Labari 19

Ba a halatta ga kowa ya rike mulki ko wani aiki da ake ganin yana cikin harkar mulki ba, sai dai idan ya kasance namiji, mai 'yanci, balagagge, mai hankali, mai adalci, mai iya sauke wannan nauyi, kuma ba a halatta wannan ga wanda ba Musulmi ba ne.

It is not permitted for anyone to be in charge of ruling or any action considered to be from the ruling unless they are male, free, adult, sane, just, capable of carrying out the responsibility, and it is not permitted for anyone other than a Muslim.

Allah (SWT) ya haramta sosai ga kafiri ya zama shugaba a kan Musulmi, kamar yadda Allah (SWT) ya ce.

Allah (swt) has decisively prohibited for a disbeliever to be a ruler over the Muslims, as Allah (swt) says.

“Kuma Allah ba zai taɓa ba kafirai hanya a kan muminai ba.” (TMQ 4:141), kuma sanya kafiri ya zama mai mulki a kan Musulmi shi ne ba shi hanya a kansu, kuma Allah (SWT) ya hana hakan sarai ta hanyar amfani da harafin “ba zai taɓa ba” wanda alama ce da ke nuna cewa hana kafiri samun hanya a kan Musulmi, wato kafiri ya zama mai mulki a kansu, hani ne mai ƙarfi, don haka yana nuna cewa an haramta shi. Bugu da ƙari, Allah (SWT) ya sanya sharaɗi cewa shaidar komawa ga mata bayan saki dole ne ta zama ta Musulmi; Allah (SWT) ya ce.

“And never will Allah give the disbelievers over the believers a way [to overcome them].” (TMQ 4:141), and to make the disbeliever a ruler over the Muslims is to grant him a way over them, and Allah (swt) categorically forbade that through His (swt) use of the letter “never” which is an indication that the prohibition of the disbeliever having a way over the Muslims, in other words, for the disbeliever to be a ruler over them, is a decisive prohibition and so it conveys that it has been made Haram. Additionally, Allah (swt) made it a condition that the witness for the return to one’s wife after divorce has to be Muslim; Allah (swt) says.

"Lokacin da suka kusa cika wa'adinsu, ko dai ku riƙe su bisa sharuɗɗa masu karɓuwa, ko ku rabu da su bisa sharuɗɗa masu karɓuwa. Kuma ku kawo shaidu biyu masu adalci daga cikinku." (TMQ 65:2), kuma fahimtar da aka ɗauka ita ce kada a ɗauka daga waɗanda ba daga cikinku ba. Haka kuma, shaida a cikin basussuka dole ne ya zama Musulmi; Allah (SWT) ya ce.

“And when they have [nearly] fulfilled their term, either retain them according to acceptable terms or part with them according to acceptable terms. And bring to witness two just men from among you.” (TMQ 65:2), and the understanding taken is not to take from other than among you. Also, the witness in debts has to be a Muslim; Allah (swt) says.

"Kuma ku kawo shaidu biyu daga cikin mazajenku." (TMQ 2:282); wato, ba daga cikin maza wadanda ba naku ba. Saboda haka, idan sharadin shaida a cikin wadannan al'amura biyu shi ne su zama Musulmi, to bisa dalili mafi karfi sharadi ne shugaba ya zama Musulmi. Haka kuma, mulki shi ne aiwatar da dokokin Shari'ah da hukunce-hukuncen shari'a, kuma an umarci su yi hukunci bisa Shari'ah, don haka bisa wannan ma sharadi ne su zama Musulmi. Masu mulki su ne wadanda aka dora wa iko, kuma da Allah (SWT) ya umarci a yi musu biyayya, ya kuma umarci a mayar da al'amuran tsaro da tsoro gare su, an sanya sharadin cewa wadanda aka dora wa iko dole ne su zama Musulmi; Allah (SWT) ya ce.

“And bring to witness two witnesses from among your men.” (TMQ 2:282); in other words, not from men other than yours. So if a condition for witness in these two issues is that they must be Muslim, then by greater reasoning it is a condition for the ruler to be Muslim. Also, ruling is the implementation of the Shari’ah rules and the judgments of the judiciary, and they are ordered to judge according to the Shari’ah, so accordingly it is a condition that they are Muslim. The rulers are those who are charged with authority, and when Allah (swt) ordered the obedience to them and that issues related to security and fear be referred to them, it is made a condition that those charged with authority must be Muslims; Allah (swt) says.

“Ya ku waɗanda suka yi imani, ku bi Allah, kuma ku bi Manzon Allah ﷺ da waɗanda suke da iko daga cikinku.” (TMQ 4:59) da kuma: “Idan kuwa wani abu na tsaro ko tsoro ya zo musu, sai su yaɗa shi. Amma da an mayar da shi ga Manzon Allah ﷺ ko ga masu iko daga cikinsu.” (TMQ 4:83). Shi (SWT) ya ce “daga cikinku” wato ba daga waɗanda ba ku ba, da kuma “daga cikinsu” wato ba daga waɗanda ba su ba. Waɗannan ayoyi suna nuna cewa sharadi ne wanda yake da iko ya zama Musulmi.

“O you who have believed, obey Allah and obey the Messenger (pbuh) and those in authority among you.” (TMQ 4:59) and. “And when there comes to them information about [public] security or fear, they spread it around. But if they had referred it back to the Messenger (pbuh) or to those of authority among them.” (TMQ 4:83). He (swt) said “from you” in other words, not from other than you, and “among them” in other words, not from other than them. These verses indicate that it is a prerequisite that the one who has authority must be Muslim.

Kasancewar Alkur'ani bai ambaci mai mulki ba sai dai tare da ambaton cewa su Musulmi ne, hakan yana tabbatar da cewa sharadi ne ga mai mulki ya zama Musulmi. Haka kuma, mai mulki yana da cikakkiyar biyayya daga Musulmai, kuma Musulmi ba a dora masa laifin biyayya ga kafiri ba, domin nassi ya umurce shi kawai da biyayya ga Musulmin da ke rike da iko; Allah (SWT) ya ce:

The fact that the Quran did not mention the one in authority except that it was accompanied with a mention that they were Muslims confirms that it is a prerequisite for the ruler to be Muslim. Also, the ruler has complete obedience from the Muslims and the Muslim is not charged with obeying the disbeliever, since he is commanded by the text only to obey the Muslim who holds the authority; Allah (swt) says.

“Ya ku waɗanda suka yi imani, ku bi Allah, ku bi Manzon (ﷺ), da waɗanda suke da iko daga cikinku.” (TMQ 4:59), don haka kasancewar an umarci a bi waɗanda suke da iko daga cikin Musulmi, ba waɗanda ba Musulmi ba, wata alama ce cewa ba wajibi ba ne a bi kafiri mai iko, kuma babu sarki ba tare da biyayya ba. Ba za a ce Musulmi an dora masa wajibcin bin manajan sashe ba idan kafiri ne, domin shi ba mutum ne mai iko ba, sai dai ma'aikacin gwamnati ne, don haka biyayyarsa wajibi ne saboda umarnin mai iko da ya umarci a bi manajan sashen, kuma maganar a kan biyayya ce ga mai iko, ba ga ma'aikaci ba. Saboda wannan, ba zai dace mutum ya zama mai iko a kan Musulmi ba sai dai idan Musulmi ne, kuma ba zai dace ya zama kafiri ba, don haka bisa haka ba a halatta ko kaɗan ga sarki ya zama kafiri ba.

“O you who have believed, obey Allah and obey the Messenger (pbuh) and those in authority among you.” (TMQ 4:59), so the fact that it was ordered to obey those in authority from the Muslims and not other than them is another indication that it is not obligatory to obey the disbeliever who has authority and there is no ruler without obedience. It cannot be argued that the Muslim is charged with obeying the department manager if they were a disbeliever, since he is not a person of authority but rather he is a civil employee, so obedience to him is due to the command of the person of authority to obey the department manager, and the discussion is about the obedience to one of authority and not the employee. Due to this it would not be correct for someone to be in authority over the Muslims unless he is Muslim, and it is not correct for him to be a disbeliever, so accordingly it is absolutely not permitted for the ruler to be a disbeliever.

