Allah, Yang Maha Tinggi, berfirman: "Wahai orang-orang yang beriman! Taatilah Allah dan taatilah Rasul dan ulil amri di antara kalian!" (Al-Qur'an 4:59). Al-Qurthubi meriwayatkan dalam tafsirnya terhadap ayat ini.

A llah, exalted is He, said: “You who believe! obey Allah and obey the L \ Messenger and those in command among you!' (Qur’an 4:59) Al- . Jk-Qurtubi narrates in commentary on this ayah.

Ketika Dia, Maha Suci dan Maha Tinggi, sebelumnya telah menyeru para penguasa dalam ayat sebelumnya, dengan memulai dari mereka dan memerintahkan mereka untuk menunaikan amanah serta memutuskan perkara di antara manusia dengan adil, maka Dia kemudian dalam ayat ini beralih menyeru rakyat mereka, dan Dia memerintahkan ketaatan kepada-Nya, Yang Mahakuasa lagi Mahaagung, yang pertama dan utama, yang berarti menaati perintah-perintah-Nya dan menjauhi larangan-larangan-Nya; kemudian ketaatan kepada Rasul-Nya ﷺ yang kedua, dalam hal yang beliau perintahkan dan larang; dan kemudian yang ketiga adalah ketaatan kepada para amir, menurut pendapat mayoritas ulama dan pendapat Abu Hurairah, Ibnu 'Abbas, dan lainnya. Sahl bin 'Abdullah at-Tustari berkata, "Taatilah sultan dalam tujuh hal: pencetakan dirham dan dinar, takaran dan timbangan, putusan hukum, haji, shalat Jumat, dua hari raya, dan jihad."(Al-Qurthubi, Al-Jami' li Ahkam al-Qur'an, Dar Ihya' at-Turats al-'Arabi, Beirut, Lebanon, 1405/1985)

When He, glorious is He and exalted, had previously addressed himself to those in authority in the previous ayah and had begun with them and ordered them to discharge trusts and to judge justly between people, then He proceeded in this ayah to address Himself to their subjects, and He ordered obedience to Himself, mighty is He and majestic, first of all, which means obeying His commands and avoiding His prohibitions, and then obedience to His Messenger secondly in that which he ordered and forbade, and then thirdly obedience to the amirs, according to the position of the dominant majority and Abu Hurayrah, Ibn cAbbas and others. Sahl ibn cAbdullah at-Tustari said, ‘Obey the sultan in seven things: miming dirhams and dinars, measures and weights, judgements, httjj Jumu'ah, the two cEids and jihad.’ (A\-Qunubi,Al-Jamic liahkamal-Qur’an, Dar Ihyaat-Turaih .11 Arahi, Beirut, Libanon, 1405/1985)

Ibnu Juzayy al-Kalbi berkata:

Ibn Juzayy al-Kalbi said:

Mengenai Imamah terdapat dua persoalan.

Concerning the Imamate there are two issues.

1. Penegasan tentang keimamahan Khulafaur Rasyidin yang empat, semoga Allah meridhai mereka. Dalil keimamahan masing-masing dari mereka memiliki tiga aspek:

1. An affirmation of the Imamates of the Four Khuliifi', may Allah be pleased with them. The proof of the Imamate* of till of them has three aspects:

a. Masing-masing dari mereka telah memenuhi seluruh syarat imamah secara sempurna; b. Kaum Muslimin yang hidup pada masa masing-masing dari mereka telah sepakat membaiatnya dan tunduk kepadanya, dan ijma' itu merupakan dalil; c. Persahabatan dengan Nabi ﷺ yang dimiliki masing-masing dari mereka, hijrah, amal-amal besar mereka, pujian Allah kepada mereka, serta kesaksian Yang Maha Benar tentang surga bagi mereka.

a. Each of them united the conditions of the Imumaic completely; b. The Muslims who lived in the time of each one of them were unanimous in pledging allegiance to him and in coming under obedience to him, and consensus is a proof; c. That companionship (with the Prophet, may Allah bless him and grant him peace) which each of them had, emigration, magnificent deeds, Allah’s praise of them, and the Truthful One’s bearing witness of the Garden for them.

Lebih lanjut, Rasulullah ﷺ telah menunjukkan kekhalifahan Abu Bakr dan 'Umar, dan beliau memerintahkan agar manusia meneladani mereka berdua. Beliau menugaskan Abu Bakr untuk memimpin Haji Wada', dan beliau menjadikannya sebagai imam shalat dalam sakit beliau yang terakhir, yang merupakan isyarat bahwa ia diangkat sebagai khalifah. Kemudian Abu Bakr menunjuk 'Umar sebagai khalifah, lalu 'Umar menjadikan urusan itu sebagai bahan musyawarah di antara enam orang, dan mereka sepakat untuk mengajukan 'Utsman. Ia kemudian dibunuh secara zalim, dan atas hal itu terdapat kesaksian dari Nabi ﷺ serta janji beliau kepadanya berupa surga karena hal tersebut. Setelah itu, orang yang paling berhak atasnya adalah 'Ali, karena kedudukan mulianya dan keutamaannya yang luhur.

