Sera ya ndani ya Dola ya Kiislamu ni kutekeleza hukumu za Uislamu ndani ya nchi. Dola ya Kiislamu ingetekeleza hukumu hizi katika ardhi iliyokuwa chini ya mamlaka yake. Ilipanga na kusimamia mahusiano na miamala, ikatekeleza hudud, ikatekeleza adhabu, ikalinda maadili mema, ikahakikisha utekelezaji wa ibada na matendo ya kuabudu ya Kiislamu, pamoja na kuangalia mambo ya raia kwa mujibu wa hukumu za Uislamu. Uislamu umeweka njia ambayo hukumu zake zinapaswa kutekelezwa kwa watu wanaotii mamlaka yake, iwe ni Waislamu au wasio Waislamu. Dola ya Kiislamu ilitekeleza hukumu za Uislamu kwa kufuata njia hii mahsusi. Kwa kuwa njia hiyo yenyewe ni Hukmu Shar'i, kama zilivyo hukumu zinazohusu masuala mengine. Uislamu ulikuja kuwahutubia watu wote, kwa kuwa Allah (swt) aliwahutubia wanadamu wote kwa Uislamu kama binadamu tu na si kwa jambo jingine. Allah (swt) anasema,

The domestic policy of the Islamic State is to execute the rules of Islam internally. The Islamic State would implement these rules in the land which were under its jurisdiction. It organized and supervised relationships and transactions, implemented the hudud, carried out punishments, enforced high morals, ensured the performance of the Islamic rituals and acts of worship, as well as looking after the citizens’ affairs according to the rules of Islam. Islam has determined the method by which its rules are to be implemented on the people who submit to its authority, whether Muslims or otherwise. The Islamic State implemented the rules of Islam following this specific method. Since, the method is by itself a Hukm Sharii, as well as the rules concerning the issues. Islam came to address all people, for Allah (swt) addressed all mankind with Islam as human beings and nothing else. Allah (swt) says,

"Enyi watu! Mwabuduni Mola wenu (Allah), Aliyekuumba nyinyi na walioko kabla yenu ili mpate kuwa Al-Muttaqun (wacha Mungu)." [Al-Baqarah, 2:21].

“O Mankind! Worship your Lord (Allah), Who created you and those who were before you so that you may become Al-Muttaqun (the pious).” [Al- Baqarah, 2:21].

Yeye pia anasema,

He I also says,

"Ee mwanadamu! Ni nini kimekufanya usahau kuhusu Mola wako, Mwingi wa ukarimu?" [Al-Infitar, 82:6].

“O man! What has made you careless concerning your Lord, the Most Generous?” [Al-Infitar, 82:6].

Wanazuoni wa Usul ul-Fiqh (msingi wa elimu ya fiqh) waliona kwamba Shari'ah inaelekezwa kwa kila akili ya binadamu yenye uwezo wa kuelewa, awe Mwislamu au si Mwislamu. Imam al-Ghazali alisema katika kitabu chake Al-Mustasfa fi al-Usul,

The scholars of Usul ul-Fiqh (foundation of jurisprudence) considered the Shari’yah as being addressed to every human mind capable of understanding, be it Muslim or not. Imam al-Ghazali said in his book Al-Mustasfa fi al- Usul,

Hakika, anayetawaliwa lazima awe mtu mwenye dhima kisheria, kwa sharti kwamba awe mwenye akili timamu na mwenye uwezo wa kuelewa khitabu cha Ash-Shaari'. Kinachomfanya mtu awajibike kuzitii kanuni ni asili yake ya kibinadamu, ambayo inamwezesha kuwa na uwezo wa kiakili unaompa uwezo wa kupokea na kuelewa amri za Allah.

“Verily the governed must be a responsible person in a legal capacity, the condition being that he is sane and able to understand the address of the Legislator. What qualifies the person to be liable to observe the rules is his human nature which enables him to accommodate the mental capability by which he receives and understands the commandments of Allah.”.

Kwa hiyo, Uislamu umewahutubia binadamu wote. Hutubio hili limechukua sura ya mwaliko na wajibu; la kwanza likikusudiwa kuwaalika watu kuukubali Uislamu, na la pili likikusudiwa kuwalazimisha watu kuzifuata kanuni zake; haya ni kuhusu watu kwa ujumla. Kwa wale ambao Dola ya Kiislamu inawatawala, Uislamu unawaona kuwa kundi la binadamu wanaotii utawala huo, bila kujali madhehebu yao, rangi zao wala imani zao. Yote yanayohitajika kutoka kwao ni utiifu tu kwa Dola na mfumo wa utawala.

Therefore, all humans have been addressed by Islam. This address has taken the form of an invitation and an obligation, the first one being intended to invite people to embrace Islam and the latter intending to oblige people to adhere to its rules; this is regarding people in general. As for those whom the Islamic State rules over, Islam considers these as a group of humans who abide by that rule, regardless of their sect, race or creed. All that is required from them is simply allegiance to the State and the ruling system.

Makabila madogo hayapo kwa sababu watu wote wanatazamwa kwa mtazamo wa kibinadamu, nao ni raia wa Dola ya Kiislamu mradi watimize wajibu wa uraia. Kila mtu aliye na uraia wa Dola hufurahia haki zote alizoamriwa na Shari'ah, awe Mwislamu au la. Mtu asiye na uraia huo hunyimwa haki hizi, hata kama ni Mwislamu. Kwa mfano, ikiwa mwanamume Mwislamu angekuwa na mama Mkristo aliye na uraia wa Kiislamu na baba asiye nao, basi mama yake angestahili kupokea matunzo kutoka kwake, lakini baba yake asingestahili. Iwapo mama angedai matunzo hayo kutoka kwake, hakimu angeamua kwa niaba yake kwa sababu angehesabiwa kuwa raia wa Dola ya Kiislamu, ilhali iwapo baba angejaribu kufanya hivyo, hakimu angekataa dai lake kwa sababu hangehesabiwa kuwa mmoja wa raia wake. Kwa hiyo, Shari'ah inawahesabu wanaotawaliwa na Uislamu kuwa raia, na imefanya uraia kuwa jambo wanalolishiriki wote, linalowastahilisha kufurahia haki za ulezi na ustawi zilizoamriwa na Uislamu kwa kuishi katika Dola ya Kiislamu kama raia.

Ethnic minorities do not exist as all people are viewed from a humanistic point of view and are citizens of the Islamic State so long as they fulfill the duties of citizenship. Every person holding the citizenship of the State enjoys the full rights decreed for him by the Shari’ah, whether he is Muslim or not. Anyone not holding that citizenship is deprived of these rights, even if he were Muslim. For instance, if a Muslim man had a Christian mother who held the Islamic citizenship and a father who did not, then his mother would qualify to receive sustenance from him and his father would not. If the mother claimed it from him the judge would rule in her favor because she would be classified as a citizen of the Islamic State, whereas if the father attempted to do likewise the judge would reject his claim because he would not be classified as one of its citizens. Therefore, the Shari’ah considers those ruled by Islam as citizens and made the citizenship something which they all hold in common and which qualifies them to enjoy the rights of guardianship and welfare decreed by Islam by living in the Islamic State as citizens.

Hii inahusu nafasi yao kutoka mtazamo wa utawala na usimamizi. Kuhusu utekelezaji wa sheria za Kiislamu, hili linazingatiwa kutoka mtazamo wa kisheria na si kutoka mtazamo wa kidini. Hii ni kwa sababu maandiko ya Shari'ah yanapaswa kutazamwa kwa upande wa kisheria, na maandiko hayo yameteremshwa kushughulikia matatizo. Lengo la Mwekaji Sheria kwetu ni kufuata maana na maudhui, wala si kusimama kwenye maana ya nje ya maandiko. Kwa hiyo, 'illah (sababu) iliyo nyuma ya hukumu huzingatiwa wakati wa kutoa kanuni. Kwa maneno mengine, ni upande wa kutunga sheria wa maandiko unaozingatiwa wakati wa kutazama uamuzi. Uamuzi huu, ukipitishwa na Khalifah, unakuwa sheria, na kila mtu analazimika kuufuata na kuutekeleza.

This is regarding their position from a ruling and guardianship point of view. As for the application of the Islamic laws, this is considered from a legal point of view and not from a religious point of view. This is so, because the Shari’ah texts should be viewed from a legal aspect and the text has been decreed to deal with problems. The Legislator’s aim for us is to follow the meaning and the content and not to stop at the apparent meaning of the text. Therefore the ‘illah (reason) behind the ruling is taken into consideration when extracting a rule. In other words, it is the legislative side of the text that is taken into consideration when viewing a verdict. This verdict, if adopted by the Khaleefah, becomes law and everyone is obliged by it and to execute it.

Kwa hiyo, utii wa watu wote wanaoishi katika Dola ya Kiislamu kwa Shari'ah ni wa hakika na hauwezi kurudishwa nyuma. Kwa Waislamu, ni imani yao na kuukubali Uislamu kwao ndiko kunakowafunga kutekeleza sheria zake zote, kwa sababu kutii imani hiyo ni kutii kanuni zote zinazotokana na 'Aqeedah hiyo, kwa hiyo kuikubali 'Aqeedah hiyo kunawalazimu kutekeleza kwa hakika sheria zote zilizoletwa na 'Aqeedah hiyo. Basi, kwa Waislamu, Shari'ah ndiyo sehemu ya sheria ya Uislamu. Wamefungwa kutekeleza kanuni zake zote, iwe zile zinazohusu uhusiano wao na Allah, ambazo ni matendo ya 'Ibadah (ibada), au zile zinazohusu uhusiano wao na nafsi zao, kama maadili yao na chakula chao, au zile zinazohusu uhusiano wao na wengine, ambazo zinahusika na miamala na adhabu.

Therefore, the submission of all people living in the Islamic State to the Shari’yah is conclusive and irrevocable. For the Muslims, it is their belief and their embracing of Islam which covenants them to abide by all its laws because the submission to the belief means submission to all the rules which emanate from that ‘Aqeedah, so their embracing of that ‘Aqeedah obliges them to conclusively abide by all the laws brought by that ‘Aqeedah. Thus, for the Muslims, the Shari’ah is the legislative part of Islam. They are covenanted to carry out all of its rules, whether those related to their relationship with Allah, which are acts of ‘Ibadah (worship), or those related to their relationship with themselves, such as their morals and diet, or those related to their relationship with others, these being concerned with transactions and penalties.

Waislamu wameunganishwa chini ya 'Aqeedah ya Kiislamu, na kwa ukweli kwamba Qur'ani na Sunnah ni vyanzo vya Shari'ah, ambavyo kanuni na hukumu zinatokana navyo. Hakuna hata mmoja wao aliyepingana katika suala hili kabisa. Hata hivyo, kutokana na Ijtihad, wametofautiana katika kuelewa Qur'ani na Sunnah, na matokeo yake yakaibuka madhehebu tofauti za kifikra na makundi. Hili lilitokana na ukweli kwamba Uislamu uliwahimiza Waislamu kufanya Ijtihad, na pia kutokana na tofauti za asili katika kuelewa. Kwa hiyo, tofauti zilijitokeza katika kuelewa 'Aqeedah, sheria, na mbinu ya 'Usul ul Fiqh. Mtume wa Allah ﷺ aliwahimiza Ijtihad na akasisitiza kwamba Mujtahid (mtu mwenye sifa za kutoa hukumu) anapofanya Ijtihad na akakosea, anapata thawabu, na akiwa sahihi thawabu yake huongezeka maradufu. Kwa hiyo, haikuwa jambo la ajabu kukuta Sunnah, Shi'ah, Mu'tazilah, na makundi mengine. Wala haikuwa ajabu kushuhudia kuibuka kwa Madhehebu kadhaa kama vile Shafi'i, Hanafi, Maliki, Hanbali, Ja'fari, Zaydi na mengine. Makundi na Madhehebu yote haya ya Kiislamu yalikubali 'Aqeedah moja, yaani 'Aqeedah ya Kiislamu. Wote waliamriwa kufuata wajibu na kujiepusha na makatazo ya Allah (SWT). Wote walikuwa na wajibu wa kuzingatia Shari'ah, si madhehebu yoyote mahsusi.

