2.6 Tsarin Mulki a Musulunci Shi ne Khilafah - Tsarin Mulki a Musulunci | Quran Course

2.6 Tsarin Mulki a Musulunci Shi ne Khilafah - Tsarin Mulki a Musulunci | Quran Course

"Duk wanda ya janye hannunsa daga biyayya ga Allah, zai same Shi a Ranar Tashi ba tare da wata hujja a gare shi ba; kuma duk wanda ya mutu alhali babu Bai'ah a wuyansa, mutuwarsa za ta zama irin ta zamanin Jahiliyya (jahilci)." [Muslim ne ya ruwaito] Don haka Manzon Allah ﷺ ya wajabta wa kowane Musulmi ya kasance yana da Bai'ah a wuyansa. Ya siffanta wanda ya mutu ba tare da Bai'ah a wuyansa ba kamar wanda ya mutu mutuwar Jahiliyya. Bai'ah ba za ta inganta ba sai ga Khaleefah. Manzon Allah ﷺ ya sanya wajibi cewa kowane Musulmi ya kasance yana da Bai'ah a wuyansa ga Khaleefah, amma bai wajabta wa kowane Musulmi ya yi wa Khaleefah Bai'ah ba. Wajibin don haka shi ne samuwar Bai'ah a wuyan kowane Musulmi. Wannan yana wajabta samuwar Khaleefah, wanda ta hanyar kasancewarsa yana da hakkin a yi masa Bai'ah (a wuyan kowane Musulmi). Saboda haka, samuwar Khaleefah ita ce al'amarin da ke wajabta Bai'ah a wuyan kowane Musulmi, ko ya yi Bai'ah a zahiri ko bai yi ba. Don haka, Hadisin shaida ne cewa nada Khaleefah wajibi ne, kuma kowane Musulmi wajibi ne ya kasance yana da Bai'ah a wuyansa; ba hujja ba ce da ke nuna cewa yin Bai'ah wajibi ne. Wannan saboda Manzon Allah ﷺ ya yi tsawatarwa ga rashin Bai'ar biyayya a wuyan Musulmi har ya mutu, ba ga kauracewa yin Bai'ar kanta ba. Muslim ya ruwaito daga Al-A'raj daga Abu Hurairah daga Annabi ﷺ cewa ya ce:

“Whoever takes off his hand from an obedience to Allah, he will meet Him on the Resurrection Day without having any proof for himself; and whoever dies while there were no Bay’ah on his neck, his death would be that of the days of Jahiliyyah (ignorance).” [Narrated by Muslim] So the Messenger (pbuh) made it obligatory upon every Muslim to have a Bay’ah on his neck. He described the one who dies without having a Bay’ah on his neck as if he died the death of Jahiliyyah. The Bay’ah would not be valid except for the Khaleefah. The Messenger of Allah (pbuh) made it an obligation that every Muslim should have a Bay’ah on his neck for a Khaleefah, but he did not oblige every Muslim to give a Bay’ah to the Khaleefah. The obligation therefore, is the existence of a Bay’ah on the neck of every Muslim. This necessitates the existence of a Khaleefah, who, through his existence, is entitled to a Bay’ah (on the neck of every Muslim.) Thus, the existence of the Khaleefah is the issue that necessitates a Bay’ah on the neck of every Muslim, whether he actually gave the Bay’ah or not. Therefore, the Hadith is evidence that the appointment of a Khaleefah is obligation and that every Muslim is obliged to have Bay’ah on his neck; it is not an evidence suggesting that giving the Bay’ah is an obligation. This is because the Messenger of Allah (pbuh) rebuked the absence of the Bay’ah of allegiance on the neck of the Muslim till he dies, and not the abstention from giving the Bay’ah itself. Muslim narrated from Al-Araj from Abu Hurayrah from the Prophet (pbuh) that he (pbuh) said:

