Ni lazima kwa chama cha kisiasa cha Kiislamu kuwa wazi kabisa kuhusu asili ya mfumo wa Kiislamu, pamoja na namna ambavyo dola inavyobeba Da'wah. Hakika, chama cha kisiasa cha Kiislamu kinapaswa kuwa na msimamo ulio wazi kabisa juu ya mambo mengi, yakiwemo yafuatayo:

It is necessary that the Islamic political party is clear upon the nature of the Islamic system and also the way in which the state carries the Da’awah. Indeed the Islamic political party would have to have a very clear adoption upon a host of matters including the following:

Muundo wa serikali, mpangilio wake na kazi zake, namna inavyotumia hukumu za Shari'ah, uelewa wa kina wa asili ya mahakama na namna inavyotekeleza majukumu yake muhimu. Kanuni na mfumo wa kiuchumi kwa kina, mapato ya dola, namna ya kusimamia uchumi, rasilimali zake, asili ya mifumo ya kodi, uhusiano wa dola na makampuni binafsi pamoja na watu binafsi, pamoja na asili ya mali na mifuko ya dola, kwa namna ambayo inaweza kuunda sera ya kiuchumi kwa ufanisi kulingana na Shari'ah na yale yanayodaiwa kwa upande wa matumizi ya lazima na ya wajibu. Hali halisi ya raia chini ya dola, kwa Waislamu na wasio Waislamu. Namna ya utekelezaji wa sheria kwa Waislamu na wasio Waislamu, pamoja na mambo mengine mengi.

The nature of the ruling framework, its structure and function, its application of the Shari’ah rules, a detailed understanding of the nature of the judiciary and how it performs its key functions. The economic principles and system in an elaborate manner and the State revenues, the way in which to manage the economy, its resources, the nature of the taxation systems and state relationship with the private companies and individuals as well as the nature of state properties and funds, such that it is capable of developing an economic policy effectively in accordance with the Shari’ah and what they demanded in terms of obligatory and necessary expenditure. The reality of citizens under the State, for both Muslims and non-muslims. The nature of the application of rules upon both Muslims and non-muslims amongst many other matters.

Katiba ya rasimu ingehitajika ili kwa pamoja kuonyesha picha ya dola ya Khilafah na pia kwa utekelezaji wa papo hapo pindi Khilafah itakapoanzishwa.

A draft constitution would be required in order to both visualise the Khilafah state and also for immediate implementation for when the Khilafah is established.

Hizb ut-Tahrir imepitisha katiba ya kina na pia imefafanua ushahidi wake na matumizi yake katika kitabu kinachoitwa “Muqadimat ud Dustoor aw asbab al Muwajjabba”, Utangulizi wa Katiba au sababu zinazoifanya iwe ya lazima. Kitabu hicho pia kinafafanua kila kipengele muhimu cha hukumu, mifumo ya kiuchumi na kijamii, pamoja na sera za elimu na sera za nje, zilizotajwa katika katiba. Ifuatayo ni ibara ya kwanza ya rasimu ya katiba inayoeleza msingi wa dola ya Khilafah na uwajibu wa kutekeleza Uislamu katika kila nyanja ya maisha pamoja na kubeba da‘awah.

Hizb ut-Tahrir has adopted a detailed constitution and also elaborated upon their evidences and application in a book entitled “Muqadimat ud Dustoor aw asbab al Muwajjabba”, The Introduction to the Constitution or the reasons which make it Obligatory. The book also elaborates upon each key aspect of the ruling, economic, social systems and educational and foreign policies that have been mentioned in the constitution. The following is the first article of a draft constitution outlining the foundation of the Khilafah state and the necessity for the application of Islam in every single aspect and the carrying of the Da’awah.