The Muslims are united under the Islamic ‘Aqeedah and by the fact that the Qur’an and the Sunnah are sources of Shari’ah, whereas the principles and verdicts are derived from it. None of them has differed on this issue at all. However, due to Ijtihad, they have differed in the understanding of the Qur’an and the Sunnah, and as a result of this difference different schools of thought and sects emerged. This was due to the fact that Islam encouraged the Muslims to make Ijtihad and to the fact that there are natural variances in understanding. Therefore, differences emerged in the understanding of the ‘Aqeedah, the legislation, and methodology of ‘Usul ul Fiqh. The Messenger of Allah (pbuh) had encouraged Ijtihad and stressed that if the Mujtahid (one qualified to extract rules) makes Ijtihad and he errs, he receives a reward and if he is right his reward is doubled. Therefore, it was never surprising to find the Sunnah, Shi’ah, Mu’tazilah, and other sects. Nor was it surprising to witness the emergence of several Madhahib such as the Shafi’i, the Hanafi, the Maliki, the Hanbali, the Ja’fari, the Zaydi and others. All these Islamic sects and Madhahib embraced one single ‘Aqeedah, i.e. the Islamic ‘Aqeedah, they were all commanded to follow the obligations and abstain from the prohibitions of Allah (swt).They were all under the obligation to abide by the Shari’ah and not by any particular Madhahib .

Madhhab ni tafsiri fulani tu ya hukumu ya Shari'ah ambayo inafuatwa na Muqallid (yule ambaye si Mujtahid) iwapo hawezi kufanya Ijtihad yake mwenyewe. Muislamu anaamrishwa na hukumu ya Kiungu, si na Madhhab. Anapata hukumu kwa njia ya Ijtihad iwapo anaweza, na kama hawezi kufanya Ijtihad, basi anaipata kwa kufuata Madhhab. Kwa hiyo, madhehebu na Madhahib zote zilizokubali 'Aqeedah ya Kiislamu, na kuamini Qur'an na Sunnah - kama chanzo pekee cha Shari'ah - zote ni za Kiislamu. Wafuasi wao wote ni Waislamu, na sheria za Kiislamu zinapaswa kutekelezwa juu yao. Kwa hiyo, Serikali haipaswi kuingilia makundi haya wala wafuasi wa Madhahib mbalimbali mradi wasiiache 'Aqeedah ya Kiislamu. Lakini wakiiacha 'Aqeedah ya Kiislamu, iwe mmoja mmoja au kwa pamoja, hilo litachukuliwa kuwa ni kitendo cha Irtidad (kuritadi) kutoka Uislamu, na adhabu ya waritadi itatekelezwa juu yao. Waislamu wanalazimishwa na sheria zote za Kiislamu. Baadhi ya sheria hizi ni za hakika, zikiwa na maoni moja tu sahihi, kama vile kukatwa mkono wa mwizi, kukatazwa riba, wajibu wa Zakah, na kuwa Swala za lazima ni tano, n.k. Sheria hizi zinawafunga Waislamu wote wanaofuata ufahamu mmoja, kwa kuwa ni dhahiri na zenye kuamua.

The Madhahib is only a particular understanding of the Shari’ah verdict which is followed by the Muqallid (the one who is not a Mujtahid) if he is unable to make his own Ijtihad. The Muslim is commanded by the Divine rule and not by the Madhab. He takes the rule by means of Ijtihad if he can, otherwise he takes it by following a Madhab if he is unable to make Ijtihad. Therefore, all the sects and Madhahib which embraced the Islamic ‘Aqeedah, and believed in the Qur’an and Sunnah - as the sole source of Shari’ah - are all Islamic. Their advocates are all Muslims and the Islamic laws are to be implemented on them. The State should not, therefore, interfere with these groups nor with the followers of various Madhahib as long as they do not deviate from the Islamic ‘Aqeedah, but if they deviated from the Islamic ‘Aqeedah, whether individually or collectively, this would be considered an act of Irtidad (apostasy) from Islam and the punishment of apostates would be carried out on them. The Muslims are compelled by all Islamic laws. Some of these laws are definite with only one valid opinion, like the cutting of the hand of the thief, the prohibition of usury, the obligation of Zakah, and the obligatory prayers being five, etc. These laws are binding on all Muslims following one single understanding, for they are definite and decisive.

