1. Baraza la Ummah lina mamlaka ya lazima yafuatayo, nayo ni:

1. The Council of the Ummah has the following mandatory powers and they are: .

(a): Khalifa analazimika kushauriana na Baraza, na Baraza lina haki ya kumshauri katika mambo ya kiutendaji na vitendo vinavyohusiana na kutekeleza masuala ya sera ya ndani ambayo hayahitaji fikra za kina na uchunguzi wa kina, kama vile kutoa huduma muhimu ili kufurahia utulivu wa maisha kwa upande wa masuala ya utawala, elimu, afya, uchumi, biashara, viwanda, kilimo na mengineyo kama hayo. Aidha, kuimarisha ulinzi wa miji yao, kulinda usalama wao na kuondoa hatari ya adui wao. Maoni ya Baraza katika mambo haya ni ya lazima kwa Khalifa, yaani maoni ya wengi ndiyo yanayotekelezwa.

(a): The Khalifah has to consult the Council and the Council has the right to advise him in the practical matters and actions related to discharging the affairs of the domestic policy that do not require profound thought and scrutiny such as provision of the necessary services so as to enjoy the tranquillity in life in terms of the matters of ruling, education, health, economy, trading, industry, farming and the like. In addition, strengthening the defences of their cities, saving their security and driving the danger of their enemy. The opinion of the Council in these matters is binding to the Khalifah, i.e. the opinion of the majority is executed. .

(b): Katika mambo ya kiakili yanayohitaji fikra za kina na uchunguzi wa kina, kama kufichua ukweli au kufanya uamuzi wa vita, na mambo yanayohitaji uzoefu, taarifa na maarifa, kama kuweka mipango ya kijeshi na mambo yote ya kitaalamu na ya kiutendaji, mambo kama hayo huchukuliwa kutoka kwa wataalamu na si kwa wingi wa kura. Vivyo hivyo ni fedha, jeshi na sera ya nje, ambayo Khalifah ana haki ya kuamua kwa mujibu wa maoni yake na ijtihad yake, kwa kuzingatia hukumu za Shari'ah, na mambo hayo si miongoni mwa mamlaka ya lazima ya baraza. Khalifah ana haki ya kurejea kwenye Baraza kwa ushauri na kujifahamisha maoni yake; hata hivyo, maoni ya Baraza si ya lazima kwa Khalifah katika mambo haya.

(b): In the intellectual matters that require profound thought and scrutiny, such as revealing the facts or taking the decision of war, the matters that require experience, information and knowledge, like putting military plans and all the technical and practical matters. All of such matters are taken from the specialists and not by majority. Similar to that are the finance, the army and foreign policy, which the Khalifah has the right to decide in accordance with his opinion and ijtihad, based on the ahkam shariah, and they are not within the mandatory powers of the council. The Khalifah has the right to refer to the Council for consultation and to acquaint himself with its opinion; however the opinion of the Council is not binding in these matters. .

2. Maoni ya baraza hayatafutwa kuhusu sheria; bali sheria inachukuliwa kutoka Kitabu cha Allah, Sunnah ya Mtume Wake, na kutoka kile walichoashiria kwa upande wa ijmaa'us-sahabah na qiyas ya kimungu, kupitia ijtihad sahihi. Kupitishwa kwa ahkam shariah na kutungwa kwa sheria kutafanyika kwa njia hii. Khalifah ana haki ya kulirejesha Baraza sheria na kanuni anazotaka kupitisha. Wajumbe Waislamu wa Baraza wana haki ya kuzijadili na kutoa maoni yao kuhusu kanuni hizo. Hata hivyo, ikiwa watapingana na Khalifah kuhusu usahihi wa istinbaat yao au ushahidi wao, kwa maana ya kutofautiana kwao na njia ya kupitisha kutoka katika misingi ya kimungu (usool) iliyopitishwa katika Dola, basi uamuzi utarejeshwa kwa mahkamat ul-mathalim, na hukumu yake katika jambo hili ni ya lazima.

2. The opinion of the council is not sought regarding legislation; the legislation is rather taken from the Book of Allah, the Sunnah of His Messenger and from what they alluded to in terms of ijmaa'us-sahabah and the divine qiyas, through valid ijtihad. The adoption of the ahkam shariah and enacting of laws would take place in this way. The Khalifah has the right to refer to the Council the laws and rules which he wants to adopt. The Muslim members of the Council have the right to debate them and voice their opinions regarding those rules. However, if they disagreed with the Khalifah regarding the validity of their deduction or their evidence, in terms of their disagreement with the method of adoption from the divine foundations (usool) adopted in the State, then the decision will refer to mahkamat ul-mathalim, and its verdict in this matter is binding. .

3. Baraza la Ummah lina haki ya kumhoji Khalifah kuhusu mambo yote yanayotokea kwa ufanisi ndani ya Dola, iwe yanahusiana na mambo ya ndani, mambo ya nje, mambo ya kifedha au mambo ya kijeshi. Maoni ya Baraza ni ya lazima pale ambapo maoni ya wengi katika mambo kama hayo ni ya lazima, na si ya lazima pale ambapo maoni ya wengi katika mambo kama hayo si ya lazima.

3. The Council of the Ummah reserves the right to hold the Khalifah accountable on all matters that take place effectively within the State, whether these were related to home affairs, foreign affairs, financial affairs or military matters. The opinion of the Council is binding if the majority's opinion in such matters is binding, and it is not binding if the majority's opinion in such matters is not binding. .

Ikiwa Baraza na Khalifa watatofautiana kuhusu uhalali wa kitendo ambacho tayari kimeshatekelezwa, jambo hilo linapaswa kupelekwa katika mahakama ya Mazalim ili kulimaliza swali hilo. Hukumu yake kuhusu jambo hilo ni ya lazima kufuatwa.

If the Council and the Khalifah differed about the legitimacy of an action that had been already executed the matter should be referred to the court of Mazalim to settle the question. Its verdict on the matter is binding. .

