Mfumo wa Khilafah si wa kijamhuri. Mfumo wa kijamhuri uliibuka kama mwitikio dhidi ya udhalimu wa tawala za kifalme, ambapo Wafalme walitawala nchi zao na watu wao kama walivyotaka. Hivyo mfalme angetekeleza sheria kadri alivyopenda. Mfumo wa kijamhuri ulijaribu kuhamisha mamlaka ya utawala na uamuzi kwa wananchi kupitia demokrasia. Hivyo watu wakaanza kutunga sheria na wangeweza kuruhusu au kukataza chochote walichopenda. Mamlaka ya kiutendaji yalihamishiwa mikononi mwa Rais wa kijamhuri, baraza lake la mawaziri, na mawaziri wa Bunge la wawakilishi la kijamhuri. Pia kuna matukio ambapo mamlaka yalikabidhiwa kwa Waziri Mkuu na baraza lake la mawaziri katika baadhi ya tawala za kifalme, na katika hali hiyo Mfalme au Malkia anakuwa kiongozi wa heshima tu.
The Khilafah system is not republican. The republican system emerged as a reaction to the tyranny of monarchies, where Kings governed their countries and people as they wished. So a king would implement laws as he liked. The republican system attempted to transfer sovereignty and authority to the people through democracy. So the people began to legislate and could permit or forbid whatever they liked. Practical authority was transferred to the hands of a republican president, his cabinet and the ministers of a republican house of representatives. There are also cases where authority was handed over to a first minister and his cabinet in some monarchies in which case the King or Queen becomes a figure head only. .
Uislamu unatofautiana na mifumo hii yote. Katika Uislamu, haki ya kutunga sheria si ya watu. Ni ya Allah peke yake, na hakuna mwingine isipokuwa Allah mwenye haki ya kuruhusu au kukataza chochote. Kuwapa watu haki ya kutunga sheria ni dhambi kubwa katika Uislamu. Allah anasema katika Qur'ani: {Wamewachukua kuwa waungu badala ya Allah maulamaa wao na watawa wao}, [TMQ 9:31].
Islam is distinct from all of these systems. In Islam, the right of legislation is not for the people. It is rather for Allah alone, and nobody other than Allah has the right to allow or forbid anything. Giving the right of legislation to people is a great crime in Islam. Allah says in the Quran: (They have taken as lords beside Allah their rabbis and their monks), [TMQ 9:31] .
Mjumbe wa Allah alifafanua aya hii inayoeleza kwamba watu waliwaruhusu maraabi na watawa kutunga sheria kinyume na kile Allah alichokiteremsha katika kitabu kilichoteremshwa kwao, wakawatii walipohalalisha na kuharamisha mambo, na wakawatii. Hii ndiyo maana ya kuwachukua (maraabi na watawa) kuwa mabwana badala ya Allah. Katika Uislamu, kumchukua yeyote asiyekuwa Allah kuwa Bwana huitwa shirki, nayo ni dhambi kubwa kuliko zote.
The Messenger explained this verse (ayah) describing that the people allowed rabbis and monks to legislate contrary to what Allah had revealed in the scripture sent to them, where they obeyed them when they allowed and forbade things and obeyed them. This is the meaning of taking them (the rabbis and monks) as Lords besides Allah . In Islam, taking anyone other than Allah as Lord is called shirk and is the greatest of crimes. .
Kwa hiyo, hili linaonyesha uhalifu mkubwa wa kuwafuata watu wanaotunga sheria (wanaojitungia kanuni zao wenyewe) badala ya kumfuata Allah (SWT). Imepokewa na at-Tirmidhi kupitia kwa 'Adi ibn Hatim aliyesema:
Therefore, this indicates the great crime of following people who legislate (making their own rules) instead of following Allah . Tirmidhi reported through Adi ibn Hatim who said: .
