2 Khilafa Wajibi ne

2 Khilafa Wajibi ne - Hanyar Mayar da Khilafah | Quran Course

Shaidar cewa nada wajibi a naɗa Khaleefah a kan dukkan Musulmi tana cikin Sunnah da kuma Ijma'in Sahabbai (yarjejeniya). Dangane da Sunnah, Nafi'a ya ruwaito cewa ya ce: "'Umar ya gaya mini cewa ya ji Annabi ﷺ yana cewa: 'Duk wanda ya janye hannunsa daga mubaya'a ga Allah (SWT), zai same Shi (SWT) a Ranar Tashin Kiyama ba tare da wata hujja a gare shi ba, kuma duk wanda ya mutu alhali babu Bai'a (mubaya'a) a wuyansa (ga Khaleefah), to ya mutu mutuwar Jahiliyya (jahilci).'" Don haka Annabi ﷺ ya sanya wajibi a kan kowane Musulmi ya kasance yana da Bai'a a wuyansa, kuma ya kwatanta duk wanda ya mutu ba tare da Bai'a a wuyansa ba da cewa ya mutu mutuwar Jahiliyya. Bai'a ba za ta kasance ga kowa ba sai Khaleefah, kuma Annabi ﷺ ya wajabta a kan kowane Musulmi ya kasance yana da Bai'a ga Khaleefah a wuyansa. Duk da haka, bai wajabta a kan kowane Musulmi ya yi wa Khaleefah Bai'a ba. Abin da ake bukata shi ne kasancewar Bai'a a wuyan kowane Musulmi mai cancanta, watau kasancewar Khaleefah wanda ya cancanci Bai'a a wuyan kowane Musulmi bisa haka. Don haka kasancewar Khaleefah ne ke sanya Bai'a a wuyan kowane Musulmi, ko Musulmin ya yi masa Bai'a da kansa ko bai yi ba.

The evidence that the appointment of a Khaleefah is obligatory upon all Muslims is found in the Sunnah and the Ijma’a (consensus) of the Sahabah. As for the Sunnah, Nafi’a reported saying: “ ‘Umar said to me that he heard the Prophet (saw) saying: ‘Whosoever takes off his hand from allegiance to Allah (swt) will meet Him (swt) on the Day of Resurrection without having any proof for him, and whoso dies whilst there was no Bay’ah (allegiance) on his neck (to a Khaleefah), he dies a death of Jahiliyyah (ignorance).” So the Prophet (saw) made it compulsory upon every Muslim to have a Bay’ah on his neck, and described whoever dies without a Bay’ah on his neck that he dies a death of Jahiliyyah. The Bay’ah cannot be for anyone except the Khaleefah, and the Prophet (saw) made it obligatory upon every Muslim to have on his neck a Bay’ah to a Khaleefah. Yet he did not make it an obligation upon every Muslim to give Bay’ah to a Khaleefah. The duty is the existence of a Bay’ah on the neck of every eligible Muslim, i.e. the existence of a Khaleefah who accordingly deserves a Bay’ah upon the neck of every Muslim. So it is the presence of the Khaleefah which places a Bay’ah on the neck of every Muslim, whether the Muslim gave a Bay’ah to him in person or not.

Saboda haka, wannan Hadisin Annabi (saw) hujja ce cewa nada Khalifa wajibi ne, ba hujja ba ce cewa bayar da Bai'ah wajibi ne. Wannan saboda Annabi ﷺ ya yi tsawatarwa ga Musulmin da ba shi da Bai'ah a wuyansa har ya mutu, ba ga wanda bai bayar da Bai'ah ba. Hisham ibn 'Urwa ya ruwaito daga Abu Saleh daga Abu Hurairah cewa Annabi ﷺ ya ce: "Shugabanni za su jagorance ku bayan raina, inda mai takawa zai jagorance ku da takawarsa, mai fajirci kuma da fajircinsa. Ku saurare su, ku yi musu biyayya cikin dukkan abin da ya dace da gaskiya. Idan sun yi daidai, to alheri ne a gare ku, idan kuma sun yi ba daidai ba, to a gare ku ana lissafa shi, a kansu kuma ana lissafa shi." Muslim ya ruwaito daga al-A'raj, daga Abu Hurairah, cewa Annabi ﷺ ya ce: "Lallai Imam garkuwa ce ce daga bayanta mutane ke yaƙi, kuma da ita suke kare kansu." Muslim ya ruwaito daga Abu Hazim, wanda ya ce: "Na yi tare da Abu Hurairah shekara biyar, kuma na ji yana magana game da maganar Annabi ﷺ: Annabawa suna mulkin Banu Isra'ila; duk lokacin da wani Annabi ya mutu, wani Annabin ya gaje shi, amma babu wani Annabi bayan raina. Za a samu Khalifofi, kuma za su yi yawa. Suka ce: To me kake umurtar mu? Ya ce: Ku cika musu Bai'ah ɗaya bayan ɗaya, ku ba su haƙƙinsu. Lallai Allah zai tambaye su game da abin da ya ba su amana." Ibn 'Abbas ya ruwaito cewa Annabi ﷺ ya ce: "Duk wanda ya ga a cikin Amirinsa abin da ya ƙi, to ya yi haƙuri, domin wanda ya rabu da sarki (ikon Musulunci) ko da da faɗin hannu ɗaya, sannan ya mutu a kan haka, to ya mutu mutuwar zamanin Jahiliyya."

Therefore, this Hadith of the Prophet (saw) is an evidence that the appointment of the Khaleefah is an obligation and not a proof that giving the Bay’ah is obligatory. This is because the Prophet (saw) rebuked the Muslim who has no Bay’ah on his neck until he dies, not the one who did not give Bay’ah.. Hisham ibn ‘Urwa reported on the authority of Abu Saleh on the authority of Abu Hurayrah that the Prophet (saw) said: “Leaders will take charge of you after me, where the pious (one) will lead you with his piety and the impious (one) with his impiety, so listen to them and obey them in everything which conforms with the truth. If they act rightly it is for your credit, and if they acted wrongly it is counted for you and against them.” Muslim narrated on the authority of al-A’araj, on the authority of Abu Hurayrah, that the Prophet (saw) said: “Behold, the Imam is but a shield from behind whom the people fight and by whom they protect themselves.” Muslim reported on the authority of Abu Hazim, who said: “I accompanied Abu Hurayrah for five years and heard him talking of the saying of the Prophet (saw): The Prophets ruled over the children of Israel, whenever a Prophet died another Prophet succeeded him, but there will be no Prophet after me. There will be Khulafaa’ and they will number many. They asked: What then do you order us? He said: Fulfil the Bay’ah to them one after the other and give them their due. Surely Allah will ask them about what He entrusted them with.” Ibn ‘Abbas narrated that the Prophet (saw) said: “If anyone sees in his Amir something that displeases him let him remain patient, for behold, he who separates himself from the sultan (authority of Islam) by even so much as a hand span and dies thereupon, has died a death of the days of Jahiliyyah”.

A cikin waɗannan Hadisai, Annabi (saw) yana sanar da mu cewa shugabanni za su jagoranci al'amuran Musulmi, kuma Hadisan sun haɗa da siffanta Khalifa a matsayin garkuwa, watau kariya. Don haka siffanta Imam a matsayin garkuwa yana nuna amfanin kasancewar Imam, kuma hakan umarni ne na aiki, domin idan bayanin da Allah (SWT) da Annabi (saw) suka isar ya ƙunshi tsawatarwa, to umarni ne na kauracewa, kuma idan ya ƙunshi yabo, to umarni ne na aiki. Idan aikin da aka umarta wajibi ne don aiwatar da wata hukuncin Shari'a (dokar Allah), ko kuma idan sakaci da shi zai sa a yi watsi da wata hukuncin Shari'a, to wannan umarni yana da ƙarfi kuma tabbatacce. A cikin waɗannan Hadisai akwai kuma bayani cewa waɗanda ke jagorantar al'amuran Musulmi su ne Khulafa', wanda ke nuna umarni na naɗa su. Haka kuma sun ƙunshi hani ga Musulmi daga rabuwa da iko, wanda ke nuna wajibcin Musulmi su naɗa wa kansu hukuma, watau mulki. Bugu da ƙari, Annabi (saw) ya umarci Musulmi su yi biyayya ga Khalifa, kuma su yaƙi duk wanda ya ƙalubalanci ikonsa a matsayin Khalifa, wanda ke nuna umarni na naɗa Khalifa da kare Khilafarsa ta hanyar yaƙar duk mai hamayya da shi. Muslim ya ruwaito cewa Annabi (saw) ya ce: "Duk wanda ya yi wa Imam mubaya'a ta hannu da zuciyarsa, to ya bi shi muddin yana iya. Idan kuma wani ya zo yana ƙalubalantar sa, to ku sare wuyan wannan mutum." Don haka umarnin biyayya ga Imam umarni ne na kafa shi, kuma umarnin yaƙar masu ƙalubalantar sa shaida ce cewa wannan umarni yana da ƙarfi wajen kiyaye kasancewar Khalifa guda ɗaya.