4. Baraza la Ummah lina haki ya kuonyesha kutoridhika dhidi ya wasaidizi, Walis au Amils. Maoni yake katika hali kama hiyo yatakuwa ya lazima, na Khalifah anapaswa kuwaondoa mara moja. Iwapo maoni ya baraza la Ummah yatatofautiana na maoni ya baraza la wilayah husika kuhusu kuridhika na kutoridhika kwa Walis na Amils, maoni ya baraza la wilayah ndiyo yatakayopewa kipaumbele.

4. The Council of the Ummah reserves the right to express discontent towards the assistants, Walis or the amils. Its opinion in such a case would be binding and the Khalifah should dismiss them at once. If the opinion of the council of the Ummah differed from the opinion of the council of the concerned wilayah regarding content and discontent of the walis and amils, the opinion of the council of the wilayah has the priority. .

5. Wajumbe Waislamu wa Baraza wana haki ya kupunguza uteuzi wa wagombea wa Khilafah kutoka miongoni mwa wale waliopitishwa na Mahkamat ul-Mazalim kuwa wanakidhi masharti ya mkataba, iwe wamepunguzwa hadi wawili au sita, kama ilivyofafanuliwa chini ya mada ya uchaguzi wa Khalifah. Maoni yao katika jambo kama hilo ni ya lazima, na wagombea wengine isipokuwa wale walioorodheshwa na Baraza hawapaswi kuzingatiwa ipasavyo.

5. The Muslim members of the Council have the right to restrict the nomination of candidates for the Khilafah from amongst those decided by mahkamat ul- Mazalim to fulfilling the contractual conditions, whether they were restricted to two or six nominees, as it is explained under the subject of the Khalifah's election. Their opinion in such a matter is binding, and candidates other than those shortlisted by the Council should accordingly not be considered. .

Hizi ndizo mamlaka za lazima za Baraza la Ummah. Ushahidi wa mamlaka hizi za lazima ni kama ifuatavyo:

These are the mandatory powers of the Council of the Ummah. The evidences to these mandatory powers are as follows:.

(a): Ushahidi kwamba maoni ya baraza la Ummah kuhusu vitendo na mambo ya kiutendaji ambayo hayahitaji utafiti na uchunguzi ni ya lazima, unatokana na Mtume wa Allah ﷺ kukubali maoni ya wengi kwa kutoka nje ya Madina kwenda kukutana na jeshi la washirikina katika vita vya Uhud. Hii ilitokea licha ya maoni ya Mtume wa Allah ﷺ na Masahaba kwamba wakae Madina na wasitoke nje yake.

The first point, (a): The evidence to the fact that the opinion of the council of the Ummah regarding the practical actions and matters, which do not require study and scrutiny is binding, is deduced from the Messenger of Allah's (PBUH) compliance with the opinion of the majority in going out of Madinah to meet the army of the mushriks in the battle of Uhud. This is despite the opinion of the Messenger of Allah (PBUH) and the Sahabah to stay in Madinah and not to go out of it. .

Pia imetolewa kutoka kwa kauli yake ﷺ kwa Abu Bakr na ‘Umar (ra):

It is also taken from His (PBUH) saying to Abu Bakr and ‘Umar (ra): .

"Lau mngekubaliana kwa pamoja juu ya jambo mlilolishauriana, nisingepingana nanyi."

"Had you agreed together on a consulted matter I would not have disagreed with you." .

Kwa hiyo, mambo ya kiutendaji yanayohusiana na maoni yanayoongoza kwenye hatua, kwa upande wa kutoa huduma kwa raia ili kuhakikisha maisha yao yako salama, na kwa upande wa kulinda usalama wao, kuimarisha ulinzi wao na kuwaondolea hatari; maoni ya wengi katika baraza kuhusu masuala haya yote yana nguvu ya kufunga kwa Khalifah hata kama yanapingana na matakwa yake, kama ilivyotokea pale Mtume ﷺ alipotoka kwenda Uhud kwa kufuata maoni ya wengi.

Therefore, the practical matters related to the opinion leading to an action, in terms of providing the services to the citizens for reassuring their life, and in terms of maintaining their security, strengthening their defences and driving danger away from them; the majority opinion of the council in all of these issues is binding upon the Khalifah even if it disagreed with his wish, which happened with the Messenger of Allah (PBUH) going out to Uhud in compliance with the opinion of the majority. .

(b) Kwa msingi, Khalifa huchukua maoni ya maulamaa, wataalamu na wabobezi kuhusu mambo ya sehemu hii. Hii inaendana na kilichotokea kwa Mjumbe wa Allah ﷺ alipochukua maoni ya Al-Habab b. Al-Mundhir katika kuchagua mahali pa vita vya Badr. Imepokewa katika Sirah ya Ibn Hisham: "Mjumbe wa Allah ﷺ alipopiga kambi upande wa karibu wa maji ya Badr, Al-Habbab ibn Al-Mundhir hakuridhika na mahali hapo. Akamwambia Mjumbe wa Allah ﷺ: 'Ewe Mjumbe wa Allah! Je, Allah amekuweka kambi mahali hapa ambapo hatuwezi kuondoka, au ni maoni, vita na mkakati?' Akasema ﷺ: 'Ni maoni, vita na mkakati.' Al-Habbab b. Al-Mundhir akasema: 'Ewe Mjumbe wa Allah, hapa si mahali (sahihi). Sogeza watu hadi tufike upande wa maji ulio karibu na adui, tupige kambi hapo, kisha tuyamwage maji ya upande mwingine, tujenge bwawa juu yake, tuijaze maji. Kisha tupigane na watu huku sisi tunanywa na wao hawanywi.' Mjumbe wa Allah ﷺ akasema: 'Umetoa maoni sahihi.' Basi Mjumbe wa Allah ﷺ na Waislamu wakainuka na kutembea hadi wakafika upande wa maji ulio karibu na adui, wakapiga kambi hapo."

