4.3 Sharuddan fifita - Tsarin Mulki a Musulunci | Quran Course

4.3 Sharuddan fifita - Tsarin Mulki a Musulunci | Quran Course

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4.3 Sharuddan fifita

4.3 The conditions of preference

by Abdul Qadeem Zalloom2 min readViewed 96 times

Waɗannan su ne sharuɗɗan kwangila da ake buƙata domin a naɗa Khaleefah. Duk wani sharaɗi banda guda bakwai da aka ambata a sama, ba shi ne sharaɗin da dole ne a cika kafin a kulla Khilafah ba. Irin waɗannan sharuɗɗa kuwa, sharuɗɗan fifiko ne kawai idan nassoshin da suka shafe su sun tabbata, ko kuma idan an jera su ƙarƙashin wata ƙa'ida da aka tabbatar da ingantaccen nassi (Sahih). Domin sharaɗin ya zama na kwangila, dole ne a sami dalili wanda ya ƙunshi umarni mai ƙarfi (Talab Jazim) da ke nuna cewa wajibi ne. Idan dalili bai ƙunshi umarni mai ƙarfi ba, to sharaɗin ya zama na fifiko kawai. Ba a sami wani dalili da ya ƙunshi umarni mai ƙarfi ba sai waɗannan sharuɗɗa bakwai; saboda haka su kaɗai ne ke zama sharuɗɗan kwangila. Dangane da sauran sharuɗɗan kuwa, inda aka tabbatar da wata ƙa'ida a matsayin ingantacciya, waɗannan su ne sharuɗɗan fifiko kawai. Saboda haka, sharaɗin cewa dole ne Khaleefah ya zama Mujtahid ba sharaɗin kwangila ba ne, domin ba a tabbatar da shi da nassi mai nuna umarni mai ƙarfi ba. Haka kuma, aikin Khaleefah shi ne mulki, don haka ba ya buƙatar ijtihadin kansa, domin yana iya tambaya game da hukunci ko ya bi ra'ayoyin Mujtahid ya karɓi ra'ayoyi bisa koyi (Taqlid); don haka ba wajibi ne ya zama Mujtahid ba. Sai dai ya fi kyau ya zama haka, amma idan bai zama ba, Khilafarsa za ta ci gaba da kasancewa ingantacciya. Khaleefah ba dole ne ya zama jarumi ba, ko ƙwararren ɗan siyasa mai basira, ko gogaggen mai tafiyar da al'amuran jama'a, domin babu dalilai da ke goyon bayan waɗannan sharuɗɗa, kuma ba sa cikin wata hukuncin shari'a da ke sa su zama sharuɗɗan kwangila. Sai dai ya fi kyau Khaleefah ya zama jarumi mai hangen nesa da ra'ayi mai kyau. Haka kuma, Khaleefah ba lallai ne ya fito daga Quraishawa ba. Game da abin da Al-Bukhari ya ruwaito daga Mu'awiya cewa ya ce: Na ji Manzon Allah ﷺ yana cewa:

The aforementioned are the contractual conditions necessary for the Khaleefah to be appointed. Any other condition, apart from the seven mentioned above, does not constitute a necessary prerequisite for contracting the Khilafah. Such conditions however, constitute conditions of preference if the texts relating to them are confirmed, or if they are listed under a rule that has been confirmed by a sound (Sahih) text. In order for the condition to be a contractual one it should have evidence that includes a decisive command (Talab Jazim) to indicate that it is obligatory. If the evidence does not include a decisive command then the condition becomes only one of preference. No evidence containing a decisive command has been found except for those seven conditions; therefore they alone constitute the contractual conditions. As for the other conditions, whereby a rule has been confirmed as sound, these would constitute conditions of preference only. Therefore, the stipulation that the Khaleefah must be a Mujtahid is not a contractual condition because this has not been confirmed by a text indicating a decisive command. Moreover, the duty of the Khaleefah is to rule, so He is not in need of his own Ijtihad, as He could ask about a verdict or follow the opinions of a Mujtahid and adopt opinions on the basis of his imitation (Taqlid), thus it is not necessary for him to be a Mujtahid. It is, however, preferable for him to be so, but if He is not his Khilafah would still be contracted. The Khaleefah does not have to be brave, nor a shrewd politician or an expert in managing the affairs of the people because there are no evidences to back these conditions, nor do they come under a divine rule that makes them contractual conditions. It is, however, preferable for the Khaleefah to be brave with vision and opinion . The Khaleefah does not also necessarily have to be from Quraysh. As for what has been reported by Al-Bukhari from Mu’awiya that He said: I heard the Messenger of Allah (pbuh) say:

Khalifa ba lallai ya zama daga Banu Hashim ko daga Alawiyyawa ba, domin Manzon Allah (ﷺ) ya nada mutanen da ba daga Banu Hashim ba, ba kuma daga Banu Ali ba, zuwa mukaman shugabanci. Lokacin da ya fita zuwa Tabuk, ya nada Muhammad Ibnu Maslama a matsayin Wali a kan Madina, kuma shi ba Hashemi ba ne, ba kuma Alawi ba ne. Haka kuma ya nada Mu'azu Ibnu Jabal da Amru Ibnul-'As a kan Yaman, dukkansu ba daga Hashemiyyawa ko Alawiyyawa ba ne. Bugu da kari, an tabbatar sarai cewa Musulmai sun yi wa Abu Bakr, Umar da Uthman mubaya'a, kuma Ali ya yi musu mubaya'a duk da cewa ba su fito daga Banu Hashim ba. Sahabbai ba su ki yin musu mubaya'a ba, kuma ba a ruwaito cewa wani ya ki yi musu mubaya'a saboda ba Hashemawa ko Alawiyyawa ba ne. Wannan ana ɗaukarsa ijma'in Sahabbai, ciki har da Ali da Ibnu Abbas da dukkan iyalin Banu Hashim, cewa Khalifa zai iya fitowa daga wanda ba Hashemi ko Alawi ba ne. Dangane da hadisan da ke nuna fifikon Ali da iyalan Manzon Allah (ﷺ), ba su nuna cewa ba za a iya kulla khilafa sai a gare su ba; sai dai suna nuna cewa su ne suka fi dacewa da ita.

The Khaleefah does not also have to be Hashemi or ‘Alawi because the Messenger of Allah (pbuh) appointed people who were not from Banu Hashim nor from Banu ‘Ali to positions of authority. When He (pbuh) went out to Tabuk, He appointed Muhammad Ibnu Maslama as Wali over Madina and He was neither a Hashemi nor ‘Alawi. He (pbuh) also appointed Mu’az Ibnu Jabal and ‘Amru Ibn al-‘A‘as over Yemen, neither were of the Hashemi or ‘Alawi. In any case, it has been definitely proven that the Muslims gave the Bay’ah to Abu Bakr, ‘Umar and ‘Uthman, and that ‘Ali gave the Bay’ah to the three of them despite the fact that they were not from Banu Hashim. The Sahabah did not object giving the Bay’ah to them, and it was not reported that anyone had actually objected giving Bay’ah to them, because they were not Hashemites or ‘Alawis. This is considered a consensus of the Sahabah, (Ijmaa’) including ‘Ali and Ibnu Abbas and Banu Hashim’s entire household, that the Khaleefah could be from other than a Hashemi or an ‘Alawi. As for the Ahadith expressing a preference of ‘Ali and the Messenger of Allah’s household, these do not indicate that the Khilafah can’t be contracted except to them, they rather indicate that they are more favourable to it.