ﷺ alimteua ‘Abdullah ibn Mas‘ud kuwa kiongozi wa assas (uangalizi). Uangalizi unaofanywa na sehemu hii ya jeshi hauna maana ya kuingilia faragha ya watu. Badala yake, matumizi yake ni kwa uangalizi wa jumla. Kwa kuwa kudumisha usalama wa ndani ni jukumu ambalo Dola inalibeba, Dola haina haki ya kutoza malipo kwa raia wa Dola kwa ajili ya kutekeleza kazi hii.

The internal security, as well as the external security, is preserved by the army. The functions of the (police) are under the control of the army. The Prophet (saw) appointed Qays ibn Sa‘ad as the head of security. He was there to protect the Prophet (saw) when he was in Majlis. It is preferable for the internal security force to maintain the procedures of the regular army, so that it will remain organised, efficient, and co-ordinated as in a regular army. The internal security force has the function of surveillance, preserving law and order, and to execute the laws adopted by the State. The Prophet (saw) appointed ‘Abdullah ibn Mas‘ud as the leader of assas (surveillance). Surveillance, by this part of the army, does not mean to invade the privacy of others. Rather, its usage is for general surveillance. Since maintaining the internal security is an action the State is responsible for, it has no right to levy payments on the citizens of the State for executing this function.

Maandalizi ya sera ya mambo ya nje yatahitaji jeshi lenye silaha imara. Kwa hiyo, Dola ya Kiislamu itajitahidi kupata teknolojia ya kisasa zaidi ya vita, ikiwa ni pamoja na uwezo wa nyuklia, programu za anga na teknolojia ya kompyuta, ili kuwa tayari kupambana na adui kwa njia ile ile anayopigana nayo. Uchumi na viwanda vya Dola ya Kiislamu pia vitaelekezwa kwa namna hiyo hiyo katika kulisimamia jeshi na juhudi ya Jihadi.

Preparation for the foreign policy will require a strongly equipped army. Therefore, the Islamic State will endeavour to obtain the latest technology in warfare, including nuclear capability, space programmes and computer technology, to be ready to fight the enemy in a like way as she is fought. The economy and industry in the Islamic State will be similarly geared towards sustaining the army and the effort of Jihad.

Idara ya viwanda inasimamia mambo yote yanayohusiana na viwanda, ikiwa ni pamoja na viwanda vizito, kama vile utengenezaji wa injini za magari na miili ya magari; viwanda vya madini ya chuma, vya kielektroniki na viwanda vidogo; pamoja na viwanda vya umiliki wa binafsi na wa umma vinavyohusiana na viwanda vya kijeshi. Viwanda vyote, vya aina yoyote ile, vinapaswa kuanzishwa kwa msingi wa kukamilisha sera ya kijeshi.

The department of industry directs all affairs connected with industry, including heavy industry, such as the production of motors engines and car bodies; metallurgical industries, electronics and light industries; and factories of private and public ownership connected with the military industry. All factories of whatever type should be established on the basis of complementing the military policy.

Chini ya uongozi wa idara ya Amir wa Jihadi ndipo Dola ya Kiislamu itatekeleza sera yake ya nje na kueneza dini ya Uislamu kwa wanadamu wengine. Kwa njia hizi, na kwa msaada wa Allah (SWT), Dola itaweza kufikia utawala wa neno la Allah (SWT) kote duniani.

It is under the guidance of the department of the Amir of Jihad that the Islamic State will implement its foreign policy and propagate the deen of Islam to the rest of mankind. By these means, and the help of Allah (swt), the State will be able to achieve the dominance of the word of Allah (swt) throughout the world.

