21.9 Mutumin da aka Ba Kariya (al-Musta'min) - Halin Musulunci | Quran Course

21.9 Mutumin da aka Ba Kariya (al-Musta'min) - Halin Musulunci | Quran Course

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21.9 Mutumin da aka Ba Kariya (al-Musta'min)

21.9 The Protected Person (al-m'ustamin)

by Sheikh Taqīuddīn An-Nabahānī2 min readViewed 120 times

Al-Musta'min, mai kasra a kan mim, shi ne wanda ke neman aminci. Shi ne wanda ke shiga ƙasar wani da aminci, wato wanda ya shiga ƙasar wani da aminci, ko Musulmi ne ko kuma maƙiyi mai yaƙi. Idan Musulmi ya shiga ƙasar yaƙi (Dar al-Harb) da aminci, to haramun ne a gare shi ya yi wa wani abu daga cikinsu laifi, domin Musulmai suna ɗaure da sharuɗɗansu. Idan kuma ya fita da wani abu daga dukiyarsu wanda bai ƙwace da ƙarfi ba, kamar ya ɗauka da dabara ko sata, to mallakar wannan abu tasa haramtacciyar mallaka ce, kuma dole ne ya bayar da shi a matsayin sadaka. Amma idan ya ƙwace da ƙarfi, to ana mayar musu da shi, domin ƙwace da ƙarfi yana da tabbacin dawowa ga wanda aka ƙwace daga gare shi; ana mayar da shi gare shi, ko ya kasance kafiri ne ko Musulmi. Kamar yadda shigar Musulmi ƙasar kafirci da aminci ya halatta, haka nan ya halatta maƙiyi mai yaƙi ya shiga ƙasar Musulmai da aminci. Manzon Allah ﷺ ya ba wa kafirai aminci a ranar fath (buɗe) Makkah, ya kuma ce:

The “M'ustamin” with a “kasra” in the “meem” is the one seeking security. He is the one entering the homeland of another with a security i.e. the one who enters another’s country with a security whether he was a Muslim or belligerent. If the Muslim enters the war homeland (Dar al-Harb) with a security, it is forbidden for him to oppose anything from them as Muslims are bound by their conditions. If he leaves with anything of their property which he did not take by force such as he took by guile or theft, his possession of these is a forbidden ownership and he must give them as sadaqa. Whereas if he seizes by force, it is returned to them since seizure by force is ensured for the one seized from; it is returned to him whether he was a disbeliever or a Muslim. Just as a Muslim’s entry into the kufr land is allowed with a security, the belligerent is allowed to enter the Muslims’ land with a security. The Messenger of Allah (saw) did give security to the disbelievers on the day of the conquest of Makkah and said:

Amma mai yaƙi wanda aka ba shi aminci ba a ba shi izinin zama a ƙasar Musulmi har shekaru ba. An ba shi aminci na wata ɗaya ko biyu ko fiye, amma ba a ba shi fiye da shekara ɗaya ba. Idan aka ba shi aminci mara iyaka ba tare da ƙayyadadden lokaci ba, to bisa ƙa'ida shekara ɗaya ake ɗauka, domin an halatta masa zama a cikin Daular Musulunci ba tare da jizyah ba, don haka aka ba shi shekara ɗaya. Idan ya wuce wannan lokaci, to an ba shi zaɓi tsakanin zama da a tilasta masa biyan jizyah ko barin Dar al-Islam. Idan ya zauna bayan shekara ɗaya, ana ɗaukar cewa ya karɓi jizyah, kuma an ɗora masa dhimmah, don haka ya zama ɗan dhimmi, kuma ana karɓar jizyah daga gare shi, domin ba a halatta kafiri ya zauna a ƙasar Musulunci ba tare da jizyah ba. Jizyah da ya kamata ya biya tana sauka daga gare shi, kuma dhimmah ta zama wajibi a kansa. Idan ya bar ƙasar a ƙarshen shekara ko kafin ta cika, jizyah ba ta wajaba a kansa ba. Idan ya bar ƙasar, aminci da aka ba shi a baya ya ɓaci, don haka idan ya so ya sake shiga a karo na biyu, yana buƙatar sabon aminci.

However the belligerent with a security is not enabled to dwell in the Muslims’ land for years. He is given security for a month or two or more but is not given for more than one year. If he is given an unrestricted security without a determined period, the convention is a year as it is allowed for him to reside in the Islamic State without jizyah so he is given a year. If he exceeds this, he is given a choice between residence and being compelled with the jizyah or leaving Dar al Islam. If he stays after a year, it is considered that he accepted the jizyah and the dhimmah is imposed upon him so he becomes a dhimmi and jizyah is taken from him because it is not permitted for a disbeliever to remain in the Islamic land without jizyah. The jizyah due falls from him and the dhimmah becomes compelled upon him. If he leaves at the end of the year or before it, jizyah does not fall due from him. If he leaves, his previous security is invalidated so if he wishes to enter a second time he requires a new security.

Tallafawa musta'min wajibi ne a kan Khalifah muddin yana cikin Dar al-Islam, don haka hukuncinsa kamar hukuncin mutanen zimma yake. Idan musta'min ya aikata abin da ke wajabta hukunci, ana aiwatar da dukkan hukunce-hukunce a kansa kamar yadda ake yi wa mutanen zimma, sai dai hukuncin wajibi na shan giya, saboda Dar al-Islam wuri ne na aiwatar da hukunce-hukuncen Shari'a, don haka ana aiwatar da hukunce-hukuncen Shari'a a kan kowa da ke cikinta daga cikin Musulmai, dhimmawa da musta'minai. Manzon Allah ﷺ ya rubuta wa jama'ar Najran, kuma su Kiristoci ne.

Supporting the musta’min is obliged upon the Khalifah as long as he is in Dar al-Islam, so his rule is like the rule of the people of dhimmah. If the musta’min commits what obliges a punishment, all punishments are undertaken against him like the people of dhimmah except the obligatory punishment of alcohol as the Dar al-Islam is the place for enforcing the Shari’ah rules so the Shari’ah rules are enforced upon everyone within it among Muslims, dhimmis or musta’mineen. The Messenger of Allah (saw) wrote to the pledge of Najran and they were Christians:

Riba yana daga cikin hukunce-hukuncen Musulunci, don haka aiwatar da Manzon Allah ﷺ na rashin karɓar alkawari a kan riba daga mutanen dhimma yana daga cikin dalili a kan umurni da hukunce-hukuncen, kuma mai neman tsaro (musta'min) ana mu'amala da shi irin mu'amalar ɗan dhimma.

Riba is from the Islamic rules so the Messenger’s implementation of no pledge upon riba from the people of dhimmah is an evidence for commanding with the rules, and the musta’min is dealt with the dealing of the dhimmi.

Halayyar Musulunci Vol 2 193

The Islamic Personality Vol 2 193

Idan musta'min ya ɗauki tabbaci (aminci) ga kansa, wannan tabbaci yana kuma zama tabbaci ga dukiyarsa da ke tare da shi, ko da ba ya ɗauki tabbaci ga dukiyar ba. Saboda haka dukiyarsa tana da kariya kamar yadda jikinsa yake da kariya, kuma Musulmi yana tabbatar da darajar barasarsa da naman alade idan ya lalata su. Diyya tana wajabta a kansa idan ya kashe da kuskure, kuma za a kashe shi saboda kisan idan ya kashe shi da gangan. Wajibi ne a guji cutar da musta'min, kuma gulma a bayansa haramun ne, domin ana mu'amala da shi kamar yadda ake mu'amala da ɗan dhimmah. Idan musta'min ya mutu a Dar al-Islam, magadansa kuwa suna Dar al-Harb, dukiyarsa za a kiyaye ta, kuma za a karɓi shaidar ko daga Musulmai ko daga mutanen dhimmah, domin dukiya ce mai kariya, don haka ana mika ta ga masu mallakarta waɗanda suke gadonsa. A takaice, duk wanda ya nemi tabbaci daga Musulmai, ana halatta wa Musulmai su ba shi tabbaci saboda maganar Allah.

If the musta’min takes a security for himself, this security is (also) a security for his property with him even if he did not take a security for it. So his property is protected as is his body and the Muslim ensures the value of his alcohol and pig if he destroyed them. Blood money is obliged upon him if he kills accidentally and he is killed for him if he kills him deliberately. It is obligatory to abstain from harming the musta’min and backbiting behind him is forbidden since he is dealt with like the dhimmi is dealt with. If the musta’min dies in Dar al-Islam and his heirs are in Dar al-Harb, his property is preserved and the evidence is taken whether from the Muslims or the people of dhimmah as it is protected property so it is handed over to its owners who inherit him. In short all who request security y from Muslims, it is allowed for the Muslims to give them security due to Allah’s statement: