Dola ya Kiislamu ni Khalifa inayotekeleza Shari'a. Ni chombo cha kisiasa na kiutendaji chenye jukumu la kutekeleza na kusimamia sheria za Uislamu, na kufikisha Ujumbe wa Kiislamu kwa ulimwengu kwa njia ya da'wah na Jihad. Ni njia pekee ambayo Uislamu umeweka kwa ajili ya kutekeleza mifumo yake na sheria zake za jumla katika maisha na jamii. Ni roho ya uwepo wa Uislamu katika maisha ya kidunia, kwani bila hiyo, Uislamu ungeondoka kabisa kuwa itikadi na mfumo wa maisha, na ungebaki kuwa mkusanyiko wa ibada za kiroho na thamani za kimaadili tu. Kwa hiyo dola ni chombo cha kudumu na si cha muda.

The Islamic State is a Khaleefah implementing the Shar’a. It is a political and an executive body entrusted with the duty of implementing and executing the laws of Islam, and of conveying the Islamic Message to the world by means of da’wah and Jihad. It is the only method that Islam has laid down to implement its systems and general laws in life and society. It is the soul of the existence of Islam in temporal life, for without it, Islam would completely recede from being an ideology and a system of life and it would be confined to merely being a host of spiritual rites and moral values. Therefore the state is a permanent body and not a temporary one.

Dola ya Kiislamu inaanzishwa tu juu ya 'aqeedah ya Kiislamu; hivyo 'aqeedah hii ndiyo msingi wake, na ni haramu kuitenganisha Dola nayo, kwa njia yoyote ile. Mtume wa Allah ﷺ alipoanzisha mamlaka ya Uislamu huko Madina na kushika madaraka, alijenga utawala juu ya 'aqeedah ya Kiislamu tangu siku ya kwanza. Aya za sheria zilikuwa bado hazijateremshwa, hivyo ﷺ alifanya shahada "hakuna Mungu isipokuwa Allah, na Muhammad ni Mtume wa Allah" kuwa msingi wa maisha ya Waislamu na wa mahusiano baina ya watu. Alifanya shahada kuwa msingi wa kuzuia dhulma, na wa kusuluhisha migogoro, yaani, na msingi wa maisha yote, utawala na mamlaka. Hakuishia hapo, bali aliamuru Jihadi na kuifanya kuwa wajibu kwa Waislamu, ili kuufikisha 'aqeedah hii kwa wanadamu. Al-Bukhari na Muslim wote wawili walipokea kutoka kwa 'Abdullah ibn 'Umar, aliyesema kwamba Mtume wa Allah ﷺ alisema:

The Islamic State is only established on the Islamic ‘aqeedah; so this ‘aqeedah is its basis, and it is illegal to detach the State from it, by any means. When the Messenger of Allah (pbuh) established the authority of Islam in Madinah and took power, he based the ruling on the Islamic ‘aqeedah from the very first day. The verses of legislation had not been revealed yet, so (pbuh) he made the shahada “there is no God but Allah and Muhammad is the Messenger of Allah” as the basis of the Muslims life and of the relationships amongst people. He (pbuh) made the shahada the basis of averting injustice, settling disputes, that is, and the basis of the whole life, ruling and authority. He (pbuh) did not stop at that, but he decreed Jihad and made it an obligation on Muslims, so as to convey this ‘aqeedah to mankind. Al-Bukhari and Muslim both narrated from ‘Abdullah ibn ‘Umar, who said that the Messenger of Allah (pbuh) said:

"Nimeamriwa kupigana na watu mpaka waikiri kwamba hakuna Mungu isipokuwa Allah na kwamba Muhammad ﷺ ni Mtume wa Allah, na kusimamisha Sala na kutoa Zakah; wakifanya hivyo, damu yao na mali yao vitakuwa vimelindwa kwangu, isipokuwa kwa haki yake, na hesabu yao itakuwa kwa Allah." Yeye ﷺ aliwafanya Waislamu kuwa na ‘aqeedah ya Kiislamu kama msingi wa dola. Aliwaamuru Waislamu kupigana iwapo kufru ya wazi itatokea, yaani iwapo ‘aqeedah ya Kiislamu itakoma kuwa msingi wa utawala. Mtume ﷺ aliulizwa mara moja kuhusu watawala madhalimu: "Je, tupigane nao?" Yeye ﷺ alijibu: "Hapana, maadamu wanasimamisha Sala miongoni mwenu." Katika kiapo chake, aliweka sharti kwamba Waislamu wasibishane na wenye mamlaka, isipokuwa wakiona (katika matendo yao) kufru ya wazi. Muslim amesimulia kutoka kwa ‘Awf ibn Malik kuhusu maimamu waovu,

“I have been ordered to fight people until they profess that there is no God but Allah and that Muhammad is the Messenger of Allah, to establish the prayer and give the zakah; if they did so, their blood and their wealth would be inviolable to me, except by its right, and their account will be with Allah.” He (pbuh) made it obligatory on Muslims to have the Islamic ‘aqeedah as the basis for the state. He commanded Muslims to fight if the open disbelief emerged i.e. if the Islamic ‘aqeedah ceased to be the basis of ruling. The Messenger of Allah (pbuh) was asked once about the tyrant rulers, “Do we fight them?” He (pbuh) replied; “No, as long as they established the salah amongst you.” In his pledge, he stipulated that Muslims should not dispute with the people in authority, unless they witness (in their actions) an open disbelief. Muslim narrated from ‘Awf ibn Malik regarding the wicked Imams,

Ilisemwa: “Ewe Mjumbe wa Allah! Je, tuwapige vita?” Akajibu: “Hapana, mradi wanasimamisha Swala miongoni mwenu.” Al-Bukhari amesimulia kutoka kwa ‘Ubadah ibn al-Samit kwamba katika Bay’ah ﷺ alisema:

it was said: “O Messenger of Allah! Do we fight them?’ He (pbuh) replied: “No as long as they established salah amongst you.” Al- Bukhari narrated from ‘Ubadah ibn al-Samit that in the Bay’ah he (pbuh) said:

"Na usibishane na wenye mamlaka, isipokuwa mkiona (katika matendo yao) ukafiri wa wazi ambao mnao ushahidi wake kutoka kwa Allah." Al-Tabarani alipokea hadithi hiyo hiyo lakini kwa maneno "ukafiri ulio wazi (suraah)". Haya yote yanaonyesha kwamba msingi wa dola ni 'aqeedah ya Kiislamu, kwa kuwa Mtume ﷺ alianzisha mamlaka yake juu ya msingi huo, akawaamuru Waislamu wapigane ili kuulinda kama ulivyo, na kufanya Jihad ili kuueneza duniani kote.