Dangane da sharadin cewa shugaba ya zama namiji, saboda abin da Abu Bakrah ya rawaito yana cewa: "Lokacin da Manzon Allah ﷺ ya samu labarin cewa 'yar Kisra an bata mulkin Farisawa, sai ya ce:

As for the condition that the ruler be male, it is due to what was narrated by Abu Bakrah saying “When the Messenger of Allah (pbuh) was informed that the daughter of Kisra had been given the reign over the Persians he said:

.» لَنْ ي فُْلِحَ قَ وْمٌ وَلَّوْا أَمْرَهُمْ امْرَأَة «.

"Ba zai taɓa samun nasara ba al'ummar da ta naɗa mace a matsayin shugabanta" (wanda Al-Bukhari ya ruwaito). Sanarwar Annabi (ﷺ) cewa babu nasara ga duk wanda ya naɗa mace mai iko a kansu, hani ne na naɗa ta, domin hakan yana daga cikin nau'ikan buƙata. Kuma gaskiyar cewa wannan sanarwa ta zo a matsayin suka alama ce da ke nuna cewa hanin tabbatacce ne. Saboda haka, naɗa mace a mulki haram ne, kuma daga wannan dalili ne aka samo wannan sharadin na mulki.

“Never will succeed such a nation that makes a woman their” (reported by Al-Bukhari). The notification of the Prophet (phuh) of the negation of success for whoever commissions a woman in authority over them is a prohibition of her assignment, since it is from the forms of request. And the fact that this notification came as a censure is an indication that the prohibition is decisive, and accordingly commissioning a woman to the ruling is Haram (forbidden) and it is from this evidence that this condition of ruling is derived.

Game da sharadin cewa shugaba ya zama mai adalci, dalilin hakan shi ne Allah (SWT) ya sanya adalcin shaida ya zama sharaɗi; Allah (SWT) ya ce.

As for the condition that the ruler be just, this is because Allah (swt) made it a prerequisite that the witness be just; Allah (swt) says.

"Kuma ku ɗauki shaida biyu daga cikinku, masu adalci." (TMQ 65:2), don haka wanda ya fi shaida girma, kamar mai mulki, dole ne ya zama mai adalci ta hanyar dalili mafi girma. Wannan saboda idan an sanya halin adalci a matsayin sharaɗi ga shaida, to kasancewarsa sharaɗi ga mai mulki ya fi cancanta.

“And bring to witness two just men from among you.” (TMQ 65:2), and so the one who is more significant than the witness, such as the ruler, must by greater reasoning also be just. That is because if the just character has been made a condition for the witness then for it to be a condition for the ruler is of a higher priority.

Amma sharadin 'yanci kuwa, hakan ne saboda bawa ba shi da 'yancin aiki a kan kansa, don haka ta yaya zai ɗauki nauyin tafiyar da al'amuran wasu mutane. Haka kuma, kasancewar mutum bawa yana nufin lokacinsa mallakin ubangidansa ne.

As for the condition of being free, that is because the slave does not possess the independence of conduct for himself, so how can he undertake the governing of other peoples’ affairs. Also, the issue of being enslaved means that the time of the slave belongs to his master.

Dangane da sharadin balaga, wannan ne saboda ba a halatta shugaba ya zama yaro ba, saboda abin da Abu Dawud ya ruwaito daga ‘Ali Bin Abi Talib (ra) wanda ya ce Manzon Allah ﷺ ya ce,

As for the condition of being an adult, this is because it is not permitted for the ruler to be a child, due to what was reported by Abu Dawud from ‘Ali Bin Abi Talib (ra) who said that the Messenger of Allah (pbuh) said,

.رُفِعَ الْقَلَمُ عَنْ ثَلاَثَةٍ: عَنِ الصَّبِيِّ حَتَّى يَ بْ لُغَ، وَعَنِ النَّائِمِ حَتَّى يَسْ تَ يْقِظَ، « » وَعَنِ الْمَعْ تُوهِ حَتَّى يَ بْ رَ أَ.