Moreover the Messenger of Allah, may Allah bless him and grant him peace, indicated the khilafah of Abu Bakr and cUmar, and he commanded that people model themselves on them. He put Abu Bakr in charge of the Farewell Hajj and made him lead the prayer in his final illness which is an indication of his being appointed Khalifah. Then Abu Bakr appointed cUmar Khalifah, then cUmar made the matter the business of consultation among six [people] and they agreed on putting cUthman forward. He was wrongfully killed, for which there is the testimony of the Prophet, may Allah bless him and grant him peace, and his promise to him of the Garden for that. Then the man with most right to it was cAli because of his noble rank and his sublime virtues.

Adapun apa yang terjadi antara 'Ali dan Mu'awiyah serta para Sahabat yang bersama masing-masing dari keduanya, maka yang paling tepat adalah menahan diri dari menyebut-nyebutnya, dan hendaknya mereka dikenang dengan cara yang terbaik, serta seseorang hendaknya mencari penafsiran terbaik bagi mereka, karena hal itu merupakan perkara ijtihad. Adapun 'Ali dan orang-orang yang bersamanya, mereka berada di pihak yang benar karena mereka berijtihad dan tepat dalam ijtihad itu, dan karena itu mereka akan mendapat pahala. Adapun Mu'awiyah dan orang-orang yang bersamanya, mereka berijtihad namun keliru, dan mereka patut dimaafkan. Wajib bagi seseorang untuk menghormati mereka dan seluruh Sahabat serta mencintai mereka, karena pujian terhadap mereka yang terdapat dalam Al-Qur'an dan karena mereka telah menyertai Rasulullah ﷺ.

As for that which happened between cAli and Mucawiyah and those Companions with each of them, then the most fitting thing is to withhold oneself from mentioning it, and that they should be remembered in the best way, and that one should seek the best interpretation for them, because it was a matter of ijtihad. As for cAli and those with him, they were in the right because they exercised ijtihad and were correct [in it] and so they will be rewarded. As for Mucawiyah and those with him, they exercised ijtihad and were mistaken, and they are to be excused. It is required that one respect them and all of the Companions and love them because of the praise of them that occurs in Qur’an and because of their accompanying the Messenger of Allah, may Allah bless him and grant him peace.

Beliau ﷺ bersabda, “Takutlah kepada Allah! Takutlah kepada Allah! terhadap sahabat-sahabatku. Jangan jadikan mereka sasaran setelahku. Barangsiapa mencintai mereka, maka karena cintanya kepadaku ia mencintai mereka. Barangsiapa membenci mereka, maka karena bencinya kepadaku ia membenci mereka. Barangsiapa menyakiti mereka, berarti ia telah menyakitiku, dan barangsiapa menyakitiku, berarti ia telah menyakiti Allah.” 2. Syarat-syarat Imamah ada delapan.

He, may Allah bless him and grant him peace, said, “[Beware of] Allah! [Beware of] Allah! concerning my companions. Do not make them a target after me. Whoever loves them, then it is for love of me he loves them. Whoever hates them, it is because of hatred of me that he hates them. Whoever harms them has harmed me, and whoever harms me has harmed Allah.” 2. The preconditions of the Imamate are eight:

Islam, baligh (telah dewasa), berakal sehat, laki-laki, adil, berilmu, mampu, dan bahwa ia berasal dari keturunan Quraisy, namun mengenai syarat terakhir ini terdapat perbedaan pendapat, sehingga apabila orang-orang sepakat [membaiat] seseorang yang tidak memenuhi seluruh syarat tersebut, maka hal itu diperbolehkan, karena khawatir akan timbulnya perpecahan dan fitnah.

Islam, maturity (puberty), intellect (sanity), maleness, justice, knowledge, competence, and that his descent should be from Quraysh, but on this [last] there is a difference of opinion, so that if people agree [on pledging allegiance] to one who does not meet all of the conditions then it is permitted, from fear of causing dissension and sedition.

Tidak diperbolehkan memberontak terhadap penguasa sekalipun mereka zalim, kecuali mereka secara terang-terangan menampakkan kekafiran yang jelas.

It is not permitted to rise up against people in authority even if they are tyrannical, unless they openly display clear disbelief.