The first point (b): In principle, the Khalifah takes the opinion of the scholars and the experts and the specialists regarding the matters of this section. This is in accordance with what happened with the Messenger of Allah ( PBUH) when he took the opinion of Al-Habab b. Al-Mundhir in selecting the location of the battle of Badr. It was reported in the Sirah of ibn Hisham: “When the Messenger (PBUH) camped at the nearest side of the water of Badr, Al-Habbab ibn Al-Mundhir was not content with that site. He said to the Messenger: “O Messenger of Allah! Did Allah make you camp in this place where we can’t depart from it, or is it the opinion, war and strategy?” He (PBUH) said: “It is rather the opinion, war and strategy”. Al-Habbab b. Al-Mundhir said: “O Messenger of Allah, this is not the (right) place. Move the people till we come to the side of the water near to the people (enemy), we camp there, then we seep away the water from the other part, we build a basin on top of it, we fill it with water. Then we fight against the people where we drink and they do not”. The Messenger of Allah (PBUH) said: “You gave the (right) opinion”. So the Messenger of Allah (PBUH) and the Muslims stood up and walked till they reached the near side of the water from the enemy and camped there. .

Kisha akaamuru maji yaondolewe kwa kuchimbwa na kutiririshwa, nayo yakafanywa hivyo.

Then He (PBUH) ordered that the water be seeped away which was done. .

Alijenga kidimbwi juu ya visima vilivyokuwa vimejaa mchanga, akakijaza maji na kutupa ndani yake vyungu vyao (vya maji).” Basi Mtume wa Allah ﷺ akakubaliana na maoni ya al-Habab na akayafuata.

He (PBUH) built a basin on top of the seeped wells, filled it with water and threw in their (water) pots.” So the Messenger of Allah ( PBUH) agreed with the opinion of al-Habab and followed it. .

Katika tukio hili, linalohusu maoni, vita na mkakati, maoni ya watu wa kawaida hayana uzito katika kufanya uamuzi. Badala yake, maoni ya mtaalamu ndiyo yanayozingatiwa. Vivyo hivyo ni mambo ya kiufundi na mawazo yanayohitaji utafiti na uchunguzi wa kina, pamoja na ufafanuzi. Katika mambo yote kama haya, hurejewa kwa wataalamu na wabobezi, badala ya maoni ya watu wa kawaida. Katika mambo kama haya, kura ya wengi haina uzito, bali uzito upo katika elimu, uzoefu na ubobezi.

In this incident, which has to do with the opinion, war and strategy, the views of the people have no weight in taking the decision. Rather the view of the expert is what is considered. Similar to this are the technical matters and the thoughts which require study and scrutiny, together with the definitions. In all such matters, reference is made to the experts and specialists, rather than to the ordinary people's opinion. There is no weight in such matters to the majority, but rather to the knowledge, experience and specialisation. .

Hili pia linatumika katika mambo ya kifedha, kwa kuwa Sharia imeainisha aina za mali zinazopaswa kukusanywa na maeneo ambayo zinapaswa kutumika (kutolewa). Sharia pia imeainisha nyakati ambazo kodi zinawekwa; kwa hiyo hakuna maana ya kutafuta maoni ya watu katika ukusanyaji na ugawaji wa mali hizo. Jambo linalofanana na hili ni jeshi. Sharia imemwachia Khalifah haki ya kusimamia masuala ya jeshi, na imeweka kanuni za Jihadi. Maoni ya watu hayana nguvu yoyote kuhusu mambo ambayo Sharia imeshayaamua. Hili pia linatumika katika uhusiano wa Dola na Dola nyingine, kwa kuwa hili ni jambo la kifikra linalohitaji utafiti na uelewa wa kina, na linahusiana na Jihadi. Zaidi ya hayo, ni sehemu ya mawazo, vita na mikakati. Kwa hiyo, hakuna maana ya maoni ya watu katika jambo hili, iwe ni wengi au wachache. Hata hivyo, Khalifah anaruhusiwa kuwasilisha mambo haya kwenye Baraza la Ummah kwa ajili ya shauri na maoni yao, kwa kuwa uwasilishaji huo ni Mubah, na maoni ya Baraza katika mambo haya si lazima kufuatwa, kama ilivyokuwa katika tukio la Badr. Badala yake, uamuzi unakabidhiwa kwa mtu husika. Ili kutofautisha kati ya kifungu (a) na (b), tunasema:

This also applies to the financial matters, because the Sharia has determined the types of funds which must be collected, and the areas over which they need to be allocated (spent). The Sharia has also determined the cases when taxes are imposed; therefore there is no point in seeking the opinion of the people in the collection and allocation of the funds. Similar to this is the army, the Sharia has left to the Khalifah the right of managing the army’s affairs, and it determined the rules of Jihad. There is no validity in the opinion of the people over matters decided by the Sharia. This also applies to the relationship of the State with other States, because this is of the thought that requires study and deep insight and is related to Jihad. Furthermore it is a part of the opinion, war and strategy. Therefore, there is no point in the opinion of the people in this matter whether it is the majority or minority. However the Khalifah is allowed to present these matters to the Council of the Ummah for its consultation and opinion, because such presentation is of the Mubah, and the opinion of the Council in these matters is not binding as in the incident of Badr. Rather the decision is entrusted with the concerned person.. To distinguish the difference between points (a) and (b), we say: .

Kwa ajili ya kuamua ujenzi wa daraja juu ya mto ili kuhudumia maslahi ya watu wa kijiji kimoja, ambacho kimetengwa karibu kabisa katika suala la mawasiliano na mambo mengine kama hayo, basi maoni ya wengi katika baraza kuhusu jambo hili ni ya lazima kwa Khalifah katika kujenga daraja ili kutatua tatizo la mawasiliano la kijiji hicho. Kuhusu kuamua eneo sahihi la kiufundi la kujenga daraja, na muundo bora wa kihandisi wa daraja, iwe ni daraja la kuning'inia au la kusimama juu ya nguzo katikati ya mto n.k., wataalamu na watu waliobobea katika mambo hayo ndio hushauriwa, badala ya maoni ya wengi katika baraza.