An alkalami ya ɗaga daga kan mutum uku (ayyukansu ba a rubuta su ba): Yaro har sai ya kai balaga, mai barci har sai ya farka, da mahaukaci har sai hankalinsa ya dawo. Haka kuma an ruwaito shi da wata kalma daban.

“The Pen has been lifted from three (their actions are not recorded): A boy till he reaches puberty, a sleeper till he awakes, a lunatic till he is restored to reason.”, and it come with another wording.

. رُفِعَ الْقَلَمُ عَنْ ثَلاَثَةٍ: عَنِ الْمَجْنُونِ الْمَغْلُوبِ عَلَى عَقْلِهِ حَتَّى يَفِيقَ، وَعَنِ « » النَّائِمِ حَتَّى يَسْتَ يْقِظَ، وَعَنِ الصَّبِيِّ حَتَّى يَحْتَلِمَ .

"Akwai mutum uku da ba a rubuta ayyukansu: mahaukaci wanda hankalinsa ya lalace har sai ya dawo cikin hankalinsa, mai barci har sai ya farka, da yaro har sai ya kai balaga." Kuma ɗaga alƙalami yana nufin cewa ba daidai ba ne ya yi aiki da kansa a cikin al'amuransa, kuma ba ya da alhakin bisa ga Shari'a, don haka bisa ga haka ba daidai ba ne ya zama Khalifah ko wani abu ƙasa da shi daga cikin muƙaman mulki, tun da ba shi da hakkin yin aiki da kansa. Wata hujja kan rashin izinin yaro ya zama Khalifah ita ce abin da aka ruwaito a cikin Al-Bukhari.

“There are three whose actions are not recorded: a lunatic whose mind is deranged till he restored to consciousness, a sleeper till he awakes, and a boy till he reaches puberty.”. And the pen being raised means that it is not correct that he acts independently in his affairs, and he is not responsible according to the Shari’ah, and so accordingly it is not correct that he could be the Khalifah or anything else below him from the positions of ruling since he does not possess the right to act independently. Another evidence for the absence of permission for a child to be the Khalifah is what has been reported in Al- Bukhari.

. عن أَبي عَقِيلٍ زُهْرَةَ بْنِ مَعْبَدٍ عَنْ جَدِّهِ عَبْدِ اللَّهِ بْنِ هِشَامٍ، وَكَانَ قَدْ أَدْرَكَ « فَ قَالَتْ: يَا رَسُولَ وَذَهَبَتْ بِهِ أُمُّهُ زَيْ نَبُ بِنْتُ حُمَيْدٍ إِلَى رَسُولِ اللَّهِ النَّبِيَّ »... هُ وَ صَغِيرٌ. فَمَسَحَ رَأْسَهُ وَدَعَا لَه : اللَّهِ، بَايِعْهُ، فَ قَالَ النَّبِيُّ.

daga Abi Aqil Zuhra Bin Ma’bad, daga kakansa ‘Abd Allah Bin Hisham, wanda aka haife shi a lokacin rayuwar Manzon Allah ﷺ, cewa mahaifiyarsa, Zainab 'yar Humaid, ta kai shi wurin Manzon Allah ﷺ ta ce, "Ya Manzon Allah ﷺ! Karɓi mubaya'arsa da biyayyarsa (ga Musulunci)." Sai Manzon Allah ﷺ ya ce, "Shi (Abdullahi bin Hisham) yaro ne ƙarami," ya shafa kansa, sannan ya yi masa addu'a ga Allah…. Saboda haka, idan mubaya'ar yaro ba ta wajaba ba, kuma ba a wajabta masa ya yi wa Khalifa mubaya'a ba, to da ƙarin dalili ba a halatta masa ya zama Khalifa ba.

“from Abi Aqil Zuhra Bin Ma’bad, from his grandfather ‘Abd Allah Bin Hisham, who was born during the lifetime of the Prophet (phuh) that his mother, Zainab bint Humaid has taken him to Allah’s Prophe t and said, “O Allah’s Prophet (phuh)! Take his pledge and allegiance (for Islam). The Prophet (phuh) said, “He (Abdullah bin Hisham) is a little child,” and passed his hand over his head and invoked Allah for him…”. Therefore, if the pledge of a child is not necessary and he is not obliged to give the pledge to the Khalifah, then by greater reasoning it is not permitted for him to be the Khalifah.