Mfumo wa mahakama katika Uislamu umejengwa kwa msingi wa Shari‘ah pekee. Tunapaswa kuzingatia kwamba haki haiwezi kutolewa kikamilifu mpaka Uislamu utekelezwe kwa ukamilifu wake. Kufanya vinginevyo kungemaanisha kuacha sehemu za amri za Allah na kukubali utawala wa binadamu kama wenye uwezo zaidi wa kushughulikia suala lililopo. Hili halisababishi tu kuvurugika kwa ustawi wa jamii, bali pia ni kukiri kwamba Allah (SWT) si Mtawala wa kweli. Tunaona katika Qur'an kwamba Allah (SWT) anamwambia Mtume ﷺ:

The judicial system in Islam is solely based on the Shari‘ah. We must be mindful of the fact that justice cannot be fully served until and unless Islam is applied in its totality. To do otherwise, would mean leaving parts of Allah’s commandments and accepting the rule of man as better able to cope with the issue at hand. This not only leads to the disruption of the society’s well-being but is also an acknowledgement that Allah (swt) is not truly the Sovereign. We find in the Qur’an, Allah (swt) says to the Prophet (saw) :

"Lakini hapana, kwa Mola wako Mlezi, hawataamini kweli mpaka wakufanye wewe kuwa hakimu katika mambo yote yanayozozaniwa baina yao, kisha wasione ndani ya nafsi zao upinzani wowote dhidi ya maamuzi yako, bali yakubali kwa kuridhika kikamilifu." [TMQ 4:65].

“But no by your Lord they can have no (real) faith until they make you judge in all disputes between them and in their souls find no resistance against your decisions but accept them with the fullest conviction.” [TMQ 4:65].

Maelezo ya mfumo wa mahakama wa Kiislamu yanajadiliwa mahali pengine (angalia Mfumo wa Mahakama), lakini ni muhimu hapa kujadili uhusiano wa mfumo wa utawala na mahakama.

The details of the Islamic judicial system are discussed elsewhere (see the Judicial System), but it is useful to discuss here the relationship of the ruling system with the courts.

Aina hii ya majaji katika mfumo wa utawala wa Kiislamu inajumuisha majaji wanaosuluhisha mizozo inayotokea kati ya watu na Dola. Jaji huyu ana mamlaka ndani ya mahakama iitwayo Mahkamat al-Madhaalim (Mahakama ya Vitendo vya Dhuluma) katika Dola ya Kiislamu. Kwa msingi huu, jaji wa Mahakama ya Vitendo vya Dhuluma anateuliwa ili kuondoa vitendo vyote vya dhuluma ndani ya Dola ya Kiislamu, iwe vinafanywa na Khalifa, magavana, au afisa mwingine yeyote wa Dola. Katika mizozo kati ya watu na maafisa wa Dola ya Kiislamu, jaji wa mahakama hii ana haki ya kumwondoa afisa wa Dola pindi uzembe wake katika Shari‘ah au dhuluma aliyowafanyia watu inapothibitika.

This category of judges within the ruling system of Islam consists of judges who settle disputes arising among the people and the State. This judge has jurisdiction within a court called Mahkamat al-Madhaalim (the Court of Unjust Acts) in the Islamic State. In essence, this judge of the Court of Unjust Acts is appointed to remove all unjust acts within the Islamic State, whether they are committed by the Khaleefah, governors, or any other official of the State. In cases of disputes between the people and the officials of the Islamic State, the judge of this court has the right to dismiss the official of the State once his negligence of the Shari‘ah or injustice committed upon the people is established.

Kwa mfano, mahakama hii inaweza kuchunguza mambo yote yanayotekelezwa na Dola ya Kiislamu yanayohusisha ubaguzi dhidi ya raia, matumizi yasiyo sahihi ya Shari‘ah, tafsiri isiyo sahihi ya Shari‘ah au Katiba ya Dola ya Kiislamu, uzembe wa Khalifa katika kuyafuata ushauri aliopewa, kuwalazimisha raia wa Dola ya Kiislamu kulipa kodi isiyo ya haki, n.k.

