Baraza la Ummah lina mamlaka ya lazima, nayo ni:

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

Khalifa lazima ashauriane na Baraza, na Baraza lina haki ya kumshauri katika mambo ya kiutendaji na vitendo yasiyohitaji uchunguzi wa kina na kupima kwa makini, kama mambo ya utawala, elimu, afya, uchumi, biashara, viwanda, kilimo na mengineyo kama hayo. Maoni ya Baraza katika mambo haya ni ya lazima kufuatwa.

The Khaleefah has to consult the Council and the Council has the right to advise Him in the practical matters and actions that do not require investigation and scrutiny such as the matters of ruling, education, health, economy, trading, industry, farming and the like. The opinion of the Council in these matters is binding.

Katika mambo ya kifikra yanayohitaji uchunguzi na uhakiki, mambo ya kiufundi na ya kifedha, pamoja na masuala ya majeshi ya kijeshi na sera ya nje, Khalifah ana haki ya kurejea kwenye Baraza kwa ajili ya kushauriana nalo na kupata kujua maoni yake. Hata hivyo, maoni ya Baraza hayana nguvu ya lazima.

In the intellectual matters that require investigation and scrutiny, the technical and the financial matters together with the affairs of the armed forces and foreign policy, the Khaleefah has the right to refer to the Council for consultation and acquainting of its opinion. However the opinion of the Council is not binding.

Khalifa ana haki ya kurejesha kwa Baraza sheria na kanuni anazotaka kuzipitisha. Wajumbe Waislamu wa Baraza wana haki ya kujadili sheria hizo na kutoa maoni yao kuhusu kanuni hizo. Hata hivyo, maoni yao hayana nguvu ya kufunga.

The Khaleefah 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, their opinion is not binding.

Baraza la Ummah lina haki ya kuwawajibisha watawala katika mambo yote yanayofanyika kwa uhalisia 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 iwapo maoni ya wengi katika mambo kama hayo ni ya lazima, na si ya lazima iwapo maoni ya wengi katika mambo kama hayo si ya lazima.

The Council of the Ummah reserves the right to hold the rulers accountable on all matters that take place effectively within the State, whether these are related to domestic 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 kimekwisha kutekelezwa, jambo hilo linapaswa kupelekwa kwenye mahakama ya Mazaalim ili kulitatua swali hilo. Hukumu yake kuhusu jambo hilo ina nguvu ya kisheria na ni lazima kuitekeleza.

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

Baraza la Ummah lina haki ya kuonyesha kutoridhika kwake dhidi ya Wulah au ‘Aamileen. Maoni yake katika hali kama hiyo yatakuwa ya lazima, na Khalifa anapaswa kuwaondoa mara moja.

The Council of the Ummah reserves the right to express discontent towards the Wulah or the ‘Aamileen. Its opinion in such case would be binding and the Khaleefah should dismiss them at once.

Wajumbe Waislamu wa Baraza wana haki ya kuweka vikwazo katika uteuzi wa wagombea wa Khilafah. Maoni yao katika jambo kama hili ni ya lazima, na wagombea wengine wasiokuwa wale waliopendekezwa na Baraza hawapaswi kuzingatiwa ipasavyo.

The Muslim members of the Council have the right to restrict the nomination of candidates for the Khilafah. Their opinion in such a matter is binding, and candidates other than those put forward by the Council should accordingly not be considered.

Hizi ndizo mamlaka ya lazima ya Baraza la Ummah.

These are the mandatory powers of the Council of the Ummah.

Makala ya kwanza imegawanywa katika sehemu mbili. Dalili ya sehemu (a) inatokana na kauli ya Allah (swt); "Nawe shauriana nao katika jambo hilo;" [TMQ Al-Imran: 159] Na kauli Yake (swt); "Na jambo lao ni shauriana baina yao." [TMQ Ash-Shura: 38]

The first article is divided into two sections. The evidence for section (a) is derived from Allah’s (swt) saying; “And do consult them in the matter;” [TMQ Al-Imran: 159] And His (swt) saying; “And their matter is in consultation between them.” [TMQ Ash-Shura: 38]

Kwa hiyo, (SWT) Allah amefanya Shura kuwa ya jumla katika kila jambo, kwani Yeye (SWT) anasema: "Katika jambo" [TMQ Al-Imran: 159]. Neno Al-Amr (jambo) ni nomino ya jumla na limebainishwa kwa 'Al' (the). Yeye (SWT) anasema: "Na jambo lao" [TMQ Ash-Shura: 38]

So He (swt) made the Shura general in every matter, for He (swt) says; “In the matter,” [TMQ Al-Imran: 159] Where the term Al-Amr (the matter) it is a generic noun and defined by ‘Al’ (the). He (swt) says; “And their matter” [TMQ Ash-Shura: 38]

Neno Amruhum (mambo yao) ni nomino ya jumla inayobainishwa kwa kiambishi cha umiliki, na maneno yote mawili ni ‘Aam (ya jumla), hivyo yanajumuisha kila kitu. Hata hivyo, neno hili ‘Aamm limebainishwa katika mambo mengine isipokuwa Ahkam Shar’iyyah. Hii ni kwa sababu hukumu za kidini ni wahyi kutoka kwa Allah (SWT), na hakuna nafasi ya maoni ya watu kuhusu mambo yaliyoteremshwa kwa wahyi. Kwani Allah (SWT) peke yake ndiye Mwamrishaji na Mtunga sheria.

Where the term Amruhum (their matter) is generic noun and defined by genetive and both terms are ‘Aam (general) so they include everything. However, this ‘Aamm term has been specified in matters other than the Ahkam Shar’iah. This is because the divine rules are revelation from Allah (swt) and there is no scope for the people’s opinion regarding matters brought down by revelation. For Allah (swt) alone is the Commander and the Legislator.

Kama ushahidi wa kwamba maoni ya baraza la Ummah katika mambo na vitendo vya kiutendaji, ambavyo hayahitaji uchunguzi na utafiti, ni ya lazima, unatokana na kukubali kwa Rasool Allah ﷺ maoni ya wengi ya kutoka nje ya Madinah ili kukabiliana na jeshi la Mushrikeen katika vita vya Uhud. Hilo lilitokea licha ya kwamba maoni yake ﷺ na ya masahaba wakuu yalikuwa ni kubaki Madinah na kutotoka nje. Pia unatokana na kauli yake ﷺ kwa Abu Bakr na ‘Umar: "Nyinyi wawili mmekubaliana katika mashauriano, sitapingana nanyi." Kuhusu ushahidi wa kifungu (b), ni uchaguzi uliofanywa na Mjumbe wa Allah ﷺ wa mahali pa vita vya Badr, kwa pendekezo la Al-Habab bin Al-Munthir, bila kushauriana na masahaba wake juu ya jambo hilo ili kutafuta maoni yao, achilia mbali kujifunga na pendekezo hilo. Hivyo, mambo ya kitaaluma na ya kiufundi pamoja na fedha, jeshi na mambo ya nje hurejeshwa kwa maoni ya wataalamu na wenye ujuzi, bila kutoa uzito wowote kwa maoni ya watu, iwe walikuwa wachache au wengi.

As for the evidence that the opinion of the council of the Ummah in the practical actions and matters, which do not require scrutiny and investigation is binding, this is derived from the acceptance of Rasool Allah (pbuh) of the opinion of the majority to go outside Madinah to confront the army of the Mushrikeen in the battle of Uhud. This is despite that his (pbuh) opinion and that of the senior Sahabah was to remain in Madinah and not to go out. It is also taken from his (pbuh) saying to Abu Bakr and ‘Umar “You (both) agreed on a Mashura, I would not disagree with you.” As for the evidence for section (b), this is the choice made by the Messenger of Allah (pbuh) for the location of the Battle of Badr, based on the proposal of Al-Habab bin Al-Munthir, without consulting his companions over the matter to seek their opinion, let alone committing himself with that proposal. Thus the intellectual and the technical matters together with the finance, army and foreign affairs are referred to the opinions of the experts and the professionals without giving any weight to the opinion of the people whether they were minority or majority.

Ukweli kwamba Shura ipo katika mambo ya Mubah ni dalili (Qareenah) kwamba ni Mandoob (inapendekezwa). Hakika Mjumbe wa Allah ﷺ alikuwa akiwashauri Maswahaba wenye heshima katika mambo mengi na katika matukio mengi, akitaka ushauri wao na maoni yao. Ahmad ameripoti kutoka kwa Anas kwamba; "Mjumbe wa Allah ﷺ aliwashauri (watu) alipopata habari za kuja kwa Abu Sufyan." Ahmad amesimulia kutoka kwa Anas, aliyesema; "Mjumbe wa Allah ﷺ aliwashauri alipoenda Badr. Abu Bakr alitoa maoni yake kwake. Kisha akamshauri 'Umar, ambaye alitoa maoni yake kwake. Kisha akawashauri wao, hivyo baadhi ya Ansar wakasema; 'Nabii wa Allah anataka mzungumze, enyi watu wa Al-Ansar.' Baadhi ya Ansar wakasema; 'Je, unatushauri sisi, ewe Nabii wa Allah? Hatusemi kama watoto wa Israeli walivyomwambia Musa (as); "Wewe na Mola wako nendeni mkapigane, sisi tutakaa nyumbani," lakini, kwa Yule aliyekutuma kwa Haki, ukitupeleka Bark al-Ghimaad, tutakufuata.'" Kuhusu mateka wa Badr, Ahmad ameripoti kwa mapokezi ya 'Umar "...Mjumbe wa Allah ﷺ alimshauri Abu Bakr, 'Umar, na Ali..." Ibnu Ishaq ameripoti kutoka kwa Az-Zuhri, aliyesema; "Watu walipopatwa na dhiki kubwa, Mjumbe wa Allah ﷺ alimtuma kwa Uyayna bin Husn na Al-Harith bin Awf Al-Murri, viongozi wawili wa Ghatafan, na akawapa (alipendekeza) theluthi ya mazao ya Madinah kwa sharti ya kurudi pamoja na watu wao, wakiacha (vita dhidi ya) Yeye na masahaba wake. Makubaliano yalifikiwa kati yao hadi wakayaandika katika barua, bila kuwaita mashahidi na bila uamuzi wa kuhitimisha amani isipokuwa mazungumzo juu ya hilo. Mjumbe wa Allah ﷺ alipotaka kuhitimisha hilo, alimtuma kwa Sa'd bin Mu'adh na Sa'd bin Ubadah. Aliwaeleza jambo hilo na kuwashauri..." Pia Mtume wa Allah (pbuh) aliwashauri Maswahaba zake katika Vita vya Uhud, kama waondoke Madinah au wabaki ndani yake. Hii ni pamoja na mashauriano mengine. ﷺ Vivyo hivyo, Abu Bakr alikuwa akiwarejea viongozi wa Al-Muhajireen na Al-Ansar pamoja na wanazuoni wao ili kuwashauri. Aliwashauri kuhusu suala la kupigana dhidi ya waasi, wale waliokataa kulipa Zakat, na katika suala la kuivamia Warumi, pamoja na mambo mengine. 'Umar na Makhalifa waliofuata baada yake pia walikuwa wakiwarejea watu kwa ajili ya mashauriano na maoni yao.

