Ni lazima kwamba harakati yoyote ya kisiasa au Muislamu yeyote anayefanya kazi ya kurejesha Khilafah awe na ufahamu wa wazi kuhusu asili ya mfumo wa Kiislamu. Ifuatayo ni dondoo kutoka kitabu Nidhaam ul-Hukm fil Islam, Mfumo wa Utawala katika Uislamu, cha Taqiuddin an-Nabhani (Mwenyezi Mungu amrehemu), ambacho kinaeleza kwa undani mfumo wa utawala. Dondoo hili linafafanua muundo wa Dola.

It is necessary that any political movement or any Muslim working to re-establish the Khilafah has a clear insight into the nature of the Islamic system. The following is from the book Nidhaam ul-Hukm fil Islam, the Ruling System in Islam by Taqiuddin an-Nabhani (may Allah have mercy on him), which details the ruling system. The extract elaborates the structure of the State.

Muundo wa mfumo wa utawala katika Uislamu Mfumo wa utawala wa Kiislamu unatofautiana na mifumo yote mingine ya utawala iliyopo duniani. Unatofautiana katika msingi unaojengwa juu yake, tofauti katika kanuni na dhana zake, tofauti katika vigezo na sheria ambazo kwazo unatawala na kusimamia mambo ya watu, tofauti katika katiba yake, utekelezaji na usimamizi wa sheria, na katika namna dola inavyowakilishwa, jambo linaloutofautisha na mifumo mingine yote duniani.

The framework of the ruling system in Islam The Islamic ruling system is distinct from all other existing ruling systems in the world. It is different in the basis on which it is built, different in its principles and concepts, different in its criteria and laws by which it governs and looks after the affairs, different in its constitution and implementation and execution of laws, and in the way the state is represented which distinguishes it from all other systems in the world.

Haiidhinishi mfumo wa kifalme wa utawala wala haina chochote kinachofanana nao. Mfumo wa kifalme wa utawala unakubali utawala wa kurithi. Wana wanarithi kiti cha enzi kutoka kwa baba zao, na wanarithi urithi wao. Ilhali katika Uislamu, hakuna utawala wa kurithi; utawala unatekelezwa na yule ambaye Ummah unatoa kwa hiari na kwa kuchagua kiapo chake cha utiifu.

It does not approve of the monarchical form of government nor does it have anything in common with it. The monarchical system of government adopts a hereditary rule. The sons inherit the throne from their fathers, and they inherit their legacies. Whereas in Islam, there is no hereditary rule, the rule is performed by whom the Ummah gives her pledge of allegiance willingly and selectively.

Mfumo wa kifalme unamruhusu mfalme kuwa na haki na mapendeleo maalum yanayomhusu yeye peke yake; yuko juu ya sheria na hajibu kwa yeyote. Ni ishara ya nchi, ama ni mfalme asiye na madaraka ya kutawala kama wafalme wa Ulaya, au ni mfalme anayetawala na hata kuwa chanzo cha kanuni, akiendesha ardhi na watu anavyotaka, kama wafalme wa Saudi Arabia, Morocco na Jordan.

The monarchical system allows the monarch special privileges and rights exclusively to him, he is above the law and he is answerable to none, he is the symbol of the country, either a monarch without ruling powers like the monarchs of Europe, or a monarch who rules and even becomes the source of the rules, running the land and the people as he wishes, like the kings of Saudi Arabia, Morocco and Jordan.

Hata hivyo, mfumo wa Kiislamu hauruhusu Khalifa au Imamu kuwa na haki wala upendeleo wowote maalum. Ana haki na wajibu sawa na kila mtu mmoja mmoja katika Ummah. Yeye si ishara ya Ummah inayoshika nafasi ya heshima bila mamlaka yoyote ya kutawala, wala si ishara inayotawala na kuendesha nchi na mambo ya watu kwa mapenzi yake. Yeye ni mdhamini (mwakilishi) wa Ummah katika utawala na mamlaka. Ummah ndio unaomchagua, na kumpa kiapo cha utii kwa hiari yake, ili atekeleze Shari'ah ya Allah juu yake. Katika matendo yake, na katika namna ya kusimamia mambo ya Ummah na maslahi yake, anaongozwa na kuwekewa mipaka na Shari'ah. Zaidi ya hayo, katika Uislamu hakuna ufalme wa kurithishana, bali unauchukia na kuukataza utawala kurithiwa. Utawala unachukuliwa na Khalifa pekee pale tu Ummah unapompa kiapo cha utii kwa hiari yake.

