Uongozi wa imarah au riyasah au qiyadah una maana moja, na rais, qaid na Amir zina maana moja. Kuhusu Khilafah, ni uongozi wa Waislamu wote duniani, na ni katika uongozi na imewekwa chini ya uongozi. Khalifah ni Amir na anajulikana kama Amir wa waumini. Imarah ni ya jumla zaidi, na Khilafah ni mahsusi zaidi, na zote mbili ni riyasah. Neno "Khilafah" linahusu nafasi maalum inayojulikana, na neno "imarah" ni la jumla kwa kila Amir. Waislamu wameamrishwa kumteua Amir juu yao, kama walivyoamrishwa kumteua Khalifah, kwa sababu imarah ni miongoni mwa aina za utawala, ambayo ni mamlaka juu ya jambo (wilayah amr) katika yale ambayo amepewa mamlaka juu yake. Tofauti kati yake na Khilafah ni kwamba Khilafah ni ya jumla kwa Waislamu wote duniani, wakati hii ni mahsusi kwa aliyemteua na kwa yale aliyopewa mamlaka juu yake. Haivuki wale waliomteua, kama vile isivyovuka yale aliyopewa mamlaka juu yake. Riyasah, qiyadah na imarah ni hukm shari'; si mitindo. Waislamu wamewekewa mipaka katika hayo kwa mipaka aliyoamrisha Allah (SWT) ndani yake na ile aliyokuja nayo Shari'a.

The imarah or riyasah or qiyadah have the same meaning, and rais and qaid and Amir have the same meaning. As for the Khilafah, it is the leadership of all Muslims in the world and it is from the leadership and is categorised under the leadership. The Khalifah is an Amir and is known as the Amir of the believers. The imarah is more general and the Khilafah is more specific, and both of them are riyasah. The word “Khilafah” is specific to a well-known position, and the word “imarah” is general for every Amir. The Muslims are commanded to appoint an Amir over them as they are commanded to appoint a Khalifah, because the imarah is from the types of rule which is the authority over the matter (wilayah amr) in what he is given authority over. The distinction between it and the Khilafah is that the Khilafah is general for all the Muslims in the world, so this is specific for who appointed him and in what he was given authority over. It does not exceed those who appointed him in the same way it does not exceed what he was given authority over. The riyasah, qiyadah and imarah are hukm shari’; they are not styles. Muslims are restricted in it with the limits of what Allah (swt) commanded in it and what the Shar’a came with.

Ni wajibu kwa kila kundi (jama'ah) la Waislamu wanaofanya jambo la pamoja kumteua Amiri juu yao. Lakini ikiwa jambo ni mahsusi kwa kila mtu mmoja mmoja bila kuhusisha jambo jingine, basi haidhihiriki kuwaomba kuweka Amiri juu yao katika hali hii. Uongozi (imarah) huanzishwa juu ya kundi katika jambo lililounganishwa baina yao, ili awe na mamlaka yake na wao wawe na neno la mwisho. Uhalisia wa kuwepo kwa jambo la pamoja baina ya makundi yoyote hulazimisha kwa lazima kuwaweka Amiri juu yao, vinginevyo jambo hilo litakuwa chanzo cha matatizo baina yao na fitina itatokea miongoni mwao. Kuhusu kuanzisha kiongozi kwa kundi linalofanya jambo la pamoja baina yao kuwa ni wajibu kwa Waislamu, hii ni kutokana na alichosimulia Abdullah bin ‘Amru, kwamba Nabii ﷺ alisema:

It is an obligation upon every group (jama’ah) of Muslims performing a collective matter to appoint an Amir over them. Whereas if the matter is specific to each individual without involving another matter, then it is not requested from them in this case to establish an Amir over them. The imarah is established over a group in a matter associated between them, so that there is for him the authority and for them a decisive word. The reality of the existence of a collective matter between any groups inevitably compels them to establish an Amir over them or else this matter will be cause of trouble between them and discord will result between them. As for the establishment of a leader for the group who performs a collective matter between them being obligatory upon Muslims, this is due to what Abdullah bin ‘Amru narrated that the Prophet (saw) said:

Na pia kutokana na yale aliyoyasimulia Abu Said kwamba Mtume wa Allah ﷺ alisema:

And also due to what Abu Said narrated that the Messenger of Allah (saw) said:

Hii pia inatokana na kile Al-Bazzar alichosimulia kwa mnyororo sahihi kwamba Umar bin Al-Khattab (ra) alisema:

This is also due to what Al-Bazzar narrated via a correct chain that Umar bin Al-Khattab (ra) said:

Al-Bazzar pia amesimulia kutoka kwa Ibn Umar (ra) kwa mnyororo sahihi kwamba Mtume wa Allah ﷺ alisema:

Al-Bazzar also narrated from ibn Umar (ra) via a correct chain that the Messenger of Allah (saw) said:

Na hadithi ya Abu Said al-Khudri (ra):

And the hadith of Abu Said al-Khudri (ra):

Hadithi hizi ziko wazi kwamba inapendekezwa kwa idadi yoyote inayofikia watatu na zaidi kumteua Amiri mmoja juu yao, isipokuwa kauli yake katika hadithi: "katika nafasi wazi" na "katika safari", ambayo inaonyesha kwamba wamekusanyika pamoja katika jambo la pamoja kati yao katika nafasi wazi au wakisafiri safari au kama hiyo katika jambo la pamoja linalojumuisha kundi, shirika, msafara, jeshi, kabila, mji na eneo n.k. Basi ikiwa hili limependekezwa kwa watatu waliomo katika nafasi wazi ardhini au wanaosafiri, basi uhalali wake kwa idadi kubwa zaidi au kazi kubwa zaidi una kipaumbele zaidi na ustahili zaidi. Hadithi ni za jumla kwa nafasi wazi, safarini au jambo lolote jingine isipokuwa haya mawili ambalo ni kubwa na kuu zaidi kuliko hayo, kama vile ufahamu unaolingana unavyoonyesha. Kanuni ya usul (misingi ya fiqh) ni kwamba maana ya kauli (fahwa al-khitab) inatekelezwa. Hivyo, ikiwa jambo limeamriwa au kukatazwa, ufahamu wa kile kilichoamriwa au kukatazwa unaingia pamoja na maandishi yaliyotajwa (mantuq) katika kile kilichoamriwa au kukatazwa. Wala haizuiliwi kwa yale tu yaliyotajwa, yaani kwamba ikiwa jambo limeamriwa au kukatazwa basi amri hii au katazo hili linajumuisha kilicho kikubwa au kikuu zaidi kwa kipaumbele. Mfano wake ni katazo la kuwatukana na kuwapiga wazazi, kwa kutokana na ufahamu wa kauli ya Allah:

These ahadith are explicit in that it is prescribed for any number reaching three and more to appoint one Amir over them, except that his statement(s) in the ahadith: “in an open space” and “in a voyage” which indicates that they are gathered together in a collective matter between them in an open space or travelling in a voyage or the like in a collective matter which includes a party, an organisation, an expedition, army, tribe, city and region etc. So if this is prescribed for three who are in an open space in the land or are travelling, then its legitimacy for a greater number or a bigger job is of more precedence and more worthiness. The ahadith are general for open space, on a voyage or any matter other than these two which is larger and greater than them as the conforming understanding indicates this. The principle of usul (roots of jurisprudence) is that the meaning of the speech (fahwa al-khitab) is acted upon. Thus if something is commanded or prohibited, the understanding of what he is commanded or prohibited with enters together with the stated text (mantuq) into what is commanded or prohibited. Nor is it restricted to merely what was stated, meaning that if a thing is commanded or prohibited then this command or prohibition includes what is greater or larger by precedence. Its example is the prohibition of abusing and beating of (one’s) parents from the indication of Allah’s statement:

Na katazo la kuharibu mali ya mayatima kutokana na dalili ya kauli ya Allah:

And the prohibition of destroying the orphans’ wealth from the indication of Allah’s statement:

Na kurudisha kile kilicho chini ya (qintar) au kutolipa kile kilicho zaidi ya dinari, kutokana na kauli ya Allah:

And his returning what is less than the (qintar) or not paying what is more than a dinar from Allah’s statement:

Mtume (ﷺ) aliamuru kuteuliwa kwa Amiri mmoja katika safari na katika maeneo ya wazi. Kwa hiyo, amri hii inategemea yale yaliyo hatari zaidi na muhimu zaidi kuliko kuwepo katika maeneo ya wazi, na inajumuisha mambo kama hayo kwa sababu ya hoja yenye nguvu zaidi (bab uwla). Ufahamu huu wazi unaolingana na hadithi zilizotangulia unaimarishwa na mwenendo wa Mtume (ﷺ) aliyemteua Amiri katika jambo lililo hatari zaidi kuliko safari. Alimteua kiongozi katika Hijja, katika vita, na katika mikoa ya Dola.

The Messenger (saw) commanded the appointment of one Amir in a voyage and open space. Accordingly, this command is based upon what is more dangerous, and important, than being present in open space, and it includes such matters by greater reason (bab uwla). This clear conforming understanding in the preceding ahadith is strengthened by the practice of the Messenger (saw) who appointed an Amir in what was more dangerous than a voyage. He appointed a leader in the Hajj, in the battles and in the provinces of the State.