The fact that the Shura is over the Mubah things is a Qareenah (indication) that it is Mandoob (recommended). Indeed the Messenger of Allah (pbuh) used to refer to the honourable Sahabah over many matters and on many occasions to consult them and seek their opinion. Ahmad has reported from Anas that; “ The Messenger of Allah (pbuh) consulted (people) when He heard the news of the advent of Abu Sufyan.” Ahmad narrated from Anas, who said; “The Messenger of Allah (pbuh) consulted when He went to Badr. Abu Bakr expressed his opinion to him. Then He consulted ‘Umar who expressed to Him his opinion. Then He consulted them, so some of the Ansar said; ‘The Prophet of Allah wants you to speak O folk of Al-Ansar.’ Some of the Ansar said; ‘Do you consult us O Prophet of Allah? We do not say as the children of Israel said to Musa (as); ‘You and your Lord go and fight, but we will stay at home’, but, by He who sent you with the Truth, if you were to take us to Bark al- Ghimaad, we would follow you.’” Regarding the captives of Badr, Ahmad reported on the authority of ‘Umar “...the Messenger of Allah (pbuh) consulted Abu Bakr, ‘Umar, and Ali...” Ibnu Ishaq reported from Az-Zuhri, who said; “When hardship increased on the people, the Messenger of Allah (pbuh) sent to Uyayna bin Husn and Al-Harith bin Awf Al-Murri, the two leaders of Ghatafan, and He (proposed to) give them the third of the Madinah produce on condition that they return together with their folk, leaving (the fight against) Him and his companions. Agreement was reached between them to the point that they wrote that in a letter, without calling the witnesses and without the decision of concluding the peace except the negotiation over that. When the Messenger of Allah (pbuh) wanted to conclude that He sent to Sa’d bin Mu’az and Sa’d bin Ubadah. He mentioned the matter to them and consulted them...” Also, the Messenger of Allah (pbuh) consulted his companions in the Battle of Uhud, whether to leave Madinah or stay in it. This is in addition to other consultations. Likewise Abu Bakr used to refer to the leaders of Al-Muhajireen and Al-Ansar and to their scholars to consult them. He consulted them over the issue of fighting against the apostates, those who refused to pay the Zakat and in the matter of invading the Romans besides other matters. ‘Umar and the Khulafaa’ after him, also used to refer to the people for their consultation and opinion.

Watu wakati mwingine walitoa maoni yanayotokana na mpango wao binafsi, ili kumshauri Khalifa kuhusu baadhi ya mambo. Hili lilitokea kwa Abu Bakr baada ya kuwa Khalifa, alipotaka kumtuma Usama pamoja na jeshi lake, wakati Waarabu wengi walipokuwa wameacha Uislamu. ‘Umar, ‘Uthman, Abu ‘Ubaydah, Sa’d bin Abi Waqqas na Sai’d bin Zaid walimwomba amshauri asimtume Usama, lakini yeye alikataa ombi lao. Matukio haya yalitendwa na Mtume wa Allah ﷺ na Makhalifa waliofuata uongofu baada yake, yalitokea mbele ya Masahaba. Yanaonyesha kwamba Shura, yaani kuwarejea watu ili kuwashauri na kutafuta maoni yao, ni jambo la Mandoob. Hivyo basi, ni Mandoob kwa Khalifa kurudi kwenye Baraza la Ummah ili kulishauri na kutafuta maoni yake kuhusu mambo na vitendo mbalimbali.

People sometimes used opinions based on their own initiative, to advise the Khaleefah over some matters. This happened with Abu Bakr after He became Khaleefah and wanted to dispatch Usama with his army, when most of the Arabs apostasised from Islam. ‘Umar, ‘Uthman, Abu ‘Ubaydah, Sa’d bin Abi Waqqas and Sai’d bin Zaid called on Him to advise Him not to send Usama, but He rejected their request. These incidents practiced by the Messenger of Allah (pbuh) and the guided Khulafaa’ after Him occurred in front of the Sahabah. They indicate that Shura and referring to the people to consult them and seeking their opinion is Mandoobin Thereupon, it is Mandoob for the Khaleefah to return to the Council of the Ummah to consult it and seek its opinion over the various matters and actions.

Khalifa anapoirejea Baraza la Ummah ili kupata maoni yake kuhusu mambo ya kiutendaji na vitendo, lazima ajitolee kufuata maoni ya wengi. Hili linatokana na kukubali kwa Mtume wa Allah ﷺ maoni ya wengi katika Vita vya Uhud, ingawa maoni yake na ya Masahaba yalikuwa tofauti na ya wengi. Aliacha maoni yake na ya Masahaba na kukubaliana na maoni ya wengi. Hii inaonyesha kwamba katika tukio kama hilo, ambalo ni aina ya jambo lisilohitaji utafiti na uchunguzi wa kina, maoni ya wengi wa Waislamu yanakubaliwa. Pia linatokana na kauli ya Mtume wa Allah ﷺ kwa Abu Bakr na ‘Umar, kama ilivyosimuliwa na Ahmad kutoka kwa Ibnu Ghanam al-Asha’ri: “Mkikubaliana pamoja katika Mashura, sitapingana nanyi.” Neno Mashura katika Hadith hii ni Shura yenyewe, ambayo inajumuisha kushauriana katika jambo lolote la kiutendaji au kitendo.

When the Khaleefah refers to the Council of the Ummah to seek its opinion over the practical matters and the actions, He must commit himself to the opinion of the majority. This is based on the compliance of the Messenger of Allah (pbuh) with the opinion of the majority in the Battle of Uhud, though his opinion and that of the Sahabah was different to that of the majority. He  gave up his opinion and that of the Sahabah and complied with the opinion of the majority. This indicates that in such an incident, which is the type of action that does not need study and scrutiny, the opinion of the majority of Muslims is adopted. It is also taken from the saying of the Messenger of Allah (pbuh) to Abu Bakr and ‘Umar as narrated by Ahmad from Ibnu Ghanam al-Asha’ri “Had you agreed together in a Mashura I would not disagree with you.” The Mashura in this Hadith is itself Shura, which covers consultation in any practical matter or an action.

Hii ni kuhusu sehemu (a) ya sehemu ya kwanza. Kuhusu sehemu (b), ikiwa Khalifa atarejea kwenye Baraza ili kutafuta maoni yake katika mambo ya sehemu hii, maoni ya Baraza hayo si ya lazima kufuatwa. Asili yake, Khalifa huchukua maoni ya wanazuoni, wataalamu na wataalamu wa kitaaluma katika mambo ya sehemu hii, kama ilivyotokea kwa Mtume wa Allah ﷺ alipokubali maoni ya Al-Habab bin Al-Munthir kuhusu uchaguzi wa mahali pa Vita vya Badr. Imepokewa katika Siyrah ya Ibnu Hisham kwamba,

This is with regard to the part (a) from the first section. As for part (b) if the Khaleefah refers to the Council to seek its opinion in the matters of this part, the opinion of the council is not binding. Originally, the Khaleefah takes the opinion of the scholars, experts and professionals in the matters of this part as it occurred with the Messenger of Allah (pbuh) when He adopted the opinion of Al-Habab bin Al-Munthir regarding the selection of the place of the Battle of Badr. It was narrated in the Seerah of Ibnu Hisham that,

"Alipopiga kambi upande wa karibu wa maji ya Badr, Al-Habab bin Al-Munthir hakufurahishwa na mahali hapo. Alimwambia Mjumbe ﷺ: 'Ewe Mjumbe wa Allah! Je, Allah amekufanya upige kambi mahali hapa ambapo hatuwezi kuondoka, au ni maoni, vita na mkakati?' Yeye ﷺ akasema: 'Ni maoni, vita na mkakati.' Al-Habab bin Al-Munthir akasema: 'Ewe Mjumbe wa Allah, hapa si mahali (sahihi). Sogeza watu hadi tufike upande wa maji ulio karibu na watu (adui), tupige kambi hapo, kisha tuzibe maji ya upande mwingine, tujenge bwawa juu yake, tulijaze maji. Kisha tupigane na watu huku sisi tukinywa na wao hawanywi.' Mjumbe wa Allah ﷺ akasema: 'Umetoa maoni sahihi.' Basi Mjumbe wa Allah ﷺ na Waislamu wakasimama na kutembea hadi wakafika upande wa maji ulio karibu na adui, wakapiga kambi hapo. Kisha akaamuru maji yazibwe, nayo yakafanywa. Akajenga bwawa juu ya visima vilivyozibwa, likajazwa maji, nao wakatupa vyombo vyao vya maji ndani yake.' Hivyo Mjumbe wa Allah ﷺ akakubaliana na maoni ya al-Habab na kuyafuata."

“When He (pbuh) camped at the near side of the water of Badr, Al- Habab bin Al-Munthir was not happy with this place. He said to the Messenger (pbuh); ‘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-Habab bin Al-Munthir 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. Then He (pbuh) ordered that the water be seeped away which was done. He  built a basin on top of the seeped wells, where it it was filled with water and they threw in their (water) pots.” So the Messenger of Allah (pbuh) agreed with the opinion of al-Habab and followed it.

Katika tukio hili, ambalo linahusu maoni, vita na mikakati, maoni ya watu hayana uzito katika kufanya uamuzi. Badala yake, maoni ya mtaalamu ndiyo yanayozingatiwa. Vivyo hivyo kwa mambo ya kiufundi na mawazo yanayohitaji utafiti na uchunguzi wa kina, pamoja na ufafanuzi wa maneno. Katika mambo yote ya aina hii, hurejelewa wataalamu na wenye ujuzi, si maoni ya watu wa kawaida. Kwa mambo kama haya, wingi wa watu hauna uzito, bali wanaoelewa, wenye uzoefu na waliobobea.

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 that require study and scrutiny, together with the definitions. In all of such matters, reference is made to the experts and professionals and not to the ordinary peoples’ opinion. There is no weight to the majority for such matters, but rather to those with knowledge, experience and specialisation.

Hili pia linatumika kwenye masuala ya fedha, kwa sababu Shar'a imeshaamua aina za mali zinazopaswa kukusanywa na maeneo ambayo lazima zitumike. Shar'a pia imeamua hali zinazowekwa kodi, hivyo hakuna maana ya kutafuta maoni ya watu katika ukusanyaji na ugawaji wa mali hizo. Vilevile ni jeshi: Shari'ah imemwachia Khalifa haki ya kusimamia mambo ya jeshi, na imeweka kanuni za Jihadi. Maoni ya watu hayana nguvu katika mambo ambayo Shar'a imeshayaamua. Hili pia linatumika kwenye uhusiano wa Dola na dola nyingine, kwa kuwa hili ni katika fikra zinazohitaji utafiti na upeo wa kina, na linahusiana na Jihadi. Zaidi ya hayo, ni sehemu ya maoni, vita na mikakati. Kwa hiyo, hakuna maana ya maoni ya watu katika jambo hili, iwe ni wengi au wachache. Hata hivyo, Khalifa anaruhusiwa kuyawasilisha mambo haya kwa Baraza la Ummah kwa ajili ya kushauriwa na kutoa maoni, kwa sababu kuyawasilisha ni jambo la Mubah, na maoni ya Baraza katika mambo haya si lazima kufuatwa, kama ilivyokuwa katika tukio la Badr.

This also applies to the financial matters, because the Shar’a has determined the types of funds which must be collected, and the areas over which they need to be spent. The Shar’a has also determined the cases in which 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 Shari’ah has left to the Khaleefah 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 Shar’a. 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 Khaleefah 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.

Kuhusu sehemu ya pili, ingawa yale ambayo Khalifa anataka kuchukua katika hukumu na kanuni ni miongoni mwa majukumu yake, maoni ya baraza kuhusu mambo haya si ya lazima, lakini Khalifa ana haki ya kurejea kwa Baraza la Ummah ili kupata maoni yao juu ya hukumu za kiungu na kanuni ambazo anataka kuzichukua. Hili linafanana na alichokifanya ‘Umar bin Al-Khattab (rta) alipowarejea Waislamu kuhusu hukumu za kiungu, ambapo Masahaba hawakupinga, kama katika tukio la ardhi zilizotekwa za Iraq, wakati Waislamu walipomwomba agawanye ardhi hizo kati ya wapiganaji waliozifungua. Hivyo ‘Umar aliwauliza watu, lakini uamuzi wake ukawa ni kuiacha ardhi mikononi mwa wamiliki wake kwa sharti la kulipa Kharaj inayojulikana juu yake, pamoja na kulipa jizya kwa nafsi zao. Kurejea kwa ‘Umar na kwa Abu Bakr kabla yake kwa Masahaba kutaka maoni yao juu ya hukumu za kiungu bila Masahaba kupinga jambo hilo, kunaonyesha Ijmaa’ (makubaliano) yao. Hii ni dalili kwamba Khalifa ana haki ya kurejea kwa Waislamu kutafuta maoni yao juu ya hukumu za kiungu pale anapokosa maandiko kuhusu hizo katika Kitabu cha Allah na Sunnah ya Mtume Wake ﷺ, au pale anapoona ni vigumu kuzielewa, au anapotaka kuzichukua. Maoni yao katika mambo haya yote si ya lazima kwa Khalifa.