“And do not dispute with the people in authority, unless you see (in their actions) an open disbelief upon which you have a proof from Allah”. Al-Tabarani extracted the same hadith but with the wording “a clear (suraah) disbelief ”. All this demonstrates that the basis of the state is the Islamic ‘aqeedah, for the Messenger of Allah (pbuh) established his authority on that basis and ordered the Muslims to fight in order to preserve it as such, and to perform Jihad in order to spread it worldwide.

Kwa hiyo, Dola ya Kiislamu hairuhusiwi kuwa na fikra, dhana, kanuni wala kigezo chochote kisichotokana na 'Aqeedah ya Kiislamu. Ingekuwa ni upotevu kuifanya 'Aqeedah kuwa msingi wa Dola kwa jina tu; bali inapaswa kudhihirishwa katika kila eneo linalohusiana na uwepo wa Dola katika mambo yake yote. Kwa hiyo, Dola hairuhusiwi kuwa na dhana yoyote kuhusu maisha na mamlaka isipokuwa inatokana na 'Aqeedah ya Kiislamu. Kwa msingi huo, dhana ya demokrasia haipaswi kupitishwa na Dola kwa sababu haitokani na 'Aqeedah, na zaidi ya hayo, inapingana na dhana zinazotokana nayo. Uzalendo wa kitaifa na uzalendo wa nchi haipaswi kuwa na thamani yoyote kabisa, kwa kuwa hivi havitokani na 'Aqeedah ya Kiislamu, na dhana zinazotokana na 'Aqeedah zinachukia, zinakataza na kuonya juu ya hatari za dhana kama hizo. Mfumo wa utawala wa Uislamu hauna idara za mawaziri, zinazofanya kazi katika mfumo wa serikali ya kidemokrasia, kwa kuwa dhana hii haitokani na 'Aqeedah ya Kiislamu. Pia hauna dhana zozote za kifalme, za kisultani au za kijamhuri, kwa kuwa hizo hazitokani na 'Aqeedah ya Kiislamu, na zinapingana na dhana zinazotokana nayo. Vilevile, hairuhusiwi kuiendesha Dola kwa msingi mwingine usiokuwa 'Aqeedah ya Kiislamu, iwe ni kwa watu binafsi, vyama au makundi. Ni haramu kuanzisha harakati, makundi au vyama vyovyote vinavyotegemea msingi usiokuwa 'Aqeedah ya Kiislamu. Ukweli kwamba 'Aqeedah ya Kiislamu ndiyo msingi wa Dola unalazimisha yote hayo, na unafanya kuwa wajibu kwa Dola kufuata hukumu kama hizo, jambo ambalo ni wajibu kwa mkuu wa Dola na kwa raia wanaotawaliwa na Dola.

Therefore, it is forbidden for the Islamic State to have any thought, concept, rule or criterion not emanating from the Islamic ‘aqeedah. It would be futile to have the ‘aqeedah as a basis for the State only in name; rather it should be represented in every single area related to the existence of the State in all of its affairs. So, it is not allowed that the State has any concept about life and authority unless it emanates from the Islamic ‘aqeedah. Accordingly, the concept of democracy should not be adopted by the State for it is not derived from the aqeedah, and besides that, it contravenes the concepts that are derived from it. Nationalism and patriotism should not hold any value whatsoever, for these are not derived from the Islamic ‘aqeedah, and concepts originating from the ‘aqeedah abhor, forbid and warn of the dangers of such concepts. The ruling system of Islam does not contain the ministerial departments, which operate in the democratic system of government, for this concept is not derived from the Islamic ‘aqeedah. It also does not have any imperial, royal or republican concepts, because they are not derived from the Islamic ‘aqeedah, and disagree with the concepts that emanate from it. It is also not allowed to account the State on other than the basis of the Islamic ‘aqeedah, whether by individuals, parties or groups. It is forbidden to establish any movements, groups or parties based on other than the basis of the Islamic ‘aqeedah. The fact that the Islamic ‘aqeedah is the basis of the State obliges all that, and makes it obligatory for the State to abide by such rulings, being obligatory on the head of State and on the subjects ruled by the State.

Wajibu wa kuwa na 'aqidah ya Kiislamu kama msingi wa Dola ya Kiislamu unalazimu kwamba katiba na kanuni za Dola zitokane na Qur'ani na Sunnah ya Mtume wa Allah ﷺ. Allah (SWT) ameamuru Imamu na mtawala watawale kwa yale ambayo Allah (SWT) amemteremshia Mtume Wake ﷺ. Yeye ﷺ alimchukulia kuwa kafiri yeyote anayetawala kwa yasiyokuwa yale ambayo Allah (SWT) ameteremsha, iwapo anayaamini hayo, au anaamini kwamba yale aliyoteremsha Allah (SWT) hayafai. Atakuwa mwasi, mdhalimu, na mwenye kuasi ikiwa atatawala kwa yasiyokuwa yale ambayo Allah (SWT) ameteremsha, lakini bila kuyaamini. Amri iliyoteremshwa imethibitishwa katika Qur'ani na katika Sunnah. Allah (SWT) anasema:

The obligation of having the Islamic ‘aqeedah as the basis of the Islamic State necessitates that the State’s constitution and rules are derived from the Qur’an and the Sunnah of the Messenger of Allah (pbuh). Allah (swt) has ordered the Imam and the ruler to rule by that which Allah (swt) has revealed to His Messenger. He (pbuh) considered whoever ruled by other than that which Allah (swt) had revealed to be a disbeliever if he believed in it or believed that which Allah (swt) revealed is not suitable. He would be disobedient, a wrong doer, and a rebel if he ruled by other than that which Allah (swt) had revealed, but without believing in it. The command revealed is proved in the Qur’an and in the Sunnah. Allah (swt) says:

“Lakini hapana, naapa kwa Mola wako, hawataamini (kwa imani ya kweli) mpaka wakufanye hakimu katika mizozo yao yote, kisha wasione ndani ya nafsi zao upinzani wowote dhidi ya hukumu zako, bali wazikubali kwa unyenyekevu kamili.” [TMQ An-Nisa: 65]

“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.” [TMQ An-Nisa: 65]

Allah (SWT) anasema:

Allah (swt) says:

"Na uhukumu baina yao kwa yale aliyoyateremsha Mwenyezi Mungu." [TMQ Al-Ma’idah: 49]

“And rule between them by that which Allah has revealed.” [TMQ Al-Ma’idah: 49]

Sheria ya Dola imewekewa mipaka kwa yale ambayo Allah (SWT) ameyateremsha. Yeye (SWT) anatahadharisha dhidi ya kutawala kwa kitu kingine tofauti na kile alichokiteremsha, yaani kutawala kwa Kufr. Allah (SWT) anasema:

The legislation of the State has been restricted to that which Allah (swt) has revealed. He (swt) warns against ruling by other than that which He (swt) revealed i.e. ruling by Kufr. Allah (swt) says:

“Na wale wasiotawala kwa yale aliyoteremsha Mwenyezi Mungu, basi hao ndio makafiri.” {TMQ Al-Ma’idah: 44} Mtume wa Mwenyezi Mungu ﷺ amesema: “Kila kitendo kisicho kulingana na jambo letu hukataliwa.” Yote haya yanaonyesha kuwa sheria za Dola, iwe katiba au sheria, zimefungwa katika yale yanayotokana na ‘aqeedah ya Kiislamu kwa njia ya sheria za kimungu. Kwa maneno mengine, zimefungwa katika yale ambayo Mwenyezi Mungu (SWT) ameteremsha kama kanuni katika Kitabu na Sunnah, na katika yale ambayo Kitabu na Sunnah vimeelekeza, kama Qiyas (kulinganisha) na Ijmaa’ al-Sahabah (makubaliano ya jumla ya Maswahaba). Hii ni kwa sababu kauli ya Mwenye kutoa sheria ilihusu vitendo vya binadamu, na iliwalazimu watu kujifunga nayo katika vitendo vyao vyote; hivyo mpangilio wa vitendo unatoka kwa Mwenyezi Mungu (SWT). Shari’ah ya Kiislamu imekuja kuhusiana na vitendo vyote vya watu, na mahusiano yao yote, iwe uhusiano wao ni pamoja na Mwenyezi Mungu (SWT), pamoja na nafsi zao, au pamoja na wengine. Kwa hiyo hakuna nafasi katika Uislamu kwa watu kuwasilisha kanuni kwa Dola kwa ajili ya kupanga mahusiano yao, kwa sababu wamefungwa na Ahkam Shari’ah. Na Mwenyezi Mungu (SWT) anasema:

“And those who do not rule by that which Allah has revealed are the disbelievers.” [TMQ Al-Ma’idah: 44] The Messenger of Allah (pbuh) said; “Any action which is not according to our matter is rejected.” All this indicates that the State’s legislations, whether the constitution or laws, are restricted to what emanates from the Islamic ‘aqeedah in the form of divine laws. In other terms, it is restricted to that which has been revealed by Allah (swt) of rules in the Book and the Sunnah, and in whatever the Book and the Sunnah directed to of Qiyas (analogy) and Ijmaa’ al-Sahabah (general consensus of the companions). This is because the speech of the Legislator came related to the actions of the humans, and obliged the people to restrict themselves to it in all their actions, thus the organisation of actions comes from Allah (swt). The Islamic Shari’ah came in relation to all the actions of people, and all their relationships, whether the relationship was with Allah (swt), with themselves or with others. So there is no place in Islam for the people to put forward canons to the State for organising their relationships, because they are restricted to the Ahkam Shari’ah. And Allah (swt) says:

"Lolote Mtume atakalowaleta, lichukueni, na lolote atakalokukataza,liacheni." [TMQ Al-Hashr: 7] Pia Yeye (swt) amesema:

“Whatever the Messenger brings you take it, and whatever he forbids you leave it.” [TMQ Al-Hashr: 7] He (swt) also said:

"Haifai kwa Muislimu, mwanaume au mwanamke, Allah na Mtume wake (SWT) wanapokuwa wameamua jambo, kwamba awe na hiari katika jambo lake." [TMQ Al-Ahzab: 36]

“It is not fitting for a Muslim, man or woman, when Allah and His Messenger (swt) have decreed a matter that they have a choice in their matter.” [TMQ Al-Ahzab: 36]

Mtume ﷺ alisema,

The Prophet (pbuh) said,

"Hakika Mwenyezi Mungu ameweka faradhi, basi msizipuuze, na ameweka mipaka, basi msiivuke, na ameharamisha mambo fulani, basi msiyatumbukie, na amenyamaza kuhusu mambo fulani, si kwa kusahau, bali kwa kukuruhusuni, basi msiulize kuyahusu." Muslim amesimulia kutoka kwa 'Umar kwamba Mtume wa Mwenyezi Mungu ﷺ alisema: "Atakayeingiza katika jambo letu lisilokuwa ndani yake, basi limekataliwa." Hivyo Mwenyezi Mungu (SWT) ndiye aliyeweka kanuni, wala si Imam, na aliwalazimisha watu na watawala kuzifuata katika mahusiano yao na matendo yao, akawafungia katika kanuni hizi, na akawazuia kufuata zisizokuwa hizo.

“Verily Allah puts down obligations so do not neglect them, and puts down limits so do not transgress them, and forbade some things so do not indulge in them, and remained silent about some things, as permitted to you not out of forgetfulness, so do not ask about them.” Muslim narrated from ‘Umar that the Messenger of Allah (pbuh) said; “whoever introduced into our matter that which is not from it, it is rejected.” So Allah (swt) put down the rules, and not the Imam, and He (pbuh) compelled the people and the rulers to follow them in their relationships and their actions, and He (pbuh) restricted them to these rules, and prevented them from following other than them.

Kwa hiyo, hakuna nafasi kwa binadamu, katika Dola ya Kiislamu, ya kuweka kanuni za kupanga mahusiano yao, wala ya kutunga katiba au sheria. Pia hakuna nafasi kwa Imamu ya kuwalazimisha watu, wala ya kuwaruhusu, kufuata kanuni au sheria zilizoanzishwa na binadamu ili kupanga mahusiano yao.

Thus, there is no place for humans, in the Islamic State, to put down the rules for organising their relationships, nor in legislating the constitution or canons. There is also no place for the Imam to compel the people or to permit them to follow rules or canons introduced by man to organise their relationships.

Mtume ﷺ alianzisha Dola ya Kiislamu katika mji wa Madina al-Munawwara, pamoja na misingi iliyojengwa juu yake, nguzo zake, taasisi zake, jeshi lake, na mahusiano yake ya ndani na ya nje. Tangu alipowasili Madina alitawala Waislamu, akasimamia mambo yao, akaendesha masuala yao, na akaunda jamii ya Kiislamu ﷺ. Pia alifanya mkataba na Mayahudi, Banu Dhamra na Banu Madlij, kisha na Quraysh, na watu wa Elat, Girba na Azrah. Aliwapa watu ahadi kwamba hakuna atakayezuiwa kufanya Hija, na kwamba hakuna atakayepaswa kuogopa katika mwezi wa Haram. Alimtuma Hamza ibn ‘Abdul-Muttalib, ‘Ubaydah ibn Harith, na Sa’d ibn Abi Waqqas katika misafara ya kupigana na Quraysh. Alimtuma Zayd ibn Harithah, Ja’far ibn Abi Talib, na ‘Abdullah ibn Ruwahah kupigana na Warumi. Alimtuma Khalid ibn al-Walid kupigana na Domma wa Jandal, na yeye mwenyewe ﷺ aliongoza jeshi katika vita vingi, ambako alishiriki mapigano makali. Aliteua wulah (magavana) kwa mikoa, na ‘ummaal (wakuu wa miji) kwa miji. Aliteua ‘Attab ibn Aseed kuwa kiongozi wa Makka baada ya kufunguliwa kwake, na Bazan ibn Sasan kuwa wali (gavana) wa Yemen, baada ya kuwa Muslim. Aliteua Mu’az ibn Jabal kwa Khazraj juu ya Jund, na aliteua Khalid ibn Sa’id ibn al-’Aas kuwa ‘amil (mkuu wa mji) wa San’aa, na Zayd ibn Labeed ibn Tha’laba al-Ansari juu ya Hadramut. Aliteua Abu Musa al-Ash’ari juu ya Zabeed na Aden. Aliteua ‘Amr ibn al-’Aas juu ya Oman. Abu Dujana alikuwa ‘amil wa Mtume ﷺ juu ya Madina. Mtume ﷺ alipokuwa akiteua magavana, alikuwa akiwachagua miongoni mwa wale waliofaa kwa kazi waliyopewa, nao walikuwa wakipandikiza imani mioyoni mwa raia wao, na yeye ﷺ alikuwa akiwauliza kuhusu mwenendo wao katika utawala wao. Al-Baihaqi, Ahmad na Abu Dawood wamesimulia,

The Prophet (pbuh) established the Islamic State in Madinah al- Munawwarah, together with the basis it was built on, its foundations, pillars, institutions, army and it’s domestic and foreign relationships. From the moment he arrived at Madinah he ruled over the Muslims, looked after their affairs, managed their matters and created the Islamic society. He also made a treaty with the Jews, Banu Dhamra and Banu Madlij, then with the Quraysh, with the people of Elat, Girba and Azrah. He gave the people a covenant that no one will be prevented from perfoming Hajj, and that no one is to be afraid in the month of Haram. He sent Hamza ibn ‘Abdul-Muttalib, ‘Ubaydah ibn Harith, and Sa’d ibn Abi Waqqas in expeditions to fight the Quraysh. He sent Zayd ibn Harithah, Ja’far ibn Abi Talib, ‘Abdullah ibn Ruwahah to fight the Romans. He sent Khalid ibn al-Walid to fight the Domma of Jandal, and he (pbuh) himself led the army in numerous battles, where he engaged in severe fighting. He appointed wulah (governors) for the provinces, and ‘ummaal (mayors) for the cities. He appointed ‘Attab ibn Aseed over Makkah after its opening, and Bazan ibn Sasan as wali (governor) over Yemen, after he became Muslim. He appointed Mu’az ibn Jabal for the khazraj over Jund, and he appointed Khalid ibn Sa’id ibn al-’Aas as ‘amil (mayor) over San’aa, and Zayd ibn Labeed ibn Tha’laba al-Ansari over Hadramut. He appointed Abu Musa al-Ash’ari over Zabeed and Aden. He appointed ‘Amr ibn al- ’Aas over Oman. Abu Dujana was ‘amil for the Messenger (pbuh) over Madinah. When he (pbuh) would appoint governors he would choose them from those who were suitable for the job they were responsible for, and they would infuse the hearts of their subjects with Iman, and he (pbuh) used to ask them about the way they would act in their ruling. Al-Baihaqi, Ahmad and Abu Dawood narrated,

“Kwamba Mjumbe wa Allah ﷺ alipomtuma Mu’adh kwenda Yemen, alimwambia: ‘Utahukumu vipi endapo jambo litakufikia?’ Akasema: ‘Kwa Kitabu cha Allah.’ Akasema: ‘Usipokipata katika Kitabu cha Allah?’ Akasema: ‘Nitahukumu kwa Sunnah ya Mjumbe wa Allah ﷺ.’ Akasema: ‘Usipokipata katika Sunnah ya Mjumbe wa Allah ﷺ?’ Akasema: ‘Nitajitahidi kwa akili yangu mwenyewe (ijtihad), wala sitachoka katika hilo.’ Akasema: ‘Mjumbe wa Allah ﷺ alipiga kifua changu kwa kiganja chake akasema: Sifa njema ni za Allah aliyemsaidia mjumbe wa Mjumbe wa Allah katika lile linalomridhisha Mjumbe wa Allah ﷺ.’” Imepokewa kutoka kwa Sa’id, kutoka kwa ‘Amr ibn Awf, kwamba Mjumbe ﷺ alimteua Iban ibn Sa’id ibn al-’Aas kuwa mtawala wa Bahrain, kisha akamwambia:

“That when the Messenger of Allah (pbuh) sent Mu’az to Yemen he (pbuh) said to him, ‘How would you judge if a matter was raised to you?’ He said, ‘By the Book of Allah.’ He (pbuh) said, ‘If you do not find it in the Book of Allah?’ He said, ‘I would judge by the Sunnah of the Messenger of Allah (pbuh).’ He (pbuh) said, ‘If you did not find it in the Sunnah of the Messenger of Allah?’ He said, ‘I would perform my own ijtihad, sparing no effort in doing that.’ He said, ‘He (the Messenger of Allah (pbuh)) hit his hand on my chest and said: Praise be to Allah who helped the messenger of the Messenger of Allah in that which pleases the Messenger of Allah’”. It was narrated from Sa’id from ‘Amr ibn Awf that the Messenger (pbuh) appointed Iban ibn Sa’id ibn al-’Aas over Bahrain and he (pbuh) said to him,

"Mtunzeni Abdu Qais na waheshimuni viongozi wao." Mtume ﷺ alikuwa akituma magavana kutoka miongoni mwa walio bora kati ya wale waliosilimu. Alikuwa akiwaamuru magavana hao kuwafundisha Uislamu wale waliokwisha kuukubali Uislamu, na kuchukua sadaka kutoka kwa watu. Mara nyingi Mtume ﷺ alimkabidhi gavana kazi ya kukusanya kodi, na alimwamuru amhimize watu kwa mema, awafundishe Qur'ani, awaelimishe mambo ya dini, na alimshauri awe mpole kwa watu katika haki, na awe mkali dhidi yao katika hali za dhulma. Pia aliwaamuru magavana wawazuie watu kuwaita kabila zao wakati kunapokuwa na fitina kati ya watu, ili wito wao uwe kwa Allah (SWT) peke yake bila mshirika. Aliwaambia magavana wachukue sehemu ya tano ya mali na kile kilichowajibika kwa Waislamu cha sadaka. Na kwamba yeyote aliyesilimu kwa dhati miongoni mwa Mayahudi au Wakristo na kujisalimisha kwa dini ya Uislamu, atakuwa muumini ambaye haki zake ni kama haki zao na wajibu wake ni kama wajibu wao; na yeyote aliyebaki kuwa Myahudi au Mkristo, asijaribiwe kuacha dini yake.

“Take care of Abdu Qais and respect their leaders.” He (pbuh) used to send governors from the best of those who embraced Islam. He used to order the governors to teach Islam to those who had accepted Islam, and to take sadaqah from the people. On many occasions, he (pbuh) would delegate the governor the job of levying of taxes, and He (pbuh) would command him to exhort the people with good, teach them the Qur’an, educate them in the deen, and he (pbuh) advised him to be lenient with the people in the truth and be hard against them in situations of injustice. He (pbuh) also ordered the governors to forbid the people from calling to their tribes when there was agitation between the people, so that their call be to Allah (swt) alone without partner. He (pbuh) told the governors to take a fifth of the wealth and what was obliged upon the Muslims of sadaqah. And that whoever accepted Islam sincerely from the Jews or the Christians and submitted to the deen of Islam, he would be a believer whose rights are like their rights and his obligations are like their obligations; and whoever remained a Jew or a Christian, he should not be tempted from his deen.

Muslim na al-Bukhari wamesimulia kutoka kwa Ibn ‘Abbas kwamba Mjumbe wa Allah ﷺ alipomtuma Mu’adh kwenda Yemen, alisema: “Utawekwa kuwa kiongozi juu ya makabila kutoka miongoni mwa Watu wa Kitabu, basi jambo la kwanza unalopaswa kuwalingania liwe ni ibada ya Allah (SWT). Wakimtambua Allah (SWT), basi waarifu kwamba Allah (SWT) amewafaridhishia sala tano mchana na usiku. Wakifanya hivyo, waambie kwamba Allah (SWT) amewafaridhishia zakat, inayochukuliwa kutoka kwa matajiri wao na kugawanywa kwa maskini wao. Wakitii, chukua (zakat) kutoka kwao, lakini jiepushe na mali zao bora zaidi.” Katika riwaya nyingine, wameongeza,

Muslim and al-Bukhari narrated from Ibn ‘Abbas that when the Messenger of Allah (pbuh) sent Mu’az to Yemen he (pbuh) said; “You will be appointed over tribes from the People of the Book so let the first matter you call them to be the worship of Allah (swt). If they recognised Allah (swt) then inform them that Allah (swt) has obliged on them five prayers in the day and night. If they did that tell them that Allah (swt) obliged on them zakat which is taken from their wealthy people and paid to their poor people. If they obeyed, take (zakat) from them and stay away from their best property.” In another narration, they added,

“Na jihadhari na du'a ya aliyedhulumiwa, kwa kuwa hakuna kizuizi kati yake na Allah (SWT).” Katika baadhi ya nyakati, alimteua watu mahsusi kushughulikia mambo ya fedha. Kila mwaka, Mtume ﷺ alimtuma 'Abdullah ibn Ruwahah kwa Mayahudi wa Khaybar ili kukadiria matunda yao. Al-Muwatta ilitaja,

“And protect you of the prayer (du’a) of the wronged (person), for there is no barrier between it and Allah (swt).” On some occasions he (pbuh) appointed specific people to deal with financial matters. Every year, he (pbuh) would send ‘Abdullah ibn Ruwahah to the Jews of Khayber to assess their fruits. Al-Muwatta mentioned,

Mtume ﷺ alikuwa akimtuma ‘Abdullah ibn Ruwahah kwenda kukadiria matunda yao kati yake na wao. Kisha alikuwa akisema: ikiwa mnapenda, hili ni lenu, au ikiwa mnapenda, ni langu. Nao walikuwa wakilichukua.

“The Messenger (pbuh) used to send ‘Abdullah ibn Ruwahah to assess their fruits between him and them. Then he would say: if you would like, this is for you, or if you like it is for me. They used to take it”.

Salman ibn Yassar alisema, "Walikusanya baadhi ya vito vya wanawake wao. Kisha wakasema, 'Hii ni kwa ajili yenu, na punguzeni kwetu na muwe wepesi katika mgawanyo.'" 'Abdullah ibn Ruwahah akasema, "Enyi watu wa Mayahudi! Kwa Allah, miongoni mwa viumbe vya Allah (swt) ninyi ndio ninaowachukia zaidi, lakini hilo halitanisukuma kuwadhulumu. Kuhusu rushwa mliyonipa, ni mali haramu, na sisi hatuili (hatuichukui)." Wakasema, "Kwa haki hii (uadilifu huu) mbingu na ardhi zimesimama." Alikuwa ﷺ akiuliza kuhusu hali ya magavana na wakuu wa miji, na alisikiliza yale yaliyoripotiwa kwake kuhusu habari zao. Alimwondoa 'Ala ibn al-Hadhrami, ambaye alikuwa 'amil wake juu ya Bahrain, kwa sababu ujumbe kutoka Abdu Qais ulilalamika kuhusu yeye. Ibn Sa'id alisema kwamba Muhammad ibn 'Umar alisema, "Nilipokewa habari kutoka kwa 'Amr ibn 'Awf, mshirika wa Bani 'Aamer ibn Luai, kwamba Mtume wa Allah ﷺ alimtuma 'Ala ibn al-Hadhrami Bahrain, kisha akamwondoa humo, na akamtuma Iban ibn Sa'id kuwa 'amil juu yake." Muhammad ibn 'Umar alisema, "Mtume wa Allah ﷺ alimwandikia 'Ala ibn al-Hadhrami aje kwake pamoja na watu ishirini wa Abdu Qais, basi akaja kwake pamoja nao. Kiongozi wao alikuwa 'Abdullah ibn 'Awf al-Ashajj, na 'Ala alimweka al-Munzir ibn Sawa juu ya Bahrain baada yake. Ujumbe ulilalamika juu ya 'Ala ibn al-Hadhrami. Basi Mtume wa Allah ﷺ akamwondoa na kumweka Iban ibn Sa'id al-'Aas, na akamwambia: 'Watunze Abdu Qais na waheshimu viongozi wao.'" Alikuwa ﷺ akipokea hesabu kamili za kifedha za wakuu wa miji, na angeuliza kuhusu mapato yao na matumizi yao.

Salman ibn Yassar said, “They gathered some of their women’s jewelry. Then they said, ‘This is for you and reduce from us and tolerate in the division’. ‘Abdullah ibn Ruwahah said ‘O people of the Jews! By Allah, from amongst the creatures of Allah (swt) I hate you most, but this will not drive me to oppress you. As for the bribe you offered me it is illegal property and we do not eat (take) it’. They said, ‘By this (justice) the heavens and the earth stand’.” He (pbuh) used to inquire about the situation of the governors and mayors and he used to listen to what is reported to him of their news. He removed ‘Ala ibn al-Hadhrami who was his ‘amil over Bahrain because a delegate from ‘Abdu Qais complained about him. Ibn Sa’id said that Muhammad ibn ‘Umar said, “I was told from ‘Amr ibn ‘Awf, the ally of Bani ‘Aamer ibn Luai that the Messenger of Allah (pbuh) sent ‘Ala ibn al-Hadhrami to Bahrain, then he removed him from it, and sent Iban ibn Sa’id as an ‘amil over it.” Muhammad ibn ‘Umar said, “The Messenger of Allah (pbuh) had written to ‘Ala ibn al-Hadhrami to come to him together with twenty men of ‘Abdu Qais, so he came to him with them. Their leader was ‘Abdullah ibn ‘Awf al-Ashajj and ‘Ala appointed al-Munzir ibn Sawa over Bahrain after him. The delegation complained of ‘Ala ibn al-Hadhrami. So the Messenger of Allah (pbuh) removed him and appointed Iban ibn Sa’id al-’Aas and said to him; “Take care of ‘Abdu Qais and respect their leaders”. He (pbuh) used to receive the full (financial) accounts of the mayors and would enquire about their revenues and expenses.