As examples, this court may investigate all matters executed by the Islamic State involving discrimination upon citizens, improper application of the Shari‘ah, improper interpretation of the Shari‘ah or the Constitution of the Islamic State, negligence by the Khaleefah of the opinions given to him, forcing a tax unduly upon the citizens of the Islamic State, etc.

Tukio la kuvutia hutokea pale kesi inapochunguzwa inayohusu uzembe wa Khalifa katika kutekeleza Shari‘ah. Qadi al-Madhaalim atalazimika either kutoa hukumu kwa kumuunga mkono Khalifa katika vitendo vyake au kinyume chake. Ikiwa hukumu itakuwa kwa kumuunga mkono Khalifa, basi mamlaka ya Khalifa yataendelea kubaki, na hivyo kesi hiyo itachukuliwa kuwa sahihi na si uzembe. Ikiwa, kwa upande mwingine, hakimu ataamua dhidi ya Khalifa, jambo linalomaanisha uzembe wa Shari‘ah, basi Khalifa lazima atii hukumu ya hakimu. Iwapo atashindwa kufanya hivyo, hakimu atakuwa na mamlaka ya kumuondoa Khalifa katika nafasi yake kwa sababu ya uzembe wa Shari‘ah.

An interesting situation arises when a case is studied involving the Khaleefah’s negligence of the Shari‘ah. The Qadi al-Madhaalim will have to either pass a judgement in favour of the actions of the Khaleefah or against him. If it is in favour of the Khaleefah, then the Khaleefah’s mandate will remain, and will, in fact, render the case as being proper and not negligence. If, on the other hand, the judge decides against the Khaleefah, which entails negligence of the Shari‘ah, the Khaleefah must abide by the judgement of the judge. If he fails to do so, the judge will be authorised to remove the Khaleefah from his position on the grounds of negligence of Shari‘ah.

Mfumo wa utawala unajumuisha kundi la watu ambao hutekeleza amri za Dola ya Kiislamu kwa raia na kusimamia shughuli za Dola ya Kiislamu. Kwa kuwa Dola ya Kiislamu ni lazima itekeleze Shari‘ah juu ya raia wake wote, inakuwa ni lazima kuwa na mfumo wa utawala wa kutekeleza hilo. Kanuni nyingi katika Uislamu zinailazimisha Dola ya Kiislamu kuwa na kitengo cha utawala kwa ajili ya utekelezaji wake. Kwa mfano, kanuni ya ukusanyaji wa zakat, ambayo inaifanya Dola ya Kiislamu kuajiri watumishi kwa ajili ya utekelezaji wake ipasavyo, ni mojawapo ya mifano hiyo. Mtindo au mbinu yoyote itakayotumika itakuwa ni halali, mradi inaendana na Shari‘ah. Lakini jambo muhimu ni kwamba ‘kazi inafanyika’. Kwa hiyo, ni wajibu kwa Dola ya Kiislamu kutumia mtindo wenye ufanisi zaidi katika kutekeleza kanuni za Uislamu, mradi tu zinabaki ndani ya mipaka ya Shari‘ah.

The administrative system consists of that body of people which executes the Islamic State’s orders upon the citizens and manages the Islamic State’s affairs. Since the Islamic State must implement the Shari‘ah upon all of its citizens, it becomes necessary to have an administrative system to accomplish this. Many rules in Islam compel the Islamic State to have an administrative body for their implementation. As such, the rule for collection of zakat, which necessitates the Islamic State to employ personnel for its proper implementation, is one example. Any style or tactic used would be permissible, as long as it accords with the Shari‘ah. But, the important point is that ‘the job gets done’. Therefore, it is incumbent upon the Islamic State to use the most efficient style to implement the rule of Islam, as long as they fall within the bounds of the Shari‘ah.