"Nilimwendea Mtume nikiwa nimevaa msalaba wa dhahabu shingoni mwangu. Akasema: “Ee Adi, tupa sanamu hii.” [Tirmidhi, Sunan, #3095]. Nilimsikia akisoma kutoka surah ya Bara’ah: {Walifanya marabi wao na watawa wao kuwa miungu badala ya Allah.} Naye (Mtume ﷺ) akasema: “Hawakuwaabudu, lakini walichokuwa wamekatazwa waliona halali, na walichokuwa wameruhusiwa waliona haramu.”"
“I came to the Prophet wearing a cross of gold on my neck. He said: “O Adi, throw away this idol.” [Tirmidhi, Sunan, #3095]. And I heard him read from surah of Bara’ah: (They took the rabbis and monks as lords beside Allah.) He (the Prophet) said: “They did not worship them, but what was forbidden for them they permitted and what was made lawful for them, they prohibited”. .
Katika Uislamu haiendeshwi kupitia baraza la mawaziri lenye wizara zenye mamlaka ya lazima na bajeti tofauti. Katika mfumo wa aina hiyo, mara nyingi kuna taratibu nyingi za urasimu zinazozuia fedha za ziada kutoka wizara moja kuhamishiwa nyingine, jambo linaloathiri vibaya jinsi mambo ya raia wa dola yanavyosimamiwa. Matatizo zaidi hutokea kutokana na kuingiliwa kwa wizara nyingi katika suala moja, na matatizo haya yanaweza kuepukwa kwa kuweka mambo yote ya watu chini ya mfumo mmoja wa utawala.
In Islam is not through a cabinet of ministers with ministries that have mandatory powers and separate budgets. In such a system, there is often so much “red-tape” preventing surplus funds from one ministry being transferred to another, that it adversely affects how the affairs of the states citizens are managed. Further complications occur due to the interference of many ministries on a single issue and these problems can be avoided by putting all the affairs of the people under one administrative system. .
Katika mfumo wa kijamhuri, madaraka ya utawala yamegawanywa kati ya wizara zake, na mawaziri kutoka kila wizara huunda baraza la mawaziri ambalo kisha hutawala kwa njia ya pamoja. Katika Uislamu hakuna baraza la mawaziri linalotawala kwa pamoja. Badala yake, Khalifah hupewa bai'ah na Ummah ya kumtawala kwa kitabu cha Allah na Sunnah ya Mtume wake ﷺ. Khalifah anaweza kuwateua wasaidizi waliokabidhiwa kazi ambao humsaidia kubeba mzigo wa Khilafah. Wao ni wasaidizi wake kwa maana halisi, na humsaidia katika mambo yaliyokabidhiwa kwao.
In the republican system ruling is divided between its ministries and ministers from each ministry combine in a cabinet that then governs in a collective way. In Islam there is not a cabinet of ministers that collectively governs. Rather, the Khalifah is given a pledge by the Ummah to govern her by the book of Allah and the Sunnah of His Messenger. The Khalifah can appoint delegated assistants that help him in carrying the burdens of the Khilafah. They are literally his assistants and aid him in those issues delegated to them. .
