Mataki na 63 - Tsarin Mulki na Daular Khilafah (Daftarin Farko) | Quran Course

Mataki na 63 - Tsarin Mulki na Daular Khilafah (Daftarin Farko) | Quran Course

Dukkan wadannan dalilai suna nuna halalcin kafiri ya kasance cikin Rundunar Musulunci, kuma a ba shi kudi saboda kasancewarsa a can. Haka kuma, ma'anar aiki (ijarah) ita ce kwangila a kan wani aiki domin lada, wanda ke nuna cewa aiki halal ne a kan duk wani aikin da mai daukar aiki zai iya amfani da shi daga ma'aikaci, don haka ya hada da daukar wani aiki a Rundunar, da kuma shiga yaki, domin yaki aiki ne. Saboda haka, bayanin dalilin aiki a kan duk wani aiki hujja ce ga halalcin daukar kafiri aiki a Rundunar da shiga yaki. Sai dai dole ne ya kasance karkashin tutar Musulmi, ba tutar kafirci ba, kamar yadda hakikanin dalilan da aka ambata ya nuna, domin kafiran da suka yi yaki tare da Musulmi sun yi haka karkashin tutar Musulmi, ba karkashin tutar kafirci ba; wato, sun yi yaki a matsayin sojoji a cikin Rundunar Musulmi. Bisa wannan, ya halatta ga mutanen Dhimmah su yi yaki a cikin Rundunar Musulmi domin samun albashi, wanda hakan zai yiwu idan Khalifah ya ga cewa yakinsu a matsayin sojoji a cikin Rundunar Musulmi yana kawo wa Musulmi alheri kuma babu cutarwa sakamakon haka, a irin wannan hali, ya halatta a karbe su a cikin Rundunar Musulmi a biya su. Wato, wannan an halatta musu. Sai dai idan akwai cutarwa daga shigarsu Rundunar Musulunci, to wannan abu da aka halatta daga cikin abubuwan halal zai zama haram saboda cutarwa, bisa ga ka'idar cutarwa kamar yadda aka ambata a bangarenta a cikin Usul.

All of these evidences indicate the permissibility for a disbeliever to be part of the Islamic Army and to give him money due to his presence there. Additionally, the definition of employment is a contract upon a service for recompense, which indicates that employment is permitted upon every service that the employer could use from an employee, and so it includes employing someone to be in the Army, and for partaking in fighting, since it is a service. Accordingly, the generality of the evidence for employment upon any service is an evidence for the permissibility of employing a disbeliever to be in the Army and partake in fighting. However, it must be under the flag of the Muslims and not a flag of disbelief as is clarified in the reality of the evidences mentioned, since the disbelievers who fought with the Muslims did so under the flag of the Muslims and not under the flag of disbelief; in other words, they fought as soldiers as part of the Muslims’ Army. Built upon this, it is permitted for the people of Dhimmah to fight in the Army of the Muslims for a wage, which can occur if the Khalifah considers that their fighting as soldiers in the Army of the Muslims bring a benefit to the Muslims and there is no harm as a result, in which case, it is permitted to accept them in the Army of the Muslims and to pay them. In other words, this is made permitted for them. However, if there was harm from their entering the Islamic Army, then this permitted issue from amongst the permitted issues would be forbidden due to the harm, in accordance with the rule regarding harm as is mentioned in its section in Usul.

“Jarumi (Al-Ghazi) yana da ladansa, kuma wanda ya ba shi kayan yaƙi (Al-Ja’il) yana da ladansa da na jarumin.” Al-Ghazi shi ne wanda da kansa yake fita zuwa yaƙi, yayin da Ja’il kuwa shi ne wanda yake yaƙi a madadin wani don samun albashi. An rubuta a cikin ƙamus na Al-Muhit cewa: “Al-Ji’ala… shi ne adadin da ake bai wa wanda yake aikata wani aiki… kuma abin da ake ba wa Ghazi idan ya yi yaƙi a madadinka don albashi.” Kalmar Ajr tana nufin duka albashi da lada. Amma abin da aka sani a wajen mutane shi ne cewa Ajr koyaushe yana nufin lada daga Allah (SWT) ga bawansa saboda aikin alheri, kuma Ijarah kuwa ladan aiki ne daga mutum zuwa wani, wanda ya haɗa da aikin yi – a zahiri, babu wata hujja ga wannan banbancin. Maimakon haka, abin da harshen ya nuna shi ne Ajr lada ne na aiki. An ambata a ƙamus na Al-Muhit cewa Ajr lada ne na aiki, kamar Ijara. Ma’anar hadisin ita ce Ghazi yana da ladansa, shi kuma Ja’il yana da albashinsa, tun da kalmar tana iya ɗaukar ma’anoni da dama, kuma abin da yake cikin hadisin zai ƙayyade ma’anar da aka nufa. A wannan misali, kalmar Ghazi tana nuna cewa abin da aka nufa da Ajr shi ne lada daga Allah (SWT), kuma kalmar Al-Ja’il tana nuna cewa Ajr na nufin albashi, domin kowannensu alama ce da ta ƙayyade ma’anar da aka nufa. Al-Bayhaqi ya ruwaito daga Jubayr b. Nufayr, wanda ya ce:

“The warrior (Al-Ghazi) has his reward and one who equips him (Al-Ja’il) has his reward and that of the warrior”. Al-Ghazi is the one who personally goes out to battle, while the Ja’il is the one who fights on someone else’s behalf for a wage. It is written the Al-Muhit dictionary “Al-Ji’ala…is the amount given to someone doing an action…and what is assigned to a Ghazi if he fights on your behalf for a wage.” Ajr is used to mean both wage and reward. As for what is well known among people that Ajr always means the reward which comes from Allah (swt) to His servant for doing a good deed and that Ijarah is the reward for an action from one person to another which includes employment – in actual fact, there is no support for this differentiation. Rather what the language stated is that the Ajr is the reward for an action. It is mentioned in the Al-Muhit dictionary that Ajr is the reward for the action, like the Ijara. The meaning of the narration is that Ghazi has his reward while the Ja’il has his wage, since the word can have many meanings, and the indication in the narration would specify the intended one. In this case, the word Ghazi indicates that what is meant by Ajr is reward from Allah (swt), and the word Al-Ja’il indicates that Ajr means wage, because each of them is an indication that specified the intended meaning. Al- Bayhaqi narrated on the authority of Jubayr b. Nufayr who said: