Uongozi, urais na Imarah (uamiri) zina maana moja. Kiongozi, rais na Amiri pia wana maana moja. Hata hivyo, Khilafah, ingawa ni uongozi wa jumla wa Waislamu wote duniani, ni mahsusi zaidi kuliko Imarah (uamiri), na Khaleefah ni mahsusi zaidi kuliko Ameer. Hii ni kwa sababu uamiri unaweza kuwa Khilafah, na pia unaweza kuwa kitu kingine zaidi ya Khilafah, kama uamiri wa jeshi, uamiri wa Wilayah, na uamiri wa kundi. Hivyo, uamiri ni wa jumla zaidi kuliko Khilafah. Amiri anaweza kuwa Khaleefah, Amiri wa Wilayah, Amiri wa jeshi, Amiri wa kundi, au Amiri wa safari. Kwa hiyo, Amiri ni wa jumla zaidi kuliko Khaleefah. Basi neno Khilafah ni mahsusi kwa wadhifa unaojulikana sana, ilhali neno uamiri ni la jumla kwa kila Amiri.

Leadership, presidency and Imarah (emirate) are all of the same meaning. The leader, president and Ameer have the same meaning as well. However, the Khilafah, though it is a general leadership of all the Muslims in the world, is more specific than emirate (Imarah) and the Khaleefah is more specific than the Ameer. This is because the emirate can be the Khilafah and other than the Khilafah, like the emirate of an army and the emirate of the Wilayah and the emirate of the group. Thus the emirate is more general than the Khilafah. The Ameer could be the Khaleefah, the Ameer of a Wilayah, an Ameer of an army, an Ameer of a group, or an Ameer of travel. Hence, the Ameer is more general than the Khaleefah. Thus the word Khilafah is specific to the well-known post, while the word emirate is general for every Ameer.

Uislamu unalazimu kwamba kiongozi, rais na Amiri wawe mtu mmoja, kwa jambo lilelile, na hauruhusu kuwepo zaidi ya mtu mmoja katika wadhifa huo huo. Kwa hiyo, Uislamu hautambui kile kinachoitwa uongozi wa pamoja na hautambui urais wa pamoja; bali uongozi katika Uislamu ni wa mtu mmoja tu. Hivyo basi, kiongozi, rais na Amiri lazima wawe mtu mmoja, na hairuhusiwi kuwa zaidi ya mtu mmoja. Ushahidi juu ya jambo hili ni hadithi na vitendo vya Mtume ﷺ. Ahmad alisimulia kwa mnyororo wa wapokezi wa ‘Abdullah bin ‘Umru kwamba Mjumbe wa Allah ﷺ alisema:

Islam obliges that the leader, the president and the Ameer be one person, over the same matter and it does not allow that there should be more than one person in the same post. Therefore, Islam does not recognise what is called the collective leadership and does not recognise the collective presidency, rather the leadership in Islam is solely singular. So the leader, the president and the Ameer must be singular, and it is not allowed to be more than one person. The evidence on this matter is the traditions and actions of the Prophet (pbuh). Ahmad narrated on the authority of ‘Abdullah ibn ‘Umru that the Messenger of Allah (pbuh) said:

Haifai kwa watu watatu waliomo katika nchi ya wazi kutoteua mmoja wao kuwa Amiri juu yao." Abu Dawood amesimulia kutoka kwa Abi Sa'id kwamba Mjumbe wa Allah ﷺ alisema:

“It is not allowed for three persons in an open land without appointing one of them as an Ameer over them.” Abu Dawood narrated from Abi Sa’id that the Messenger of Allah said:

“Ikiwa watu watatu watatoka safarini, basi wamteue mmoja wao kuwa Amiri.” Al-Bazzaar amesimulia kutoka kwa hadithi ya ‘Umar ibn Al-Khattab kwamba Nabii ﷺ alisema: “Ikiwa kuna watu watatu katika safari, basi wamteue mmoja (Ahad) wao kuwa Amiri.” Hadithi hizi zote zinaonyesha kwamba Amiri anapaswa kuwa mmoja, kama inavyoeleweka kutoka katika Hadithi. “...Bila kumteua mmoja (Ahad) wao kuwa Amiri.” “Wamteue mmoja wao kuwa Amiri.” Neno mmoja ‘Ahad’ lina maana sawa na neno ‘wahid’ ambalo linaonyesha namba moja na si zaidi. Hili linaeleweka kutokana na maana ya kinyume (Mafhoom ul-Mukhalafah). Mafhoom ul-Mukhalafah kwa namba na sifa (Wasf) yanaweza kutekelezwa bila kuhitaji nassi. Kama Allah (SWT) asemavyo:

“If three people went out on a journey, let them appoint one of them as an Ameer.” Al-Bazzaar narrated from the tradition of ‘Umar ibn Al-Khattab that the Prophet (pbuh) said: “If there are three persons in a journey, let them appoint one (Ahad) of them as an Ameer.” All these traditions state that the Ameer should be one, as understood from the Ahadith. “...Without appointing one (Ahad) of them as an Ameer.” “Let them appoint one of them as an Ameer.” The word one ‘Ahad’ is equivalent to the word ‘wahid’ which indicates the number one and not more. This is understood from the opposite meaning (Mafhoom ul- Mukhalafah). The Mafhoom ul-Mukhalafah for numbers and description (Wasf) can be acted upon without the need of text. As Allah (swt) says:

"Sema: Mwenyezi Mungu ni Mmoja." [TMQ Al-Ikhlas: 1]

“Say: Allah is One.” [TMQ Al-Ikhlas: 1]

hilo linamaanisha kwamba hakuna wa pili kwake. Mafhoomul-Mukhalafah (dhana ya kinyume) haibatilishwi isipokuwa kuna dalili inayofanya hivyo. Kama kauli ya Allah (SWT):

which means that there is not a second to him. Mafhoomul-Mukhalafah (the opposite concept) is not annulled unless there is a text that does so. Like the saying of Allah (swt):

"Usiwalazimishe watumwa wako wa kike kwenye ukahaba ikiwa wanataka ndoa." [TMQ An-Nur: 33]

“Don’t force your (servant) girls on prostitution if they (wanted) marriage.” [TMQ An-Nur: 33]

Mafhoom ul-Mukhalafah ya aya hii inamaanisha kwamba, kama walikuwa hawataki ndoa, basi wanalazimishwa kufanya uasherati. Lakini kauli ya Allah (SWT) inabatilisha Mafhoom ul-Mukhalafah hii:

The Mafhoom ul-Mukhalafah of this verse (Ayah) means that if they did not want marriage then they are forced into prostitution. But the saying of Allah annuls this Mafhoom ul-Mukhalafah:

"Usikaribie zinaa, kwani ni uovu na njia mbaya." [TMQ Al- Isra: 32]

“Don’t come close to adultery, it is an abomination and an evil way.” [TMQ Al- Isra: 32]

Kwa hiyo, ikiwa hakuna maandishi ya kubatilisha Mafhoom al-Mukhalafah, basi lazima ifanyiwe kazi. Vivyo hivyo, kauli ya Allah (SWT):

Hence, if there is no text to nullify the Mafhoom al-Mukhalafah then it has to be acted upon. Similarly, the saying of Allah (swt):

"Mzinzi na mzinifu, mpigeni kila mmoja wao viboko mia moja." [TMQ An-Nur: 2]

“The adulterer, male and female, strike every one of them with one hundred lashes” [TMQ An-Nur: 2]

Adhabu katika aya hii imewekewa idadi maalum, nayo ni mijeledi mia moja. Kwa kuwa imetajwa idadi hii mahsusi, ina maana kwamba haiwezi kuzidishwa juu ya mijeledi mia moja. Kwa hiyo, kauli ya Mtume ﷺ katika Hadithi hizi: "Na wamteue mmoja wao (Ahadahum) kuwa Amiri", inaonyesha kwa njia ya Mafhoom ul-Mukhalafah kwamba haijuzu kuteua zaidi ya Amiri mmoja. Basi, uamiri (Imarah), uongozi na urais ni wa mtu mmoja tu, na haijuzu kabisa, kutokana na matini na maana ya Hadithi hizi, kuwa wa watu zaidi ya mmoja. Hili pia linaungwa mkono na tendo la Mtume ﷺ, kwani katika hali zote ambazo alimteua Amiri, alimteua mtu mmoja tu na si zaidi. Na hakuwahi kabisa kuteua zaidi ya mtu mmoja mahali pamoja.