Mfumo wa utawala katika Uislamu si wa kidemokrasia, kwa maana ya kuwapa watu haki ya kutunga sheria, ambapo wao huruhusu, hukataza, husifu na hukemea wanavyoona inafaa. Mfumo wa kidemokrasia hauzingatii hukumu za kiungu hata kidogo, badala yake unachukua uhuru kuwa kanuni yake kuu. Wasioamini wanatambua kwamba Waislamu hawawezi kukubali demokrasia katika umbo lake halisi. Kwa hiyo, mataifa ya kikoloni, hasa Marekani, yanajaribu kuieneza katika nchi za Waislamu, kwa kudai kwamba demokrasia ni njia tu ya kumchagua mtawala. Kwa njia hii wanajaribu kuwadanganya Ummah na kuwashawishi wakubali mfumo wa kidemokrasia. Kwa kuwa nchi za Waislamu zinateseka chini ya dhuluma na udhalimu wa wafalme wa kweli au madikteta wa "kijamhuri" ambao hisia za watu zinakandamizwa na kunyamazishwa, imekuwa rahisi kuieneza demokrasia katika nchi hizi kama njia ya kumchagua mtawala mpya! Kwa njia hii wamejiepusha kwa makusudi kujadili kipengele muhimu zaidi cha demokrasia, ambacho ni kuwapa watu haki ya kutunga sheria, badala ya Muumba. Kwa bahati mbaya, hata baadhi ya Waislamu wenye msimamo wa kiislamu, wakiwemo baadhi ya wanazuoni, wameingia katika udanganyifu huu, iwe kwa nia njema au mbaya. Ukiwauliza kuhusu demokrasia, husema kwamba ni njia ambayo watu humchagua mtawala. Wale wanaokusudia kuwadanganya Waislamu, kama wasioamini, hujibu kwa kukwepa maana yake halisi; wanapoinadi demokrasia huwa wanaepuka maana yake halisi kila wakati. Wanapendelea kutojadili ukweli kwamba katika demokrasia mamlaka yako mikononi mwa watu, na sheria hutungwa kulingana na maoni ya wengi, wakiruhusu, wakikataza, wakisifu na wakikemea wanavyopenda, badala ya kushikamana na maana waliyoibuni wanaoinadi kwamba ni kuhusu kuwa na chaguzi.
The ruling system in Islam is not democratic, in terms of giving the right of legislation to the people, where they permit, forbid, praise and rebuke as they see fit. A democratic system is not committed to divine rules at all and instead taking freedom as its core principle. The disbelievers realise that Muslims could not accept a democracy in its true form. Therefore, the colonial powers, particularly America, try to promote it in Muslim lands, by claiming that democracy is simply a means for electing the ruler. In this way they attempt to deceive the Ummah and tempt them to accept a democratic system. Since Muslim lands are suffering under the oppression and tyranny of true monarchs or “republican” dictators in which the sentiments of the people are suppressed and silenced it has been easy to promote democracy in these lands as a means to elect a new ruler! In this way they have carefully avoided discussing the more important aspect of democracy, which is giving the right of legislation, to the people rather than to the Creator. Unfortunately even some Islamists including some scholars have fallen for this deceit, whether with good or bad intention. If you ask them about democracy they say it is a means by which the people elect the ruler. Those that intend to deceive Muslims, like the disbelievers, answer avoiding its real meaning always avoid the real meaning of democracy when they advocate it. They prefer to avoid discussing the fact that in democracies sovereignty is in the hands of the people, and legislation is according to the opinion of the majority, permitting, forbidding, praising and rebuking as they like, instead sticking to the meaning coined by its advocates that it is about having elections. .
Katika demokrasia mtu binafsi lazima awe huru kutenda apendavyo (maelezo ya mtafsiri: kwani watu wangewezaje kuwa na mamlaka kama la sivyo) Hivyo, anaweza kunywa pombe, kuzini, kuacha Uislamu na kutukana mambo matakatifu (maelezo ya mtafsiri: bila kuadhibiwa kwa mujibu wa maoni ya wengi, bila kujali hukumu ya Mwenyezi Mungu). Yote haya yanaweza kuruhusiwa chini ya demokrasia na uhuru wake. Hii ndiyo hali halisi na maana ya kweli ya demokrasia. Inawezekanaje kwa Mwislamu anayeamini Uislamu kusema kwamba demokrasia inaruhusiwa, au kwamba inatokana na Uislamu baada ya kulitambua hili?
In a democracy the individual must be free to act as he wishes (translator’s note: as how else could the people hold sovereignty) Thus, he can drink alcohol, commit adultery, apostasise and insult sacred matters (translator’s note: with impunity according to the opinion of the majority, irrespective of the divine rule._ All of this can be permitted under a democracy and its freedoms. This is the true reality and meaning of democracy. How is it possible for a Muslim who believes in Islam to say that democracy is allowed, or that it is from Islam after realising this? .