For deciding the building of a bridge over a river to serve the interests of the people in a village, almost isolated in terms of communications and the like, then the majority opinion of the council on this matter is binding to the Khalifah in building the bridge to solve the communications problem of the village. As for deciding the right technical location for building the bridge, and the best engineering design of the bridge, whether it should be a suspension bridge or standing over pillars in the river etc; the experts and specialized people are consulted in such matters, rather than the majority opinion of the council. .

Vile vile, kujenga shule kwa ajili ya watoto wa kijiji ambapo watoto wake wanapata shida kubwa kufika shule zilizo mjini, maoni ya wengi katika baraza la Ummah kuhusu jambo hili ni ya lazima kwa Khalifah. Kuhusu uchaguzi wa mahali pa kujenga shule kijijini kwa kuzingatia nguvu ya udongo inayofaa kwa usanifu, pamoja na mtindo wa jengo lake, na kama eneo hilo linamilikiwa na Dola, yaani limejengwa, limenunuliwa au limekodishwa, katika mambo kama haya hushauriwa wataalamu na watu maalum; na maoni ya wengi katika baraza hayatafutwi, ingawa Khalifah anaruhusiwa kushauriana nao kuhusu jambo hilo, lakini maoni yao hayana lazima. Kwa upande wa nchi iliyo mpakani, inayokabiliwa na hatari ya adui, basi maoni ya wengi katika baraza la Ummah ni ya lazima kuhusu kuimarisha kijiji na kuondoa hatari ya adui kutoka humo, na kuzuia kijiji kisiwe wazi kwa kuuawa na kufukuzwa baada ya uvamizi wowote kutoka kwa adui. Hata hivyo, njia ya kujenga ngome kama hizo na zana zozote za kupigana zinazotumiwa kuondoa hatari kutoka kijijini; mambo kama hayo yanahitaji ushauri wa wataalamu na watu maalum, badala ya maoni ya wengi katika baraza.

Likewise, building a school for the children of a village, where its children find great difficulty in reaching the schools in the towns, the majority opinion of the council of the Ummah on this matter is binding to the Khalifah. In regards to the choice of the location of the school in the village in terms of the soil strength suitable for design, as well as the style of its building, whether is possessed by the State, i.e. it is built, bought or leased, in such matters the experts and specialised people are consulted; and the majority opinion of the council is not sought, though the Khalifah is allowed to consult with them over the matter, but their opinion is not binding.. As regarding a country at the frontiers, defying the danger of an enemy, then the majority opinion of the council of the Ummah is binding in terms of the village's fortification and driving the danger of the enemy away from it, and preventing its exposure to killing and expulsion after any aggression from the enemy. However, the method of building such fortifications and any fighting means used to drive the danger away from it; such things need the consultation of the experts and specialized people, rather than the majority opinion of the council. .

Nukta ya pili: Sheria ni haki ya Allah pekee. Allah (SWT) anasema:

The second point: Legislation belongs to Allah alone. Allah (S.W.T) says: .

"Hakika hukumu ni ya Allah peke yake." [TMQ 12: 40]. "Lakini hapana, kwa Mola wako Mlezi, hawatakuwa waumini wa kweli mpaka wakufanye wewe hakimu wa yale yanayogombaniwa baina yao, kisha wasione ndani ya nafsi zao chuki yoyote juu ya uliyoyahukumu, na wakajisalimisha kwa unyenyekevu kamili." [TMQ 4: 65].

"Verily, the decision rests with Allah only." [TMQ 12: 40]. "But nay, by your Lord, they will not be true believers until they make you judge of what is in dispute between them, and find within themselves no dislike of that which you decided and submit with full submission." [TMQ 4: 65] .

Katika ufafanuzi wa kauli ya Mtume ﷺ kuhusu kauli ya (SWT):

In the explanation of the Messenger (PBUH) to His (S.W.T) saying: .

"Wamewafanya marabi wao na watawa wao kuwa miungu badala ya Allah," [TMQ 9:31].

"They have taken as lords beside Allah their rabbis and their monks", [TMQ 9:31] .

Al-Tirmidhi alipokea kupitia kwa ‘Adi ibn Hatim, alisema:

Al-Tirmidhi reported through ‘Adi ibn Hatim, he said: .

Nilikuja kwa Mtume (PBUH) nikiwa nimevaa msalaba wa dhahabu shingoni mwangu. Akasema: Ewe Adiy! Tupa sanamu hii. Nikamsikia akisoma katika surat Bara'ah: {Wamewafanya mabwana badala ya Mwenyezi Mungu, maulamaa wao na watawa wao} (9: 31). Akasema: Hawakuwaabudu; lakini walipoambiwa jambo kuwa halali, walilichukulia kuwa halali, na walipokatazwa jambo, walilikataza.ﷺ [Tirmidhi, Sunan, #3095].

"I came to the Prophet (PBUH) while wearing a cross of gold in my neck. He said: O Adiy! Throw out this idol. And I heard him reading in surah of Bara’ah: 'They have taken as lords beside Allah their rabbis and their monks' (9: 31). He said: they did not worship them; but when they were permitted something they took it as halal and when they were prohibited something they forbade it". [Tirmidhi, Sunan, #3095] .

Kwa hiyo, sheria haichukuliwi kutokana na maoni ya baraza, wala kwa makubaliano ya jumla wala kwa wingi wa kura. Badala yake, inachukuliwa kutoka Kitabu cha Allah na Sunnah ya Mtume wake ﷺ, na kutokana na yale yanayoonyeshwa na hivyo viwili kupitia ijtihadi sahihi.

Therefore, legislation is not taken from the opinion of the council, neither by consensus or majority. It is rather taken from the Book of Allah and the Sunnah of His Messenger, and from that which is indicated by them through valid ijtihad. .

Hivyo, Mtume ﷺ alikataa maoni ya Waislamu wengi kuhusu mkataba wa amani wa Hudaybiyah, na akasema: "Mimi ni mja wa Allah na Mtume Wake, wala sitamwasi amri yake kamwe."

Thus, the Messenger (PBUH) refused the opinion of many Muslims regarding the Hudaybiyah peace treaty, and said: "I am the servant of Allah and His Messenger, and will never disobey his order." .

Hii ni kwa sababu amani hiyo ilikuwa ufunuo kutoka kwa Allah (S.W.T);

This is because the peace was a revelation from Allah (S.W.T); .

hivyo basi maoni ya watu hayatafutwi kuhusu sheria. Kwa msingi huo, kupitisha ahkam shari'ah, kutunga sheria, na kupitisha kanuni na taratibu ni miongoni mwa madaraka ya lazima ya Khalifah peke yake, kama ilivyoelezwa hapo awali. Hata hivyo, inaruhusiwa kwa Khalifah kuwasilisha kwa Baraza la Ummah chochote anachotaka kupitisha katika ahkam shari'ah na kanuni, ili kujua maoni yake kuhusu hilo. Hii ni kama alivyofanya 'Umar b. Al-Khattab (ra) alipowarejea Waislamu kuhusu hukumu za kimungu, jambo ambalo Masahaba hawakulipinga, kama katika tukio la ardhi zilizoshindwa za Iraq, Waislamu walipomwomba agawanye ardhi hizo miongoni mwa wapiganaji waliozifungua. Basi 'Umar aliwauliza watu, lakini uamuzi wake ulikuwa ni kuiacha ardhi mikononi mwa wamiliki wake kwa sharti ya kulipa Kharaj iliyojulikana juu yake pamoja na kulipa Jizya kwa nafsi zao. Kurejea kwa 'Umar na Abu Bakr kabla yake kwa Masahaba kutaka maoni yao kuhusu hukumu za kimungu, bila pingamizi kutoka kwa Masahaba, kunaonyesha Ijma' yao. Hii ni ushahidi kwamba Khalifah ana haki ya kufanya hivyo. Kuhusu kurejea Mahkamat al-Mazalim endapo Khalifah atatofautiana na Baraza la Ummah kuhusu uhalali wa kupatikana kwa kanuni hizi, au kuhusu ushahidi wake, au masharti ya kuchukuliwa kwake kutoka vyanzo (usool) vilivyopitishwa na Dola, basi katika hali hii mamlaka ya hakimu wa Mathalim ni kuchunguza hukumu iliyopitishwa na Khalifah, kama ina ushahidi wa kimungu na kama ushahidi huo unaendana na tukio husika. Kwa hiyo, ikiwa Khalifah atatofautiana na Baraza (yaani wengi wa Baraza) kuhusu hukumu aliyoipitisha kama ni hukumu halali ya shari'ah au si halali, basi mzozo huu utamalizwa na hakimu wa Mazalim, kwa sababu ni ndani ya utaalamu wake; na uamuzi wa mahkamat al-mathalim ni wa lazima kufuatwa.

therefore the opinion of the people is not sought regarding legislation. Based on that, the adoption of the ahkam shariah, enacting of laws and the adoption of the rules and cannons are of the mandatory powers of the Khalifah alone as explained before. However, it is allowed for the Khalifah to submit to the council of the Ummah whatever he wants to adopt of ahkam shariah and cannons so as to find out its opinion regarding it. This is like what ‘Umar b. Al- Khattab (ra) did when he referred to the Muslims over the divine rules, which the Sahabah did not object to, as in the incident of the conquered lands of Iraq, when the Muslims asked him to divide the lands amongst the fighters who opened them. So ‘Umar asked the people, but his opinion settled on keeping the land with its landlords on condition that they pay a known Kharaj over it in addition to paying the Jizya over their persons. The reference of ‘Umar and Abu Bakr before him to the Sahabah for their opinion over the divine rules without an objection from the Sahabah to this indicates their Ijma’. This serves as evidence that the Khalifah has the right to do that.. With regard to reference to the mahkamat al-Mazalim in case the Khalifah differed with the council of the Ummah regarding the validity of the deduction of these cannons, or regarding their evidences or terms of the adoption from the sources (usool) adopted by the State. In this case the authority of Mathalim judge is to examine the hukm adopted by the Khalifah, whether it has divine evidence and whether the evidence applies to the incident. Therefore, if the Khalifah differed with the council (i.e. the majority of the council) over the hukm which the Khalifah adopted in terms of being a valid hukm shar’i or not, then this dispute is settled by the judge of Mazalim, because it is of his speciality; and the opinion of mahkamat ul-mathalim is binding. .

Wajumbe wasio Waislamu wa baraza hawana haki ya kuchunguza hukumu za kisheria (ahkam) na kanuni ambazo Khalifah anataka kuzipitisha. Hii ni kwa sababu hawaamini Uislamu, na pia kwa sababu haki yao imewekewa mipaka ya kutoa hoja zao kuhusu dhuluma yoyote inayoweza kuwapata kutoka kwa watawala, badala ya kutoa maoni yao kuhusu hukumu za kiungu (ahkam) na kanuni. Kuhusu jambo la tatu, dalili yake ni maana ya jumla ya matini zinazohusu kuwawajibisha watawala. Ahmad amesimulia kutoka kwa Ibn ‘Umar, aliyesema: "Mtume wa Allah ﷺ alisema: 'Zitakuja juu yenu tawala (Umara) zitakazowaamuru mambo ambayo wao wenyewe hawayafanyi. Atakayewaamini katika uongo wao na kuwasaidia katika dhulma yao, huyo hatakuwa miongoni mwangu wala mimi sitakuwa miongoni mwake, wala hatanijia kwenye Hawdh (birika)'." [al-Mundhiry, al-Targhib wa’l-Tarhib, juz. 3, uk. 2203]. Ahmad amesimulia kutoka kwa Abu Sa’id al-Khudri, aliyesema: "Mtume wa Allah ﷺ alisema: '...Jihadi bora kabisa ni (kusema) neno la haki mbele ya mtawala dhalimu'." [Abu Dawud, Sunan, #4344]. Al-Hakim amesimulia kutoka kwa Jabir, kutoka kwa Mtume ﷺ, aliyesema: "Bwana wa mashahidi ni Hamza bin ‘Abd al-Muttalib, na mtu aliyesimama mbele ya mtawala dhalimu akamwamuru na kumkataza, naye (mtawala) akamuua." [Al-Mundhiry, al-Targhib wa’l-Tarhib, juz. 3, uk. 229]. Muslim amesimulia kutoka kwa Umm Salamah kwamba Mtume ﷺ alisema: .