With regard to the second section, although what the Khaleefah wants to adopt of rules and Canons is of his duties, and the opinion of the council regarding these matters is not binding, the Khaleefah has the right to refer to the Council of the Ummah to ascertain their opinion over the divine rules and canons which He wants to adopt. This is similar to what ‘Umar bin Al-Khattab (rta) 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. Hence ‘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 jizyah 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 Ijmaa’ (consensus). This is evidence that the Khaleefah has the right to refer to the Muslims to seek their opinion over the divine rules when He does not find texts about them in the Kitab of Allah and the Sunnah of His Messenger, or He finds them difficult to understand or when He wants to adopt them. Their opinion in all of these matters is not binding to the Khaleefah.

Wanachama wasio Waislamu wa Baraza hawana haki ya kuchunguza kile ambacho Khalifa anataka kukubali katika kanuni na sheria kwa sababu ya kutokuamini kwao Uislamu. Haki yao ni kueleza maoni yao kuhusu dhuluma za watawala dhidi yao, na si kutoa maoni yao juu ya hukumu na kanuni za kimungu.

The non-Muslim members of the Council do not have the right to look into what the Khaleefah wants to adopt of rules and canons because of their disbelief in Islam. Their right is in voicing their opinion of the injustice of the rulers towards them, and not in expressing of their opinion over the divine rules and canons.

Kuhusu sehemu ya tatu, dalili yake ni maana ya jumla ya matini zinazohusiana na kuwawajibisha watawala. Ahmad amesimulia kutoka kwa Ibnu ‘Umar, aliyesema: Mtume ﷺ alisema: "Kutakuwa na viongozi juu yenu wanaowaamrisha mambo wao wenyewe hawayafanyi. Atakayewaamini katika uongo wao na kuwasaidia katika dhuluma yao, hatakuwa wangu wala mimi sitakuwa wake, wala hatanijia kwenye Hawdh (birika)." Ahmad amesimulia kutoka kwa Abu Said al-Khudri, aliyesema: Mtume ﷺ alisema: "...jihadi bora ni (kusema) neno la haki mbele ya mtawala dhalimu." Al-Haakim amesimulia kutoka kwa Jaber, kutoka kwa Nabii ﷺ, aliyesema: "Bwana wa mashahidi ni Hamza bin ‘Abdul-Muttalib, na mtu aliyesimama mbele ya mtawala dhalimu akamwamuru na kumkataza, naye (mtawala) akamuua." Muslim amesimulia kwa mapokezi ya Awf bin Malik al-Ashja’i kwamba Mtume ﷺ alisema: "Tahadharini! Atakayepewa Waali juu yake, akamwona (Waali huyo) akifanya dhambi (kumwasi Allah), basi ni lazima achukie dhambi hiyo, lakini asiondoe mkono wake katika utiifu." Muslim amesimulia kutoka kwa Umm Salamah kwamba Mtume ﷺ alisema: "Kutakuwa na Maamiri waliowekwa juu yenu; mtatambua baadhi ya wanayoyafanya na mtakataa baadhi. Atakayetambua basi amesalimika na lawama. Atakayechukia (matendo yao maovu) basi yuko salama. Lakini atakayeridhia na kuwafuata (ataangamia)." Matini hizi zina maneno ya jumla na zinaonyesha kwamba hesabu inahusu kila tendo. Masahaba walipompinga Mtume ﷺ kuhusu mkataba wa Hudaibiyah, na wakabishana naye kwa nguvu, hakuwakemea kwa kutofautiana kwao. Bali alikataa maoni yao na kuhitimisha mkataba wa amani, kwa sababu alichokifanya kilikuwa ni wahyi kutoka kwa Allah (SWT), na maoni ya watu hayana uzito katika mambo kama hayo. Alimkataza (ﷺ) kwa kuwa hawakutii amri yake aliposema wachinje wanyama wa dhabihu (Al-Hadi) na wanyoe vichwa vyao na wavunje Ihram yao. Mtume ﷺ pia hakuwakemea al-Habab bin Al-Munthir huko Badr alipopinga mahali pa kambi lililochaguliwa na Mtume ﷺ, bali alifuata maoni yake. Hesabu hii ambayo Baraza hutoa kwa Khalifa na wasaidizi wengine, watawala na ‘A’mils ingehusu kitendo ambacho kimekwisha tekelezwa, iwe kitendo hicho kilipingana na hukumu ya Mwenyezi Mungu, kilikuwa kibaya au chenye madhara kwa Waislamu, au kilikuwa cha dhuluma au kilichosahau kuwajali raia katika kusimamia mambo yao. Khalifa lazima ajibu hesabu hii na pingamizi hizo kwa kuonyesha maoni yake na ushahidi wake kuhusu maneno, vitendo na kazi alizofanya, ili Baraza liwe na hakika ya utendaji mzuri, ukweli na uaminifu wa Khalifa. Ikiwa hata hivyo Baraza halikubali maoni ya Khalifa na kukataa hoja yake, jambo hili lazima lichunguzwe. Ikiwa jambo hili ni miongoni mwa masuala ambayo maoni ya wengi ni ya lazima, basi maoni ya Baraza ni ya lazima, vinginevyo hayatakuwa ya lazima.

