Allah, Maɗaukakin Sarki, ya ce: "Ya ku waɗanda suka yi imani! Ku bi Allah, ku bi Manzon Allah ﷺ, da waɗanda suke da iko a cikinku!" (Alƙur'ani 4:59). Al-Qurtubi ya ruwaito a cikin tafsirinsa na wannan ayar.

A llah, exalted is He, said: “You who believe! obey Allah and obey the L \ Messenger and those in command among you!' (Qur’an 4:59) Al- . Jk-Qurtubi narrates in commentary on this ayah.

Sa'ad da Ya ɗaukaka kuma Ya girmama, Ya riga Ya yi magana da masu iko a cikin ayar da ta gabata, ya fara da su, Ya umarce su da mayar da amanoni da yin hukunci da adalci tsakanin mutane, sai Ya ci gaba a cikin wannan ayar Ya yi magana da talakawansu, Ya umarci biyayya gare Shi, Mai girma da daraja, da farko, wato biyayya ga umarnansa da nisantar hanawarsa, sannan biyayya ga Manzonsa ﷺ a cikin abin da ya umarta da abin da ya hana, sannan na uku biyayya ga shugabanni, bisa ga matsayin mafi yawan jama'a, da kuma Abu Hurairah, Ibn cAbbas da wasu. Sahl ibn cAbdullah at-Tustari ya ce: "Ku yi biyayya ga sarki a cikin abubuwa bakwai: yin kuɗin dirhami da dinari, ma'auni da awo, hukunce-hukunce, Hajji, Juma'a, bikin Sallah biyu da jihadi." (Al-Qurtubi, Al-Jami' li-Ahkam al-Qur'an, Dar Ihya' al-Turath al-'Arabi, Beirut, Lebanon, 1405/1985)

When He, glorious is He and exalted, had previously addressed himself to those in authority in the previous ayah and had begun with them and ordered them to discharge trusts and to judge justly between people, then He proceeded in this ayah to address Himself to their subjects, and He ordered obedience to Himself, mighty is He and majestic, first of all, which means obeying His commands and avoiding His prohibitions, and then obedience to His Messenger secondly in that which he ordered and forbade, and then thirdly obedience to the amirs, according to the position of the dominant majority and Abu Hurayrah, Ibn cAbbas and others. Sahl ibn cAbdullah at-Tustari said, ‘Obey the sultan in seven things: miming dirhams and dinars, measures and weights, judgements, httjj Jumu'ah, the two cEids and jihad.’ (A\-Qunubi,Al-Jamic liahkamal-Qur’an, Dar Ihyaat-Turaih .11 Arahi, Beirut, Libanon, 1405/1985)

Ibn Juzayy al-Kalbi ya ce:

Ibn Juzayy al-Kalbi said:

Game da Imamanci akwai al'amura guda biyu.

Concerning the Imamate there are two issues.

1. Tabbatar da imamancin Khulafa'i Rashidai Hudu, Allah ya yarda da su. Hujjar imamancin kowannensu ta ƙunshi bangarori uku:

1. An affirmation of the Imamates of the Four Khuliifi', may Allah be pleased with them. The proof of the Imamate* of till of them has three aspects:

a. Kowannensu ya haɗu da sharuɗɗan Imamanci gaba ɗaya; b. Musulmi da suka rayu a zamanin kowannensu sun yi ittifaki wajen yi masa mubaya'a da shiga ƙarƙashin biyayyarsa, kuma ijma'i hujja ce; c. Zumuncin da kowannensu yake da shi da Manzon Allah ﷺ, hijira, ayyuka masu girma, yabon Allah a gare su, da shaidar Mai gaskiya cewa Aljanna tasu ce.

a. Each of them united the conditions of the Imumaic completely; b. The Muslims who lived in the time of each one of them were unanimous in pledging allegiance to him and in coming under obedience to him, and consensus is a proof; c. That companionship (with the Prophet, may Allah bless him and grant him peace) which each of them had, emigration, magnificent deeds, Allah’s praise of them, and the Truthful One’s bearing witness of the Garden for them.

Haka kuma Manzon Allah ﷺ ya nuna halifancin Abu Bakar da Umar, ya kuma umarci mutane su yi koyi da su. Ya sanya Abu Bakar ya jagoranci aikin Hajjin ƙarshe, kuma ya sa shi ya jagoranci sallah a lokacin rashin lafiyarsa ta ƙarshe, wanda hakan alama ce ta cewa an naɗa shi halifa. Sannan Abu Bakar ya naɗa Umar halifa, sannan Umar ya mayar da al'amarin ya zama batun shawara tsakanin mutum shida, suka amince su gabatar da Uthman. An kashe shi ba bisa ƙa'ida ba, kuma akwai shaidar Manzon Allah ﷺ game da hakan, da alkawarinsa a gare shi na Aljanna saboda hakan. Sannan mutumin da yake da mafi cancanta a kan hakan shi ne Ali, saboda darajarsa mai girma da kyawawan halayensa na ɗaukaka.