The Islamic system however, does not allow the Khaleefah or the Imam any special privileges or rights, he has the same rights and duties of every single individual of the Ummah, he is not the symbol of the Ummah who holds an honorary position without any ruling powers, nor is he a symbol that rules and runs the country and people’s affairs as he pleases. He is a trustee (representative) of the Ummah in rule and in authority, the Ummah selects him and gives him the pledge of allegiance of her own choice to implement on her Allah’s Shari’ah. He is guided and restricted in his actions, ways of looking after the affairs of the Ummah and her interests by the Shari’ah. Besides there is no hereditary monarchy in Islam, it even abhors hereditary rule and forbids that the rule be taken by legacy. The rule is assumed by the Khaleefah only when the Ummah, willingly, gives him the pledge of allegiance.

Mfumo wa utawala wa Kiislamu nao si wa kijamhuri pia. Mfumo wa kijamhuri unategemea utawala wa kidemokrasia, ambao mamlaka kuu yapo kwa watu. Watu wana haki ya kutawala na kutunga sheria, wana haki ya kumchagua mtawala na kumwondoa madarakani. Wana haki ya kupitisha katiba na kutunga sheria mpya, kufuta, kubadilisha au kurekebisha kanuni. Ama mfumo wa utawala wa Kiislamu unategemea Aqeeda ya Kiislamu na sheria za Shari'ah. Mamlaka kuu yapo kwa Shari'ah ya Allah, si kwa watu (Ummah). Ummah hauna haki ya kutunga sheria, wala Khaleefah hana haki hiyo. Mtunga sheria pekee ni Allah (SWT). Khaleefah ana haki tu ya kupitisha kanuni za katiba na sheria zinazotokana na Kitabu cha Allah (SWT) na Sunnah ya Mtume Wake ﷺ. Ummah hauna haki ya kumwondoa Khaleefah; kinachomwondoa ni Shari'ah. Hata hivyo, Ummah una haki ya kumchagua. Kwani Uislamu umeweka kwamba mamlaka ni yake na utawala pia ni wake, hivyo anawakilishwa na Khaleefah anayemchagua na kumpa Bay'ah.

The Islamic ruling system is not republican either. The republican system is based on the democratic regime, where the supremacy is to the people. The people have the right to rule and legislate, they reserve the right to appoint the ruler and depose him. They reserve the right to adopt a constitution and enact new laws, to abolish, alter or modify the rules. Whereas the Islamic ruling system is based on the Islamic Aqeeda and on the Shari’ah laws. The supremacy is to the Shari’ah of Allah and not to people (Ummah), the Ummah has not the right to legislate, nor does the Khaleefah. The sole legislator is Allah (swt), the Khaleefah has only the right to adopt the rules for the constitution, and the laws that are derived from the Book of Allah (swt) and the Sunnah of His messenger. The Ummah does not have the right to remove the Khaleefah; what removes him is the Shari’ah; however the Ummah has the right to appoint him. For Islam has that the authority belongs to her and the rule belongs to her as well, so she is represented by a Khaleefah whom she selects and give the Bay’ah.

Katika mfumo wa urais wa serikali ya jamhuri, rais wa jamhuri huchukua madaraka ya lazima ya mkuu wa nchi na waziri mkuu. Yeye hana waziri mkuu katika baraza lake la mawaziri, bali ana makatibu wa serikali, kama ilivyo nchini Marekani. Katika mfumo wa bunge, rais ana waziri mkuu, na madaraka ya lazima ya kutawala yako mikononi mwa baraza la mawaziri, si mikononi mwa rais wa jamhuri, kama ilivyo nchini Ufaransa na Ujerumani.

In the presidential framework of the republican system, the president of the republic takes up the mandatory powers of the head of state and the prime minister, he does not have in his cabinet a prime minister, but secretaries of state, like in the US. In the parliamentary framework, the president has a prime minister, and the mandatory ruling powers are in the hands of the ministerial cabinet not the president of the republic like in France and Germany.

Si ya kifalme, kwa sababu mfumo wa kifalme wa utawala uko mbali sana na ule wa Kiislamu. Licha ya tofauti za rangi na asili, maeneo yanayotawaliwa na Uislamu, ingawa yanaongozwa na utawala mmoja - katika (ofisi kuu) - hayatawaliwi kwa mfumo wa kifalme. Mfumo wa kifalme hawatendei watu wa mbio mbalimbali kwa usawa katika maeneo mbalimbali ya dola. Eneo kuu la dola daima lina haki maalum katika utawala, fedha na uchumi. Njia ya Kiislamu ya kutawala ni kusawazisha raia wote katika maeneo yote ya dola. Uislamu huwapa wasio Waislamu wenye uraia haki zote kamili ambazo Waislamu wanazo, nao pia wanafurahia haki sawa na upendeleo huo. Zaidi ya hayo, kila raia, bila kujali imani yake, anafurahia haki bora kuliko katika mfumo mwingine wowote, hata bora kuliko Muislamu anayeishi nje ya nchi na asiye na uraia. Kwa usawa huu, mfumo wa Kiislamu unatofautiana kabisa na wa kifalme. Mfumo wa Kiislamu hauzifanyi nchi zilizo chini ya utawala wake kuwa koloni, wala maeneo ya unyonyaji, wala vyanzo vya utajiri unaomiminika katika eneo kuu peke yake; badala yake unatawala na kuwatendea maeneo yote kwa usawa, kwa kuwa Uislamu unaziona nchi zote kuwa kitu kimoja, bila kujali zilivyo mbali na bila kujali kuna mbio ngapi tofauti. Kila eneo linachukuliwa kuwa sehemu ya dola, na raia wake wanafurahia haki zilezile kama wale wa eneo kuu. Uislamu unafanya mamlaka ya utawala, mfumo wake na sheria zake kuwa zilezile katika maeneo yote.

It is neither imperial, since the imperial system of government is far from the Islamic one. Despite the differences of race, the regions ruled by Islam, although governed by a single administration - in (central office) - they are not ruled by an imperial system. The Imperial system does not treat the races equally in the various regions of the empire. The empires central region has always some privileges, in the rule, finance and economy. The Islamic way of ruling is to equate between all the subjects in all the regions of the state. Islam grants non-muslims who hold citizenship, the full rights that the Muslims have, they enjoy also the same privileges furthermore, every single citizen regardless of his or her creed enjoys better rights than in any other system, even better than a Muslim living abroad and holding no citizenship. With this equity, the Islamic system differs completely from the Imperial one. The Islamic system does not make the regions under its rule colonies, nor areas of exploitation, nor sources of wealth pouring into the central region alone, but rules and treats all regions the same, for Islam considers all regions to be one single entity, no matter how far apart they were, and no matter how many different races there are. Every single region is considered to be part of the state and its citizens enjoy the same rights as those in the central region. Islam makes the ruling authority, the system and its legislation the same in all the regions.

Mfumo wa utawala katika Uislamu si wa kishirikisho. Mikoa yake ina uhuru wa kujisimamia katika mambo yake yenyewe na inafurahia aina fulani ya kujitawala, lakini yote huungana chini ya utawala mmoja wa jumla, mfumo wa umoja, ambapo Marrakesh upande wa Magharibi inachukuliwa kuwa sawa na Khurasan upande wa Mashariki, na mkoa wa Al-Fawwoum ungekuwa sawa na Cairo lau ingekuwa mji mkuu wa Kiislamu. Fedha za kugharamia na bajeti ni moja kwa mikoa yote. Pesa hutumika kwa usawa katika mambo ya raia, bila kujali Wilayah. Kwa mfano, kama kodi zilizokusanywa katika Wilayah moja zingekuwa mara mbili ya matumizi yake, fedha zitatumika kukidhi mahitaji ya Wilayah hiyo lakini si kulingana na kiasi cha kodi ilichokusanya. Ikiwa kodi za Wilayah nyingine zingepungukiwa na matumizi yake, hilo halitazingatiwa bali litapuuzwa, na fedha zitatumika kukidhi mahitaji ya Wilayah hiyo kutoka bajeti ya jumla, iwe imekusanya kodi za kutosha au la.

The ruling system in Islam is not federal. Its regions have autonomy over their own affairs and enjoy some kind of self rule, but unite in the general rule, a system of unity, where Marrakesh in the West is considered to be the same as Khurasan in the East, the province of Al-Fawwoum would be the same of Cairo if it were the Islamic capital. The financing and the budget is one and the same for all the regions. Money is spent equally on the affairs of the subjects, regardless of the Wilayah. If for instance, the taxes collected in one Wilayah were double its expenditure, the money spent will be to cover the Wilayah’s needs but not according to how much tax it raised. If another Wilayah’s taxes fell short of its expenditure, this would not be considered, but dismissed and money will be spent to satisfy the Wilayah’s needs from the general budget whether it raised enough taxes or not.

