Shariah, ambayo Mwenyezi Mungu 􀀬 aliiteremsha na kuifafanua, haikuachwa iwe mawazo safi tu, bali Mtunga sheria alitaka iwe uhalisia unaoonekana. Hivyo, aliteremsha kanuni za kivitendo ambazo lengo lake lilikuwa kuhifadhi uwepo wake katika uhalisia, na kukataza kile ambacho Shariah inakikataza. Njia ya kufanikisha hilo ni Dola. Hivyo, aliamuru kuanzishwa kwake ili kuilinda Shariah. Mwenyezi Mungu 􀀬 aliweka sheria kwa mtawala; alimwamuru na kumkataza, akamwamuru kusimamisha dini na kuilinda. Aliiamuru Ummah imtii katika hili na kumhesabu iwapo atauzembea. Alidai hili kutoka kwa Ummah, kwa watu binafsi na kwa makundi. Mtume wa Mwenyezi Mungu ﷺ alisema: "Bwana wa mashahidi ni Hamza, na mtu aliyesimama mbele ya mtawala dhalimu kumwamuru (mema) na kumkataza (maovu) akauawa." [Imepokewa na al-Haakim]. Alisema ﷺ: "Jihadi bora ni neno la haki linalosemwa mbele ya mtawala dhalimu." [Imepokewa na Ibn Maajah na Nasa'i]. Pia alisema ﷺ: "Hapana, naapa kwa Mwenyezi Mungu, ni lazima mwamrishe mema na mkataze maovu, na kumshika mkono mtawala dhalimu, na kumlazimisha kwenye haki na kumzuia kwenye haki." [Imepokewa na Abu Dawud na Tirmidhi]. Hakuna awezaye kumlazimisha mtawala dhalimu kwenye haki na kumzuia kwayo, isipokuwa wale walio na nguvu na madaraka, yaani kundi au chama, kwa sababu watu binafsi hawawezi kufanya hili.

The Shar’a, which Allah 􀀬 revealed and expounded, was not left as just clear thoughts, rather the legislator wanted it to be a tangible reality. Thus, He 􀀬 revealed practical rules whose purpose was to preserve its existence in the reality, and prohibit what the Shar’a prohibits, and the method for that is the State. Thus, He 􀀬 ordered its establishment to protect the Shar’a. Allah 􀀬 put laws for the ruler; He 􀀬 ordered him and forbade and commanded him to establish the deen and guard over it. He 􀀬 ordered the Ummah to obey him in this and account him if he was neglectful. He 􀀬 demanded this from the Ummah, as individuals and parties. The Rasool of Allah 􀁕 said; “The master of martyrs is Hamza, and a man who stood up to a tyrant ruler to enjoin him (with the good) and forbid him (of the evil) and got killed.” [Reported by al-Haakim]. He 􀁕 said; “The best Jihaad is the word of truth spoken to a tyrant ruler.” [Reported by Ibn Maajah and Nasa’i]. He 􀁕 also said; “Nay, by Allah, you have to enjoin the ma’roof and forbid the munkar, and hold at the hand of the tyrant, and force him on the truth and restrict him to the truth.” [Reported by Abu Dawud and Tirmizi]. Nobody can force the unjust ruler on the truth and restrict him to it, except those who have might and power, ie a group or party because individuals are not able to do this.

Masahaba na Mafaqihi (wanazuoni wa sheria) wa zamani walijua kwamba Dola ya Kiislamu ndiyo sharti muhimu kwa hilo; kupitia kuwepo kwake hukumu za sheria hutekelezwa, na kupitia kupotea kwake hukumu hizo hutoweka. Abu Bakr (Allah amridhie), alipoulizwa kuhusu jambo la msingi (Uislamu): "Utadumu vipi?" Alisema: "Maadamu viongozi wako katika njia iliyo sahihi." Shaykh ul Islam Ibn Taymiyyah alitaja kwa mujibu wa al-Fadeel kutoka kwa 'Iyaad na Ahmad b. Hanbal: "Kama kungekuwepo du'a (dua) ambayo Allah 􀀬 angeikubali, basi tungeifanya kwa ajili ya mtawala (sultan)." Uislamu ni dini kwa watu wote, ambayo ndani yake mna khayr (wema).