Uislamu umeweka utaratibu maalum wa uchaguzi wa Khalifah na Ummah. Ingawa mamlaka katika Uislamu ni ya shara', kutoa bay'ah kwa Khalifah na Ummah ni sharti la msingi kwake ili awe Khalifah. Uchaguzi wa Khalifah umekuwa ukifanyika katika Uislamu tangu mwanzoni mwa karne ya 7 B.K., wakati dunia nyingine iliishi gizani chini ya udikteta na dhuluma ya wafalme. Ikiwa mtu atasoma uchaguzi wa makhalifa waongofu, Abu Bakr, 'Umar, 'Uthman na 'Ali (ra), itakuwa wazi sana kwamba bay'ah ilichukuliwa kutoka kwa watu mashuhuri wa Ummah na kutoka kwa wawakilishi wa Waislamu, ili kila mmoja wao awe Khalifah ambaye utii kwake ukawa wajibu. Karibu na mwisho wa muda wa 'Umar, 'Abd al-Rahman ibn 'Awf (ra) alipewa jukumu la kutafuta maoni ya wawakilishi wa Waislamu (wakati huo, watu wa Madinah). Alianza kupima ni nani Waislamu wa Madinah walifikiri wapendekezwe kwa wadhifa wa Khaleefah, akatembelea nyumba nyingi katika mchakato huo. Aliwauliza wanaume na wanawake ni nani wangemchagua kuwa Khalifah, hadi akahitimisha kwamba makubaliano ya jumla yalikuwa kwa ajili ya 'Uthman. Kisha 'Uthman alipewa bay'ah.
Islam has laid out a specific mechanism for the election of the Khalifah by the Ummah. Though sovereignty in Islam is for the shara’, enacting the pledge to the Khalifah by the Ummah is a fundamental condition for him to become a Khalifah. The election of the Khalifah has been occurring in Islam since the early 7th century C.E., while the rest of the world lived in the darkness of dictatorships and the tyranny of kings. If one were to study the election of the rightly guided khulafa’, Abu Bakr, ‘‘Umar, ‘‘Uthman and ‘Ali (ra), it is very clear that the pledge was taken from the influential people of the Ummah and from the Muslims representatives so that each one of them became a Khalifah to whom obedience became incumbent. Nearing the end of ‘Umar’s term, ’Abd al-Rahman ibn ’Awf (ra), was delegated to find out the opinion of the representative of the Muslims (at that time, the people of Madinah). He set out to gauge who the Muslims in Madinah thought should be nominated for the post of Khaleefah and visited many houses in that process. He asked the men and women who they would select as Khalifah until he concluded that the overall consensus was in favour of ‘Uthman. ‘Uthman was then given the pledge (bayah). .
Kwa hitimisho, demokrasia ni mfumo wa kufuru. Hii si kwa sababu inatetea uchaguzi wa mtawala, kwa kuwa hilo si jambo kuu. Bali ni kwa sababu msingi wa demokrasia yoyote ni kumpa watu haki ya kutunga sheria, si Mola wa viumbe vyote. Allah anasema: .
In conclusion, democracy is a system of kufr. This is not because it advocates the election of the ruler, for this is not the main issue. It is rather because the foundation of any democracy is giving the right of legislation to the people and not to the Lord of the worlds. Allah says: .
(Hakika hukumu ni ya Allah) [TMQ 12:40]..
(Indeed, ruling belongs to Allah) [TMQ 12:40]..
Lakini hapana, naapa kwa Mola wako, hawatakuwa na imani (ya kweli) mpaka wakufanye uwe hakimu katika kila mzozo baina yao, kisha wasione ndani ya nafsi zao upinzani wowote dhidi ya hukumu zako, bali wazikubali kwa unyenyekevu kamili.
(But no, by Your Lord, they can have no (real) faith until they make you judge in all disputes between them and find in their souls no resistance against your decisions, but accept them with the fullest submission) [4:65]..