In these Ahadith, the Prophet (saw) informs us that leaders will run the affairs of Muslims, and the Ahadith include the description of the Khaleefah as a shield, i.e. a protection. So the description of the Imam as a shield is informative of the benefits of the presence of the Imam, thus it is a command for action, because if the information conveyed by Allah (swt) and the Prophet (saw) contained rebuke then it is a command of abstention, and if it contained praise then it is a command for action. If the ordered action is necessary to implement a Hukm Shari’i (divine law), or by its negligence a Hukm Shari’i will be neglected, then this command is decisive. In these Ahadith there is information also that those who run the affairs of Muslims are Khulafaa’, which indicates an order to appoint them. They also include a prohibition for Muslims to separate from the authority, which indicates the obligation upon Muslims to appoint an authority for themselves, i.e. ruling. Moreover, the Prophet (saw) ordered the Muslims to obey the Khaleefah and to fight those who dispute his authority as the Khaleefah, which indicates an order to appoint a Khaleefah and to protect his Khilafah by fighting against whosoever disputes with him. Muslim reported that the Prophet (saw) said: “He who pledged allegiance to an Imam giving him the clasp of his hand and the fruit of his heart shall obey him as long as he can, and if another comes to dispute with him you have to strike the neck of that man.” So the command to obey the Imam is an order to establish him, and the command to fight those who dispute with him is an evidence that this command is decisive in maintaining the presence of one Khaleefah.

Dangane da Ijma'ar Sahabbai, sun yarda baki ɗaya akan wajabcin kafa halifa ko magaji ga Annabi (saw) bayan rasuwarsa. Haka kuma sun yarda baki ɗaya akan nada magaji ga Abubakar (r.a.), sannan ga Umar (r.a.), sannan ga Usman (r.a.), bayan rasuwar kowannensu. Ijma'ar Sahabbai akan kafa halifa ta bayyana sarai a lokacin da suka jinkirta binne Annabi (saw) bayan rasuwarsa, suna shagaltuwa da nada magaji a gare shi. Wannan duk da cewa binne mamaci wajibi ne, kuma haramun ne ga waɗanda ya rataya a wuyansu shirya binnewar su shagaltu da wani abu daban har sai sun kammala binnewar. Sahabbai suna da wajibi su shagaltu da shirya binnewar Annabi (saw). Amma sai wasu daga cikinsu suka shagaltu da nada halifa maimakon binnewa, wasu kuma suka yi shiru akan wannan shagaltuwa, suka shiga cikin jinkirta binnewar har dare biyu, duk da cewa suna da ikon ƙi wannan jinkiri da kuma ikon binne Annabi (saw). Don haka wannan ijma'i ne akan shagaltuwa da nada halifa maimakon binne mamaci. Wannan ba zai halatta ba sai idan nada halifa ya fi binne mamaci wajibi. Haka kuma, dukkan Sahabbai sun yarda a tsawon rayuwarsu akan wajabcin nada halifa. Ko da yake sun sabawa akan wanda za a zaɓa a matsayin halifa, ba su taɓa sabawa akan nada halifa ba, ba a lokacin rasuwar Annabi (saw) ba, ba kuma a lokacin rasuwar kowane daga cikin Khulafa'ur Rashidun ba. Saboda haka, Ijma'ar Sahabbai hujja ce bayyananniya kuma mai ƙarfi cewa nada halifa wajibi ne.

In regards to the Ijma’a of the Sahabah they all agreed upon the necessity to establish a successor or Khaleefah to the Prophet (saw) after his death. They all agreed as well to appoint a successor to Abu Bakr (r.a.), then to ‘Umar (r.a.), then to ‘Uthman (r.a.), after the death of each one of them. The Ijma’a of the Sahabah to establish a Khaleefah manifested itself emphatically when they delayed the burial of the Prophet (saw) after his death whilst engaged in appointing a successor to him. This was despite the fact that the burial of the dead person is a Fard, and that it is Haram upon those who are supposed to prepare for his burial to engage themselves in anything else until they complete the burial. The Sahabah were obliged to engage themselves in preparing the burial of the Prophet (saw). Instead, some of them engaged themselves in appointing a Khaleefah rather than carrying out the burial, and some others kept silent on this engagement and participated in delaying the burial for two nights despite their ability to deny the delay and their ability to bury the Prophet (saw). So this was an Ijma’a to engage themselves in appointing a Khaleefah rather than to bury the dead. This could not be legitimate unless the appointment of a Khaleefah is more obligatory than the burial of the dead. Also, all the Sahabah agreed throughout their lives upon the obligation of appointing a Khaleefah. Although they disagreed upon the person to elect as a Khaleefah, they never disagreed upon the appointment of a Khaleefah, neither when the Prophet (saw) died, nor when any of the Khulafaa’ al-Rashidun died. Therefore the Ijma’a of the Sahabah is a clear and strong evidence that the appointment of a Khaleefah is obligatory.

2 Khilafa Wajibi ne

Sake kafa Khilafah wajibi ne a kan dukkan Musulmi