Kuna kanuni na mawazo kadhaa ambayo Waislamu walitofautiana juu yake, kwa sababu kila Mujtahid alielewa suala fulani tofauti na mwenzake. Kwa mfano, sharti la Khalifa, au kuchukua zaka juu ya ardhi ya Kharaj, au kukodisha ardhi, pamoja na mengineyo. Katika sheria kama hizi, Khalifa huchukua maoni moja, na utii unakuwa wa lazima kwa kila mtu. Kila mtu mwenye maoni tofauti na yale aliyoyachukua Khalifa anapaswa kuacha maoni yake na kufuata maoni ya Imamu. Hivyo, maoni ya Imamu ndiyo yanayomaliza tofauti zote, na utii kwa Imamu ni wa lazima kwa kila mtu. Waislamu wote wanalazimika kutekeleza amri ya Khalifa kuhusu maoni anayoyachukua, na maoni yake ni ya lazima kwao, hadharani na faraghani. Yeyote anayetekeleza hukumu ya Mwenyezi Mungu tofauti na ile aliyoichagua Imamu atakuwa ametenda dhambi. Khalifa anapotunga hukumu ya Shari'ah, hukumu hiyo inakuwa ya lazima kwa Waislamu wote. Hukumu ya Shari'ah kuhusu suala moja haiwezi kuwa nyingi kwa mtu mmoja.

There are several rules and thoughts on which the Muslims differed, due to each Mujtahid understanding an issue differently from the other. For example, the prerequisite of the Khaleefah or the taking of the tithe on the Kharaj land or the rental of land, amongst others. In the case of such laws, the Khaleefah adopts an opinion and obedience becomes compulsory on everyone. Everyone who holds a different opinion to that adopted by the Khaleefah should abandon that opinion and comply with the Imam’s opinion. Thus the opinion of the Imam settles all the differences and the obedience to the Imam is compulsory on everyone. The Muslims are all obliged to execute the order of the Khaleefah concerning the opinions which he adopts and his opinion is binding on them, both publicly and privately. Whoever implements a Divine rule other than the one adopted by the Imam will be sinful. Once the Khaleefah enacts a Shari’ah rule it becomes binding upon all Muslims. The Shari’ah rule concerning one issue cannot be multiple for one person.

Hata hivyo, Khalifa hapaswi kuchukua sheria maalum inayohusu mambo yanayohusiana na 'Aqeedah, kwa sababu hilo lingewaletea Waislamu taabu. Lakini ikiwa bid'ah na mielekeo inayotokana na 'Aqaa'id potofu zitaibuka, Dola itawawajibisha wahusika kwa hatua kali, mradi bid'ah hizo hazifikii kiwango cha kufuru. Iwapo zingefikia kiwango hicho, watu wanaohusika wangechukuliwa kuwa waasi wa dini. Pia, Khalifa hapaswi kuchukua sheria yoyote maalum inayohusu mambo ya ibada, kwa sababu hilo pia lingewaletea Waislamu taabu.

However, the Khaleefah should not adopt a particular law which concerns matters related to the ‘Aqeedah, because this would cause hardship on the Muslims. But if innovations and tendencies based on erroneous ‘Aqa’id emerged, the State would hold accountable the culprits with firm measures as long as these innovations do not lead to disbelief. If they did, the responsible individuals would be treated as apostates. Also, the Khaleefah should not adopt any particular law which concerns matters related to worship because this too would lead to a hardship for the Muslims.

Kwa hiyo, Khalifa hapaswi kuchukua msimamo fulani katika mambo ya ʿAqīdah mradi tu hayo ni ya Kiislamu, wala hapaswi kuchukua sheria fulani katika mambo ya ibada, isipokuwa Zakat, mradi tu ibada hizo ni sheria zilizoidhinishwa za Mwenyezi Mungu. Mbali na hayo, Khalifa anaweza kuchukua na kutunga sheria yoyote maalum inayohusiana na mambo ya miamala, kuanzia kununua na kuuza, kukodi, ndoa, talaka, nafaka ya matunzo, ushirika wa kibiashara, malezi ya watoto, n.k. Pia anaweza kutunga na kuchukua sheria maalum kuhusu kanuni ya adhabu, au kuhusu chakula, mavazi au masuala ya maadili, na Waislamu wana wajibu wa kumtii katika chochote atakachokichukua.