The Sahabah and the Fuqahaa (jurists) in the past knew that the Islamic State was the essential prerequisite for that; through its existence the rules are applied and through its loss the rules disappear. Abu Bakr (may Allah be pleased with him), when he was asked about the fundamental matter (Islam); “How will it continue?” He said; “As long as the leaders are on the correct path.” Shaykh ul Islam Ibn Taymiyyah mentioned on the authority of al-Fadeel from ‘Iyaad and Ahmad b. Hanbal; “If there was a du’a (call) that Allah 􀀬 would accept, then we would have made it for the ruler (sultan).” Islam is a deen for all people, which contains within it the khayr (good)

kwa ajili ya wanadamu wote, na si kwa watu fulani peke yao kwa kuwatenga wengine. Itikadi yake ni ya ulimwengu wote, na mfumo wake nao ni wa ulimwengu wote. Pia ina njia ya kuufikisha ulimwenguni, kupitia kuwepo kwa Dola inayotekeleza Uislamu na kuufikisha ulimwenguni. Dola ya Kiislamu, kwa upande wake, inajulikana kuwa lazima iwepo, ili iweze kutekeleza yale ambayo ni wajibu wake. Kwa hiyo kazi yake ni ipi? Nani ataanzisha Dola ikiwa haipo?

for the whole of mankind, and not just for one people to the exclusion of another. Its creed is universal and so is its system. It also contains a method for conveying it to the world, through the presence of a State that applies Islam and conveys it to the world. The Islamic State, in turn, is known that it must exist, so that it can undertake what is incumbent on it. So what is its task? Who will establish the State if it does not exist?

Ni nani atakayerekebisha mwelekeo wake, ikiwa imepotoka?

Who will correct its course, if it deviated?

Kazi ambayo Allah 􀀬 ameikabidhi nchi (Dola) ni kusimamisha dini yote. Hivyo basi, Dola ina wajibu wa kutekeleza dini, iwe ni hukumu za mtu binafsi au hukumu za jamii, iwe ni wajibu wa mtu binafsi au wajibu wa kijamii (wa kutosheleza). Ina wajibu wa kusimamisha dini, yaani kusimamisha mema (ma'roof) na kuondoa maovu (munkar) kivitendo. Kwa hiyo, Muislamu asiposwali, Dola itamwamuru aswali, la sivyo ataadhibiwa. Vivyo hivyo, asipotoa Zakat, asipohiji au asipofunga, wajibu wote wa mtu binafsi wa aina hii na mfano wake, Dola inalazimika kulinda utekelezaji wake na kuwahoji wale wanaozembea. Hali hii pia inatumika kwa wajibu wa kijamii. Dola isipohakikisha maslahi yote ambayo Ummah unayahitaji, kama vile kutoa dawa, uhandisi, elimu na mengineyo, ambayo uwepo wake unahitaji usimamizi, uratibu na ugawaji wa majukumu; na wajibu ambao utekelezaji wake umegawanywa miongoni mwa Ummah, kama vile Jihaad na Ijtihaad, ambao Mwenye Sheria alimkabidhi na kumwamuru Khalifa kuusimamisha; kama kutakuwa na uzembe wowote upande wake katika mambo haya, Ummah lazima umhoji kwa hilo na kumlazimisha kulishughulikia. Mwenye Sheria ameweka kanuni sahihi kuhusu jambo hili. Yeye 􀀬 amewakataza Waislamu kuasi dhidi ya Khalifa, isipokuwa pale atakapodhihirisha kufuru ya wazi (bawah).

As for the task entrusted to it by Allah 􀀬, it is the establishment of the whole deen. Thus the State is responsible for the application of the deen, whether the individual rules or the collective rules, whether the individual obligations or the collective (sufficiency) ones. It is responsible for establishing the deen, ie establishing the ma’roof and removing the munkar practically. Thus, if the Muslim does not pray, the State will order him to pray, otherwise he will be punished. Similarly, if he does not pay Zakah, make Hajj or fast, all of such individual obligations and their likes, the State is obliged to guard over their presence and account those neglecting them. This also applies to the collective obligations. If the State does not secure all the interests which the Ummah require in terms of providing medicine, engineering, education and others, whose existence requires management, coordination and distribution of assignments; if the obligations whose existence is divided among the Ummah, such as Jihaad and Ijtihaad, the establishment of which the Lawgiver entrusted and commanded the Khaleefah with; if there is any negligence from his side in these matters, the Ummah must account him on that and force him to address it. The Lawgiver has determined precise rules in this regard. He 􀀬 prohibited the Muslims to rebel against the Khaleefah, except in case he displayed the bawah (open) kufr.

Ni jambo la msingi katika Dola ya Kiislamu kwamba mtawala ndiye mlinzi wa mambo ya watu kwa kufuata hukumu za Shari'a. Kwa mujibu wa Shari'a, ana wajibu wa kuzuia munkaraat, iwe zinatoka kwa watu binafsi au kwa makundi. Hivyo, Mtume ﷺ amesema: "Imamu ni mchungaji, na yeye peke yake ndiye anayewajibika kwa raia." [Imekubaliwa na wote]. Allah (SWT) amempa jukumu la kuwalazimisha watu, iwe ni watu binafsi au makundi, kutekeleza wajibu wote ambao Allah (SWT) ameuweka. Pale jambo fulani linapohitaji nguvu ili litekelezwe, yeye analazimika kutumia nguvu. Vivyo hivyo, Allah (SWT) amemlazimisha kuwazuia watu kutenda haramu, na iwapo jambo hilo linahitaji matumizi ya nguvu ili kuwazuia kutenda haramu hiyo, analazimika kutumia nguvu. Hivyo, kimsingi Dola hubadilisha munkar na kuiondoa kwa mkono, yaani kwa nguvu. Hii ni kwa sababu, kwa mujibu wa Shari'a, Dola ina jukumu la kutekeleza Uislamu na kuwalazimisha watu kufuata kanuni zake.

It is fundamental in the Islamic State that the ruler is the guardian over the affairs of people with Shar’a rules. According to the Shar’a, he is responsible for preventing the munkaraat, whether they occur from individuals or groups. Thus, the Messenger 􀁕 said; “The Imaam is a Shepherd and (only) he is responsible for the citizens.” [Agreed upon]. Allah 􀀬 charged him with the responsibility of forcing people, whether individuals or groups, to undertake all the obligations which have been ordained by Allah 􀀬.When a certain matter requires force for its performance, he is obliged to use force. Similarly, Allah 􀀬 has obliged him to prevent people from committing haraam, and if such a matter requires the use of force to prevent them from committing the haraam, he is obliged to use force. Thus, in principle the State changes the munkar and removes it with the hand ie force. This is because according to the Shar’a, it is responsible for the implementation of Islam and compelling the people to abide by its rules.

Hata hivyo, ikiwa mtawala atafanya munkar - kama vile kufanya dhulma, kujitwalia mali ya watu kwa njia za uongo, kuzuia haki za watu, kupuuza mambo ya raia, kushindwa kutekeleza wajibu, kwenda kinyume na mojawapo ya kanuni za Uislamu, au munkar nyingine yoyote ya aina hiyo - ni wajibu kwa Waislamu wote kumhoji na kukataa munkar aliyoifanya, na kufanya kazi kama watu binafsi na kama makundi ili kumlazimisha kuibadilisha; vinginevyo, watakuwa na dhambi ikiwa watanyamaza na kuacha munkar bila kuibadilisha.

However, if the ruler commits a munkar - such as committing injustice, appropriating the wealth of others through false means, withholding people’s rights, neglecting the affairs of citizens, failing to do an obligation, contradicting one of the rules of Islam or any other such munkar - it is an obligation on all the Muslims to account him and reject the munkar he did, and work as individuals and groups to make him change it; otherwise they would be sinful if they remained silent and left the munkar without changing it.

Kukataza munkari na kulibadilisha pale mtu anapofanya munkari ni kwa kutumia ulimi kama njia ya kuhesabu. Hii ni kutokana na kile Muslim alichosimulia kutoka kwa Umm Salamah, kwamba Mtume wa Allah ﷺ alisema:

Forbidding the munkar and changing it when he commits a munkar is via accounting with the tongue. This is due to what Muslim narrated from Umm Salamah that the Rasool of Allah 􀁕 said:

"Watawekwa maamiri juu yenu, nanyi mtawaona wakifanya mema pamoja na maovu. Yule anayechukia maovu yao hana lawama, na yule anayekataa maovu yao yuko salama, lakini yule anayeyaridhia na kuyafuata ataangamia." Ibn Mas'ud pia alisimulia kwamba Mtume ﷺ alisema:

“Ameers will be appointed over you, and you will find them doing good deeds as well as bad deeds. The one who hates their bad deeds is absolved from blame, the one who disapproves of their bad deeds is also safe, but the one who approves and follows is doomed.” Ibn Mas’ud also narrated that the Rasool of Allah 􀁕 said:

"Hapana, kwa Allah, ni lazima mwamrishe mema na mkataze maovu, na mshike mkono wa dhalimu, na mmlazimishe kwenye haki, na mmbane aifuate haki." Kwa upande mwingine wa riwaya hiyo inasema:

“Nay, by Allah, you have to enjoin the ma’roof and forbid the munkar, and hold the hand of the tyrant, and force him on the truth and to constrain him to the truth.” in another narration it says:

“Au Mwenyezi Mungu atazipandikiza nyoyo za baadhi yenu dhidi ya wengine, kisha atawalaani kama alivyowalaani wao.” [Imepokewa na Abu Dawud]. Vilevile, Mtume wa Mwenyezi Mungu ﷺ alifanya kusema ukweli mbele ya mtawala dhalimu kuwa jihadi bora zaidi, alipomjibu mtu aliyemuuliza: “Jihadi ipi ni bora zaidi?” Akasema:

“Or Allah will strike the hearts of some of you against others, then He will curse you as He cursed them.” [Reported by Abu Dawud]. Similarly, the Rasool of Allah 􀁕 made speaking the truth before a tyrant ruler the best Jihaad, when he answered the man who asked him; “Which Jihaad is the best?” He said:

"Jihaad bora kabisa ni neno la haki linalosemwa mbele ya mtawala dhalimu." [Imepokewa na Ibn Maajah na Nasa’i]. Hili pia linatokana na Hadithi zinazokataza uasi dhidi yake kwa kuchukua silaha, isipokuwa katika kesi moja ambayo ni ubaguzi wa jambo hilo; nayo ni pale anapodhihirisha kufuru wazi (kufr bawah) ambayo ina dalili kutoka kwa Allah 􀀬 kuwa ni kufuru dhahiri isiyo na shaka. Hiyo ni pale anapotawala kwa sheria za kufuru iliyo wazi na kuacha kuhukumu kwa kile ambacho Allah 􀀬 amekiteremsha. Imepokewa na ‘Awf b. Maalik al-Ashja’i kwamba alimsikia Rasuli wa Allah ﷺ akisema: "Bora ya Maimamu wenu ni wale mnaowapenda nao wanakupendeni, mnaowaombea dua nao wanawaombeeni dua, na mbaya zaidi ya Maimamu wenu ni wale mnaowachukia nao wanakuchukieni, mnaowalaani nao wanawalaani." Tukasema: "Ee Rasuli wa Allah, je, tusiwapinge?" Akasema: "Hapana, mradi wanaendelea kusimamisha Swala miongoni mwenu." [Imepokewa na Muslim].

“The best Jihaad is the word of truth spoken to a tyrant ruler.” [Reported by Ibn Maajah and Nasa’i]. This is also due to the ahadith which prohibit rebellion against him by taking up arms, except in one case which is the exception to that; it is when he displays open kufr (kufr bawah) that has a proof from Allah 􀀬 that it is a flagrant kufr in which there is no doubt. That is when he rules with rules of clear kufr and abandons the ruling by what Allah 􀀬 has revealed. It is narrated by ‘Awf b. Maalik al-Ashja’i that he heard the Rasool of Allah 􀁕 saying; “The best of your Imams are those whom you love and they love you and who you pray for and they pray for you, and the worst of your Imams are those whom you hate and they hate you and you curse them and they curse you.” We asked: “O Rasool of Allah shall we not then challenge them?” He said: “No, as long as they continue to establish prayer among you.” [Reported by Muslim].

Maana ya kusimamisha swala ni kutawala kwa Uislamu, yaani kutumia hukumu za Shari'a, kwa kutaja sehemu kuashiria zima (bab tasmiyat al-kull bismil juz'a). Umm Salamah amesimulia kwamba Mtume ﷺ alisema: "Watatawala juu yenu viongozi (maamiri), nanyi mtawaona wakifanya mema na mengine maovu. Anayechukia maovu yao hana lawama, anayekataa maovu yao pia yuko salama, lakini anayeridhia na kufuata ataangamia." Wakasema: "Je, tusiwapige vita?" Akasema: "Hapana, mradi wanaswali." [Imepokewa na Muslim]. 'Ubadah bin as-Samit amesema: "Mtume ﷺ alituita, tukamwapia kiapo cha utii (Bai'ah) kwamba tutamsikiliza na kumtii katika wepesi na ugumu, katika raha na dhiki, na katika kumpendelea yeye kuliko nafsi zetu; kwamba hatutagombana na wenye mamlaka, isipokuwa tutakapoona ukafiri wa wazi ambao tuna ushahidi wa hakika kutoka kwa Allah. Na kwamba tutasema haki katika kila hali, bila kuogopa lawama ya yeyote katika njia ya Allah." [Imepokewa na Muslim]. Maana ya hadithi hizi ni kwamba zinakataza uasi dhidi ya mtawala kwa kutumia silaha, isipokuwa anapotawala kwa hukumu za ukafiri ulio wazi ambao tuna ushahidi kutoka kwa Allah ﷻ kwamba ni ukafiri wa dhahiri usio na shaka.

