Biyayya wajibi ne ga Musulmi ga shugaban Musulmi wanda ke aiwatar da dokokin Musulunci a mulkinsa, koda kuwa ya yi laifi ko ya hana hakkoki, muddin bai umarci wani aikin sabon Allah ba, kuma muddin bai nuna wani aikin kafirci bayyananne (Kufr Bawah) ba.

Obedience is compulsory upon Muslims for the Muslim ruler who implements the laws of Islam in his ruling, even if He did wrong or withheld the rights, as long as He does not order an act of disobedience (to Allah) and as long as He does not show an act of flagrant disbelief (Kufr Bawah)

Shaidar wajabcin biyayya ga shugaba tana bayyana a cikin ayoyin Alkur'ani mai girma da hadisan da suka danganci hakan. Allah (SWT) yana cewa: "Ya ku waɗanda suka yi imani, ku yi biyayya ga Allah, kuma ku yi biyayya ga Manzo da waɗanda suke da iko daga cikinku." [TMQ An-Nisa’: 59]

Evidence about the obligation of obedience to the ruler is manifested in the Holy verses and the related Ahadith. Allah (swt) says; “O you who believe obey Allah and obey the Messenger and those in authority from amongst you.” [TMQ An-Nisa’: 59]

Al-Bukhari ya ruwaito daga Abu Salama ɗan ‘Abdur Rahman cewa ya ji Abu Hurayra yana cewa: "Manzon Allah (ﷺ) ya ce: ‘Duk wanda ya yi mini biyayya, kamar ya yi wa Allah biyayya ne, kuma duk wanda ya saɓa mini, kamar ya saɓa wa Allah ne. Kuma duk wanda ya yi wa Ameer dina biyayya, kamar ya yi mini biyayya ne, kuma duk wanda ya saɓa wa Ameer dina, kamar ya saɓa mini ne.’" A wata riwayar kuma an ruwaito cewa ya ce: "Duk wanda ya yi wa Ameer biyayya, kamar ya yi mini biyayya ne." Al-Bukhari ya ruwaito daga Anas ɗan Malik, wanda ya ce: "Manzon Allah (ﷺ) ya ce: ‘Dole ne ku ji kuma ku yi biyayya, koda kuwa an naɗa muku bawan Habasha wanda gashin kansa yana kama da zabibi.’" Muslim ya ruwaito daga ‘Amru bin Al-’Ass cewa Manzon Allah (ﷺ) ya ce: "Duk wanda ya ba da Bai’ah ga Imam, ya ba shi hannunsa da kuma ƙarfin zuciyarsa, to ya yi masa biyayya gwargwadon iyawarsa, kuma idan wani ya zo yana gardama da shi, to ku sare wuyan wannan na ƙarshen." Waɗannan hujjoji ne bayyanannu cewa biyayya wajibi ce, domin Allah (subhanahu wa ta’ala) ya umarci biyayya ga masu iko, ga Ameer da kuma ga Imam. Wannan umarni yana tare da Qareenah (alama), wadda ke tabbatar da cewa umarnin ya tabbata, domin Manzon Allah (ﷺ) ya ɗauki saɓa wa Ameer a matsayin saɓa wa Manzon Allah (ﷺ) da kuma Allah. Ya (ﷺ) ya jaddada biyayya koda mai mulki bawan Habasha ne. Duk waɗannan su ne Qaraa’in (alamomi) da ke nuna cewa umarnin tabbatacce ne, don haka biyayyar mai mulki wajibi ce.

Al- Bukhari reported on the authority of Abu Salama Ibnu ‘Abdul Rahman that He heard Abu Hurayra say; “The Messenger of Allah (pbuh) said; ‘whoever obeyed me is as if He had obeyed Allah, and whoever disobeyed me is as if He had disobeyed Allah. And whoever obeyed my Ameer is as if He had obeyed me and whoever disobeyed my Ameer is as if He had disobeyed me.’” In another narration He was reported to have said; “Whoever obeyed the Ameer is as if He had obeyed me.” Al- Bukhari narrated from Anas Ibnu Malik, who said; “The Messenger of Allah (pbuh) said; ‘You must hear and obey, even if it were appointed upon you an Abyssinian slave whose hair is like a raisin.’” Muslim narrated from ‘Amru bin Al-’Ass, that the Messenger of Allah (pbuh) said; “Whosoever gave his Bay’ah to an Imam giving Him the clasp of his hand and the fruit of his heart let Him obey Him as long as He can, and if another comes to dispute with Him you must strike the neck of the latter.” These are clear evidences that obedience is obligatory, for Allah (swt) has ordered the obedience to the people in authority, to the Ameer and to the Imam. This order has been associated with a Qareenah (indication), that it is decisive by the fact that the Messenger of Allah (pbuh) considered the disobedience of the Ameer as disobedience to the Messenger (pbuh) and to Allah (pbuh). He (pbuh) emphasised obedience even if the ruler was an Abyssinian slave. All these serve as Qaraa’in (indications) that the order is decisive, thus the obedience of the ruler is obligatory.