Wajib menaati mereka dalam hal yang disukai maupun dibenci seseorang, selama mereka tidak memerintahkan kemaksiatan [kepada Allah], karena tidak ada ketaatan kepada makhluk dalam hal yang mengandung kemaksiatan kepada Sang Pencipta.

It is obligatory to obey them in whatever a man loves and dislikes, unless they order disobedience [to Allah] for there is no obedience due to a creature it if involves disobedience to the Creator.

Ibnu Juzayy al-Kalbi, al-Qawanin al-Fiqhiyyah, Pembukaan (Al-Fatihah) mengenai prinsip-prinsip akidah dari pokok-pokok agama yang wajib, bab 8

(Ibn Juzayy al-Kalbi, al-Qawanin al-Fiqhiyyah, The Opening (.Fatihah) concerning what principles of caqidah of the fundamentals of the deen are obligatory, chapter 8)

Ibnu Rajab al-Hanbali berkata:

Ibn Rajab al-Hanbali said:

Al-Hasan berkata tentang para amir, "Mereka mengurus lima urusan kami: Jumat dan shalat berjamaah [jama'ah], hari raya, perbatasan, dan hukuman-hukuman. Demi Allah! agama ini hanya akan lurus dan berjalan baik dengan mereka, meskipun mereka bersikap zalim dan berbuat kejahatan. Demi Allah! apa yang diluruskan Allah dengan perantara mereka lebih banyak daripada yang mereka rusak, meskipun, demi Allah! taat kepada mereka itu berat, tetapi memisahkan diri dari mereka adalah kekufuran." Al-Khallal meriwayatkan dalam "Kitab al-Imarah (Kitab Kepemimpinan)" dari hadits Abu Umamah, bahwa ia berkata, "Nabi ﷺ memerintahkan para sahabatnya ketika mereka telah shalat Isya', 'Berkumpullah, karena aku membutuhkan kalian.' Ketika mereka selesai shalat Subuh, beliau ﷺ bertanya, 'Apakah kalian telah berkumpul sebagaimana yang aku perintahkan?' Mereka menjawab, 'Ya.' Beliau ﷺ bersabda tiga kali, 'Sembahlah Allah dan janganlah kalian mempersekutukan-Nya dengan sesuatu apa pun! Apakah kalian telah memahami ini?' Kami menjawab, 'Ya.' Beliau ﷺ bersabda tiga kali, 'Dirikanlah shalat dan tunaikanlah zakat! Apakah kalian telah memahami ini?' Kami menjawab, 'Ya.' Beliau ﷺ bersabda tiga kali, 'Dengar dan taatlah!' Beliau ﷺ bersabda tiga kali, 'Apakah kalian telah memahami ini?'" Ia berkata, "Kami mengira bahwa Rasulullah ﷺ akan memberikan ceramah yang panjang, namun ternyata beliau ﷺ telah menghimpun seluruh urusan itu untuk kami." (Ibnu Rajab al-Hanbali, Jami' al-'Ulum wa'l-Hikam, diterjemahkan oleh Abdassamad Clarke dan diterbitkan oleh Turath Publishing Ltd., sebagai The Compendium (of knowledge and wisdom). Dalam syarah hadits no. 28, hlm. 707)

Al-Hasan said about amirs, “They take charge of five of our affairs: the ]umucah and the congregational prayer [jam/tab], the cEid, the frontiers, and the ^^punishm ents. By Allah! the deen will only be straight and effective by them, even if they arc tyrannical and wrongdoing. By Allah! that which Allah pill.s right by means of them is more than that which they corrupt, although, by Allah! obedience to them is tough, but separating oneself from them is kufr.” Al-Khalal narrated in the “Kitab al-Imarah -Book of Ami rate" from the hadith of Abu Umamah that he said, “The Prophet, may Allah bless him and grant him peace, commanded his companions when they had prayed Tsha’, ‘Assemble, because I have need of you.’ When they finished the morning prayer, he asked, ‘Have you assembled as I told you?’ They answered, ‘Yes.’ He said three times, ‘Worship Allah and do not associate anything with Him! Have you grasped this?’ We answered, ‘Yes.’ He said three times, ‘Establish the prayer and produce the zakah\ Have you grasped this?’ We answered, ‘Yes.’ He said three times, ‘Hear and obey!’ He said three times, ‘Have you grasped this?’” He said, “We had thought that the Messenger of Allah, may Allah bless him and grant him peace, was going to give a long discourse, but then [we saw] that he had collected together the entire affair for us.” (Ibn Rajab al-Hanbalij/^m/'1 al-ulum wa’l-hikam translated by Abdassamad Clarke and published by Turath Publishing Ltd., as The Compendium (of knowledge and wisdom). In commentary on hadith no.28, p.707)