Kwa hiyo mfumo wa utawala ni wa umoja, si wa shirikisho. Ndiyo sababu mfumo wa utawala wa Kiislamu unatofautishwa na mifumo mingine inayojulikana, katika asili yake na misingi yake, ingawa baadhi ya vipengele vyake vinafanana na mifumo mingine. Kwa kuzingatia yale tuliyoyaorodhesha hadi sasa, tunahitimisha kwamba mfumo wa Kiislamu una utawala wa kati, ambapo mamlaka kuu iko katika makao makuu, na ambapo mamlaka na nguvu za utawala zinaenea kila sehemu ya dola, bila kujali umbali wake. Kujitenga kwa sehemu yoyote kutoka kwake hakuruhusiwi, ili kuhakikisha kwamba dola haisambaratiki. Mamlaka kuu ndiyo chombo kinachowateua makamanda wa jeshi, Wali, watawala, na maafisa wa fedha na uchumi. Huwateua pia mahakimu katika mikoa yote, pamoja na wale wenye majukumu ya kutawala; ndiyo chanzo cha kanuni zote kote nchini.

Therefore the ruling system is unitary not a federation. That is why the Islamic ruling system is distinguished from other known systems, in origins and its bases, even if some aspects were similar to other systems. In light of what we listed so far, we conclude that the Islamic system is central in its rule, where the high authority is at head office, and where the authority and hegemony engulfs every single part of the state no matter how remote. Independence of any part of it is not allowed, ensuring that the state does not disintegrate. The high authority, is the body which appoints the army commanders, the Walis, rulers and finance and economy officials. It appoints judges in all the regions and the ones whose duties are to rule; it is the initiator of all the rules all over the country.

Mamlaka za lazima za Khalifa:- Khalifa ndiye dola. Anamiliki mamlaka kamili ya lazima aliyopewa dola, nayo ni:- A - Ndiye anayefanya sheria za Kiungu ambazo anazipitisha kuwa za lazima. Hizo zitakuwa sheria zinazopaswa kutiiwa, na kuzikiuka kwake kutakuwa ni haramu.

The mandatory powers of the Khaleefah:- The Khaleefah is the state. He possesses full mandatory powers given to the state and they are:- A - It is he who makes the divine laws that he adopts binding. They would then become laws that have to be obeyed and their violation would be forbidden.

B - Yeye ndiye anayewajibika kwa sera za ndani na za nje za dola; ndiye Amiri Jeshi Mkuu wa vikosi vyote vya kijeshi, na ana mamlaka kamili ya kutangaza vita, kufanya mikataba ya amani, makubaliano ya kusitisha mapigano na mikataba mingine yote.

B - He is responsible about the internal and foreign policies of the state; he is the high commander in chief of all the armed forces and he has full powers to declare war, hold peace treaties, truces and all other treaties.

C - Ana mamlaka ya kupokea mabalozi (wa kigeni) na kuwakataa, pamoja na mamlaka ya kuteua mabalozi wa Kiislamu na kuwaondoa.

C - He has the powers to accept (foreign) ambassador’s and to refuse them, as well as the power to appoint Muslim ambassadors and to remove them.

D - Ni Khalifa ndiye anayeteua na kuwaondoa wasaidizi na Wali; wote hao wanawajibika mbele yake na mbele ya baraza la Ummah.

D - It is the Khaleefah who appoints and removes the assistants and Walis; they are all responsible before him and before the council of the Ummah.

E - Ni yeye anayemteua na kumwondoa Qadhil-Qudhat (Jaji Mkuu), pamoja na wasimamizi wa wilaya, makamanda wa jeshi, wakuu wa majeshi, na makamanda wakuu; wote hao wanawajibika kwake yeye na si kwa Baraza la Ummah.

E - It is he who appoints and removes the supreme judge (Qadhil-Qudhat), as well as district administrators, army commanders, chiefs of staff, and the commanders in chief; they are all (responsible) answerable to him and not to the Council of the Ummah.

F - Ndiye yeye anayechukua sheria za Kimungu, ambazo kwa mwanga wake bajeti ya dola huandaliwa, na yeye ndiye huamua maelezo ya bajeti na matumizi ya kila idara, ambayo hugawiwa kulingana na mahitaji yake, iwe ni mapato au matumizi.

F - It is he who adopts the Divine laws, on the light of which the state’s budget is drafted, and he decides the details of the budget and the expenditure of each department which is allotted according to its needs, whether it is revenues or expenses.