Biyayya ta zo ba tare da iyakance ba, ba a takaita ta ga wani sarki ba, haka kuma ba ga wasu al'amura ba. Saboda haka wajibi ne a yi biyayya ga duk wani sarkin Musulmi, koda kuwa shi azzalumi ne, ko ɗan tawaye, ko kuma yana almubazzaranci da dukiyar mutane ba bisa ka'ida ba. Biyayyarsa wajibi ce, domin hujjoji sun zo ba tare da takaitawa ba, kuma su ci gaba da kasancewa haka.

The obedience has come unrestricted, not confined to a certain ruler nor to certain issues. It is therefore obligatory to obey any Muslim ruler, even if He were a wrongdoer, a rebel, or unjustly squandering people’s wealth. His obedience is obligatory, for the evidences have come unrestricted, and should remain so.

Wasu Hadisai sun zo da ke nuna cewa biyayya ga shugaba wajibi ce ko da shugaban ya yi ba daidai ba, ko da kuwa azzalumi ne. Al-Bukhari ya ruwaito daga ‘Abdullahi, wanda ya ce: "Manzon Allah ﷺ ya ce mana:

Some Ahadith have however been reported indicating that obedience to the ruler is obligatory even if the ruler did wrong, and even if He were a tyrant. Al- Bukhari narrated from ‘Abdullah, who said; “The Messenger of Allah (pbuh) said to us:

“Za ku shaida bayan raina son kai da abubuwan da za ku ƙi.” Suka ce: “Me kake umartar mu, ya Manzon Allah?” Ya ce: “Ku ba su haƙƙinsu, kuma ku roƙi Allah haƙƙinku.” Al-Bukhari ya kuma ruwaito daga Abu Raja’a, daga Ibnu ‘Abbas, cewa Manzon Allah ﷺ ya ce: “Duk wanda ya ga a cikin shugabansa abin da ba ya yarda da shi, ya yi haƙuri, domin duk wanda ya raba kansa da jama’a ko da da tsawon hannu guda, sannan ya mutu a kan haka, to ya mutu mutuwar jahiliyya.” Waɗannan hadisai sun bayyana wajibcin biyayya ga shugaba duk abin da ya aikata. Manzon Allah ﷺ ya jaddada wannan sosai, domin Muslim ya ruwaito daga Nafi’, daga ‘Abdullahi Ibnu ‘Umar, wanda ya ce: “Na ji Manzon Allah ﷺ yana cewa:”

‘You shall witness after me selfishness and matters which you will disown.’ They said; ‘What do you order us, O Messenger of Allah?’ He said; ‘Give them their due right and ask Allah for your due right’.” Al-Bukhari also reported on the authority of Abu Raja’a from Ibnu ‘Abbas that the Messenger of Allah (pbuh) said; “If anyone sees in his Ameer something that displeases Him let Him remain patient, for behold! He who separates himself from the Jama’a (community) by even so much as a hand span and dies thereupon, He would have died the death of Jahiliyyah.” These Ahadith are explicit regarding the obligation of obeying the ruler whatever He does. The Messenger of Allah (pbuh) stressed this very strongly, for Muslim narrated from Nafi’ on the authority of ‘Abdullah Ibnu ‘Umar, who said; “I heard the Messenger of Allah (pbuh) say:

“Duk wanda ya janye hannunsa daga biyayya ga Ameer, ba zai sami hujja ga kansa ba idan ya haɗu da Allah a Ranar Alƙiyama, kuma duk wanda ya mutu ba tare da yana da rantsuwar mubaya'a (Bay’ah) a wuyansa ba, to zai mutu mutuwar Jahiliyya.” Hadisin Ibnu ‘Umar kamar yadda Al-Hakim ya ruwaito ya ce: Manzon Allah ﷺ ya ce: “Duk wanda ya bar Jama’a ko da da faɗin hannu ɗaya ne, kamar ya cire kullin Musulunci daga wuyansa, har sai ya dawo. Duk wanda ya mutu alhali babu Imam na Jama’a da ke mulkinsa, mutuwarsa za ta zama irin ta zamanin Jahiliyya.” Saboda haka, haramun ne a saɓa wa shugaba duk abin da ya aikata.

‘Whoever withdraws his hand from obedience to the Ameer will find no proof for himself when He meets Allah on the Day of Judgement, and whoever dies without having an oath of allegiance (Bay’ah) on his neck He would die the death of Jahiliyyah.’” The Hadith of Ibnu ‘Umar as reported by Al-Hakim states that the Messenger of Allah (pbuh) said; “He who abandons the Jama’a by even so much as a hand span is as if He has taken the knot of Islam off his neck, until He returns. And whoever dies while there was no Imam of Jama’a ruling over him, his death would be that of the days of Jahiliyyah.” It is thus forbidden to disobey the ruler whatever He does.

Ba a halatta a sava wa shugaba ko a yi masa tawaye, komai abin da ya aikata. Haka kuma ba a halatta a yi tawaye gare shi ko a yaƙe shi ba, komai abin da ya faru daga gare shi. Al-Bukhari ya ruwaito daga ‘Abdullahi bin ‘Umar cewa Manzon Allah ﷺ ya ce: “Duk wanda ya ɗauki makami a kanmu, ba ya cikinmu.” Ba a kuma halatta a yi jayayya da shugaba game da iko ba, komai dalili, sai dai abin da nassi ya faɗa, wanda shi ne bayyanar kafirci a fili.

It is not allowed to disobey the ruler whatever He did, nor to rebel against Him or fight him, whatever happened from him. Al-Bukhari narrated from ‘Abdullah bin ‘Umar that the Messenger of Allah (pbuh) said; “He who takes up arms against us is not one of us.” The ruler should not be disputed with over the authority whatever is the reason, except for what has been stated by a text, which is the appearance of the flagrant disbelief.

Haramcin yaƙi da shugabanni ma yana bayyana sarai, koda kuwa sun aikata munkari. Muslim ya ruwaito daga Umm Salama cewa Manzon Allah ﷺ ya ce: "Za a nada muku masu mulki, za ku san wasu daga cikin abin da suke aikatawa, kuma za ku ƙi wasu. Duk wanda ya san (munkarin) to ya tsira daga zargi. Duk wanda ya ƙi (ayyukansu marasa kyau) to yana cikin aminci, amma duk wanda ya amince kuma ya bi su (to ya halaka)." Suka ce: "Shin ba za mu yaƙe su ba?" Sai ya ce: "A'a, muddin suna yin salla." A cikin hadisin da Muslim ya ruwaito daga ‘Awf bin Malik: "... An ce: 'Ya Manzon Allah ﷺ! Shin ba za mu yaƙe su ba?' Sai ya ce: 'A'a, muddin suna kafa salla a tsakaninku.'" Haka kuma a cikin riwayar ‘Ubadah Ibnus-Samit game da Bai‘ah kamar yadda Muslim ya ruwaito:

The prohibition of fighting against the rulers is also explicit, even if they committed Munkar. For Muslim reported on the authority of Umm Salama that the Messenger of Allah (pbuh) said; “‘Ameers will be appointed over you, you will recognise some of what they do and you will disown some. Whoever recognised He is absolved from blame.Whoever disapproved (of their bad deeds) He is safe, but whoever consented and followed them (he is doomed.)’ They said; ‘Should we not fight against them?’ He (pbuh) replied: ‘No, as long as they prayed.’” In a Hadith reported by Muslim from ‘Awf bin Malik “... It was said; “‘O Messenger of Allah? Should we not fight against them?’ He said; ‘No, as long as they established prayer amongst you.’” Additionally in the narration of ‘Ubadah Ibnus-Samit regarding the Bay’ah as reported by Muslim:

"Kuma kada ku yi jayayya da masu iko sai dai idan kun shaida wani kafirci bayyananne wanda kuna da hujja daga Allah a kansa." Duk waɗannan nassoshi ne bayyanannu da ke hana tayar da kayar baya ga shugaba, yaƙi da shi, da jayayya da shi game da iko. Haka kuma akwai hadisai da ke nuna wajabcin biyayya ga shugaba komai azzalumancinsa, da komai munanan ayyukan da yake aikatawa. Dukkan waɗannan hadisai suna ƙarfafa da kuma buƙatar cikakkiyar biyayya ga shugaba. Ayoyi da hadisai marasa iyaka waɗanda ke umurni da yin abin kwarai da hana abin ƙi, har ta hanyar hannu, ba sa shafar shugaba, domin hadisi ya ƙayyade wannan kuma ya keɓe shugaba kamar yadda aka ambata a baya. Don haka biyayyar shugaba gabaɗaya ce kuma ba ta da iyaka sai inda aka ambata.

“And you should not dispute with the people in authority unless you witness a flagrant act of disbelief upon which you have a proof from Allah.” All these are explicit texts that prohibit the rebellion against the ruler, fighting against Him and disputing with Him over the authority. In addition, there are Ahadith that indicate the obligation of obeying the ruler no matter how much of a tyrant He is, and no matter how many evils He commits. All these Ahadith exhort and demand total obedience to the ruler. The unrestricted Ayaat and Ahadith that command the enjoining of Ma’ruf and the forbidding of Munkar even by hand do not apply to the ruler, because the Ahadith has specified this and excluded the ruler as mentioned earlier. The obedience of the ruler therefore, is general and unrestricted except where it is mentioned.