Kifungu cha 1: Itikadi ya Kiislamu (aqeedah) ndiyo msingi wa Dola. Kwa hiyo, hakuna kitu kinachoruhusiwa kuwepo katika muundo wa Dola, utawala, uwajibikaji, au jambo lolote lingine lililounganishwa na Dola, ambacho hakitokani na Itikadi ya Kiislamu kama chanzo chake. Itikadi ya Kiislamu pia ndiyo chanzo cha katiba ya Dola na sheria zake. Kwa hiyo, hakuna kitu chochote kinachohusiana na katiba au sheria kinachoruhusiwa kuwepo isipokuwa kinatokana na Itikadi ya Kiislamu.

Article 1: The Islamic Aqeedah (creed) constitutes the foundation of the State. Therefore, nothing is permitted to exist in the State’s structure, regime, accountability, or any other aspect connected with the State, that is not taken from the Islamic Aqeedah as its source. The Islamic Aqeedah is also the source for the State’s constitution and canons. Consequently, nothing related to the constitution or canons is permitted to exist unless it emanates from the Islamic Aqeedah.

Dola inazaliwa kwa kuanzishwa kwa mawazo mapya yanayoweka msingi na muundo wake. Zaidi ya hayo, mamlaka na madaraka ndani ya Dola hubadilika kadiri mawazo hayo yanavyobadilika. Mawazo haya yakiwa dhana na kueleweka vizuri na kuaminiwa, basi huathiri binadamu, ambaye huishi na kuendelea na maisha yake kwa mujibu wa dhana hizi. Mtazamo wa manufaa hubadilika kadiri mtazamo wa maisha unavyobadilika, na mamlaka na madaraka ndiyo utaratibu unaosimamia na kuendesha manufaa haya. Wazo la kipekee linaloweka mtazamo fulani wa maisha ndilo msingi wa Dola pamoja na chemchemi ya madaraka yake, mamlaka yake, mifumo yake na katiba yake. Kwa kuwa wazo hili mahususi kuhusu maisha linajidhihirisha katika kundi la dhana, viwango na imani, kundi hili linachukuliwa kuwa msingi, huku mamlaka ikiwa mlezi wa mambo ya watu, pia msimamizi anayehakikisha kwamba ulezi wa watu unafanywa kwa mujibu wa kundi hili la dhana, viwango na imani. Kundi hili la mawazo kwa jumla huweka mtazamo wa maisha, na kwa kuzingatia hilo, mtazamo wa ulezi huanzishwa, nayo mamlaka hutekeleza kazi hizo. Kutokana na ufahamu huu, Dola inafafanuliwa kuwa: “Chombo (au taasisi) kilichoanzishwa juu ya kundi la dhana, viwango na imani ambazo kundi la watu hulikubali, ambacho hutumia mamlaka yake kuhifadhi na kulinda mawazo hayo.” Kundi la mawazo ambalo Dola imejengwa juu yake hutokana ama na wazo la msingi au na kutokuwepo kwa wazo la kipekee lolote. Iwapo kundi la mawazo limejengwa juu ya wazo la msingi, basi litakuwa na msingi imara wenye pembe zisizotikisika. Katika hali kama hiyo, Dola itakuwa imeanzishwa juu ya wazo la kipekee linalotoa chanzo pekee cha dhana zake zote, hisia zake, katiba zake na mifumo yake. Iwapo Dola haijaanzishwa juu ya wazo la msingi, basi itakuwa na msingi dhaifu ambao unaweza kuangushwa kwa urahisi au kutawaliwa na vyombo vya nje. Msingi dhaifu kama huo ungeweza kwa urahisi kuathiriwa na mawazo na dhana za kigeni, jambo ambalo hatimaye lingeweka wazi njia kwa nguvu za nje kuuharibu mwili wake.

