Khilafah ni uongozi wa jumla juu ya Waislamu wote, duniani kote, ambao jukumu lake ni kutekeleza sheria za Uislamu, na kuufikisha Ujumbe wa Kiislamu kwa dunia nzima. Pia inajulikana kama Imamah, kwa hiyo Imamah na Khilafah ni visawe. Ni umbo ambalo Ahkam Shari’ah (sheria za Mwenyezi Mungu) zinaamua kuwa dola ya Kiislamu. Hadithi nyingi sahihi zimesimuliwa kwa kutumia maneno haya mawili, yenye maana moja. Hakuna kati ya maneno haya mawili lililotofautiana kimaana na jingine katika maandiko yoyote ya Shari’ah, yaani Qur’an na Sunnah, kwa kuwa hayo ndiyo maandiko pekee ya kiungu. Hata hivyo, si lazima kushikilia lolote kati ya haya mawili, bali ni maana ambayo ndiyo inapaswa kushikwa.

The Khilafah is the general leadership over all the Muslims, in the whole world, whose responsibility is to implement the laws of Islam, and to convey the Islamic Message to the whole world. It is also known as the Imamah, so Imamah and Khilafah are synonymous. It is the shape that the Ahkam Shari’ah (divine laws) determine as the Islamic state. Many sahih Ahadith have been narrated using these two words, with the same meaning. None of these two words differed in their meaning from the other in any Shari’ah text i.e. the Qur’an and Sunnah, for they are the only divine texts. However, it is not binding to adhere to either of them, rather it is the meaning that has to be adhered to.

Kumteua Khalifa ni wajibu kwa Waislamu wote duniani kote. Kutekeleza wajibu huu, kama vile kutekeleza wajibu mwingine wowote ambao Allah (swt) ameamuru kwa Waislamu, ni lazima, na hakuna hiari wala uzembe unaoruhusiwa. Kushindwa kutekeleza wajibu huu ni mojawapo ya dhambi kubwa kabisa, ambayo inastahili adhabu kali ya Allah (swt).

Appointing a Khaleefah is obligatory upon all Muslims throughout the world. Executing such a duty, just like executing any other duty which Allah (swt) has decreed on Muslims is compulsory, in which no choice or complacency is allowed. Failure in performing this duty is one of the gravest sins, which is deserving of Allah’s (swt) severe punishishment.

Ushahidi kuhusu wajibu wa kumteua Khalifa juu ya Waislamu wote unafahamika kutoka katika Sunnah na Ijmaa' ya Maswahaba. Kuhusu Sunnah, imepokewa kwamba Nafi' alisema: 'Umar aliniambia: Nilimsikia Mtume wa Allah ﷺ akisema:

The evidence concerning the obligation of appointing a Khaleefah over all the Muslims is understood from the Sunnah and the Ijmaa’ of the Sahabah. As for the Sunnah, it has been narrated that Nafi’ said: ‘Umar told me: I heard the Messenger of Allah (pbuh) say:

"Yeyote atakayeondoa mkono wake kutoka katika utiifu kwa Allah, atakutana naye Siku ya Kiyama bila kuwa na hoja yoyote kwa ajili yake; na yeyote atakayekufa wakati hakuwa na Bay'ah shingoni mwake, kifo chake kitakuwa cha siku za Jahiliyyah (ujinga)." [Imepokewa na Muslim] Hivyo Mtume ﷺ aliifanya kuwa lazima kwa kila Muslim kuwa na Bay'ah shingoni mwake. Alimfananisha yule anayekufa bila kuwa na Bay'ah shingoni mwake kama aliyekufa kifo cha Jahiliyyah. Bay'ah haitakuwa halali isipokuwa kwa Khalifah. Mtume wa Allah ﷺ aliifanya kuwa wajibu kwa kila Muslim kuwa na Bay'ah shingoni mwake kwa ajili ya Khalifah, lakini hakumlazimisha kila Muslim kutoa Bay'ah kwa Khalifah. Wajibu huo, basi, ni kuwepo kwa Bay'ah shingoni mwa kila Muslim. Hili linalazimu kuwepo kwa Khalifah, ambaye, kwa kuwepo kwake, anastahiki kupewa Bay'ah (shingoni mwa kila Muslim). Kwa hiyo, kuwepo kwa Khalifah ndilo jambo linalolazimu Bay'ah shingoni mwa kila Muslim, iwe ametoa Bay'ah kweli au la. Kwa hiyo, Hadithi hii ni dalili kwamba kuteuliwa kwa Khalifah ni wajibu na kwamba kila Muslim analazimika kuwa na Bay'ah shingoni mwake; si dalili inayoonyesha kwamba kutoa Bay'ah ni wajibu. Hii ni kwa sababu Mtume wa Allah ﷺ alikemea kutokuwepo kwa Bay'ah ya utiifu shingoni mwa Muslim hadi anapokufa, wala si kujiepusha na kutoa Bay'ah yenyewe. Muslim amepokea kutoka kwa Al-A'raj kutoka kwa Abu Hurayrah kwamba Mtume ﷺ alisema:

“Whoever takes off his hand from an obedience to Allah, he will meet Him on the Resurrection Day without having any proof for himself; and whoever dies while there were no Bay’ah on his neck, his death would be that of the days of Jahiliyyah (ignorance).” [Narrated by Muslim] So the Messenger (pbuh) made it obligatory upon every Muslim to have a Bay’ah on his neck. He described the one who dies without having a Bay’ah on his neck as if he died the death of Jahiliyyah. The Bay’ah would not be valid except for the Khaleefah. The Messenger of Allah (pbuh) made it an obligation that every Muslim should have a Bay’ah on his neck for a Khaleefah, but he did not oblige every Muslim to give a Bay’ah to the Khaleefah. The obligation therefore, is the existence of a Bay’ah on the neck of every Muslim. This necessitates the existence of a Khaleefah, who, through his existence, is entitled to a Bay’ah (on the neck of every Muslim.) Thus, the existence of the Khaleefah is the issue that necessitates a Bay’ah on the neck of every Muslim, whether he actually gave the Bay’ah or not. Therefore, the Hadith is evidence that the appointment of a Khaleefah is obligation and that every Muslim is obliged to have Bay’ah on his neck; it is not an evidence suggesting that giving the Bay’ah is an obligation. This is because the Messenger of Allah (pbuh) rebuked the absence of the Bay’ah of allegiance on the neck of the Muslim till he dies, and not the abstention from giving the Bay’ah itself. Muslim narrated from Al-Araj from Abu Hurayrah from the Prophet (pbuh) that he (pbuh) said:

"Hakika Imamu ni ngao, ambaye nyuma yake mtu hupigana, na kwa yeye mtu hujilinda." Muslim pia ameripoti kwa mamlaka ya Abu Hazim kwamba alisema: Nilikuwa pamoja na Abu Hurayrah kwa miaka mitano, nami nilimsikia akieleza habari za Nabii ﷺ, alisema: "Manabii waliwatawala Wana wa Israeli; kila nabii alipokufa, nabii mwingine alimrithi, lakini hakutakuwa na nabii baada yangu. Watakuwepo hivi karibuni Makhalifa, nao watakuwa wengi." Wakauliza: "Basi unatuamuru nini?" Akasema: "Wapeni Bay'ah, mmoja baada ya mwingine, na wapeni haki zao, kwa kuwa Allah atawahesabu kwa yale aliyowakabidhi." Muslim amesimulia kwamba Ibn 'Abbas alipokea habari kwamba Mjumbe wa Allah ﷺ alisema:

“Indeed the Imam is a shield, from whose behind (one) would fight, and by whom one would protect oneself.” Muslim also reported on the authority of Abu Hazim that he said: I accompanied Abu Hurayrah for five years, and heard him informing about the Prophet (pbuh), he said “‘The prophets ruled over the children of Israel, whenever a prophet died another prophet succeeded him, but there will be no prophet after me. There will soon be Khulafaa’ and they will number many.” They asked; “what then do you order us?” He said: “Fulfill the Bay’ah to them, one after the other and give them their dues for Allah will verily account them about what he entrusted them with.” Muslim narrated that Ibn ‘Abbas reported that the Messenger of Allah (pbuh) said:

“Ikiwa mtu yeyote ataona kwa Amiri wake kitu kinachomchukiza, na asubiri kwa subira, kwa kuwa yeyote atakayejitenga na mamlaka ya Uislamu (Sultan) hata kwa upana wa kiganja kimoja, kisha akafa katika hali hiyo, atakufa kifo cha zama za ujinga.” Katika Hadithi hizi, Khalifa anaelezwa kuwa ngao, yaani kinga. Kuelezwa kwa Imamu kama ngao ni dalili ya manufaa ya kuwepo kwa Imamu; kwa hiyo ni amri. Hii ni kwa sababu Allah (swt) au Mtume Wake (ﷺ) anapotujulisha jambo lenye lawama, hilo huchukuliwa kama amri ya katazo, yaani kujiepusha nalo. Maneno yanapokuwa na sifa, huchukuliwa kama amri ya kutenda kitendo; na ikiwa kitendo kilichoamriwa ni cha lazima kwa kutekeleza hukumu ya Mwenyezi Mungu, au ikiwa kukipuuza kungesababisha sheria ya Mwenyezi Mungu kuachwa, basi hilo ni la lazima kabisa. Hadithi hizi pia zinatujulisha kwamba wale wanaoendesha mambo ya Waislamu ni Khulafaa’, jambo linalomaanisha amri ya kuwateua. Zinajumuisha pia katazo la Waislamu kujitenga na mamlaka. Hii inamaanisha wajibu wa Muislamu kuanzisha nguvu, yaani mamlaka, ya Khalifa. Hata hivyo, Mtume wa Allah (ﷺ) aliwaamuru Waislamu kuwatii Khulafaa’ na kupigana na wale wanaobishana nao kuhusu mamlaka yao, jambo linalomaanisha kwamba ni wajibu kumteua Khalifa na kulinda Ukhalifa wake kwa kupigana na wale wanaopinga mamlaka yake. Muslim ameripoti kwamba Mtume wa Allah (ﷺ) alisema:

“If anybody sees in his Ameer something which displeases him, he should remain patient, for he who separates himself from the authority of Islam (Sultan) by even so much as a hand span and dies thereupon, he would die the death of the days of ignorance.” In these Ahadith, there is a description of the Khaleefah as being a shield, i.e. a protection. The description of the Imam as a shield is an indication of the benefits of the existence of the Imam; therefore it is a command. This is because when Allah (swt) or His Messenger (pbuh) informs us about something that includes a rebuke this is taken as a command of prohibition i.e. to abstain from it. When the text contains praise it is taken as a command to perform an action; and if the commanded action is necessary to implement the divine rule, or if its neglect would cause the divine law to be abandoned, then this is decisive. These Ahadith also inform us that those who run the affairs of the Muslims are the Khulafaa’, which means a command of appointing them. They also include the prohibition of Muslims separating themselves from authority. This means the obligation that the Muslim establishes power, i.e. authority to the Khaleefah. However, the Messenger of Allah (pbuh) ordered the Muslims to obey the Khulafaa’ and to fight those who dispute with them regarding their authority, which means that it is an obligation to appoint a Khaleefah and protect his Khilafah by fighting those who dispute his authority. Muslim reported that the Messenger of Allah (pbuh) said:

“Yeyote aliyetoa Bay'ah kwa Imamu, akimpa kiganja cha mkono wake na tunda la moyo wake, atamtii kadiri awezavyo; na ikiwa mwingine atakuja kugombana naye, lazima ukate shingo ya mtu huyo.” Kwa hiyo amri ya kumtii Imamu ni amri ya kumteua. Na amri ya kupigana na wanaogombana naye ni ushahidi unaoshirikiana nao kwamba amri ya kudumisha uwepo wa Khalifa mmoja ni ya uamuzi.

“Whosoever gave a Bay’ah to an Imam, giving him the clasp of his hand, and the fruit of his heart shall obey him as long as he can, and if another comes to dispute with him, you must strike the neck of that man.” Therefore the command to obey the Imam is an order to appoint him. And the command to fight those who dispute with him is collaborating evidence that the command of maintaining the presence of one Khaleefah, is decisive.

Kuhusu Ijmaa' ya Maswahaba, wao (Allah awe radhi nao) walikubaliana juu ya umuhimu wa kuweka mrithi (yaani Khalifa) wa Mtume wa Allah ﷺ baada ya kifo chake ﷺ. Wote walikubaliana kumteua mrithi wa Abu Bakr, na baada ya kifo chake, kumteua 'Umar kuwa mrithi, na baada ya kifo cha 'Uthman, kumteua 'Ali kuwa mrithi wake. Ijmaa' ya Maswahaba juu ya kuteuliwa kwa Khalifa ilidhihirika wazi baada ya kifo cha Mtume wa Allah ﷺ, ambapo walijishughulisha na kumteua mrithi wake ﷺ, ingawa inajulikana kwamba kuzika maiti baada ya kifo chake ni wajibu. Pia ni haramu kwa wale wenye jukumu la kuandaa mazishi kujishughulisha na jambo jingine lolote hadi wamalize kuzika. Licha ya hayo, baadhi ya Maswahaba walijishughulisha na kumteua Khalifa, ingawa walikuwa na wajibu wa kujishughulisha na kuandaa mazishi ya Mtume wa Allah ﷺ. Maswahaba wengine walinyamaza kuhusu jambo hili na wakashiriki katika kuchelewesha mazishi kwa usiku mbili, ingawa walikuwa na uwezo wa kupinga kucheleweshwa na kumzika Mtume wa Allah ﷺ. Kitendo hiki cha Maswahaba ni ushahidi wa Ijmaa' ya kujishughulisha na kuteuliwa kwa Khalifa badala ya kuzika maiti. Hili lisingekuwa halali isipokuwa kama kuteuliwa kwa Khalifa kulikuwa na wajibu zaidi kuliko kuzika maiti. Zaidi ya hayo, Maswahaba wote walikubaliana katika maisha yao yote juu ya wajibu wa kumteua Khalifa. Ingawa wakati mwingine walitofautiana kuhusu mtu wa kuchaguliwa kuwa Khalifa, hawakuwahi kutofautiana kuhusu ukweli kwamba Khalifa lazima ateuliwe, iwe baada ya kifo cha Mtume wa Allah ﷺ au baada ya kifo cha kila mmoja wa Makhalifa Waongofu. Kwa hiyo, Ijmaa' ya Maswahaba ni ushahidi imara na wazi kwamba kuteuliwa kwa Khalifa ni wajibu.

As for the Ijmaa’ of the Sahabah, they (may Allah (swt) be pleased with them) agreed upon the necessity of establishing a successor (ie. Khaleefah), to the Messenger of Allah (pbuh), after his (pbuh) death. They all agreed to appoint a successor to Abu Bakr, and upon his death, appointing ‘Umar as successor and upon ‘Uthman’s death to appoint ‘Ali as a successor to him. The Ijmaa’ of the Sahabah on the appointment of a Khaleefah manifested itself emphatically upon the death of the Messenger of Allah (pbuh) where they busied themselves in appointing a successor to him even though it is known that the burial of the dead person after his death is obligatory. It is also prohibited upon those in charge of preparing the burial to engage themselves in anything else until they completed the burial. Despite this, some of the Sahabah engaged themselves in appointing a Khaleefah, even though they were obliged to engage themselves in preparing the burial of the Messenger of Allah (pbuh). Other Sahabah kept silent about this and participated in the delaying of the burial for two nights, despite having the ability to deny the delay and to bury the Messenger of Allah (pbuh). This action of the Sahabah is therefore an evidence of Ijmaa’ of busying themselves in the appointment of the Khaleefah instead of the burial of the dead person. This could not have been legitimate unless the appointment of a Khaleefah was more obligatory than the burial of the dead person. Furthermore, all of the Sahabah consented throughout their lives, upon the obligation of appointing the Khaleefah. Although at sometimes they differed about the person who should be selected as a Khaleefah, they never disagreed about the fact that a Khaleefah must be appointed, whether in the wake of the death of the Messenger of Allah (pbuh) nor after the death of each of the Khulafaa’ Ar-Rashidoon. Accordingly, the Ijmaa’ of the Sahabah is both strong and clear evidence that the appointment of a Khaleefah is obligatory.

Zaidi, kuanzisha dini na kutekeleza Shari'a katika kila nyanja ya maisha ni wajibu kwa Waislamu, jambo lililothibitishwa kwa dalili zilizo wazi kwa upande wa upokezi na maana. Wajibu huu hauwezi kutimizwa isipokuwa kuwepo kwa mtawala mwenye mamlaka ya kufanya hivyo. Kwa hiyo, katika muktadha huu, kanuni ya Shari'a inasema: 'Kila kitu kinachohitajika ili kutekeleza wajibu, chenyewe kinakuwa wajibu.' Hivyo, kuteuliwa kwa Khalifa ni wajibu kwa msingi wa kanuni hii.

Furthermore, establishing the deen and implementing the Shar’a in every single aspect of life is an obligation upon Muslims proven through evidences definite in report and in meaning, and this cannot be achieved unless there is a ruler who possesses the authority to do so. Therefore, in this context, the Shari’ah principle states: ‘Whatever is necessary to accomplish a duty, becomes itself a duty.’ Thus appointing the Khaleefah is obligatory based on this principle.

Zaidi ya hayo, Allah (SWT) alimwamuru Mtume Wake (ﷺ) awahukumu Waislamu kwa yale aliyoteremsha Yeye (SWT) kwake; amri ya Allah (SWT) ilifikishwa kwa njia iliyo wazi kabisa. Allah (SWT) alimwambia Mtume Wake (ﷺ): {"Basi hukumu baina yao kwa yale aliyokuteremshia Allah, wala usifuate matamanio yao mbali na haki iliyokujia."} [Al-Ma’idah: 48]

Furthermore, Allah (swt) commanded His Messenger (pbuh) to rule the Muslims by that which He (swt) revealed to him; the command of Allah (swt) was conveyed in the most decisive manner. Allah (swt) addressed His Messenger (pbuh); “And rule between them by that which Allah (swt) has revealed to you, and do not follow their vain desires away from the truth which came to you.” [Al-Ma’idah: 48]

Pia Yeye (swt) anasema: "Na hukumu kwa yale aliyokuteremshia Allah, wala usifuate matamanio yao, na tahadhari wasije wakakupoteza mbali na sehemu ya yale aliyokuteremshia Allah." [Al-Ma’idah: 49]

He (swt) also says; “And rule by that which Allah has revealed to you and do not follow their whims, and beware that they may deviate you away from some part of that which Allah has revealed to you.” [Al-Ma’idah: 49]

Hotuba ya Allah (swt) kwa Mtume wake (pbuh) pia ni hotuba kwa wafuasi wa Mtume, isipokuwa pale palipo na ushahidi unaoonyesha kwamba hotuba hiyo imekusudiwa yeye peke yake. Katika kesi hii hakuna ushahidi unaozuia hotuba hii kwa Mtume wa Allah ﷺ. Hivyo, aya hizo zinawataka Waislamu kusimamisha utawala wa Allah (swt). Kuteuliwa kwa Khalifa hakumaanishi kitu kingine isipokuwa kusimamisha utawala wa Allah (swt) na mamlaka ya Uislamu. Zaidi ya hayo, Allah (swt) anawalazimisha Waislamu kuwatii wale walio na mamlaka, yaani watawala, jambo linaloonyesha kwamba kuwepo kwa mtu mwenye mamlaka juu ya Waislamu ni wajibu. Allah (swt) anasema: "Enyi mlioamini! Mtiini Allah, na mtiini Mtume, na wenye mamlaka miongoni mwenu." [An-Nisa: 59]

The speech of Allah (swt) to His Messenger (pbuh) is also a speech to the Messenger’s followers, unless there exists evidence that indicates that the speech is limited to him. In this case there is no evidence limiting this speech to the Messenger of Allah (pbuh). Thus the verses call upon Muslims to establish the rule of Allah (swt). The appointment of a Khaleefah does not mean other than the establishment of the rule of Allah (swt) and the authority of Islam. Furthermore, Allah (swt) obliges the Muslims to obey those in authority, i.e. the rulers, which is an indication that the existence of a man in authority upon Muslims is obligatory. Allah (swt) says; “O you who believe! Obey Allah and obey the Messenger and those in authority from amongst you.” [An-Nisa: 59]

Allah (SWT) haamuru utii kwa wale walio na mamlaka kwa watu ambao hawapo, kwa hiyo kuwepo kwa mtu mwenye mamlaka ni Fardhi, kwa sababu kutawala kwa yale aliyoteremsha Allah ni wajibu. Amri ya Allah (SWT) ya kuwatii wenye mamlaka ni pia amri ya kuwaweka madarakani. Utekelezaji wa sheria ya Mwenyezi Mungu unategemea kuwepo kwa mtawala, yaani mtu mwenye mamlaka, wakati kupuuza uteuzi wake husababisha kutotekelezwa kwa hukumu za Shari'a. Kwa hiyo kuwepo kwake ni lazima, kwa sababu kile kinachotokea kutokana na kutokuwepo kwake ni kupuuzwa kwa hukumu za Shari'a.

Allah (swt) does not command obedience to those who do not exist, therefore the existence of a man in authority is Fard, because ruling with what Allah has revealed is an obligation. The order of Allah (swt) to obey those in authority is also an order to establish them. The implementation of the divine law depends on the presence of the ruler i.e. the man in authority, while neglecting his appointment results in the non-application of the Shar’a rules. Therefore his presence is compulsory, because that which results due to his absence is the negligence of the Shar’a rules.

Ushahidi huu uko wazi katika kuonyesha kwamba kuanzishwa kwa utawala na mamlaka miongoni mwa Waislamu ni wajibu, na pia kwamba kuteuliwa kwa Khalifa atakayesimamia utawala na mamlaka ili kutekeleza hukumu za Mwenyezi Mungu ni lazima, si kwa ajili ya utawala na mamlaka peke yake. Na tuzingatie hadithi ifuatayo ya Mtume ﷺ:

These evidences are explicit in that the establishment of the ruling and the authority amongst Muslims is obligatory, and that the appointment of a Khaleefah who takes charge of the ruling and authority in order to implement the divine laws, not merely for the sake of the ruling and authority alone, is also compulsory. Let us contemplate the following hadith of the Messenger of Allah (pbuh):

"Viongozi bora wenu ni wale mnaowapenda nao wanakupendeni, nanyi mnawaombea dua nao wanawaombea dua, na viongozi waovu wenu ni wale mnaowachukia nao wanakuchukieni, nanyi mnawalaani nao wanawalaani." Tuliuliza: "Ee Mjumbe wa Allah! Je, hatupaswi kuwapiga vita?" Akasema: "Hapana, mradi wanasimamisha Swala miongoni mwenu." [Imesimuliwa na Muslim kutoka kwa Auf bin Malik] Hadithi hii inaeleza wazi kuhusu viongozi wema na waovu, na katazo la kuasi dhidi yao mradi wanasimamisha Swala. Kwani kusimamisha Swala kunaashiria kuisimamisha dini na kutekeleza sheria zake. Kwa hiyo wajibu wa Waislamu kumteua Khalifa wa kutekeleza sheria za Kiislamu na kufikisha ujumbe wake ni jambo lisilo na shaka yoyote, kwa mujibu wa ushahidi wake katika matini sahihi za Shari'ah. Zaidi ya hayo, wajibu huu ni wa lazima kwa sababu Allah (SWT) ameufanya kuwa faradhi kwa Waislamu kusimamisha mamlaka ya Uislamu na kulinda umoja wa Waislamu. Hata hivyo, wajibu huu ni wa pamoja; ikiwa baadhi ya watu wameutekeleza, wajibu huo utakuwa umetimia na dhamana hiyo itaondoka kwa wengine waliobaki katika Ummah. Lakini kama kundi katika Ummah lilishindwa kutekeleza wajibu huu, ingawa walichukua hatua zote zinazohitajika kuutekeleza, basi utabaki kuwa wajibu kwa Waislamu wote, na hakuna atakayeondolewa wajibu huo muda wote Waislamu watakapokuwa bila Khalifa.

“The best of your Imams are those whom you love and they love you, and you pray for them and they pray for you, and the worst of your Imams are those whom you hate and they hate you, and you curse them and they curse you. We asked: O Messenger of Allah! Shall we not then declare war on them? He said: No, as long as they establish Salah amongst you.” [Narrated by Muslim from Auf ibn Malik] This hadith explicitly informs about the good and bad leaders, and the prohibition of revolting against them as long as they established the salah. For establishing salah indicates upholding the deen and implementing its rules. Therefore the obligation upon Muslims to appoint a Khaleefah to implement the rules of Islam and to convey its message is beyond any doubt, with regards to its proof in the sound Shari’ah texts. Furthermore, this duty is obligatory because Allah (swt) made it compulsory upon Muslims to establish the authority of Islam and to protect the unity of the Muslims. However, this duty is a collective one; if some of the people accomplished it the duty would be fulfilled and the responsibility would be discharged from the rest of the Ummah. But if a section of the Ummah failed to accomplish this duty, though they undertook all the steps required to fulfil it, then it would remain as an obligation upon all the Muslims, and no one would be relieved of the duty as long as the Muslims remained without a Khaleefah.

Kutokuweka Khalifa kwa Waislamu ni miongoni mwa dhambi kubwa kabisa, kwani ni kujiepusha na kutekeleza mojawapo ya wajibu muhimu zaidi wa Uislamu. Kwa wajibu huu ndipo hutegemea utekelezaji wa hukumu za dini na kuwepo kwa Uislamu katika mambo ya maisha. Waislamu wangefanya dhambi kubwa iwapo wangejiepusha kuanzisha Khalifa kwa ajili yao wenyewe. Iwapo wote wangekubaliana kuacha wajibu huu, dhambi ingemwangukia kila Mwislamu mmoja mmoja duniani kote. Lakini iwapo baadhi ya Waislamu wangeanza kazi ya kuanzisha Khalifa huku wengine wasifanye hivyo, dhambi ingeondoka mabegani mwa wale wanaofanya kazi ya kuanzisha Khalifa, na wajibu ungebaki juu yao hadi Khalifa atakapoteuliwa. Kushiriki katika kazi ya kutimiza wajibu huu kunaondoa dhambi ya kuchelewesha utekelezaji wa wajibu huo kwa wakati wake na kushindwa kuutekeleza. Hii ni kwa sababu ya kushiriki katika kuutekeleza na kwa sababu ya kuchukizwa na kuzuiwa kuutimiza. Wale wasioshiriki katika kazi ya kutimiza wajibu huu watakuwa na dhambi baada ya siku tatu tangu kuondoka kwa Khalifa hadi siku atakapoteuliwa Khalifa mwingine. Hii ni kwa sababu Allah (swt) amewakabidhi wajibu ambao hawakuutekeleza wala hawakushiriki ndani yake. Hivyo, wamefanya dhambi na wanastahili adhabu na kufedheheshwa kutoka kwa Allah (swt). Dhambi hakika itawaangukia kwa kujiepusha na kazi ya kuanzisha Khilafah, au na vitendo vinavyoweza kuitimiza kwa kawaida. Hii ni kwa sababu Mwislamu yeyote anayeshindwa kutekeleza mojawapo ya wajibu wake dhahiri anastahili adhabu, hasa wajibu ambao kwa huo wajibu mwingine hutekelezwa, hukumu za dini husimamishwa, na neno la Allah (swt) hutukuzwa katika ardhi za Kiislamu na duniani kote.