With regard to the third section, its evidence is the general meaning of the texts related to bringing the rulers to task. Ahmad narrated from Ibnu ‘Umar, who said the Messenger of Allah (pbuh) said; “There will be ‘Umara 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 Hawdh (basin).” Ahmad narrated from Abu Said 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.” Al-Haakim narrated from Jaber from the Prophet (pbuh) who said; “The master of martyrs is Hamza bin ‘Abdul-Muttalib and a man who stood to an oppressor ruler where He ordered Him and forbade Him so He (the ruler) killed him.” Muslim narrated on the authority of Awf bin Malik al-Ashja’i that the Messenger of Allah (pbuh) said; “Beware! Whoever gets a Waali over Him and He saw Him (the Waali) commit some sin (disobedience to Allah), He has to hate that sin but must not withdraw his hand from obedience.” Muslim narrated from Umm Salamah that the Messenger of Allah (pbuh) said; “There will be Ameers Appointed over you, you recognise some of what they do and deny some. Whoever recognised He is absolved from blame. Whoever disapproved (of their bad deeds) He is safe. But whoever consented and followed them (he is doomed).” These texts are general in their wording and indicate that accounting is over any action. When the Sahabah opposed the Messenger (pbuh) over the Hudaibiyah treaty contract, and they strongly contested with him, He (pbuh) did not rebuke them for their disagreement. He (pbuh) rather rejected their opinion and concluded the peace contract, because what He did was revelation from Allah (swt) and there is no weight for the people’s opinion in such matters. He (pbuh) rebuked them because they did not obey his order when He asked them to slaughter the sacrificed animals (Al-Hadi) and shave their heads and break their Ihram. The Messenger (pbuh) did not also rebuke al-Habab bin Al-Munthir in Badr when He objected to the place of camping chosen by the Messenger (pbuh), rather He (pbuh) followed his opinion. This accounting by the Council to the Khaleefah and other assistants, governors and ‘A’mils would be over an 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 Khaleefah must respond to this accounting and the objections by showing his view and evidence regarding the words, actions and tasks He undertook so that the Council can be assured of the good performance, the sincerity and honesty of the Khaleefah. If however the Council does not accept the view of the Khaleefah 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, otherwise it would not be.

Haifai kuuliza: "Kuna faida gani ya kumhesabu Khalifa wakati yeye hana wajibu wa kutenda kwa mujibu wa hesabu hii?" Hii ni kwa sababu kuhesabu ni hukumu ya Mola ambayo lazima itekelezwe, na ni wajibu wa kutosheleza. Zaidi ya hayo, asili ya kuhesabu ni kwamba hufichua taarifa kuhusu maoni ya umma, na kuyafafanua. Pia huonya maoni ya umma na kuyachochea, kwa kuwa maoni ya umma ni yenye nguvu zaidi kuliko majeshi, na watawala kila mahali huyaogopa. Kwa hiyo, kuhesabu kuna thamani kubwa.

It is not correct to ask; “What is the value of accounting the Khaleefah when He is not obliged to act according to this accounting?” This is because accounting is a divine rule that has to be performed, and it is a duty of sufficiency. Furthermore the nature of accounting is that it reveals information about the opinion, and clarifies it. It also warns the public opinion and arouses it, for the public opinion is more powerful than the armies, and the rulers everywhere fear it. Therefore, accounting is of great value.

Ikiwa wale wanaohesabu watatofautiana na watawala juu ya jambo lolote kwa mtazamo wa kisheria, jambo hilo hupelekwa kwenye mahakama ya madhulumu (Al-Mazaalim) kwa ombi kutoka kwa Baraza, kwa sababu ya kauli ya Allah (SWT): "Enyi mlioamini, mtiini Allah na mtiini Mtume na wenye mamlaka miongoni mwenu. Mkigombana katika jambo lolote, lirudisheni kwa Allah na Mtume." [TMQ An-Nisa’a: 59]

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- Mazaalim) by a request from the Council, due to what Allah (swt) says; “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.” [TMQ An-Nisa’a: 59]

Hii inamaanisha kwamba ikiwa Waislamu watatofautiana na viongozi wenye mamlaka kuhusu jambo fulani, wanapaswa kulirejesha kwa Allah na kwa Mtume, yaani kulihukumu kwa Shari'a. Hii inamaanisha kurejea kwenye Mahakama, yaani mahakama ya mambo ya kidhalimu, na hukumu yake ni ya lazima.