Moreover the Messenger of Allah, may Allah bless him and grant him peace, indicated the khilafah of Abu Bakr and cUmar, and he commanded that people model themselves on them. He put Abu Bakr in charge of the Farewell Hajj and made him lead the prayer in his final illness which is an indication of his being appointed Khalifah. Then Abu Bakr appointed cUmar Khalifah, then cUmar made the matter the business of consultation among six [people] and they agreed on putting cUthman forward. He was wrongfully killed, for which there is the testimony of the Prophet, may Allah bless him and grant him peace, and his promise to him of the Garden for that. Then the man with most right to it was cAli because of his noble rank and his sublime virtues.

Game da abin da ya faru tsakanin cAli da Mu'awiya, da kuma waɗancan Sahabbai da kowannensu yake tare da shi, to mafi dacewa shi ne mutum ya kame kansa daga ambatonsa, kuma a tuna da su ta hanya mafi kyau, a nemi mafi kyawun fassara a gare su, domin lamari ne na ijtihadi. Game da cAli da waɗanda suke tare da shi, sun kasance a kan gaskiya domin sun yi ijtihadi kuma sun yi daidai a cikinsa, don haka za a ba su lada. Game da Mu'awiya da waɗanda suke tare da shi, sun yi ijtihadi amma sun yi kuskure, kuma ana ba su uzuri. Wajibi ne a girmama su da dukan Sahabbai, a kuma ƙaunace su saboda yabon da aka yi musu a cikin Alkur'ani da kuma saboda zamansu tare da Manzon Allah ﷺ.

As for that which happened between cAli and Mucawiyah and those Companions with each of them, then the most fitting thing is to withhold oneself from mentioning it, and that they should be remembered in the best way, and that one should seek the best interpretation for them, because it was a matter of ijtihad. As for cAli and those with him, they were in the right because they exercised ijtihad and were correct [in it] and so they will be rewarded. As for Mucawiyah and those with him, they exercised ijtihad and were mistaken, and they are to be excused. It is required that one respect them and all of the Companions and love them because of the praise of them that occurs in Qur’an and because of their accompanying the Messenger of Allah, may Allah bless him and grant him peace.

Ya ce, Allah ya yi masa salati ya kuma ba shi aminci: "[Ku ji tsoron] Allah! [Ku ji tsoron] Allah! game da sahabbai na. Kada ku mai da su manufa bayan raina. Duk wanda ya ƙaunace su, to saboda ƙaunar da yake mini ne ya ƙaunace su. Duk wanda ya ƙi su, saboda ƙin da yake mini ne ya ƙi su. Duk wanda ya cutar da su, ya cutar da ni, kuma duk wanda ya cutar da ni, ya cutar da Allah." 2. Sharuddan Imamanci guda takwas ne.

He, may Allah bless him and grant him peace, said, “[Beware of] Allah! [Beware of] Allah! concerning my companions. Do not make them a target after me. Whoever loves them, then it is for love of me he loves them. Whoever hates them, it is because of hatred of me that he hates them. Whoever harms them has harmed me, and whoever harms me has harmed Allah.” 2. The preconditions of the Imamate are eight:

Musulunci, balaga (girma), hankali (lafiya ta hankali), kasancewa namiji, adalci, ilimi, iya aiki, da kuma cewa zuriyarsa ta fito daga Quraishawa, amma game da wannan sharadi na ƙarshe akwai sabani a tsakanin malamai, don haka idan mutane sun amince (su yi mubaya'a) ga wanda bai cika dukkan sharuɗɗan ba, to hakan ya halatta, saboda tsoron haifar da rarrabuwar kai da fitina.

Islam, maturity (puberty), intellect (sanity), maleness, justice, knowledge, competence, and that his descent should be from Quraysh, but on this [last] there is a difference of opinion, so that if people agree [on pledging allegiance] to one who does not meet all of the conditions then it is permitted, from fear of causing dissension and sedition.

Ba a halatta a tayar wa masu iko, koda kuwa azzalumai ne, sai dai idan sun bayyana kafirci a fili.