To refrain from appointing a Khaleefah for Muslims is one of the gravest sins, for it is an abstention from fulfilling one of the most important duties of Islam. For upon this duty, rests the implementation of the rules of the deen and the very existence of Islam in life’s affairs. The Muslims would be committing a grave sin if they refrained from establishing a Khaleefah for themselves. If they all agreed to abandon the duty, the sin would fall upon every single Muslim in the entire world. If however some of the Muslims embarked upon the work to establish a Khaleefah whilst others did not, the sin would fall from the shoulders of those who work to establish the Khaleefah and the duty would remain upon them until the Khaleefah is appointed. The involvement in the work to accomplish the duty would remove the sin of delaying the accomplishment of the duty in its due time and the failure to fulfill it. This is because of the involvement in performing it and the dislike of being prevented from its accomplishment. Those who do not participate in the work to accomplish the duty will be sinful after three days from the departure of the Khaleefah until the day the next Khaleefah is appointed. This is because Allah (swt) has entrusted them with a duty they neither carried out nor participated in. Thus, they committed a sin and deserve the punishment and disgrace from Allah (swt). The sin would duly fall upon them for abstaining from working to establish the Khilafah, or from performing the actions that would naturally accomplish it. This is because any Muslim who fails to perform any of his duties quite evidently deserves punishment, particularly the duty by which other duties are implemented, the rules of the deen are established and the word of Allah (swt) is raised high in the lands of Islam and throughout the whole world.

Kwa hiyo, hakuna udhuru kwa Muislamu yeyote popote duniani wa kujizuia kutekeleza jambo ambalo Allah (swt) alimwajibisha nalo ili kusimamisha dini. Jambo hilo ni kufanya kazi ya kumteua Khalifa kwa Waislamu wakati hakuna Khilafah duniani, wakati hakuna Khalifa anayetekeleza hukumu za Allah (swt) ili kulinda heshima takatifu za Allah (swt), na kuweka sheria za dini, na kuwaunganisha Waislamu chini ya bendera ya “La Ilaha Il Allah Muhammad Ar-Rasool Allah” (hakuna mungu isipokuwa Allah, na Muhammad ni Mtume wake ﷺ). Hakuna udhuru katika Uislamu unaomwondolea yeyote wajibu wa kufanya kazi katika kutekeleza jukumu hili hadi litimie.

Therefore, there is no excuse for any Muslim anywhere in the world from abstaining to perform that which Allah (swt) obliged on him so as to establish the deen. That is to work to appoint a Khaleefah for the Muslims when there is no Khilafah in the world, when there is no Khaleefah who implements the rules of Allah (swt) to protect the sanctities of Allah (swt), and establishes the rules of the deen, and unifies the Muslims under the banner of “La Ilaha Il Allah Muhammad Ar-Rasool Allah” (there is no God but Allah and Muhammad is His Messenger). There is no excuse in Islam that exempts anyone from working to perform this duty until it is accomplished.