"Idan wani ya ga a cikin Ameer dinsa wani abu da ya ƙi, to ya yi haƙuri, domin duk wanda ya raba kansa da ikon Musulunci (Sultan) ko da da tazarar hannu guda, sannan ya mutu a kan haka, to zai mutu mutuwar zamanin jahiliyya." A cikin waɗannan Hadisai, an siffanta Khalifa da cewa garkuwa ne, watau kariya. Siffanta Imam da garkuwa alama ce ta amfanin kasancewar Imam; saboda haka umarni ne. Wannan saboda idan Allah (SWT) ko Manzonsa ﷺ ya sanar da mu game da wani abu da ya ƙunshi tsawatarwa, ana ɗaukar wannan a matsayin umarnin hani, watau a nisanci abin. Idan nassi ya ƙunshi yabo, ana ɗaukarsa a matsayin umarnin aikata abu; kuma idan abin da aka umarta wajibi ne don aiwatar da dokar Allah, ko kuma idan barin sa zai sa a yar da dokar Allah, to wannan yana da hukunci mai ƙarfi. Waɗannan Hadisai kuma suna sanar da mu cewa waɗanda ke tafiyar da al'amuran Musulmi su ne Khulafa’, wanda ke nufin umarni na naɗa su. Haka kuma sun haɗa da hani ga Musulmi daga raba kansu da iko. Wannan yana nufin wajibcin Musulmi ya kafa iko, watau mulki ga Khalifa. Bugu da ƙari, Manzon Allah ﷺ ya umarci Musulmi da yi wa Khulafa’ biyayya, da yaƙar waɗanda ke jayayya da su game da mulkinsu, wanda ke nufin wajibi ne a naɗa Khalifa da kare Khilafarsa ta hanyar yaƙar waɗanda ke jayayya da ikonsa. Muslim ya ruwaito cewa Manzon Allah ﷺ ya ce:

“If anybody sees in his Ameer something which displeases him, he should remain patient, for he who separates himself from the authority of Islam (Sultan) by even so much as a hand span and dies thereupon, he would die the death of the days of ignorance.” In these Ahadith, there is a description of the Khaleefah as being a shield, i.e. a protection. The description of the Imam as a shield is an indication of the benefits of the existence of the Imam; therefore it is a command. This is because when Allah (swt) or His Messenger (pbuh) informs us about something that includes a rebuke this is taken as a command of prohibition i.e. to abstain from it. When the text contains praise it is taken as a command to perform an action; and if the commanded action is necessary to implement the divine rule, or if its neglect would cause the divine law to be abandoned, then this is decisive. These Ahadith also inform us that those who run the affairs of the Muslims are the Khulafaa’, which means a command of appointing them. They also include the prohibition of Muslims separating themselves from authority. This means the obligation that the Muslim establishes power, i.e. authority to the Khaleefah. However, the Messenger of Allah (pbuh) ordered the Muslims to obey the Khulafaa’ and to fight those who dispute with them regarding their authority, which means that it is an obligation to appoint a Khaleefah and protect his Khilafah by fighting those who dispute his authority. Muslim reported that the Messenger of Allah (pbuh) said:

Dangane da Ijma'in Sahabbai, sun (Allah ya yarda da su) sun amince da wajabcin kafa wanda zai gaje Manzon Allah (ﷺ) bayan rasuwarsa, watau Khalifa. Sun yarda baki ɗaya su naɗa wanda zai gaji Abubakar, sa'an nan bayan rasuwarsa su naɗa Umar a matsayin wanda zai gaje shi, kuma bayan rasuwar Usman su naɗa Ali a matsayin wanda zai gaje shi. Ijma'in Sahabbai game da naɗa Khalifa ya bayyana sarai bayan rasuwar Manzon Allah (ﷺ), inda suka shagaltu da naɗa wanda zai gaje shi, alhali kuwa an san cewa binne mamaci bayan mutuwarsa wajibi ne. Haka kuma an haramta ga waɗanda ke da alhakin shirya binne shi su shagaltu da wani abu dabam har sai sun kammala binnewar. Duk da haka, wasu daga cikin Sahabbai sun shagaltu da naɗa Khalifa, alhali kuwa wajibi ne a kansu su shagaltu da shirya binne Manzon Allah (ﷺ). Wasu Sahabbai kuwa sun yi shiru game da haka, suka kuma shiga cikin jinkirta binnewar na tsawon dare biyu, duk da cewa suna da ikon hana jinkirin da kuma binne Manzon Allah (ﷺ). Don haka wannan aikin na Sahabbai hujja ce ta Ijma'i cewa sun shagaltu da naɗa Khalifa maimakon binne mamacin. Wannan ba zai halatta ba sai dai idan naɗa Khalifa ya fi wajabta a kan binne mamaci. Bugu da ƙari, duk Sahabbai sun amince a tsawon rayuwarsu, kan wajabcin naɗa Khalifa. Ko da yake a wasu lokuta sun sabawa juna game da wanda ya kamata a zaɓa a matsayin Khalifa, ba su taɓa saɓawa game da gaskiyar cewa wajibi ne a naɗa Khalifa ba, ko bayan rasuwar Manzon Allah (ﷺ) ko bayan rasuwar kowane ɗaya daga cikin Khulafa'ur Rashidun. Saboda haka, Ijma'in Sahabbai hujja ce mai ƙarfi kuma bayyananniya cewa naɗa Khalifa wajibi ne.