Tunajua kwamba Mtume ﷺ alisimamia mambo ya Ummah wakati wa kukaa kwake Madina. Alimteua wasimamizi wengi kutekeleza kazi mbalimbali ili Dola ya Kiislamu iendeshwe kwa ufanisi. Kwa mfano, alimteua ‘Ali ibn Abi Talib (ra) kuwa mwandishi wa mikataba ambayo Mtume ﷺ aliifunga na mataifa mengine.

We know that the Prophet (saw) managed the affairs of the Ummah, during his period in Madinah. He (saw) appointed many administrators to carry out various functions so that the Islamic State would run efficiently. As an example, he appointed ‘Ali ibn Abi Talib (ra) as a scribe for treaties which the Prophet (saw) concluded with other nations.

Mtume ﷺ alimkabidhi usimamizi wa muhuri wake (ule aliotumia kubandika sahihi yake kwenye nyaraka rasmi za Dola) Al-Harith ibn Auf al-Mazi. Ibn Abi Fatimah aliteuliwa kukusanya takwimu za ghanima (mali ya vita). Hudhayfa ibn al-Yaman alikuwa mwandishi wa idadi ya matunda yaliyolimwa katika eneo la Hijaz la Rasi ya Arabia. ‘Abdullah ibn Arqam aliteuliwa kuhesabu idadi ya watu katika makabila, na pia akapewa jukumu la usimamizi wa maji katika Dola ya Kiislamu. Katika mwaka wa ishirini wa Hijra, ‘Umar ibn al-Khattab, kama Khalifa wa pili, alianzisha deewan (aina ya kumbukumbu) kama orodha ya majina ya askari na mambo mengine muhimu. Njia hii ya kutunza deewan ilikopwa kutoka kwa Wajusi, ambao walikuwa wamepitisha mtindo huu kwa ajili ya kutunza kumbukumbu za askari wao, vifaa vya vita, na taarifa nyingine muhimu. Mbinu kama hiyo ilitumiwa na ‘Umar (ra), kwa kuwa ilikuwa njia ya mubah (inayoruhusiwa).

Ni jambo la lazima kabisa kuelewa dhana ya shura (kushauriana), kama inavyotumika katika Uislamu, na maana yake halisi kabla ya kuingia katika mjadala wa kina kuhusu Majlis al-Ummah, ambayo ni chombo kikuu kinachoshiriki katika shura. Allah (SWT) anasema katika Qur'ani:

It is of utmost necessity to comprehend the concept of shura (consultation), as used in Islam, and what it actually means before indulging in a detailed discussion on Majlis al-Ummah, which is the main body that participates in shura. Allah (swt) states in the Qur’an:

“Waache wawasamehe na uwaombee maghfira, na washauriane nao katika mambo, na utakapoamua, mtegemee Allah.” [TMQ 3:159].

“Pardon them and ask forgiveness for them and consult with them upon the conduct of affairs, and when you have decided (upon a course of action), place your trust in Allah.” [TMQ 3:159].

"Na wale wanaoitikia wito wa Mola wao na kusimamisha ibada, na mambo yao ni ya kushauriana baina yao." {TMQ 42:38}

“And those who answer the call of their Lord and establish worship, and whose affairs are a matter of counsel.” [TMQ 42:38].

Aya mbili zilizotajwa hapo juu zinahusiana moja kwa moja na suala la shura. Shura inamaanisha kushiriki katika mashauriano ya pamoja au majadiliano ya pamoja kuhusu jambo fulani, yaani kuchukua maoni ya watu. Kuchukua maoni hufanywa na Khalifa au Amir yeyote au mtu mwenye dhamana, iwe ni mtawala au kiongozi. Kuhusu kutoa maoni kwa mtu mwenye dhamana, iwe ni mtawala au kiongozi, hilo ni naseeha (ushauri) tu.

The two ayat (verses of Qur’an) mentioned above are directly related to the issue of consultation. Shura denotes engaging in mutual consultation or mutual discussions regarding a particular matter i.e. taking people’s opinion. Taking opinions occurs on the part of the Khaleefah or any Amir or responsible person be it a ruler or a leader. As for the declaration of the opinion to the person in charge, be it a ruler or a leader, it is just a naseeha (advice).