Al-Bukhari na Muslim walisimulia kutoka kwa Abu Hameed al-Saidi kwamba,

Al-Bukhari and Muslim narrated from Abu Hammeed al-Saidi that,

Mtume ﷺ alimteua Ibn al-Lutbiyyah kuwa msimamizi wa sadaka za Bani Saleem. Aliporudi kwa Mjumbe wa Allah ﷺ na kufanya hesabu pamoja naye, alisema: “Hii ni yako, na hii ni zawadi kwangu.” Mjumbe wa Allah ﷺ akasema: “Je, usingekaa nyumbani kwa wazazi wako ukaona kama utapewa zawadi yako, ikiwa unasema kweli?” Kisha Mjumbe wa Allah ﷺ akasimama kuwahutubia watu. Akamsifu Allah na kumtukuza, kisha akasema: “Baada ya hayo, mimi huwateua baadhi yenu kusimamia mambo ambayo Allah (SWT) amenipa mamlaka juu yake. Kisha mmoja wenu anakuja na kusema: Hii ni yako na hii ni zawadi niliyopewa. Je, asingekaa nyumbani kwa baba yake na mama yake ili zawadi yake imfikie, ikiwa anasema kweli? Naapa kwa Allah, hakuna mmoja wenu atakayechukua chochote kati ya hizo (sadaka) kwa njia isiyo ya haki, isipokuwa atamjia Allah siku ya Kiyama akiwa amelibeba. Tahadharini, nitamtambua kila mtu atakayemjia Allah akiwa amebeba ngamia anayepiga kelele, au ng’ombe anayeungua, au kondoo anayebeuka.” Kisha aliinua mikono yake hadi nikaona weupe wa makwapa yake. “Je, sikufikisha?” Abu Dawood amesimulia kutoka kwa Bareeda kwamba Mjumbe wa Allah ﷺ alisema: “Yeyote tumemteua katika kazi yake na tumempa baadhi ya mali, basi chochote atakachochukua kwa njia isiyo ya haki ni ghulul (ubadhirifu wa mali ya umma).” Watu wa Yemen walilalamika kuhusu urefu wa sala ya Mu’adh, kwa hiyo Mjumbe wa Allah ﷺ akamkataza. Al-Bukhari na Muslim wamesimulia kutoka kwa Abu Mas’ud al-Ansari, aliyesema: “Mtu mmoja alisema: ‘Ee Mjumbe wa Allah ﷺ, sihudhurii sala ya jamaa kwa sababu fulani anaifanya ndefu.’ Sikuwahi kumwona Mtume ﷺ akiwa na hasira zaidi katika mhadhara wowote kuliko alivyokuwa siku hiyo. Alisema: ‘Enyi watu! Mnawakimbiza watu. Basi yeyote atakayekuwa imamu wa watu, na aifupishe sala, kwa kuwa miongoni mwao wapo wagonjwa, wanyonge na wenye haja ya dharura.’” Katika usimulizi mwingine wa Muslim kutoka kwa Jabir, alisema ﷺ: “… Ee Mu’adh! Je, wewe ni mdanganyaji (fattan)?" Alikuwa akiwateua mahakimu kuamua kati ya watu. Alimteua ‘Ali ibn Abu Talib kuwa hakimu juu ya Yemen. Pia alituma Mu’az ibn Jabal na Abu Musa al-Ash’ari kuwa mahakimu huko Yemen. Aliwaambia wawili hao:

The Prophet (pbuh) appointed Ibn al-Lutbiyyah over the sadaqah of Bani Saleem, “When he returned back to the Messenger of Allah (pbuh) and he revised accounts with him, he said, ‘This is what is yours, and this is a gift to me.’ The Messenger of Allah (pbuh) said, ‘Won’t you stay in your parents home and see if you get your present, if you say the truth?’ Then the Messenger of Allah (pbuh) stood preaching to the people. So he praised Allah and glorified Him and said, ‘after all, I appoint some men of you over some affairs in which Allah (swt) gave me authority. Then someone amongst you comes and says: This is for you and this is a gift given to me. Had he not sat in his fathers’s and mother’s home so as his gift comes to him if he says the truth. By Allah, no one of you would take of them (the sadaqah) anything unduly but comes to Allah (pbuh) carrying it on the Day of Judgement. Beware, I will know any man who comes to Allah with a camel that brays and a cow that is mooing and a sheep that bleats.’ Then he raised his hands till I could see the whiteness of his armpits. ‘Didn’t I convey’.” Abu Dawood narrated from Bareeda that the Messenger of Allah (pbuh) said, “Whomever we appointed in his job and we provided him (some funds), so whatever he took unduly would be ghalool (misappropriation).” The people of Yemen complained of the length of Mu’az’s prayer, so the Messenger of Allah (pbuh) restrained him. Al-Bukhari and Muslim narrated from Abu Mas’ud al- Ansari, who said, “ A man said, ‘O Messenger of Allah (pbuh) I hardly attend the (jama’a) prayer, because so and so person makes it long.’ As a response I have never seen the Prophet (pbuh) in any preaching angrier than he was then. He said, ‘O people! You drive the people away. So whoever becomes Imam to the people let him lighten (the prayer), for there are amongst them the sick, the weak and the one who has a pressing need’.” In another narration by Muslim from Jabir, he (pbuh) said, “… O Mu’az! Are you a seducer (fattan).” He (pbuh) used to appoint judges to judge between the people. He appointed ‘Ali ibn Abu Talib as a judge over Yemen. He also dispatched Mu’az ibn Jabal and Abu Musa al-Ash’ari as judges to Yemen. He asked the two of them:

"Watahukumu kwa kitu gani?" Walijibu kwamba, ikiwa hawatapata hukumu katika Kitabu au Sunnah, basi watapima jambo hilo kwa jingine, na watatenda kwa kile kilicho karibu zaidi na haki. Mjumbe wa Allah ﷺ alikubaliana na hilo, jambo linaloonyesha kwamba yeye ﷺ aliwachagua majaji na kukagua mbinu yao ya kuhukumu. Alikuwa akisimamia mambo ya watu, na aliwateua makatibu kuwa wakuu wa idara. ‘Ali ibn Abu Talib alikuwa katibu wa mikataba na mapatano ya amani. Mu’ayqeeb ibn Abu Fatimah alikuwa na jukumu la muhuri rasmi wa Mtume ﷺ, na alikuwa katibu wa ngawira. Huzayfah ibn al-Yaman alikuwa akipima matunda ya Hijaz, na Zubair ibn al-’Awaam alikuwa akirekodi fedha za sadaka, na al-Mughira ibn Shu’abah alikuwa akirekodi madeni na miamala, na Shurahbeel ibn Hasanah alikuwa akiandika barua kwa viongozi wa nchi nyingine. Alimteua katibu mmoja kwa kila moja ya maslahi, bila kujali yalikuwa mengi kiasi gani. Alifanya mashauriano mengi pamoja na masahaba wake, wala hakujizuia kushauriana na watu wenye maoni na maono, na wale aliowashuhudia kwa akili zao na heshima yao, na walioonyesha imani yao thabiti na kujitolea kwao katika kulingania Uislamu. Alimteua watu kumi na wanne kwa ajili ya Shura ambao alikuwa akiwarejea ili kutafuta maoni. Aliwachagua kwa sababu walikuwa viongozi wa watu wao, yaani wawakilishi wao. Saba kati yao walikuwa katika Muhajirina na saba walikuwa Answari. Miongoni mwao walikuwamo Abu Bakr, Hamza, ‘Umar, ‘Ali, Ja’far, Bilal, Ibn Mas’ud, Salman, ‘Ammar na Abu Dharr. Yeye ﷺ pia alikuwa akitafuta ushauri kutoka kwa wengine zaidi ya hawa, lakini watu hawa waliotajwa ndio ambao alitafuta maoni yao kwa wingi. Kwa kweli watu hawa ndio waliounda Majlis al-Shura. Alikusanya fedha zilizokuwa zikistahiki kwa Waislamu na wasio Waislamu, na kwa ardhi, matunda na mifugo. Hizi ni: zakat, ‘ushr, fai, kharaj na jizyah. Mali za ngawira na nyara zilikuwa ni za Bait al-Maal. Zaka ilitolewa kwa aina nane za watu zilizotajwa katika Qur'ani, wala haikutolewa kwa wasiokuwa wao, wala haikutumika kusimamia mambo ya Dola. Mali ya kusimamia mambo ya watu ilitokana na mapato ya fai', kharaj, jizya na ngawira, ambayo yalitosha kuendesha Dola na kuandaa jeshi, hivyo Dola haikuhisi kuwa na upungufu wa mali. Kwa njia hii Mtume ﷺ alianzisha muundo wa Dola ya Kiislamu, na aliukamilisha wakati wa uhai wake. Alikuwa kiongozi wa Dola, na alikuwa na wasaidizi, watawala, majaji, jeshi, wakurugenzi wa idara, na baraza la kushauriana (majlis al-shura) ambalo alikuwa akirejea kwalo. Muundo huu katika mpangilio wake na kazi zake umetajwa katika matini za Shari'ah. Mjumbe wa Allah ﷺ alitekeleza vitendo vya kiongozi wa Dola tangu alipowasili Madina hadi kifo chake ﷺ, na Abu Bakr na 'Umar walikuwa wasaidizi wake. Maswahaba walikubaliana baada yake juu ya kumweka kiongozi wa Dola atakayemrithi Mjumbe wa Allah ﷺ katika uongozi wa Dola peke yake, na si katika Utume wala Unabii, kwa kuwa yeye ﷺ alikuwa muhuri wa Manabii. Hivyo Mtume ﷺ alianzisha muundo wote wa Dola wakati wa uhai wake, na aliacha umbo la utawala na muundo wa Dola ukiwa unajulikana na kuwa wazi kabisa.

By what would they judge? They replied that if they did not find the rule in the Book or the Sunnah then they would measure the matter with another, and they would act with that which is closer to the truth. The Messenger of Allah (pbuh) consented with that, which indicates that he (pbuh) chose the judges and checked their method of judging. He (pbuh) used to look after the affairs of the people and he appointed secretaries as heads of the departments. ‘Ali ibn Abu Talib was the secretary of agreements and peace treaties. Mu’ayqeeb ibn Abu Fatimah was in charge of the Prophet’s official seal and he was the secretary for booty. Huzayfah ibn al-Yaman used to assess the fruits of the Hijaz and Zubair ibn al-’Awaam used to record the funds of the sadaqah, and al- Mughira ibn Shu’abah used to record the debts and transactions, and Shurahbeel ibn Hasanah used to write the letters to the leaders of other states. He (pbuh) appointed a secretary for each of the interests, however numerous these were. He (pbuh) used to make many consultations with his companions and he (pbuh) did not prevent himself from consulting the people of opinion and vision and those whom he (pbuh) witnessed of their intellect and honour, and showed their strong Iman and sacrifice in calling for Islam. He (pbuh) assigned fourteen men for Shura to whom he used to refer to for seeking an opinion. He (pbuh) chose them because they were the chiefs of their people, i.e. their representatives. They were seven from the muhajiroon and seven from the Ansar. Amongst them were Abu Bakr, Hamza, ‘Umar, ‘Ali, Ja’far, Bilal, Ibn Mas’ud, Salman, ‘Ammar and Abu Dharr. He (pbuh) also used to seek advice from other than these people, but these people mentioned are the ones he sought opinion from extensively. In reality these people constituted the Majlis al-Shura. He (pbuh) collected funds that were due on the Muslims and non-Muslims, and on lands, fruits and livestock. These were: zakat, ‘ushr, fai, kharaj and jizyahh. The funds of spoils and booties were due to Bait al-Maal. Zakat was distributed on the eight types of people mentioned in the Qur’an and it was not given to other than them nor was it used to manage the affairs of the State. Funds for looking after the affairs of the people used to be from the revenues of fai, kharaj, jizyah and booty, which were sufficient for running the State and preparing the army, thus the State did not feel that it had a shortage of funds. In this way the Prophet (pbuh) established the structure of the Islamic State and he completed it in his life. He (pbuh) was the leader of the State and had assistants, governors, judges, army, directors of departments, and a majlis he used to refer to for Shura. This framework in its structure and functions has been mentioned in the Shari’ah texts. The Messenger of Allah (pbuh) performed the actions of the leader of the State from the moment he (pbuh) arrived in Madinah until his (pbuh) death, and Abu Bakr and ‘Umar were his assistants. The Sahabah consented after him on establishing a leader for the State who would succeed the Messenger of Allah (pbuh) in the leadership of the State only, and not in Messengership or Prophethood because he (pbuh) was the seal of the Prophets. Thus the Messenger (pbuh) established the whole structure of the State in his life, and he left behind the shape of ruling, and structure of the State completely known and clear.