The State is born by the initiation of new ideas that establish its foundation and structure. In addition, the power and authority in the State change as these ideas change. If the ideas become concepts and are well understood and believed in, then they affect the human being, who then behaves and proceeds through life according to these concepts. The viewpoint of benefits change as the perspective on life changes, and authority and power constitute the mechanism that supervises and administers these benefits. A unique idea that establishes a particular perspective on life forms the basis of the State as well as the fountain of its power, authority, systems and constitution. Because this particular idea about life is manifested in a group of concepts, standards and convictions, this group is considered the foundation while the authority is a caretaker of the affairs of the people, as well as the supervisor who sees that the caretaking of the people are carried according to this group of concepts, standards and convictions. This group of ideas establishes in totality the view of life and, according to this, the view of caretaking is established, and the power carries out those functions. From this understanding the State is defined as “A body (or entity) established upon a group of concepts, standards and convictions that a group of people embrace, which exercises its authority to preserve and safeguard those ideas.” The group of ideas that the state is built upon either stems from a fundamental thought or no unique thought. If the group of ideas is built on a fundamental thought, then it would have a strong foundation with unshakable corners. In such a scenario, the state would be established upon a unique thought which provides the sole source of all its concepts, sentiments, constitutions and systems. If the state is not established upon a fundamental thought, then it would have a weak foundation that could be toppled easily or colonised by outside entities. Such a weak foundation would be easily subjected to foreign ideas and concepts, which would eventually invite the way for outside forces to destroy its body.

Dola ya Kiislamu imejengwa juu ya Aqidah ya Kiislamu kwa sababu kundi la dhana, viwango na imani ambavyo Ummah wa Kiislamu umevikubali linatokana na itikadi ya kiakili. Ummah wa Kiislamu ulikubali itikadi hii na kuiamini kama itikadi ya kiakili kwa kuchukua ushahidi wake wa hakika na wa uhakika. Juu ya imani hii ya kiakili, Waislamu wanalazimika kujisalimisha kikamilifu kwa Aqidah ya Kiislamu kwa ukamilifu wake wote, na kufanya itikadi ya Kiislamu kuwa msingi pekee wa maisha yao, viwango vyao, mawazo na dhana zao, na hisia zao.

The Islamic State is built upon the Islamic Aqeedah because the group of concepts, standards, and convictions that the Islamic Ummah has accepted emanates from an intellectual creed. The Islamic Ummah accepted this creed and believed in it as an intellectual one by taking its definitive and conclusive proof. Upon this intellectual belief, the Muslims are obliged to submit completely to the Islamic Aqeedah in its entirety and to make the Islamic creed the sole basis of their lives, their standards, their thoughts and concepts, and their sentiments.

Kwa hiyo, Aqidah hii ndiyo inayoanzisha wazo kuu la Ummah kuhusu maisha na msingi wa mtazamo wake juu ya maisha. Pia, mtazamo wa Ummah kuhusu manufaa unatokana nayo, na kupitia Aqidah hii, Ummah hupata kundi la dhana, viwango na imani. Hivyo basi, Aqidah ya Kiislamu ndiyo msingi wa Dola ya Kiislamu.

As a result, this Aqeedah establishes the Ummah’s overall idea about life and the basis of its viewpoint on life. Also, the Ummah’s view of benefits results from it, and from this Aqeedah, the Ummah takes the group of concepts, standards and convictions. Therefore the Islamic Aqeedah is the basis of the Islamic State.

Zaidi ya hayo, Dola ya Kiislamu ilianzishwa na Mtume ﷺ juu ya msingi maalum. Kwa hiyo, msingi huu lazima uwe msingi wa Dola wakati wowote na mahali popote. Mtume ﷺ alipoanzisha mamlaka na kuchukua utawala huko Madina, alilianzisha juu ya Aqeedah ya Kiislamu tangu siku ya kwanza, ingawa aya zinazohusu sheria bado hazikuwa zimeteremshwa. Mtume ﷺ alianzisha msingi wa maisha ya Waislamu, hukumu, mahusiano na mambo ya watu, pamoja na mamlaka, nguvu na utawala, juu ya kauli: "Hakuna mungu anayestahili kuabudiwa isipokuwa Allah, na Muhammad ni Mtume wa Allah." Mtume ﷺ pia aliamuru Jihadi na kuwafanya Waislamu wawajibike kuifikisha Aqeedah ya Kiislamu kwa watu wote. Kupitia utaratibu huu, Dola ya Kiislamu iliweza kueneza Uislamu duniani na kupanua mipaka yake, huku ikilinda mipaka yake na kuzuia jaribio lolote la kuudhoofisha msingi wake. Mtume ﷺ amesema katika Hadithi moja: "Niliamriwa kupigana na watu wote mpaka waseme: 'Hakuna mungu anayestahili kuabudiwa isipokuwa Allah, na Muhammad ni Mtume wa Allah.' Wakisema hivyo, basi damu yao na mali yao vimelindwa na viko salama kutoka kwangu isipokuwa kwa haki zake (za mali na damu)." Uislamu uliwawajibisha Waislamu kuwa na mamlaka ya kutekeleza Ahkam za Shari'ah. Watawala wanateuliwa na Ummah kutekeleza jukumu hili. Allah (swt) aliwawajibisha Waislamu kuhakikisha kwamba Uislamu unatekelezwa kikamilifu, kwa kuwahoji watawala, kuiwajibisha Dola na maafisa wake mbele ya Uislamu, na kudumisha fikra na dhana za Kiislamu miongoni mwa watu. Allah (swt) anataja wajibu wa Waislamu kuwa na chama au kundi la kutekeleza kazi hii:

Moreover, the Islamic State was established by the Messenger (saw) on a specific basis. As a result, this basis must be the foundation of the State at any time and place. When the Prophet (saw) established the authority and took over the rule in Madinah, he established it on the Islamic Aqeedah from the first day even though the verses that deal with legislation were not yet revealed. The Prophet (saw) established the foundation of the Muslims’ life, the judgments, relations and affairs of the people, as well as authority, power and ruling, upon the saying: “There is no deity worthy of worship except Allah, and Muhammad is the Messenger of Allah.” The Prophet (saw) also ordered Jihad and made it an obligation on Muslims to carry the Islamic Aqeedah to all people. Upon this mechanism, the Islamic State was able to propagate Islam to the world and expand its spheres while protecting its frontiers and safeguarding against any attempt to undermine its foundation. The Prophet (saw) said in one Hadith, “I was ordered to fight all the people until they say, ‘There is no deity worthy of worship except Allah, and Muhammad is the Messenger of Allah.’ If they say it, then their blood and money are immune and secure from me except by their (money and blood) rights.” Islam mandated upon the Muslims the authority to implement the Ahkam Shari’ah. The rulers are designated by the Ummah to carry out this responsibility, Allah (swt) made it an obligation upon the Muslims to ensure that Islam would be implemented in its entirety by questioning the rulers, bringing the State and its officials to account before Islam, and maintaining the intellectual thoughts and the Islamic concepts among the people. Allah (swt) mentions the obligation of the Muslims to have a party or group to perform this function:

Ili kudumisha kwamba utii na uaminifu vinabaki kwa Uislamu, Allah (SWT) aliwaamuru Waislamu kuwatii watawala tu maadamu wanatekeleza jukumu lao lililowekwa la kutekeleza sheria za Kiislamu, na kurejea Ahkam Shari’ah kuhusu jambo lolote au hali yoyote. Hadith nyingi zinathibitisha Uislamu kuwa kigezo pekee cha kumtii mtawala, pamoja na kuwaagiza Waislamu kujitenga na watawala iwapo wataacha kutekeleza Uislamu.

To maintain that the obedience and loyalty remains to Islam, Allah (swt) ordered the Muslims to obey the rulers only as long as they perform their appointed task of implementing the Islamic rules and to refer to the Ahkam Shari’ah regarding any issue or situation. Many Ahadith establish Islam as the only criterion for obeying the ruler as well as instructing the Muslims to detach themselves from the rulers if they cease to implement Islam.

‘Auf ibn Malik anasimulia, “Mtume wa Mwenyezi Mungu ﷺ alisema: ‘Viongozi bora kabisa miongoni mwenu ni wale mnaowapenda nao wanawapenda, wanaowaombea dua na nyinyi mnawaombea dua. Na viongozi waovu kabisa miongoni mwenu ni wale mnaowachukia nao wanawachukia, mnaowalaani nao wanawalaani.’ Ikaulizwa, ‘Je, tusiwaondoe kwa upanga?’ Akasema, ‘Hapana, mradi tu wanasimamisha Swala miongoni mwenu’” (Muslim). Katika Hadithi hii, neno Swala linaashiria utawala wa Kiislamu.

