Ko da yake al-ummah ce take naɗa Khalifa kuma take ba shi Bay'ah, amma da zarar an yi Bay'ah bisa ga Shari'a, al-ummah ba ta da haƙƙin cire shi (daga mulki).

Although the Ummah is the one who appoints the Khaleefah and gives him the Bay’ah, yet once the Bay’ah has been convened according to Shar’, the Ummah does not have the right to remove him (from office).

Wannan saboda Ahadisai Sahihai da suke umartar Musulmai su yi biyayya ga Halifa koda kuwa ya aikata Munkari (ɓarna), ya aikata zalunci ko ma ya hana mutane haƙƙoƙinsu, matuƙar bai umarce su da aikata wani abin sabon umarni ba (Ma'asiyah), kuma bai nuna kafirci a bayyane ba. Al-Bukhari ya ruwaito daga Ibnu 'Abbas, wanda ya ce: Manzon Allah ﷺ ya ce:

This is because of the Sahih Ahadith which order the Muslims to obey the Khaleefah even if He committed Munkar (mischief), committed an act of oppression or even withheld people’s rights, so long as He did not order them of an act of disobedience (Ma’asiyah), nor show flagrant disbelief. Al-Bukhari narrated from Ibnu ‘Abbas who said that the Messenger of Allah (pbuh) said:

“Duk wanda ya ga a cikin Ameerinsa (Ameerihi) wani abu da yake ƙin sa, to ya yi haƙuri: Domin kuwa! Duk wanda ya ware kansa daga sarki (iko) ko da da tazarar hannu ɗaya ne, sannan ya mutu a kan haka, to ya mutu mutuwar Jahiliyya.” Kalmar Ameerihi a cikin wannan Hadisi ta gama-gari ce, saboda haka ta ƙunshi Khalifa domin shi ne Ameer na muminai. Muslim ya ruwaito daga Abu Hurayra, wanda ya ce: Manzon Allah ﷺ ya ce:

“If anyone sees in his Ameer (Ameerihi) something that displeases him let him remain patient: For behold! He who separates himself from the Sultan (authority) by even so much as a hand span and dies thereupon, He has died the death of Jahiliyyah.” The phrase Ameerihi is general in this Hadith, so it includes the Khaleefah because He is the Ameer of the believers. Muslim narrated from Abu Hurayra who said that the Messenger of Allah (pbuh) said:

“Annabawa ne suke mulkin Banu Isra’ila. Duk sanda wani Annabi ya rasu, sai wani Annabin ya gaje shi, amma babu wani Annabi bayan raina. Za a sami Khulafa’i, kuma za su yi yawa.” Suka ce: “To me kake umurni da mu?” Sai ya ce ﷺ: “Ku cika alkawarin mubaya’a gare su ɗaya bayan ɗaya, ku ba su haƙƙinsu. Lallai Allah zai tambaye su game da abin da Ya dora musu amana a kansa.” Muslim ya ruwaito cewa Salama ɗan Yazid Al-Ja’afi ya tambayi Manzon Allah ﷺ: “Ya Annabin Allah, idan aka yi mana mulki da Ameeru waɗanda ke neman haƙƙinsu a wajenmu, amma su hana mu namu haƙƙin, to me kake umurni mu yi a lokacin?” Sai Manzon Allah ﷺ ya juya fuskarsa, ya sake tambaya, Manzon Allah ﷺ ya ƙi amsawa; sannan ya tambaya a karo na biyu ko na uku, sai Al-Ash’ath ɗan Qays ya ja shi, sai Manzon Allah ﷺ ya ce:

“‘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 (pbuh) said, ‘Fulfill allegiance to them one after the other, and give them their dues. Verily Allah will ask them about what He entrusted them with.’” Muslim reported that Salama ibn Yazid Al-Ja’afi asked the Messenger of Allah (pbuh) : “‘O Prophet of Allah, if we were to be ruled by Ameers who ask us for their dues and deny us our dues, what do you order us to do then?’ The Messenger of Allah (pbuh) turned his face away; He asked him again and Allah’s Messenger (pbuh) avoided him; then He asked for the second or the third time and He (pbuh) was pulled by Al-Ash’aath ibn Qays, so the Messenger of Allah (pbuh) said:

"Ku ji ku kuma ku yi biyayya, domin su za a tambaye su game da ayyukansu, ku kuma za a tambaye ku game da naku." Muslim ya ruwaito daga ‘Auf ibn Malik, wanda ya ce: "Na ji Manzon Allah ﷺ yana cewa,

‘Hear and obey, for they shall be accountable for their actions and you shall be accountable for yours.’” Muslim reported from ‘Auf ibn Malik who reported; “I heard the Messenger of Allah (pbuh) say,

"Mafi kyautuwa daga cikin Imamanku su ne waɗanda kuke ƙauna, su kuma suna ƙaunarku, kuna yi musu addu'a, su kuma suna yi muku addu'a; mafi munin Imamanku kuwa su ne waɗanda kuke ƙyama, su kuma suna ƙyamarku, kuna la'antar su, su kuma suna la'antar ku." Sai muka ce: "Ya Manzon Allah, shin ba za mu yaƙe su ba?" Sai ya ce: "A'a, muddin suna tsayar da salla a tsakaninku. Ku sani, duk wanda aka yi wa mulki da Wali, ya ga yana aikata sabo, to ya ƙi aikin sabon da aka yi wa Allah, amma kada ya janye hannunsa daga biyayya." Muslim ya ruwaito daga Huzaifa ɗan Al-Yaman cewa Manzon Allah ﷺ ya ce:

‘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 (pbuh) said: ‘No, as long as they establish prayer among you. Behold, if anyone was ruled by a Wali and saw him committing a sin, let him hate the sin committed against Allah, but let him not withdraw his hand from obedience.’” Muslim narrated from Huzayfah ibn al-Yamaan that the Messenger of Allah (pbuh) said:

“Za a sami Imamai bayana waɗanda ba za a shiryar da su ga shiriyata ba, kuma ba za su yi aiki bisa Sunnata ba; wasu mutane za su tashi daga cikinku da zukatan shaiɗanu a cikin jikin mutane.” Huzaifah ya tambaya, “Me zan yi idan na riski wannan lokaci?” Sai ya ce: “Ka ji ka kuma yi biyayya ga Ameer, koda kuwa ya yi maka bulala a baya ya kwace dukiyarka; ka ji ka kuma yi biyayya.” Ahmad da Abu Dawud sun ruwaito cewa Manzon Allah ﷺ ya ce:

“‘There will be Imams after me who will not be guided by my guidance, nor will they act according to my Sunnah; some men will rise amongst you with satans’ hearts in human bodies.’ Huzayfah asked, ‘What shall I do, if I were to reach that time?’ He (pbuh) said, ‘You should hear and obey the Ameer even if He whipped your back and took your money; do hear and obey.’” Ahmad and Abu Dawood reported that the Messenger of Allah (pbuh) said:

“‘Ya Abu Dharr, me za ka yi idan wani Wulah ya mallaki ganima ya hana ka ita?’ Ya ce, ‘Ina rantsuwa da Wanda Ya aiko ka da Gaskiya, zan ɗaga takobina in yi yaƙi har sai na haɗu da kai.’ A kan haka ne Shi ﷺ ya ce, ‘Bari in faɗa maka abin da zai fi maka alheri fiye da haka. Ka yi haƙuri ka jure har sai ka haɗu da ni.’” Duk waɗannan Hadisan suna nuna cewa Khaleefah zai iya aikata abubuwan da suka saɓa wa dokokin Shari’a. Duk da haka, Manzon Allah ﷺ ya umarce mu da mu yi masa biyayya, mu yi haƙuri da zaluncinsa, mu kuma dage. Wannan a fili yake tabbatar da cewa Ummah ba ta da ikon cire Khaleefah. Bugu da ƙari, Manzon Allah ﷺ ya ƙi, a wani lokaci, ya sauke wani Balarabe daga Bay’ahnsa. Al-Bukhari ya ruwaito daga Jabir ibn ‘Abdullah, wanda ya ce; “… wani Balarabe ya ba da Bay’ahnsa ta Musulunci ga Manzon Allah ﷺ. Ba da daɗewa ba sai ya ji rashin lafiya, sai ya ce wa Manzon Allah ﷺ, ‘Ko za ka sauke ni daga Bay’ahna!’ Manzon Allah ﷺ ya ƙi; sai ya dawo ya ce, ‘Ka sauke ni daga Bay’ahna!’ Shi ﷺ ya ƙi, sai mutumin ya tafi. A kan haka Manzon Allah ﷺ ya ce:

“‘O Abu Dharr, what would you do if some Wulah possessed the booty and deprived you of it?’ He said, ‘By He Who sent you with the Truth, I would raise my sword and fight until I join you.’ Upon this He (pbuh) said, ‘Let me tell you something that would be better for you than that. Remain patient and bear it until you join me.’” All these Ahadith demonstrate that the Khaleefah could act against the Shar’a rules. Yet despite this, the Messenger of Allah (pbuh) ordered us to obey him (the Khaleefah), to be patient towards his injustice and to persevere. This clearly proves that the Ummah does not reserve the right to remove the Khaleefah. Besides, the Messenger of Allah (pbuh) refused on one occasion, to relieve a Bedouin from his Bay’ah. Al-Bukhari narrated from Jabir ibn ‘Abdullah who reported that; “… a Bedouin gave his Bay’ah of Islam to the Messenger of Allah (pbuh) . Soon after He felt a malaise, so He said to the Messenger of Allah (pbuh), ‘Would you relieve me of my Bay’ah!’ The Messenger of Allah (pbuh) refused; He then came back and said, ‘Relieve me of my Bay’ah!’ He (pbuh) refused, so the man left. Upon this the Messenger of Allah (pbuh) said:

“Al-Madina kamar ma’aura ce, takan kawar da munanan wari, ta kuma bayyana ƙamshinta mai daɗi.” Wannan yana tabbatar da cewa da zarar an karɓi Bay’ah, to waɗanda suka bayar da ita dole ne su tsaya a kanta. Wato ba su da ikon cire Khaleefah, domin ba su da ikon janye Bay’ah da suka ba shi. Ba daidai ba ne a ce Bedouin ɗin ya so ya bar Musulunci ta hanyar neman ’yanci daga Bay’ah dinsa maimakon biyayya ga Shugaban ƙasa. Wannan saboda idan haka ne da ya kasance, to da an ɗauki aikinsa a matsayin ridda, kuma Manzon Allah ﷺ da tabbas zai kashe shi, domin hukuncin wanda ya yi ridda shi ne kisa. Bay’ah kanta ba Bay’ah ce ta shiga Musulunci ba, sai dai ta biyayya. Saboda haka, Bedouin ɗin ya so ya ’yantar da kansa daga rantsuwar biyayyarsa, ba don ya yi ridda ba. Don haka Musulmi ba shi da ’yancin watsi da Bay’ah dinsa, kuma ba shi da ikon cire Khaleefah. Shari’a ta ayyana kuma ta nuna lokacin da dole ne a cire Khaleefah ta atomatik da kuma lokacin da cirewarsa ta zama wajibi. Sai dai wannan ba yana nufin Ummah tana da ’yancin cire shi ba.

‘Al-Madina is like the bellows, she banishes her bad odours and manifests her sweet scent.’” This proves that once the Bay’ah has been taken, those who gave it must be committed to it. This means that they have no right to remove the Khaleefah, because they have no right to take back the Bay’ah they gave to him. It would be wrong to claim that the Bedouin wanted to leave Islam by seeking relief from his Bay’ah rather than the obedience to the Head of State. This is because if this had been the case, his act would have been considered as apostasy, and the Messenger of Allah (pbuh) would most certainly have killed him, since the punishment for the apostate is killing. The Bay’ah itself is not a Bay’ah for embracing Islam but for obedience. Therefore, the Bedouin wanted to rid himself from his oath of obedience, not to apostasise. Muslims have thus no right to renounce their Bay’ah and they do not reserve the right to remove the Khaleefah. Shar’a has defined and demonstrated when the Khaleefah must be removed automatically and when his removal becomes necessary. This does not however, imply that the Ummah reserves the right of removing him.