Hii inahusu wajibu wa kuweka Amiri kwa kila kundi lililopo mahali fulani au jambo la pamoja linalowaunganisha. Kuhusu Amiri huyu, Shari'ah imeweka wajibu kwamba awe mmoja, na haijuzu kuwa zaidi ya mmoja. Uislamu hauna uongozi wa pamoja (qiyadah) wala urais wa pamoja (riyasah). Uongozi katika Uislamu ni wa umoja pekee, kwa hiyo ni wajibu kwa Rais, Amiri au Qaid kuwa mmoja, na hairuhusiwi kuwa zaidi ya mmoja. Dalili ya hili iko wazi katika matini ya hadithi zilizotangulia na katika vitendo vya Mtume ﷺ. Hadithi zote zinasema: "mmoja wao", "mmoja wenu", na neno (ahad) ni neno wahid linaloashiria idadi, yaani moja na si zaidi. Hili linafahamika kwa maana ya kinyume (mafhum mukhalafah). Maana ya kinyume ya idadi, sifa na lengo hutekelezwa bila matini; na maana ya kinyume haibatilishwi isipokuwa katika hali moja, nayo ni pale ambapo kunapokuja matini inayoibatilisha, kama kauli ya Allah:

This is in respect to the obligation of establishing an Amir for every group in a place or common matter associated between them. As for this Amir, the Shari’ah has obliged that he be one and it not permitted to be more than one. Islam does not have collective leadership (qiyadah) or collective presidency (riyasah). Leadership in Islam is strictly singular so it is obliged for the Rais or Amir or Qaid to be one, and he is not allowed to be more than one. The evidence for this is clear from the text of the preceding ahadith and the actions of the Messenger (saw). All the ahadith state: “one of them”, “one of you” and the word (ahad) is the word one (wahid) which indicates the number i.e. one and not more. This is understood from the contrary understanding (mafhum mukhalafah). The contrary understanding of the number, attribute (sifat) and objective is acted upon without a text; and the contrary understanding is not negated except in one situation which is where there comes a text annulling it like Allah’s statement:

Ufahamu wa kinyume ni kwamba iwapo hawataki usafi (kujiepusha na zinaa), basi wanalazimishwa (kufanya ukahaba). Hata hivyo, ufahamu huu wa kinyume umebatilishwa na kauli ya Mwenyezi Mungu:

The contrary understanding is that if they do not wish chastity then they are compelled (into prostitution). However this contrary understanding is annulled by Allah’s statement:

Ikiwa hakuna matini itakayobatilisha ufahamu wa kinyume, basi katika hali hii inatekelezwa kulingana na kauli ya Allah:

If there does not come any text annulling the contrary understanding, then in this case it is acted upon like Allah’s statement:

Na kama kauli yake ﷺ:

And like his (saw) statement:

Kanuni katika matini hizi mbili imewekewa kikomo kwa idadi maalum, na kikomo hiki kinaonyesha kwamba kilicho zaidi ya idadi hizi kinapingana nayo (kanuni). Hii inaashiria kutokuwepo kwa ruhusa kwa kilicho chini ya mia (mijeledi), na kwamba kilicho zaidi ya mbili (qullat) hakibebi uchafu. Kwa hiyo kauli ya Mjumbe ﷺ:

The rule in these two texts runs restricted by specified number, and this restriction indicates that what is beyond these numbers are contrary to it (in the rule). This indicates the absence of permission for what is less than one hundred (lashes) and that what is more than two (qullat) does not carry filth. Therefore the Messenger (saw)’s statement:

Inaonyesha kwa mafhum mukhalafa (ufahamu wa kinyume) kwamba hairuhusiwi kuteua zaidi ya mmoja. Hivyo basi, uongozi ni wa mtu mmoja, na haiwezekani kuwa wa zaidi ya mmoja kwa mujibu wa maandishi ya hadithi katika matamshi yake ya moja kwa moja (mantuq) na ufahamu wake (mafhum). Hili linaimarishwa na kitendo cha Mtume ﷺ, kwani katika matukio yote ambayo alimteua kiongozi, alikuwa akimteua mmoja tu na si mwingine yeyote. Hakuwahi kuteua zaidi ya mmoja mahali pamoja.

Indicate by contrary understanding (mafhum mukhalafa) that it is not allowed to appoint more than one. Thus leadership is for one, and it is not permitted to be for more than one by the text of the ahadith in their stated text (mantuq) and understanding (mafhum). This is strengthened by the Messenger (saw)’s action in that in all incidents wherein he appointed (a leader), he would appoint one and not any other (number). He never appointed more than one in one place.