As for the Ijmaa’ of the Sahabah, they (may Allah (swt) be pleased with them) agreed upon the necessity of establishing a successor (ie. Khaleefah), to the Messenger of Allah (pbuh), after his (pbuh) death. They all agreed to appoint a successor to Abu Bakr, and upon his death, appointing ‘Umar as successor and upon ‘Uthman’s death to appoint ‘Ali as a successor to him. The Ijmaa’ of the Sahabah on the appointment of a Khaleefah manifested itself emphatically upon the death of the Messenger of Allah (pbuh) where they busied themselves in appointing a successor to him even though it is known that the burial of the dead person after his death is obligatory. It is also prohibited upon those in charge of preparing the burial to engage themselves in anything else until they completed the burial. Despite this, some of the Sahabah engaged themselves in appointing a Khaleefah, even though they were obliged to engage themselves in preparing the burial of the Messenger of Allah (pbuh). Other Sahabah kept silent about this and participated in the delaying of the burial for two nights, despite having the ability to deny the delay and to bury the Messenger of Allah (pbuh). This action of the Sahabah is therefore an evidence of Ijmaa’ of busying themselves in the appointment of the Khaleefah instead of the burial of the dead person. This could not have been legitimate unless the appointment of a Khaleefah was more obligatory than the burial of the dead person. Furthermore, all of the Sahabah consented throughout their lives, upon the obligation of appointing the Khaleefah. Although at sometimes they differed about the person who should be selected as a Khaleefah, they never disagreed about the fact that a Khaleefah must be appointed, whether in the wake of the death of the Messenger of Allah (pbuh) nor after the death of each of the Khulafaa’ Ar-Rashidoon. Accordingly, the Ijmaa’ of the Sahabah is both strong and clear evidence that the appointment of a Khaleefah is obligatory.

"Mafi kyau daga cikin Imamanku su ne waɗanda kuke ƙaunarsu suna kuma ƙaunarku, kuna yi musu addu'a suna kuma yi muku addu'a, kuma mafi munin Imamanku su ne waɗanda kuke ƙinsu suna kuma ƙinku, kuna la'antar su suna kuma la'antar ku. Muka ce: Ya Manzon Allah! Ba za mu yi musu yaƙi ba ne? Ya ce: A'a, muddin suna tsayar da Salla a tsakaninku." [Muslim ya ruwaito daga Auf ibn Malik] Wannan hadisi a fili yake bayyana game da shugabanni nagari da mara kyau, da kuma haramcin tayar da kayar baya a kansu muddin suna tsayar da Salla. Domin tsayar da Salla yana nuna riƙe addini da aiwatar da dokokinsa. Saboda haka wajibcin da ke kan Musulmi na naɗa Khalifa domin aiwatar da dokokin Musulunci da isar da saƙonsa ya tabbata babu shakka, bisa hujjarsa a cikin nassosin Shari'a ingantattu. Haka kuma wannan aiki wajibi ne domin Allah (SWT) ya sanya wajibi a kan Musulmi su kafa ikon Musulunci da kare haɗin kan Musulmi. Duk da haka, wannan aiki wajibi ne na jama'a; idan wasu daga cikin mutane suka cika shi, to aikin ya cika kuma nauyin ya kau daga sauran Ummah. Amma idan wani ɓangare na Ummah ya kasa cika wannan aiki, koda sun ɗauki dukkan matakan da ake buƙata don cikawa, to zai ci gaba da kasancewa wajibi a kan dukkan Musulmi, kuma babu wanda zai samu sauƙi daga wajibcin muddin Musulmi suna ba tare da Khalifa ba.

“The best of your Imams are those whom you love and they love you, and you pray for them and they pray for you, and the worst of your Imams are those whom you hate and they hate you, and you curse them and they curse you. We asked: O Messenger of Allah! Shall we not then declare war on them? He said: No, as long as they establish Salah amongst you.” [Narrated by Muslim from Auf ibn Malik] This hadith explicitly informs about the good and bad leaders, and the prohibition of revolting against them as long as they established the salah. For establishing salah indicates upholding the deen and implementing its rules. Therefore the obligation upon Muslims to appoint a Khaleefah to implement the rules of Islam and to convey its message is beyond any doubt, with regards to its proof in the sound Shari’ah texts. Furthermore, this duty is obligatory because Allah (swt) made it compulsory upon Muslims to establish the authority of Islam and to protect the unity of the Muslims. However, this duty is a collective one; if some of the people accomplished it the duty would be fulfilled and the responsibility would be discharged from the rest of the Ummah. But if a section of the Ummah failed to accomplish this duty, though they undertook all the steps required to fulfil it, then it would remain as an obligation upon all the Muslims, and no one would be relieved of the duty as long as the Muslims remained without a Khaleefah.

Kasancewa ba tare da nada Khaleefah ga Musulmi ba yana daga cikin manyan zunubai, domin hakan kauracewa ce daga cika ɗaya daga cikin mafi muhimmancin farillai na Musulunci. Saboda a kan wannan farilla ne aiwatar da dokokin addini da kuma wanzuwar Musulunci a harkokin rayuwa suke dogara. Idan Musulmi suka ƙi kafa Khaleefah domin kansu, za su yi babban zunubi. Idan dukkansu sun amince su bar wannan farilla, zunubin zai rataya a wuyan kowane Musulmi a duniya baki ɗaya. Amma idan wasu Musulmi suka fara aiki domin kafa Khaleefah, wasu kuwa ba su shiga ba, to zunubin zai sauka daga wuyan waɗanda ke aiki domin kafa Khaleefah, farillar kuwa za ta ci gaba da kasancewa a kansu har sai an nada Khaleefah. Shiga aikin cimma wannan farilla yana kawar da zunubin jinkirin cika ta a lokacin da ya dace da kasa cika ta, saboda shigarsu cikin aikin cika ta da kuma ƙin yarda a hana su cimma ta. Waɗanda ba su shiga aikin cimma wannan farilla ba, za su zama masu zunubi bayan kwana uku daga lokacin da Khaleefah ya rasu ko ya tafi har zuwa ranar da za a nada Khaleefah na gaba. Wannan saboda Allah (swt) ya ɗora musu wata farilla da ba su aiwatar da ita ba, ba kuma su shiga cikin aiwatarwar ba. Don haka sun yi zunubi, kuma sun cancanci azaba da wulakanci daga Allah (swt). Zunubin zai tabbata a kansu saboda ƙin yin aiki domin kafa Khilafah, ko ƙin aikata ayyukan da a zahiri za su cimma ta. Wannan kuwa saboda duk Musulmin da ya kasa aiwatar da ɗaya daga cikin farillansa, a bayyane yake cewa ya cancanci hukunci, musamman farillar da ta ke sa sauran farillai su cika, dokokin addini su tabbata, kuma kalmar Allah (swt) ta ɗaukaka a ƙasashen Musulunci da kuma ko'ina a duniya.

To refrain from appointing a Khaleefah for Muslims is one of the gravest sins, for it is an abstention from fulfilling one of the most important duties of Islam. For upon this duty, rests the implementation of the rules of the deen and the very existence of Islam in life’s affairs. The Muslims would be committing a grave sin if they refrained from establishing a Khaleefah for themselves. If they all agreed to abandon the duty, the sin would fall upon every single Muslim in the entire world. If however some of the Muslims embarked upon the work to establish a Khaleefah whilst others did not, the sin would fall from the shoulders of those who work to establish the Khaleefah and the duty would remain upon them until the Khaleefah is appointed. The involvement in the work to accomplish the duty would remove the sin of delaying the accomplishment of the duty in its due time and the failure to fulfill it. This is because of the involvement in performing it and the dislike of being prevented from its accomplishment. Those who do not participate in the work to accomplish the duty will be sinful after three days from the departure of the Khaleefah until the day the next Khaleefah is appointed. This is because Allah (swt) has entrusted them with a duty they neither carried out nor participated in. Thus, they committed a sin and deserve the punishment and disgrace from Allah (swt). The sin would duly fall upon them for abstaining from working to establish the Khilafah, or from performing the actions that would naturally accomplish it. This is because any Muslim who fails to perform any of his duties quite evidently deserves punishment, particularly the duty by which other duties are implemented, the rules of the deen are established and the word of Allah (swt) is raised high in the lands of Islam and throughout the whole world.