It is not permitted to rise up against people in authority even if they are tyrannical, unless they openly display clear disbelief.

Wajibi ne a yi musu biyayya a cikin abin da mutum yake so da abin da yake ƙi, sai dai idan sun umarci sabon Allah, domin babu biyayya ga halitta idan hakan ya haɗa da sabon Mahalicci.

It is obligatory to obey them in whatever a man loves and dislikes, unless they order disobedience [to Allah] for there is no obedience due to a creature it if involves disobedience to the Creator.

Ibn Juzayy al-Kalbi, al-Qawanin al-Fiqhiyyah, Fatiha (Buɗewa) game da abin da ƙa'idojin akida na asasin addini suke wajibi, babi na 8

(Ibn Juzayy al-Kalbi, al-Qawanin al-Fiqhiyyah, The Opening (.Fatihah) concerning what principles of caqidah of the fundamentals of the deen are obligatory, chapter 8)

Ibn Rajab al-Hanbali ya ce:

Ibn Rajab al-Hanbali said:

Al-Hasan ya ce game da shugabanni, "Suna ɗaukar nauyin abubuwa biyar daga cikin al'amuranmu: Juma'a da sallar jam'i, da Idi, da iyakokin ƙasa, da hukunce-hukuncen laifi. Wallahi! addini ba zai tsaya ya yi tasiri ba sai da su, koda sun kasance azzalumai ne masu aikata sabo. Wallahi! abin da Allah yake gyarawa ta hannunsu ya fi abin da suke lalatawa yawa, ko da yake, wallahi! biyayya a gare su tana da wuya, amma ware kai daga gare su kafirci ne." Al-Khallal ya ruwaito a cikin "Kitab al-Imarah - Littafin Shugabanci" daga hadisin Abu Umamah cewa ya ce, "Annabi ﷺ ya umarci sahabbansa, bayan sun yi sallar Isha'i, da cewa, 'Ku taru, domin ina da buƙatar ku.' Bayan sun gama sallar asuba, ya tambaye su, 'Shin kun taru kamar yadda na faɗa muku?' Suka amsa, 'Eh.' Ya ce sau uku, 'Ku bauta wa Allah kuma kada ku haɗa wani abu da Shi! Shin kun fahimci wannan?' Muka amsa, 'Eh.' Ya ce sau uku, 'Ku tsayar da sallah, ku bayar da zakka. Shin kun fahimci wannan?' Muka amsa, 'Eh.' Ya ce sau uku, 'Ku ji kuma ku yi biyayya!' Ya ce sau uku, 'Shin kun fahimci wannan?'" Ya ce, "Mun yi zaton Manzon Allah ﷺ zai yi dogon jawabi, sai ga shi ya tattara mana dukkan al'amarin." (Ibn Rajab al-Hanbali, Jami' al-ulum wa'l-hikam, wanda Abdassamad Clarke ya fassara kuma Turath Publishing Ltd. ya buga a matsayin The Compendium (of knowledge and wisdom). A sharhin hadisi na 28, shafi na 707)

Al-Hasan said about amirs, “They take charge of five of our affairs: the ]umucah and the congregational prayer [jam/tab], the cEid, the frontiers, and the ^^punishm ents. By Allah! the deen will only be straight and effective by them, even if they arc tyrannical and wrongdoing. By Allah! that which Allah pill.s right by means of them is more than that which they corrupt, although, by Allah! obedience to them is tough, but separating oneself from them is kufr.” Al-Khalal narrated in the “Kitab al-Imarah -Book of Ami rate" from the hadith of Abu Umamah that he said, “The Prophet, may Allah bless him and grant him peace, commanded his companions when they had prayed Tsha’, ‘Assemble, because I have need of you.’ When they finished the morning prayer, he asked, ‘Have you assembled as I told you?’ They answered, ‘Yes.’ He said three times, ‘Worship Allah and do not associate anything with Him! Have you grasped this?’ We answered, ‘Yes.’ He said three times, ‘Establish the prayer and produce the zakah\ Have you grasped this?’ We answered, ‘Yes.’ He said three times, ‘Hear and obey!’ He said three times, ‘Have you grasped this?’” He said, “We had thought that the Messenger of Allah, may Allah bless him and grant him peace, was going to give a long discourse, but then [we saw] that he had collected together the entire affair for us.” (Ibn Rajab al-Hanbalij/^m/'1 al-ulum wa’l-hikam translated by Abdassamad Clarke and published by Turath Publishing Ltd., as The Compendium (of knowledge and wisdom). In commentary on hadith no.28, p.707)