المادة ٣٦ - مسودة دستور دولة الخلافة | Quran Course

المادة ٣٦ - مسودة دستور دولة الخلافة | Quran Course

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المادة ٣٦

Article 36

by Sheikh Taqiuddin An-Nabahani2 min readViewed 146 times

الأمةُ هي التي تُعيّن الخليفةَ، غير أنها لا تملك حقَّ عزله بعد انعقاد البيعة وفقَ منهج الشريعة.

The Ummah is the one who appoints the Khalifah. However, it does not possess the right to remove him once the pledge of allegiance has been concluded according to the Shari’ah method.

هذه المقالة تتألف من قسمين: الأول أن الأمة هي صاحبة الحق في تنصيب الخليفة، والثاني أن الأمة لا تملك الحق في عزله.

This article has two halves; the first that the Ummah is the one who holds the right to appoint the Khalifah; the second being that the Ummah does not possess the right to remove him.

أمّا النصف الأول، فدليله الأحاديثُ الواردةُ في البيعة، إذ لا يملك أحدٌ حقَّ تولّي منصب الخلافة إلا بالبيعة، لأنّ البيعةَ هي الطريقُ لتنصيب الخليفة. وقد ثبت ذلك من مبايعةِ المسلمين لرسول الله ﷺ، ومن أمرِ رسول الله ﷺ لنا بالبيعة، ومن أنّ الخلفاءَ الراشدين لم يتولّوا الخلافةَ إلا ببيعةٍ.

As for the first half, the proof for it is the narrations regarding the pledge of allegiance, since no one possesses the right to undertake the position of the Khilafah except through the pledge, because the pledge is the method to appoint the Khalifah. This is established from the pledge of the Muslims to the Messenger (pbuh) and from the command of the Messenger (pbuh) for us regarding the pledge, and that the righteous Khulafaa’ only undertook the Khilafah through the pledge of allegiance.

"مَنْ رَأَى مِنْ أَمِيرِهِ شَيْئًا يَكْرَهُهُ فَلْيَصْبِرْ، فَإِنَّهُ مَنْ فَارَقَ الْجَمَاعَةَ شِبْرًا فَمَاتَ، فَمِيتَتُهُ مِيتَةٌ جَاهِلِيَّةٌ" ﷺ. وَلَفْظُ "أَمِيرِهِ" عَامٌّ، وَالْخَلِيفَةُ داخِلٌ فِيهِ لِأَنَّهُ أَمِيرُ الْمُؤْمِنِينَ. وَفِي رِوَايَةِ يَزِيدَ بْنِ سَلَمَةَ الْجُعْفِيِّ عِنْدَ الطَّبَرَانِيِّ، قَالَ: "يَا نَبِيَّ اللهِ ﷺ، أَرَأَيْتَ إِنْ قَامَتْ عَلَيْنَا أُمَرَاءُ يَسْأَلُونَا حَقَّهُمْ وَيَمْنَعُونَا حَقَّنَا، فَمَا تَأْمُرُنَا؟ فَأَعْرَضَ عَنْهُ رَسُولُ اللهِ ﷺ، ثُمَّ سَأَلَهُ فَأَعْرَضَ عَنْهُ، ثُمَّ سَأَلَهُ فِي الثَّانِيَةِ أَوِ الثَّالِثَةِ، فَجَذَبَهُ الْأَشْعَثُ بْنُ قَيْسٍ وَقَالَ:"

“One who found in his Amir something which he disliked should hold his patience, for one who separated from the main body of the Muslims even to the extent of a handspan and then he died would die the death of one belonging to the days of Jahiliyya.”, and the word “his Amir” is general, and the Khalifah falls under it since he is the Amir of the believers. And in the narration of Yazid b. Salamah Al-Ju’fi in Tabarani in which he said: “O Prophet (phuh) of Allah, what do you think if we have rulers who rule over us and demand that we discharge our obligations towards them, but they (themselves) do not discharge their own responsibilities towards us? What do you order us to do? The Messenger of Allah (pbuh) avoided giving any answer. Salama asked him again. He (again) avoided giving any answer. Then he asked again-it was the second time or the third time-when Ash'ath b. Qais pulled him aside and said:

قال: «إنّ المدينة ككير الحداد، تنفي خَبَثها، وتَنصع طيّبها»، وهو ما يدلّ على أنّ البيعة إذا انعقدت كانت ملزمةً لمن أعطاها، وأنّ الناس ليس لهم الحق في عزل الخليفة، إذ ليس لهم الحق في نقض بيعتهم له. ولا يصحّ أن يُقال إنّ الأعرابي أراد الخروج من الإسلام، لا مجرد الخروج من الطاعة للحاكم بنقضه للبيعة. وهذا لا يُسلَّم، إذ لو كان قد فعل ذلك لكان فعله ردّةً، ولقتله رسول الله ﷺ، لأنّ المرتد يُقتل. كما أنّ البيعة ليست بيعةً على الإسلام، بل هي بيعةٌ على السمع والطاعة. وعليه، فإنّه أراد أن يخرج من الطاعة لا من الإسلام. وبناءً على ذلك، لا يجوز للمسلمين أن يَنكصوا عن بيعتهم، فليس لهم الحق في عزل الخليفة.

“Madina is like the blacksmith's furnace. It removes the impurities and purifies the good.” which indicates that if the pledge is given it is binding upon those who gave it and which means they do not have the right to remove the Khalifah since they do not have the right to cancel their pledge of allegiance to him. It cannot be argued that the Bedouin wanted to leave Islam and not just the obedience to the ruler through his cancellation of the pledge of allegiance. This cannot be justified since if he did that then his action would have been one of apostasy and the Messenger (pbuh) would have killed him, because the apostate is killed. Also, the pledge is not a pledge upon Islam but rather a pledge upon obedience. Accordingly he wanted to remove himself from the obedience and not from Islam. Consequently, it is not correct for the Muslims to turn away from their pledge and so they do not possess the right to remove the Khalifah.