Non-Muslim members of the council have no right in examining the ahkam and cannons which the Khalifah wants to adopt. This is because they do not believe in Islam, and because their right is restricted to voicing their concerns regarding any oppression that might fall upon them from the rulers, rather than expressing their view regarding the divine ahkam and canons.. With regards to the third point, its evidence is the general meaning of the texts related to bringing the rulers to task. Ahmad narrated from Ibn ‘Umar, who said: “The Messenger of Allah (PBUH) said: “There will be Amirs over you who order you of things they do not do. Whoever believed them in their lies and helped them in their injustice he would not belong to me nor I belong to him, and he will not join me on the Hawd (basin)”. [al-Mundhiry, al- Targhib wa’l-Tarhib, vol.3, p.2203]. Ahmad narrated from Abu Sa’id al-Khudri, who said: “The Messenger of Allah (PBUH) said:. “…The best of Jihad is (to say) a word of truth before an oppressor ruler”.” [Abu Dawud, Sunan, #4344]. Al-Hakim narrated from Jabir from the Prophet (PBUH) who said: “The master of martyrs is Hamza b. ‘Abd al-Muttalib and a man who stood to an oppressor ruler where he ordered him and forbade him so he (the ruler) killed him.” [Al-Mundhiry, al-Targhib wa’l-Tarhib, vol.3, p.229]. Muslim narrated from Umm Salamah that the Messenger of Allah ( PBUH) said: .

“Itakuwepo viongozi (Maamiri) ambao mtatambua baadhi ya wanayoyafanya na mtakataa baadhi. Atakayetambua atakuwa amejiepusha na dhima, na atakayekataa atakuwa salama; lakini atakayekubali na kufuata (hatakuwa hivyo).”

“There will be Amirs you recognise some of what they do and deny some. Whoever recognised he would be free of responsibility, and whoever denied he will be safe; but whoever accepted and follows (he will be not)”.

Maandiko haya ni ya jumla na yanaonyesha kuwa mtawala anahesabiwa kwa mujibu wa kanuni za shariah. Zaidi ya hayo, uhesabiwaji unaweza kuhusu kitendo chochote. Uhesabiwaji huu wa Baraza kwa Khalifah na wasaidizi wengine, magavana na ‘Amils ungehusu kitendo chochote ambacho kimetekelezwa kweli, iwe kitendo hicho kilipingana na hukumu ya Mwenyezi Mungu, kilikuwa kibaya au chenye madhara kwa Waislamu, au kilikuwa cha dhuluma au cha uzembe kwa raia katika kusimamia mambo yao. Khalifah lazima ajibu uhesabiwaji huu na pingamizi kwa kuonyesha mtazamo wake na ushahidi kuhusu maneno yake, matendo yake na kazi alizozifanya, ili Baraza liwe na uhakika wa utendaji mzuri, uaminifu na unyofu wa Khalifah. Lakini ikiwa Baraza halikubali mtazamo wa Khalifah na kukataa hoja yake, jambo hili lazima lichunguzwe. Ikiwa jambo hilo ni miongoni mwa masuala ambayo kauli ya wengi ni ya lazima, basi kauli ya Baraza ni ya lazima kama masuala yaliyo katika (a); vinginevyo halitakuwa kama masuala yaliyo katika (a). Kwa mfano, ikiwa uhesabiwaji ulikuwa kuhusu kutokujengwa kwa shule katika mfano uliotangulia, basi uhesabiwaji huo ni wa lazima. Lakini ikiwa uhesabiwaji ulikuwa kuhusu muundo aliouchagua kwa shule, basi uhesabiwaji wake si wa lazima.

These texts are in general form and indicate accounting of the ruler in accordance with the rules of the shara’. Furthermore accounting can be over any action. This accounting by the Council to the Khalifah and other assistants, governors and ‘Amils would be over any action which has been actually executed whether this action disagreed with the divine rule, was wrong or harmful to Muslims, or was unjust or complacent toward the citizens in looking after their affairs. The Khalifah must respond to this accounting and the objections by showing his view and evidence regarding his words, actions and tasks he undertook, so that the Council can be assured of the good performance, the sincerity and honesty of the Khalifah. If however the Council does not accept the view of the Khalifah and rejects his argument, this must be examined. If this matter was of the issues over which the majority opinion is binding then the opinion of the Council is binding like the issues in (a), otherwise it would not be like the issues in (a). If the accounting for example was regarding not providing the school in the previous example then the accounting is binding. If the accounting was however regarding the design he chose for the school then his accounting is not binding. .

Ikiwa wale wanaohusika na hesabu (wakusanyaji wa mapato, wakaguzi) watatofautiana na watawala kuhusu jambo lolote kwa mtazamo wa kisheria, jambo hilo hupelekwa kwenye mahakama ya madhulumu (Al-Mazalim) kwa ombi la Baraza, kutokana na kauli ya Allah (S.W.T):

If those who account differed with the rulers over any matter from the legal point of view, the matter is referred to the court of unjust acts (Al-Mazalim) by a request from the Council, due to what Allah (S.W.T) says: .