What is meant by establishing the prayer is ruling by Islam, ie applying the rules of the Shar’a, by indicating the whole through naming the part (bab tasmiyat al-kull bismil juz’a). Umm Salamah narrated that the Rasool of Allah 􀁕 said; “Ameers will be appointed over you, and you will find them doing good deeds as well as bad deeds. The one who hates their bad deeds is absolved from blame, the one who disapproves of their bad deeds is also safe, but the one who approves and follows is doomed.” They said: “Should we not fight them?” He 􀁕 said: “No as long as they pray.” [Reported by Muslim]. ‘Ubadah b. as-Samit said; “The Rasool of Allah 􀁕 invited us so we pledged our Bai’ah to him to hear and obey in weal and woe, in ease and in hardship and in preference over ourselves; that we would not dispute with the people in authority, unless we witness flagrant Kufr of which we have a conclusive proof from Allah. And that we would speak the truth in all circumstances, fearing the blame of nobody in the path of Allah.” [Reported by Muslim] The understanding of these ahadith is that they forbid rebellion against the ruler by the use of arms, except when he rules with the rules of clear kufr for which we have proof from Allah 􀀬 that this is a flagrant kufr in which there is no doubt.

Haya yote ni pale mtawala wa Kiislamu anapokuwepo kisha anashindwa kutekeleza wajibu wake. Au pale inapokuwepo hali ya kwamba anatawala kwa kufuru iliyo wazi, hata kama ni kanuni moja tu. Katika hali kama hiyo, Ummah, kama watu binafsi na kama makundi, una wajibu wa kusimama kumzuia na kumkataza, hata kwa kutumia silaha.

All of this is when the Muslim ruler is present and then he fails to do his duty. Or when there is a situation where he rules by clear kufr - even if it is one rule. In such a situation, the Ummah as individuals and groups are obliged to stand in his way and prevent him even by the use of arms.

Je, vipi kuhusu hali ambayo hakuna mtawala Mwislamu kabisa, na hakuna dar al-Islam? Ni jambo la kawaida basi kwamba hukumu zote alizokabidhiwa mtawala zitasimama, na ufisadi na uovu utaenea; tabia mbaya zitakuwa za kawaida, na mahusiano potovu yatazuka; al-munkaraat zitaongezeka na kuenea, na al-maroof zitapungua na kudhoofika. Waislamu watakuwa dhaifu, hadhi yao itapungua na nguvu zao zitafifia. Watakuwa kama simba asiye na meno ya kuuma wala kucha za kushambulia. Watakuwa picha isiyo na uhalisia; wala picha ya chakula haijazi tumbo, wala picha ya simba haitishi.

So what about the situation when there is no Muslim ruler in the first place, and there is no dar al-Islam? It is natural then that all the rules entrusted with the ruler will be suspended, and corruption and vice will become widespread; bad morals will become common, and corrupt relationships would emerge; the munkaraat would increase and spread, and the maroof would decrease and diminish. The Muslims will become weak, their standing would diminish and their power would wane. They will be like the lion without biting teeth or claws. They will become a picture without a reality; and neither the picture of eating fills a stomach, neither does the picture of the lion terrify.

Katika hali kama hii - ambayo ndiyo hali ya leo - Ummah unapaswa kusimamisha Khalifah atakayetawala kwa yale aliyoyateremsha Allah 􀀬, kwa kuwa uwepo wake ni fardhi. Lakini ni nani atakayechukua jukumu la kusimamisha Khalifah, na hilo litafanyikaje? Hapa ndipo linapokuja jadili la wajibu wa kuwepo kwa makundi ya Kiislamu ambayo kazi yake ni kuamrisha mema na kukataza maovu.

In such a situation - which is the situation today - the Ummah should establish a Khaleefah who will rule by what Allah 􀀬 has revealed, because his presence is fard, but who will undertake the responsibility of establishing the Khaleefah and how would this be done? Here comes the discussion of the obligation of having Islamic groups whose work is to enjoin the ma’roof and forbid the munkar.