‘Auf ibn Malik narrates, “The Messenger of Allah (saw) said, ‘The best of your rulers are those whom you love and who love you, who invoke Allah’s blessings upon you and you invoke His blessing upon them. And the worst of your rulers are those whom you hate and who hate you and whom you curse and who curse you.’ It was asked, ‘Shouldn’t we overthrow them with the help of the sword?’ He said, ‘No, as long as they establish the Salah among you’” (Muslim). In this Hadith, the word Salah indicates the rule by Islam.

Yote haya yanathibitisha kwamba msingi wa dola ni Aqeedah ya Kiislamu ambayo Mtume ﷺ aliisimamisha dola yake juu yake, aliwaamuru Waislamu kuilinda kwa Jihadi, na aliwawajibisha Waislamu kupigana ili kuidumisha kama msingi wa utawala na mamlaka. Kwa kuzingatia dalili hizi, kifungu cha kwanza kiliwekwa mbele.

All of this furnishes the proof that the foundation of the state is the Islamic Aqeedah which the Prophet (saw) established his State upon, ordered the Muslims to protect by Jihad, and obliged the Muslims to fight to maintain it as the foundation of ruling and authority. Based upon these evidences, the first article was put forth.

Mambo yote, yawe makubwa au madogo, muhimu au yasiyo muhimu, yenye thamani au yasiyo na thamani, yanapaswa kukaribiwa, kuchunguzwa na kutatuliwa kwa kuzingatia Aqeedah ya Kiislamu. Wazo lolote, fikra yoyote, dhana yoyote au sheria yoyote inayotokana na akili ya binadamu, hukumu ya binadamu au chanzo kingine chochote kisicho Aqeedah ya Kiislamu, naisiyotokana kikamilifu na Ahkam Shari’ah, haikubaliki. Dhana kama vile uhalisia wa kimatumizi (pragmatism), uhalisia (realism) au wazo lolote la namna hiyo linalomfanya binadamu kuwa chanzo cha kanuni na fikra hazina msingi wowote.

All matters, whether big or small, important or unimportant, valuable or invaluable, must be approached, examined and resolved based upon the Islamic Aqeedah. Any idea, thought, concept or law that is taken from human intellect, human judgment or any other source than the Islamic Aqeedah and not derived exclusively from the Ahkam Shari’ah is not acceptable. Concepts such as pragmatism, realism or any such idea that make the human being the source of rules and thoughts has no basis.

Pia, Uislamu ni mfumo kamili ambao lazima utekelezwe kwa ukamilifu wake wote. Allah (SWT) anakataza upendeleo wowote linapokuja suala la Uislamu. Kwa kuwa Dola ya Kiislamu imejengwa kikamilifu juu ya Aqidah ya Kiislamu, dhana kama za utekelezaji wa taratibu na wa sehemu tu wa Uislamu hazikubaliki. Kutekeleza 20% ya Uislamu kungemaanisha kutekeleza 80% ya kufuru, na Uislamu unakataa dhana yoyote ya namna hiyo.

Also, Islam is a complete system that must be implemented in its entirety. Allah (swt) prohibits any partiality when it comes to Islam. Because the Islamic State is based entirely on the Islamic Aqeedah, such concepts as gradual and partial implementation of Islam are not acceptable. Implementing 20% of Islam would mean implementing 80% Kufr, and Islam rejects any such notion.

Dhana la demokrasia haipaswi kupitishwa na Dola kwa sababu linapingana na dhana zinazotokana na Aqeedah ya Kiislamu, na halitokani na Aqeedah ya Kiislamu. Neno demokrasia linatokana na maneno Demos Cratos, yenye maana ya ‘Mamlaka kwa watu’.

The concept of democracy must not be adopted by the State because it contradicts the concepts that emanate from the Islamic Aqeedah and it does not emanate from the Islamic Aqeedah. Democracy comes from the term Demos Cratos, which means ‘Sovereignty to the people’.