Kabla ya kushughulikia matumizi ya shura, kama ilivyofanywa na Mtume wa Allah ﷺ kuhusiana na mambo yetu ya leo, ni lazima kwanza tujifunze wazo la kuchukua maoni, na kuondoa utata wowote uliopo katika akili za Waislamu. Kwa uhalisia, maoni yanaweza kuchukuliwa kuhusu:

Before addressing the application of shura, as taken by the Messenger of Allah (saw) in relation to our affairs nowadays, we need to study the idea of taking an opinion, and remove any ambiguity existing in the minds of the Muslims. Realistically, an opinion can be taken regarding :

Majlis al-Ummah ni sehemu ya muundo wa utawala katika Uislamu. Hushughulikia mambo ambayo ni mubah na hayahitaji mtaalamu ili kufikia hitimisho sahihi. Maamuzi ya Majlis al-Ummah haya huitwa 'mashura'. Maoni ya wengi ndiyo maoni yanayofunga katika kesi hii, kwa kuwa hakuna sahihi wala makosa yaliyowekwa katika mambo ya mubah. Kwa hiyo Khaleefah analazimika kuyaheshimu maoni ya Majlis al-Ummah, mradi maoni hayo yako ndani ya eneo la kisheria la maoni kwa Majlis al-Ummah. Hili linathibitishwa na hadithi ya Nabii ﷺ: "Mkikubaliana juu ya jambo la mashura (wakimaanisha 'Umar na Abu Bakr), sitaenda kinyume nalo.."

The Majlis al-Ummah is part of the ruling structure of Islam. It deals with matters which are mubah and do not require an expert to arrive at the correct conclusion. These decisions of the Majlis al-Ummah are termed as ‘mashura’. The majority’s opinion is the binding opinion, in this case, since there is no set right or wrong in the mubah matters. The Khaleefah is therefore obliged to uphold the opinions of the Majlis al- Ummah, as long as the opinions are in the legal area of opinion for the Majlis al-Ummah. This is substantiated by the hadith of the Prophet (saw) : “If both of you (referring to ‘Umar and Abu Bakr) agree on a mashura, I would not go against it..”

Watu wanaowawakilisha Waislamu katika kutoa maoni yao kwa kiongozi wa Dola wanaitwa Majlis al-Ummah. Inaruhusiwa kwa wasiokuwa Waislamu kuhudhuria vikao fulani vya Majlis, kwa madhumuni ya kuwasilisha malalamiko kuhusu dhuluma kutoka kwa vyombo vya utawala, au kulalamikia matatizo yoyote wanayokumbana nayo kuhusiana na utekelezaji wa Uislamu juu yao.

The persons who represent the Muslims in voicing their opinions to the head of the State are called to the Majlis al-Ummah. It is allowed for the non-Muslims to be in certain sessions of the Majlis, for the purpose of presenting complaints about oppression by the hand of the ruling apparatus or to complain about any problems, which they encounter with regards to the implementation of Islam upon them.

Wajumbe wa Majlis al-Ummah huchaguliwa na wananchi, na hakuna ubaguzi wa kijinsia katika nani anaweza kuwa mjumbe. Mradi mgombea ana uraia, yuko timamu wa akili, na yuko katika umri baada ya kubalehe, basi yeye, mwanamume au mwanamke, anastahiki.

The members of the Majlis al-Ummah are elected by the people, and there is no gender distinction in who can be a member. As long as the candidate carries the citizenship, is sane and is in his/her post-puberty years, then he or she qualifies.

Kuhusu muundo wa Majlis al-Ummah, kunaweza kuwa na kamati kuu mbili. Moja itasimamia serikali kuu na nyingine itasimamia serikali ya mkoa. Ndani ya kamati hizi kuu kuna kamati ndogo, ambazo hupewa kazi maalum kulingana na uwezo wa watu binafsi.