Therefore, the Khaleefah should not adopt any particular opinion in matters of ‘Aqeedah as long as these were Islamic, and he does not adopt any particular law in matters of worship, except for Zakat, as long as these acts of worship are approved Divine laws. Other than that, the Khaleefah can adopt and enact any particular law related to transactions, ranging from buying and selling, renting, marriage, divorce, alimony, business partnership, custody, etc. He can also enact and adopt a particular law concerning the penal code, or concerning diet, clothing or moral issues, and the Muslims are obliged to obey him in whatever he adopts.

Khalifa lazima atekeleze Shari'ah zinazohusiana na matendo ya ibada. Huwaadhibu wale wanaoacha Sala na wale wasiofunga Saumu ya mwezi wa Ramadhani. Hutekeleza sheria zote zinazohusu matendo ya ibada pamoja na Shari'ah zote, na hii ndiyo wajibu wake. Wajibu wa Sala si suala lililo wazi kwa Ijtihad, wala haliwezi kuchukuliwa kama sheria inayopitishwa; ni utekelezaji wa wazi wa amri ya Mwenyezi Mungu iliyothibitishwa bila shaka miongoni mwa watu wote. Kuhusu kanuni ya adhabu, Khalifa hupitisha sheria ambayo Waislamu wote wataamriwa kuitii, kama ilivyo kwa kanuni nyingine yoyote ya adhabu. Hayo ni kwa upande wa Waislamu. Kwa upande wa wasiokuwa Waislamu, hawa ni watu waliokubali itikadi nyingine isiyo ya Kiislamu, nao wamegawanywa katika makundi yafuatayo:

The Khaleefah has to implement the Shari’yah related to the acts of ritual worship. He punishes those who abandon the prayer and those who do not observe fasting in the month of Ramadhan. He implements all laws regarding acts of worship in addition to all of the Shari’yah and this is his duty. The obligation of prayer is not a matter open for Ijtihad and cannot be considered as a law being adopted, it is plainly the implementation of a Divine rule that has been conclusively established among everyone. As for the penal code, the Khaleefah adopts a law which all Muslims will be ordered to comply with, the same as for any other penal code. This is as far as the Muslims are concerned. As for the non-Muslims, these are the people who have embraced a creed other than the Islamic one, and they are classified under the following categories:

1) Wale wanaodai kuwa ni Waislamu huku wakiamini baadhi ya mambo katika itikadi yao yanayopingana na Aqeedah ya Kiislamu.

1) Those who claim to be Muslims while believing in some issues in their creed which contradicts the Islamic ‘Aqeedah.

2) Watu wa Kitabu.

2) The People of the Book.

3) Washirikina, miongoni mwao ni Majusi (waabudu wa moto), Wahindi, Mabudha na wote ambao si Watu wa Kitabu.

3) The Polytheists, among whom are the Majus (fire worshippers), Hindus, Buddhists and all those who are not People of the Book.

Watu hawa wataachwa huru na hakutakuwa na uingiliaji wowote katika imani zao au ibada zao. Watapewa ruhusa ya kufuata sheria zao wenyewe katika mambo ya ndoa na talaka kulingana na dini yao. Dola itamteua hakimu kutoka miongoni mwa watu wao ili asuluhishe migogoro yao kwa kuzingatia dini yao, katika mahakama zilizo chini ya Dola. Kuhusu chakula chao na mapambo yao, watashughulikiwa kwa mujibu wa kanuni zao wenyewe ndani ya utaratibu wa umma. Watu wengine wasio Watu wa Kitabu watashughulikiwa kwa namna hiyo hiyo. Mjumbe wa Allah ﷺ alisema kuhusu Majusi: "Watendeeni kama mnavyowatendea Watu wa Kitabu." Kuhusu miamala na kanuni ya adhabu, zinatekelezwa kwa Waislamu na wasio Waislamu sawa. Hukumu za kijinai zitatolewa kwa wasio Waislamu kama zinavyotolewa kwa Waislamu bila upendeleo wowote. Wote wanaoshikilia uraia wa Dola ya Kiislamu wana wajibu wa kutii Shari'ah inayohusu miamala na kanuni za adhabu bila kujali dini yao, kabila lao au madhehebu yao. Wote wanapaswa kufuata Shari'ah. Hata hivyo, utii wao kwa sheria hizo utakuwa wa kisheria na kitaratibu badala ya wa kidini au wa kiroho. Hivyo hawatalazimika kuziamini kwa kuwa hilo lingekuwa kuwalazimisha kuingia katika Uislamu; Allah (swt) anasema:

These people will be left alone and there is no interference with their beliefs or their worship. They will be allowed to adhere to their own laws in matters of marriage and divorce according to their religion. The State will appoint a judge from their own people to settle their disputes based on their religion in courts belonging to the State. As for their diet and adornment, they will be treated according to their own rules within the public order. People other than the People of the Book will be treated in the same way. The Messenger of Allah (pbuh) said concerning the Majus, “Treat them in the same way you treat the People of the Book.” As for transactions and penal code, they are implemented on Muslims and non-Muslims alike. Penal judgments will be passed on non-Muslims in the same way as on Muslims without any prejudice. All those who hold the citizenship of the Islamic State are obliged to comply with the Shari’yah related to transactions and penal codes regardless of their religion, race, or sect. They all have to abide by the Shari’yah. However, their adherence to the laws would be legislative and legal rather than religious or spiritual. They would therefore not be obliged to believe in them because that would constitute them being forced to embrace Islam; Allah (swt) says,

"Hakuna kulazimishwa katika Dini." [Al-Baqarah, 2:256].

“No compulsion in the Deen.” [Al-Baqarah, 2:256].

Mtume wa Allah ﷺ amewakataza Waislamu kuingilia au kuwatesa Watu wa Kitabu kuhusu imani yao, lakini wangewajibika kutii sheria za Kiislamu kwa mtazamo wa kutunga sheria na wa kisheria.

The Messenger of Allah (pbuh) has forbidden the Muslims from interfering with or persecuting the People of the Book about their belief, but they would be obliged to comply with the Islamic laws from a legislative and legal point of view.

Kwa hitimisho, sera ya ndani ya Dola ya Kiislamu itakuwa ni kutekeleza Shari'ah ya Kiislamu kwa wote wanaoshikilia uraia wa Dola, iwe ni Waislamu au wasio Waislamu. Sheria zitatekelezwa kama ifuatavyo:

In conclusion, the Islamic State’s domestic policy would be to implement the Islamic Shari’ah on all those who hold the State’s citizenship, whether they were Muslims or non-Muslims. The laws would be implemented as follows:

1) Sheria zote za Kiislamu zingetekelezwa juu ya Waislamu.

1) All Islamic laws would be implemented upon the Muslims.

2) Wasiokuwa Waislamu hawatasumbuliwa kuhusu imani zao na ibada zao.

2) Non-Muslims would not be interfered with regarding their beliefs and worship.

3) Wasio Waislamu watatendewa kulingana na imani zao katika mambo yanayohusiana na chakula na mapambo, ndani ya mfumo wa jumla wa sheria.

3) The non-Muslims would be treated according to their beliefs in matters related to diet and adornment within the general frame work of the law.

4) Migogoro inayohusiana na ndoa na talaka kwa wasio Waislamu itashughulikiwa kwa kuteua majaji kutoka miongoni mwao wenyewe katika mahakama zilizoanzishwa na Serikali, na si katika mahakama binafsi; migogoro ya aina hiyo kati yao na Waislamu itashughulikiwa kulingana na Sharia ya Kiislamu na majaji Waislamu.

4) Disputes related to marriage and divorce for non-Muslims would be dealt with by appointing judges from themselves in courts set up by the State and not in private courts; similar disputes between them and the Muslims would be dealt with according to Islamic law by Muslim judges.

5) Serikali itatekeleza mambo mengine yote ya Shari'ah yanayohusiana na miamala ya kiuchumi, kijamii na kisheria kwa kila raia, Muislamu na asiyekuwa Muislamu sawa, bila ubaguzi.

5) The State will enforce all other Shari’ah matters related to economic, social, and legal transactions on every citizen Muslim and non-Muslim alike without prejudice.

6) Wote wanaoshikilia uraia wa Kiislamu ni raia wa Dola, na ulinzi wao pamoja na usimamizi wa mambo yao ni wajibu wa Dola, bila ubaguzi wowote.

6) All those who hold the Islamic citizenship are subjects of the State, their guardianship and the management of their affairs is the duty of the State, without any discrimination.