Dhana za utaifa, uzalendo na aina nyingine yoyote ya Asabiyyah (kujivunia familia, kabila au asili) hazina nafasi katika Uislamu kwa sababu hazitokani na Aqidah ya Kiislamu, na dhana za Kiislamu zinapingana nazo kabisa, pia zinaonyesha hatari zake. Katika Hadithi nyingi, Mtume ﷺ anasisitiza kwa nguvu katazo la Uislamu dhidi ya aina yoyote ya Asabiyyah. Kuhusu sehemu ya pili ya makala hii, ushahidi wake ni kwamba katiba ndiyo sheria msingi ya Dola. Ushahidi wa kwamba Allah (SWT) amemwamuru mtawala kutekeleza Ahkam Shari'ah umethibiti vizuri katika Qur'an na Sunnah. Allah (SWT) anasema:

Concepts such as nationalism, patriotism and any other form of Asabiyyah (pride in family, tribe, or origins) have no place in Islam because they do not emanate from the Islamic Aqeedah and the Islamic concepts contradict them totally as well as show their dangers. In many Ahadith, the Prophet (saw) strongly emphasises Islam’s prohibition of any form of Asabiyyah. Regarding the second part of the article, its proof is that the constitution is the fundamental law of the State. The proof that Allah (swt) has ordered the ruler to implement the Ahkam Shari’ah is well established in the Qur’an and the Sunnah. Allah (swt) says:

Hapana, naapa kwa Mola wako. Hawataamini hadi wakufanye hakimu katika kila jambo linalowahusu, wala wasipate pingamizi katika nyoyo zao, na wanyenyekee kwa unyenyekevu kamili.

“Nay, by your Lord. They will not be believers until they make you rule in all that concerns them, and find no resistance in their hearts, and submit with full submission.” (TMQ al-Nisa’a, verse 65)

"Na basi hukumu baina yao kwa yale aliyoyateremsha Mwenyezi Mungu, wala usifuate matamanio yao..." (TMQ al-Ma’idah, aya 49)

“And so rule between them by what Allah has revealed and follow not their vain desires...” (TMQ al-Ma’idah, verse 49)

Pia, Allah (SWT) aliweka sheria za Dola zikiwa zimefungamana na wahyi wa Allah, na akaonya dhidi ya kutawala kwa kitu kingine chochote isipokuwa Uislamu.

Also, Allah (swt) made the State’s legislation confined by the revelation of Allah and warned against ruling by other than Islam:

"...Na yeyote asiyehukumu kwa yale aliyoyateremsha Allah, basi hao ni Makafiri (Wasiomwamini)."

“...And whosoever does not rule by what Allah has revealed, they are the Kafirun (Disbelievers)” (TMQ al-Ma’idah, verse 44)

Zaidi ya hayo, Mtume ﷺ alitaja kwamba chochote kisichotokana peke yake na Uislamu, hata kama kinafanana na Uislamu, hakikubaliwi. Imepokewa na ‘Aisha (ra), "Mtume ﷺ alisema: ‘Atakayefanya tendo (jema) ambalo hatujamwamuru (mtu yeyote) kulifanya (au si kulingana na Uislamu), basi tendo hilo litakataliwa na halitakubaliwa.’" (Bukhari)

Furthermore, the Prophet (saw) mentioned that anything not derived exclusively from Islam, even if it is similar to Islam, is not accepted. Narrated by ‘A’isha (ra), “The Prophet (saw) said, ‘Whoever performs a (good) deed which we have not ordered (anyone) to do (or is not in accord with Islam), then that deed will be rejected and will not be accepted.’” (Bukhari)

Yote haya yanathibitisha kwamba sheria ya Dola imewekewa mipaka kwa yale yanayotokana na Aqeedah ya Kiislamu na yale yanayotolewa pekee kutoka katika Ahkam Shari'ah.

All of this proves that the legislation of the State is confined to what emanates from the Islamic Aqeedah and what is derived solely from the Ahkam Shari’ah.