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 to arbitrate with the Shar’a. This means to refer to Judiciary, that is to the court of unjust acts and its opinion is binding.

Kuhusu sehemu ya nne, dalili yake ni kwamba Mjumbe wa Allah ﷺ alimwondoa al-'Ala' bin Al-Hadhrami, ‘Aamil wake juu ya Bahrain, kwa sababu ujumbe wa ‘Abd Qais ulimlalamikia kwa Mjumbe ﷺ. Ibnu Sa’d alisimulia kwa mamlaka ya Muhammad bin ‘Umar:

With regards to the fourth section, its evidence is that the Messenger of Allah (pbuh) removed al-’Ala’a bin Al-Hadhrami, his ‘Aamil over Bahrain, because the delegate of ‘Abd Qais complained about Him to the Messenger (pbuh). Ibnu Sa’d narrated on the authority of Muhammad bin ‘Umar:

“Kwamba Mjumbe wa Allah ﷺ aliandika kwa al-Ala’a bin Al-Hadhrami amwendee yeye pamoja na watu ishirini kutoka ‘Abd Qais. Alimfikia Yeye pamoja na watu ishirini wakiongozwa na ‘Abdullah bin Awf al-Ashajj, na akamteua baada yake Al-Munthir bin Sawa. Mjumbe huyo alilalamika juu ya al-Ala’a Al-Hadhrami, hivyo Mjumbe wa Allah ﷺ akamwondoa na kumteua Iban bin Said bin Al-’Aass, akamwambia: ‘Itunze ‘Abd Qais na wawaheshimu viongozi wao.’” Pia ‘Umar bin Al-Khattab alimwondoa Sa’d bin Abi Waqqas katika Wilayah kwa sababu tu ya malalamiko ya watu dhidi yake, naye akasema: “Sikumwondoa kwa upungufu wala kwa usaliti”. Hii inaonyesha kwamba watu wa Wilayah wana haki ya kueleza hasira yao na kutoridhika kwao na Wulah wao na Maamiri wao, na hivyo Khalifah lazima awaondoe. Vilevile, Baraza la Ummah linaruhusiwa, kama mwakilishi wa Waislamu wote katika Dola, kueleza hasira yake na kutoridhika kwake na Wulah na ‘Aamil, na Khalifah lazima awaondoe mara moja.

“That the Messenger of Allah (pbuh) wrote to al-Ala’a bin Al-Hadhrami to come to Him with twenty men from ‘Abd Qais. He reached Him with twenty men headed by ‘Abdullah bin Awf al-Ashajj, and appointed after Him Al-Munthir bin Sawa. The delegate complained of al-Ala’a Al-Hadhrami so the Messenger of Allah (pbuh) removed Him and appointed Iban bin Said bin Al-’Aass and said to him: ‘Take care of ‘Abd Qais and respect their chiefs.’” Also ‘Umar bin Al-Khattab removed Sa’d bin 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 Wulah and Ameers, and the Khaleefah 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 Wulah and ‘Aamils and the Khaleefah has to remove them immediately.

Kuhusu sehemu ya tano, dalili ni kwamba Waislamu walimwomba 'Umar, alipochomwa kisu na alipokuwa karibu kufa, amteue mtu baada yake, lakini yeye alikataa ombi lao. Wakarudia ombi hilo, ndipo akawateua watu sita. Hili lilikuwa ni Ijma'a Sakooti (makubaliano kwa kukaa kimya), ambayo ni ushahidi kwamba wajumbe Waislamu wa Baraza la Ummah wana haki ya kupunguza idadi ya wagombea wa cheo cha Khilafah, na maoni yao katika jambo hili ni ya lazima. Imethibitika kwamba 'Umar aliwapa watu hamsini jukumu la kuwachunga watu sita aliowateua, na akawaamuru wawaue yeyote kati yao atakayepinga mrithi aliyechaguliwa. Pia aliwapa watu sita hao siku tatu, jambo linaloonyesha wajibu. Kwa upande wa wajumbe wasio Waislamu, hawana haki ya kupunguza idadi ya wagombea, kwa sababu Bay'ah ni maalum kwa Waislamu.

With regards to the fifth section, the proof is that the Muslims asked ‘Umar, when He was stabbed and was close to death, to appoint somebody after him, but He rejected their request. They repeated the request, so He nominated six persons. This was an Ijma’a Sakooti (consent by silence), which is evidence that Muslim members of the Council of the Ummah have the right to shortlist the nominees for the post of Khilafah, and their opinion in this matter is binding. It was proved that ‘Umar assigned fifty men to watch the six men He nominated, and He ordered them to kill anyone of them who opposed the chosen successor. He also assigned to the six, three days, a matter which indicates obligation. As for non-Muslim members, they have no right in shortlisting the nominees, because the Bay’ah is specific to Muslims.