"Enyi mlioamini, mtiini Mwenyezi Mungu na mtiini Mtume na wenye mamlaka miongoni mwenu. Mkitofautiana katika jambo lolote, lirejesheni kwa Mwenyezi Mungu na Mtume." {4:59} Maana yake ni kwamba iwapo Waislamu watatofautiana na watu wenye mamlaka katika jambo fulani, wanapaswa kulirejesha kwa Mwenyezi Mungu na kwa Mtume ﷺ, yaani kulipatanisha kwa mujibu wa Sharia. Hii ina maana ya kulirejesha kwenye Mahakama, yaani kwenye mahakama ya kudhulumu, na uamuzi wake ni wa lazima, kwa sababu ina nguvu ya kulazimisha katika jambo hili.

“O you who believe obey Allah and obey the Messenger and those in authority from amongst you. If you disputed over a matter refer it to Allah and the Messenger.” [4:59] This means that if the Muslims dispute with the people of authority over a matter, they should refer it to Allah and to the Messenger, that is arbitrate to the Sharia. This means to refer to Judiciary, that is to the court of unjust acts and its opinion is binding, because it has the mandatory power in this case. .

Kuhusu nukta ya nne, dalili yake ni kwamba Mtume wa Allah (ﷺ) alimwondoa al-'Ala' ibn al-Hadrami, Amil wake juu ya Bahrain, kwa sababu mjumbe wa 'Abd Qays alilalamika juu yake kwa Mtume (ﷺ). Ibn Sa'd alisimulia kwa mnyororo wa wapokezi kutoka kwa Muhammad b. 'Umar: "Kwamba Mtume wa Allah (ﷺ) alimwandikia al-'Ala' b. al-Hadrami amwendee yeye pamoja na watu ishirini kutoka 'Abd Qays. Alimfikia akiwa na watu ishirini wakiongozwa na Abdullah ibn Awf al-Ashajj, na akamweka badala yake al-Mundhir b. Sawa. Mjumbe alilalamika juu ya al-'Ala' b. al-Hadrami, hivyo Mtume wa Allah (ﷺ) akamwondoa na kumweka Iban b. Said b. al-Aass, kisha akamwambia: 'Shughulikia 'Abd al-Qays na waheshimu viongozi wao.'"

In regards to the fourth point, its evidence is that the Messenger of Allah (PBUH) removed al-’Ala’ ibn al-Hadrami, his Amil over Bahrain, because the delegate of `Abd Qays complained about him to the Messenger (PBUH). Ibn Sa’d narrated on the authority of Muhammad b. ‘Umar:. “That the Messenger of Allah wrote to al-Ala’ b. Al-Hadrami to come to him with twenty men from ‘Abd Qays. He reached him with twenty men headed by Abdullah ibn Awf al-Ashajj, and appointed after him al-Mundhir b. Sawa. The delegate complained of al-‘Ala’ b. Al-Hadrami so the Messenger of Allah (PBUH) removed him and appointed Iban b. Said b. Al-Aass and said to him:” Take care of ‘Abd Al-Qays and respect their chiefs.” .

Pia 'Umar b. Al-Khattab alimwondoa Sa'd b. Abi Waqqas katika Wilayah kwa sababu tu ya malalamiko ya watu dhidi yake, akasema: "Sikumwondoa kwa sababu ya upungufu au usaliti". Hii inaonyesha kwamba watu wa Wilayah wana haki ya kueleza hasira na kutoridhika kwao dhidi ya Walii na Amiri wao, na hivyo Khalifah analazimika kuwaondoa. Vilevile, Baraza la Ummah linaruhusiwa, kama mwakilishi wa Waislamu wote katika Dola, kueleza hasira na kutoridhika kwake dhidi ya Walii na Amil, na Khalifah analazimika kuwaondoa mara moja ikiwa malalamiko yametoka kwa wengi wa Baraza la wilayah au wengi wa Baraza la Ummah. Endapo kutatokea mgongano kati ya maoni ya mabaraza haya mawili, basi kipaumbele kitapewa Baraza la wilayah, kwa kuwa lina ufahamu zaidi na ujuzi zaidi kuliko Baraza la Ummah kuhusu hali ya walii.

Also ‘Umar b. Al-Khattab removed Sa’d b. Abi Waqqas from the Wilayah just because of the complaint of the people against him, and he said: “I did not remove him because of deficiency or treason”. This indicates that the people of the Wilayah have the right to express their anger and discontent of their Walis and Amirs, and the Khalifah thus has to remove them. Likewise, the Council of the Ummah is allowed, as a representative of all Muslims in the State, to express its anger and discontent of the Walis and Amils and the Khalifah has to remove them immediately if the complaint came from the majority of the council of the wilayah or the majority of the council of the Ummah. In the case of conflict between the views of these two councils, then the priority is given to the council of the wilayah, for it is more aware and more acquainted than the council of the Ummah of the condition of the wali. .

Kuhusu nukta ya tano, nukta hii ina masuala mawili: la kwanza ni uorodheshaji mfupi wa wagombea, na la pili ni kupunguza orodha fupi hadi watu sita, kisha hadi wawili.

With regards to the fifth point, this point has two issues: The first one is the short listing of the nominees, and the second is reducing the shortlist to six people and then to two. .

Kuhusu suala la kwanza, kutokana na kufuatilia namna walivyoteuliwa Makhalifa waliongozwa vizuri, inaonekana kwamba kulikuwa na uchaguzi wa awali wa wagombea uliofanywa na wawakilishi wa Waislamu moja kwa moja, au kwa kumwomba Khalifa awachague wagombea hao kwa niaba yao.

As for the first issue, from following the manner of appointing the guided Khulafaa' it appears there was short listing of nominees made by the representatives of the Muslims directly, or through requesting the Khalifah to shortlist the nominees on their behalf. .