Dangane da sharadin kasancewa mai hankali, wannan ya faru ne saboda ba ya halatta ya zama mahaukaci, saboda maganar Manzon Allah ﷺ.

With respect to the condition of being sane, this is because it is not correct for him to be insane, due to the words of the Messenger of Allah (pbuh).

. » رُفِعَ الْقَلَمُ عَنْ ثَلاَثَةٍ « .

"An ɗaga alƙalami daga mutum uku (ayyukansu ba a rubuta su)" ﷺ, wanda ya ambata a ciki.

“The pen has been lifted from three (their actions are not recorded)” in which he mentioned.

.» الْمَجْ نُونِ الْمَغْلُوبِ عَلَى عَ قْلِهِ حَ تَّى يَفِيقَ « .

"wanda hankalinsa ya rikice har sai ya dawo cikin hayyacinsa". Daga ma'anar ɗaga alƙalami shi ne cewa ba ya da alhakin aikinsa, tun da hankali ne tushen ɗaukar alhaki da kuma sharadin ingancin dukkan mu'amala. Ayyukan Khalifa suna kan doka ne da aiwatar da hukunce-hukuncen Shari'a, don haka ba zai dace ba ya zama mahaukaci, domin bai dace mahaukaci ya yi aiki da kansa a cikin al'amuransa ba. Saboda haka, ta hanyar ƙarin hujja, ya tabbata cewa ba zai dace ya kasance yana da iko a kan al'amuran jama'a ba.

“a lunatic whose mind is deranged till he restored to consciousness”. From the meaning of the raising of the pen is that he is not responsible, since rationality is the focus of responsibility and a condition for the correctness of any transactions. The actions of the Khalifah are with regards to the law and implementing the Shari’ah injunctions, and so it would not be correct for him to be insane since it is not correct for the insane person to act independently with regards to his own affairs, so ,therefore, by greater reasoning it stands that it would not be correct for him to have authority over the people’s affairs.

Dangane da sharadin cewa ya zama mai iya ɗaukar wannan nauyi, wannan yana daga cikin abin da ake buƙata daga mubaya'a ga Khalifa, kuma yana daga cikin abin da ake buƙata daga kwangilar naɗi ga duk wanda ba Khalifa ba, daga cikin mataimaka, gwamnoni da ma'aikata ('Ummal), domin wanda ba shi da ƙarfin hali ba shi da ikon tafiyar da al'amuran al'umma bisa Littafi da Sunna wanda ya yi mubaya'a a kansu ko ya amince da su bisa ga kwangilar naɗi.

As for the condition that he should be capable of carrying out the responsibility, this is from what is necessitated from the pledge with respect to the Khalifah and necessitated from the contract of appointment of anyone other than the Khalifah from the assistants and governors and workers (‘Ummal), since the one who is incapable is not capable of upholding the affairs of the subjects by the Book and the Sunnah which he had given the pledge upon or agreed upon according to the contract of appointment.

Daga cikin dalilai daban-daban da ke tabbatar da hakan:

From the various evidences to prove this:

1 – Muslim ya ruwaito daga Abu Dharr, wanda ya ce.

1 – Muslim reported from Abu Dharr who said.

. قُ لْتُ: يَا رَسُولَ اللَّهِ، أَلا تَسْتَ عْمِلُنِي؟ قَالَ: فَضَرَبَ بِيَدِهِ عَلَى مَنْكِبِي ثُمَّ « قَالَ: يَا أَبَا ذَرٍّ، إِنَّكَ ضَعِيفٌ، وَإِن هََّا أَمَانَةُ، وَإِن هََّا يَ وْمَ الْقِيَامَةِ خِزْيٌ وَنَدَامَةٌ، إِلاَّ مَنْ » أَخَذَهَا بِحَقِّهَا وَأَدَّى الَّذِي عَلَيْهِ فِيهَا .

Na ce: Ya Manzon Allah, don me ba za ka naɗa ni (a wani muƙamin hukuma) ba? Sai ya bugi kafaɗata da hannunsa, ya ce: "Ya Aba Zarru, kai mutum ne mai rauni, kuma wannan amana ce, kuma za ta zama sanadin kunya da nadama a Ranar Alƙiyama, sai dai wanda ya karɓe ta da cikakken sanin nauyinta, ya cika abin da aka amince masa da shi (ya sauke haƙƙoƙinta yadda ya kamata)." Don haka wannan yana bayyana batun: a karɓe ta da haƙƙinta, a aiwatar da abin da ke wuyansa daga cikinta; wato ya zama mai iya riƙe ta. Hujjar da take bayyanawa a sarari kuma ita ce faɗar Manzon Allah ﷺ: "wanda ya karɓe ta alhali bai iya ba..."

“I said: O Messenger of Allah, Why don’t you appoint me (to an official position)? He patted me on the shoulder with his hand and said, “O Abu Dharr, you are a weak man and it is a trust and it will be a cause of disgrace and remorse on the Day of Resurrectin except for one who takes it up with a full sense of responsibility and fulfils what is entrusted to him (discharges its obligations efficiently.)” So this explains the issue by taking it by its right and performing what is upon him from it; in other words, to be capable of it, and the indication which is decisive is that the Messenger (pbuh) said who takes it and is not capable –.

. »... وَإِن هََّا يَ وْمَ الْقِيَامَةِ خِزْيٌ وَنَدَامَةٌ، إِلاَّ مَنْ أَخَذَهَا « .

"zai zama sanadin kunya da nadama a Ranar Tashin Alkiyama, sai dai ga wanda ya dauke shi da cikakken ..." 2 – Al-Bukhari ya ruwaito daga Abu Hurairah cewa Manzon Allah ﷺ ya ce.

“it will be a cause of disgrace and remorse on the Day of Resurrectin except for one who takes it up with a full ...”. 2 – Al-Bukhari reported from Abu Hurayrah that the Messenger (pbuh) said.

. إِذَا ضُيِّ عَتِ الأَمَانَةُ فَانْ تَظِرِ السَّاعَةَ. قَالَ: كَيْفَ إِضَاعَتُ هَا يَا رَسُولَ اللَّهِ ؟ « » قَالَ: إِذَا أُسْنِدَ الأَمْرُ إِلَى غَيْرِ أَهْلِهِ فَانْ تَظِرِ السَّاعَة .

"Idan amana ta ɓace, to ku jira Tashin Alƙiyama." Aka ce, "Yaya amana za ta ɓace, ya Manzon Allah?" Ya ce, "Idan aka ba da mulki ga waɗanda ba su cancanta ba, to ku jira Tashin Alƙiyama." ﷺ

"When trust (honesty) is lost, then wait for the Hour. It was asked, “How will trust (honesty) be lost, O, Allah’s Propher?” He said, “When authority is given to those who not deserve it, then wait for the Hour.”.

Wannan hadisi yana nuna haramcin mika amana ga wanda bai cancanta ba. Alamar da ke nuna haka a fili ita ce "bata amana", kuma tana daga cikin alamomin Ranar Alkiyama. Duk wannan yana nuna girman zunubin mika aiki ga wanda ba shi da ikon gudanar da shi.

So this narration indicates the decisive prohibition for the responsibility to be placed with those who are incapable. The decisive indication (Qarina) is wasting the trust and it is from the signs of the Day of Judgement; all this to indicate the great sin for the responsibility to be entrusted to whoever is not capable to fulfil it.

Game ta yadda ya kamata a bayyana iyawa, yana bukatar bincike, domin yana iya kasancewa da alaƙa da cututtukan jiki ko na hankali da sauransu, saboda haka an bar ta ba tare da an bayyana ta ba, don kotun Madhalim ta tabbatar da cewa, misali, masu neman zama Khalifah sun cika sharuddan da ake buƙata.

As for how the capability should be defined, this requires examination since it could be connected to bodily or mental illness etc., and for that reason it is left undefined for the Madhalim court to confirm that, for example, the candidates for the Khalifah fulfil the necessary requirements.