The lashing in this verse is limited to a certain number, which is one hundred lashes. The fact that it has given this specific number means that it is not allowed to increase over the hundred lashes. Therefore, the saying of the Messenger (pbuh) in these Ahadith; “Let them appoint one from them (Ahadahum) as an Ameer”, indicates by use of Mafhoom ul-Mukhalafah, that it is not allowed to appoint more than one Ameer. Thereupon the emirate (Imarah), leadership and presidency is for one person only, and it is not allowed absolutely, from the text and meaning of these Ahadith, to be for more than one person. This is also supported by the action of the Prophet (pbuh), as he, in all the situations in which He appointed an Ameer; He appointed only one person and no more. And He absolutely did not appoint more than one person in the same place.

Kuhusu Hadith iliyosimuliwa kutoka kwa Mjumbe ﷺ kwamba alimtuma Mu'adh na Abu Musa kwenda Yemen, na akawaambia:

With regards to the Hadith narrated from the Messenger (pbuh) that He sent Mu’az and Abu Musa to Yemen, and He said to them:

"Fanyeni mambo kuwa rahisi wala msiyafanye magumu, toeni habari njema wala msitoe habari mbaya, na shirikianeni." Katika tukio hili Nabii ﷺ aliwatuma kila mmoja wao katika sehemu tofauti ya Yemen, si mahali pamoja. Hadithi hii ilisimuliwa na Al-Bukhari kwa namna mbili tofauti za maandishi. Katika moja ya hizo amesema kwamba walitumwa katika sehemu mbili, ambapo alisema:

“Make it easy and not difficult, give good tidings and not bad news, and co-operate with eachother.” In this incident the Prophet (pbuh) sent each one of them to a different part of the Yemen and not to the same place. This Hadith was narrated by Al-Bukhari in two different texts. In one of them He states that they were sent to two places, where He said:

Musa alitusimulia kwetu kwamba Abu ‘Owanah alisimulia kwamba ‘Abdul Malik alisimulia kutoka kwa Abi Burdah aliyesema kwamba Mtume wa Allah ﷺ alimtuma Abu Musa na Mu’az bin Jabal kwenda Yemen, akampeleka kila mmoja wao katika mkoa, kisha akasema: “Yemen ina sehemu mbili.” Kisha akasema: “Fanyeni iwe rahisi wala msiifanye kuwa ngumu. Toeni habari njema wala msitoe habari mbaya.” Kila mmoja wao akaanza kwenda kwenye kazi yake… Kwa hiyo, hapaswi kuwepo viongozi wawili kwa jambo moja, wala marais wawili kwa mahali pamoja, bali rais, kiongozi na Amiri lazima wawe mmoja tu, na ni haramu kuwepo zaidi ya mmoja.

“Musa narrated to us that Abu ‘Owanah narrated that ‘Abdul Malik narrated from Abi Burdah who said that the Messenger of Allah (pbuh) sent Abu Musa and Mu’az ibn Jabal to Yemen and He sent each of them to a province and said: ‘Yemen is of two places.’ Then He said ‘Make it easy not difficult. Give good news and not bad.’ Each one of them set out for his job…” Therefore, there must not be two chiefs for the same matter, nor two presidents for the same place, rather the president, the leader and Ameer must be only one and it is forbidden for there to be more than one.

Kuhusu kilichoenea katika nchi za Waislamu kuhusu kuanzisha uongozi wa pamoja kwa njia ya baraza, au kamati, au chama cha kiutawala na mfano wake, vyenye kazi za uongozi, yote haya yanapingana na hukumu ya Mwenyezi Mungu, ikiwa uongozi unapewa chama, baraza au kamati. Hii ni kwa sababu uongozi ungepewa kundi, jambo ambalo ni Haramu kwa mujibu wa matini za Hadithi. Lakini ikiwa kamati, baraza au chama kitatekeleza kazi, au kujadili mambo na kufanya mashauriano, basi yote haya yanaruhusiwa na yanatokana na Uislamu, kwa sababu Waislamu wanasifiwa kwa kuwa na mashauriano miongoni mwao. Maoni ya kamati hizi yatazingatiwa kulingana na Hukmu ya Shura iliyofafanuliwa katika kitabu hiki.

In regards to what has spread in Muslims’ countries with regard to the establishment of a collective leadership in the form of a council, or a committee, or an administrative association and the like, that have the functions of leadership, all this disagrees with the divine rule, if leadership is given to the association, council or committee. This is because leadership would be given to a group, which is Haram according to the texts of the Ahadith. However, if the committee, the council or the association were to carry out tasks, or discuss matters and make consultation, then all this is allowed and is from Islam, because the Muslims are praised for having consultation amongst themselves. The opinion of these committees would be considered according to the Hukm of Shura explained in this book.