Kuhusu hadith iliyosimuliwa, kwamba Mtume ﷺ alimtuma Mu'adh na Abu Musa Al-Ash'ari kwenda Yemen, na akawaambia:

As for the hadith narrated, that the Messenger (saw) sent Mu’adh and Abu Musa Al-Ash’ari to Yemen and said to them:

Hii haionyeshi kwamba alimteua wawili katika sehemu moja. Hadithi hii imekuja katika Al-Bukhari kwa maneno yafuatayo:

This does not indicate that he appointed two in one place. The hadith came in Al-Bukhari with the text:

Hadithi hiyo hiyo pia ilikuja katika kitabu cha safari za vita (Al-Maghazi) ikisema:

The same hadith came in the book of war expeditions (Al-Maghazi) saying:

Hadithi hii inafafanua hadithi zingine kwamba alimtuma wawili Yemen. Aliweka kwa kila mmoja eneo lake katika nchi hiyo, hivyo hawakuwa Amiri wawili mahali pamoja. Bali kila mmoja wao alikuwa Amiri mahali tofauti na mahali ambapo mwenzake alikuwa Amiri. Kwa hiyo haijuzu jambo moja kuwa na viongozi (rais) wawili, wala mahali pamoja kuwa na viongozi wawili. Bali ni wajibu kuwa na Amiri mmoja tu, na ni haramu kuwepo zaidi ya huyo mmoja. Hata hivyo, inapaswa kufahamika kwamba ri'asah, imarah na qiyadah katika Uislamu si mamlaka ya heshima, kwa kuwa mamlaka ya heshima yanahitaji kumfuata kiongozi mkuu (za'im). Ama ri'asah katika Uislamu, inampa kiongozi haki ya kusimamia mambo na mamlaka juu ya jambo ambalo uongozi ni wake, pamoja na kutekeleza yote yaliyo ndani ya uongozi huo kulingana na uwezo ambao kwa ajili yake aliteuliwa kuwa Amiri, ndani ya mipaka iliyowekwa na Shari'a katika jambo ambalo rais aliteuliwa.

This narration clarifies the other narrations that he sent two to Yemen. He made for each one a region of it so they were not two Amirs in one place. Rather each one of them was Amir at a place different from where the other was Amir. Therefore it is not allowed for one matter (to have) two leaders (rais) nor for one place two leaders. Rather it is obligatory to have only one Amir and it is prohibited for there to be more (than one). However it must be understood that ri’asah and imarah and qiyadah in Islam is not honorary authority as the honorary authority requires following the chief (za’im). As for ri’asah in Islam, it grants the right to the leader to take care of the affairs and authority over the matter in which leadership is for him and the execution of all that falls within the leadership according to the competence for which he was appointed Amir within the limit given by the Shar’a in the matter which the rais was appointed.

Kuhusu kile kilichoenea katika nchi za Waislamu cha kuanzisha uongozi wa pamoja kwa jina la baraza, kamati au chombo cha utawala, na kinachofanana na hivyo, ambavyo vinapewa uwezo wa uongozi, hili linapingana na Shari'a pale uongozi unapokabidhiwa chombo hicho, baraza hilo au kamati hiyo, kwa kuwa uongozi unakabidhiwa kundi, jambo ambalo limekatazwa kwa maandiko ya hadithi. Ama kama baraza, kamati au chombo hicho kipo kwa lengo la kubeba dhamana na kujadili mambo na kwa ajili ya kushauriana (shura), katika hali hiyo ni halali na ni katika Uislamu, kwa sababu Waislamu wamesifiwa kwa kufanya mashauriano katika mambo yao. Maoni yao huzingatiwa kuwa ni wajibu kwa kufuata wengi pale yanapohusu kutekeleza vitendo, na hukubaliwa kama ushauri pale yanapohusu kanuni na maoni yanayoelekea kwenye fikra, maoni ya kitaalamu na ufafanuzi. Amiri anapoamua jambo, basi hutekeleza atakachoona (ni sahihi) katika yale yasiyohusu kutekeleza vitendo. Kuhusu yale ambayo wanafikra wa kikomunisti walitofautiana juu ya kama uongozi ni wa pamoja au wa mtu mmoja, hakuna nafasi ya kuchunguza hilo katika Uislamu. Hii ni kwa sababu Uislamu umebainisha kuwa uongozi ni wa mtu mmoja kwa maandiko na kwa vitendo, na Ijmaa' ya Masahaba imefanyika juu ya hilo, na Ummah umejifunga nalo katika zama zote.