Pertaining to the structure of the Majlis al-Ummah, there can be two main committees. One to oversee the central government and one for the provincial government. Within these main committees exist subcommittees which are assigned specific tasks based on the ability of the individuals.

Asili ya Uislamu ni kuhifadhi haki na maelewano ya kijamii, na kung'oa na kuondoa dhulma ya kitaasisi pale inapojitokeza. Mamlaka ya utawala ni ya vyanzo vya sheria vya Uislamu, na lengo la vyanzo vya sheria vya Uislamu ni kulinda na kudumisha malengo bora ya jamii, huku likitimiza mahitaji binafsi ya kila mwanadamu katika jamii. Uislamu umewapa watu mamlaka ya kutekeleza hukumu za Shari‘ah ambazo kwazo malengo haya na madhumuni haya yatadumishwa. Watu nao humteua mtu mmoja (Khalifa) awatawale kwa mujibu wa Uislamu, na wanaruhusiwa kutumia nguvu kumwondoa Khalifa endapo atakuwa amekwenda kinyume waziwazi na Shari‘ah.

The nature of Islam is to preserve justice and societal harmony, and to uproot and eliminate institutional oppression if and when it presents itself. Sovereignty belongs to Islam’s legislative sources, and the aim of Islam’s legislative sources is to secure and uphold the societal ideals, while satisfying the individual needs of each human being in the society. Islam granted the people the authority to implement the Shari‘ah rules whereby these aims and objectives would be maintained. The people in turn appoint one person (The Khaleefah) to rule them by Islam, and they are permitted to use force to remove the Khaleefah, in case he clearly went against the Shari‘ah.

Mojawapo ya matawi ya mfumo wa mahakama huitwa Mahkamat al Madhaalim (Mahakama ya Matendo ya Dhulma). Kazi au jukumu kuu la tawi hili la mahakama ni kusuluhisha mizozo kati ya watu na Khaleefah. Amri au hukumu ya jaji katika tawi la mahakama haiwezi kusimamishwa, bali lazima itekelezwe, hata kama amri hiyo ilikuwa ni kumwondoa Khaleefah mwenyewe, au yeyote aliyemteua kuwa naibu wake. Kushindwa kutekeleza amri au hukumu ya jaji katika Mahkamat al Madhaalim, huwapa watu ruhusa ya kumwondoa Khaleefah, hata kwa nguvu ikiwa ni lazima.

One of the branches of the judicial system is called Mahkamat al Madhaalim (Court of Unjust Acts). The primary role or function of this judicial branch is to settle disputes between the people and the Khaleefah. The order or finding of a judge in the judicial branch cannot be stayed, but rather it must be implemented, even if the order was to remove the Khaleefah himself, or anyone that he has deputised. Failure to implement the order or finding of a judge in Mahkamat al Madhaalim, provides a license to the people to remove the Khaleefah, even by force if necessary.

Moja ya kazi za Majlis al-Ummah ni kuandaa jukwaa ambalo watu wanaweza kutoa kuridhika kwao au kutoridhika kwao na malalamiko yao kwa serikali. Mahkamat al Madhaalim itapokea malalamiko kutoka kwa Majlis al-Ummah, au mtu binafsi katika Dola anaweza kupeleka malalamiko yake moja kwa moja kwa Mahkamat al Madhaalim. Kila mtu yuko chini ya vyanzo vya sheria vya Uislamu, na kwa sababu hiyo hakuna tabaka la wasomi katika jamii ya Kiislamu. Kila mtu aliye chini ya mamlaka ya Dola ya Kiislamu, awe Muislamu au si Muislamu, lazima haki zake zilindwe. Kwa hiyo, njia ya Uislamu ya kuhifadhi haki na upatanifu wa kijamii, na kung'oa na kuondoa dhuluma, ni ya kweli na yenye vitendo.