Katika ukumbi wa Bani Sa'idah, waliotajwa kuwa wagombea walikuwa Abu Bakr, ‘Umar, Abu Ubayda na Sa'd ibn Ubadah, ambao walitambuliwa vya kutosha na uteuzi ulikomea kwao. Hili lilifanyika mbele ya watu wa ukumbini, kisha baadaye kwa ridhaa ya Maswahaba, ambao walimpa Abu Bakr bay'ah.

In the hall of Bani Sa'idah the nominees were Abu Bakr, ‘Umar, Abu Ubayda and Sa'd ibn Ubadah, who were seen enough and to whom the nominations were restricted. This took place before the people of the hall, and then by the consent of the Sahabah later on, where they gave the bayah to Abu Bakr. .

Mwishoni mwa uongozi wa Abu Bakr (ra), alifanya mashauriano na Waislamu kwa takriban miezi mitatu, akijadiliana nao kuhusu wadhifa wa Ukhalifa baada yake. Baada ya kujadiliana naye jambo hili, walikubaliana na uteuzi wake wa 'Umar, yaani, kupunguza uteuzi kwa mgombea mmoja.

Towards the end of Abu Bakr's (ra) authority, he consulted with Muslims for about three months, discussing with them the post of Khilafah after him. After they discussed this with him they agreed to his nomination of ‘Umar, i.e. restricting the nomination to one candidate. .

Kuwekewa kikomo kwa wagombea kulidhihirika zaidi na kuwa wazi baada ya 'Umar kuchomwa kisu, kwani walimwomba (ra) awataje wagombea kwao; hivyo akakiweka kikomo kwa sita, akiwanyima wengine, na alisisitiza jambo hilo kama linavyojulikana.

Restricting of nominees was more clear and obvious after the stabbing of ‘Umar, for they requested him (ra) to nominate to them candidates; so he confined it to six (nominees), depriving others of it, where he emphasised that matter as it is known. .

Wakati wa kumteua 'Ali (ra), yeye alikuwa mgombea pekee, bila kuwa na mtu mwingine pamoja naye; kwa hiyo hakukuwa na haja ya kupunguza idadi ya wagombea.

At the time of nominating ’Ali (ra), he was the only nominee, without having any one else with him; so there was no need for short listing. .

Orodha fupi ya wagombea ilikuwa ikifanyika kabla ya kusanyiko la Waislamu; jambo ambalo lingepingwa na lisingetekelezwa lingekuwa halijuzu, kwa kuwa hilo lingezuia haki ya wengine katika uteuzi. Kwa hiyo, kuandaa orodha fupi ya wagombea wa wadhifa wa Khilafah kunajuzu kutokana na ijmaa' us-Sahabah. Hivyo, Ummah, yaani wawakilishi wake, wanaruhusiwa kuandaa orodha fupi ya wagombea, iwe orodha hiyo imefanywa moja kwa moja na Ummah, au kwa kumpa mamlaka Khalifah aliyeondoka kufanya hivyo kwa niaba yao.

Short listing of nominees used to take place before a gathering of Muslims; a matter which is opposed and not executed had it been not allowed, for this prevents the right of others in nomination. Therefore, short listing the nominees for Khilafah post is allowed due to the ijmaa' us-Sahabah. Thus, the Ummah, i.e. her representatives are allowed to shortlist the nominees, whether this short listing was conducted directly by the Ummah, or through authorizing the outgoing Khalifah to do that on their behalf. .

Hii inahusu uteuzi wa awali wa wagombea. Ushahidi wa kupunguza orodha ya wagombea hadi sita mwanzoni umetokana na kitendo cha ‘Umar (ra); wakati kupunguza orodha hadi wawili baadaye kumetokana na kitendo cha Abdul Rahman ibn Awf (ra). Zaidi ya hayo, hii inathibitisha maana ya bay'ah kwa wingi wa wapiga kura wa Waislamu; kwani, kama wagombea wangekuwa zaidi ya wawili, basi mshindi miongoni mwao anaweza kupata, kwa mfano, asilimia thelathini ya wapiga kura, yaani chini ya wingi wao. Mshindi angepata wingi endapo wagombea hawakuwa zaidi ya wawili.

This is in regards to short listing. In regards to evidence for the short listing of the nominees to six people at first, this is taken from the action of ‘Umar (ra); whilst shortening the list to two after that is taken from the action of Abdul Rahman ibn Awf (ra). Additionally this verifies the meaning of the bayah by the majority of the Muslim electorate; for if the nominees were more than two, then the winner amongst them might get for example thirty percent of the electorate, i.e. less than their majority. The winner would get the majority in case the nominees were not more than two. .

Kuhusu uteuzi wa wagombea sita na wawili na Baraza la Ummah, jambo hili lazima lifanywe na Mahkamat ul-Mathalim ili kuhakikisha kwamba wagombea wanatimiza masharti ya mkataba; hii ni kwa sababu uteuzi unaofanywa na Baraza la Ummah ni kwa ajili ya kumchagua Khalifah miongoni mwao. Kwa maneno mengine, lazima watimize masharti ya mkataba. Kwa hiyo, Mahkamat ul-Mathalim itawaondoa katika orodha ya wagombea wa Khilafah yeyote ambaye hatimizi masharti ya mkataba. Baada ya hapo, Baraza la Ummah litafanya orodha fupi kutoka kwa wagombea waliotambuliwa na Mahkamat ul-Mathalim kuwa wametimiza masharti ya mkataba.

In regards to short listing of the six and two nominees by the council of the Ummah, this must be by the mahkamat ul-mathalim to ensure that the nominees fulfil the contractual conditions; this is because the short listing conducted by the council of the Ummah is for electing a Khalifah from amongst them. It means in other words that they must fulfil the contractual conditions. Therefore, mahkamat ul-mathalim would exclude from the nominees to the Khilafah anyone who does not fulfil the contractual conditions. After that the council of the Ummah would make the shortlist from the nominees decided by mahkamat ul-mathalim to have fulfilled the contractual conditions.