Allah, Maha Tinggi Dia, berfirman: “Wahai orang-orang yang beriman! Taatilah Allah dan taatilah Rasul serta ulil amri di antara kamu!” (Al-Qur'an 4:59). Al-Qurtubi 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.

Apabila Dia, yang Maha Suci dan Maha Tinggi, sebelum ini telah menyeru mereka yang memegang kuasa dalam ayat sebelumnya, dan memulakan dengan mereka serta memerintahkan mereka supaya menunaikan amanah dan menghukum antara manusia dengan adil, maka dalam ayat ini Dia meneruskan seruan-Nya kepada rakyat mereka, dan Dia memerintahkan ketaatan kepada diri-Nya, Yang Maha Perkasa lagi Maha Agung, terlebih dahulu sekali, yang bermaksud mematuhi perintah-perintah-Nya dan menjauhi larangan-larangan-Nya; kemudian ketaatan kepada Rasul-Nya ﷺ yang kedua, dalam perkara yang baginda perintahkan dan larang; dan kemudian ketiga, ketaatan kepada para amir, mengikut pendirian majoriti yang dominan, dan (pendapat) Abu Hurairah, Ibn 'Abbas dan lain-lain. Sahl ibn 'Abdullah at-Tustari berkata, ‘Taatilah sultan dalam tujuh perkara: mencetak dirham dan dinar, sukatan dan timbangan, penghakiman, haji, solat Jumaat, dua hari raya dan jihad.’ (Al-Qurtubi, Al-Jami' li Ahkam al-Qur'an, Dar Ihya' at-Turath al-'Arabi, Beirut, Lubnan, 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)

Ibn Juzayy al-Kalbi berkata:

Ibn Juzayy al-Kalbi said:

Berkenaan dengan Imamah terdapat dua perkara.

Concerning the Imamate there are two issues.

1. Pengesahan terhadap Imamah Khulafa' Rasyidin yang Empat, semoga Allah meredai mereka. Dalil bagi Imamah setiap daripada mereka itu mempunyai 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. Setiap daripada mereka telah menghimpunkan syarat-syarat keimamahan dengan sempurna; b. Kaum Muslimin yang hidup pada zaman setiap daripada mereka sebulat suara dalam memberikan bai'ah kepadanya dan dalam tunduk taat kepadanya, dan ijmak itu merupakan dalil; c. Persahabatan dengan Nabi ﷺ yang dimiliki oleh setiap daripada mereka, hijrah, amalan-amalan yang agung, pujian Allah ke atas mereka, dan kesaksian Yang Benar (ash-Shadiq) bahawa mereka termasuk ahli Syurga.

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-lebih lagi, Rasulullah ﷺ telah menunjukkan kekhalifahan Abu Bakr dan 'Umar, dan baginda memerintahkan agar manusia meneladani mereka berdua. Baginda menugaskan Abu Bakr mengetuai Haji Wada', dan baginda menjadikannya imam solat dalam sakit baginda yang terakhir, yang merupakan isyarat bahawa dia dilantik sebagai Khalifah. Kemudian Abu Bakr melantik 'Umar sebagai Khalifah, lalu 'Umar menjadikan urusan itu sebagai perkara musyawarah di antara enam orang, dan mereka bersepakat untuk mengemukakan 'Uthman. Beliau dibunuh secara zalim, dan bagi perkara itu terdapat kesaksian Nabi ﷺ serta janji baginda kepadanya tentang Syurga kerana itu. Kemudian orang yang paling berhak terhadapnya ialah 'Ali kerana kedudukannya yang mulia dan keutamaannya yang tinggi.

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.

Mengenai apa yang berlaku antara ʿAli dan Muʿawiyah serta para Sahabat yang bersama masing-masing daripada mereka, maka perkara yang paling wajar ialah menahan diri daripada menyebutnya, dan hendaklah mereka dikenang dengan cara yang terbaik, serta hendaklah seseorang mencari tafsiran yang terbaik bagi mereka, kerana ia adalah perkara ijtihad. Adapun ʿAli dan mereka yang bersamanya, mereka berada di pihak yang benar kerana mereka berijtihad dan tepat dalam ijtihad itu, maka mereka akan diberi ganjaran. Adapun Muʿawiyah dan mereka yang bersamanya, mereka berijtihad dan tersilap, dan mereka wajar dimaafkan. Adalah wajib menghormati mereka dan semua Sahabat serta mencintai mereka, kerana pujian terhadap mereka yang terdapat dalam Al-Qur'an dan kerana mereka bersahabat dengan 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! mengenai sahabat-sahabatku. Janganlah kamu menjadikan mereka sasaran selepas aku. Sesiapa yang mengasihi mereka, maka kerana kasihnya kepadakulah dia mengasihi mereka. Sesiapa yang membenci mereka, maka kerana bencinya kepadakulah dia membenci mereka. Sesiapa yang menyakiti mereka, maka dia telah menyakitiku, dan sesiapa yang menyakitiku, maka dia telah menyakiti Allah." 2. Syarat-syarat Imamah ada lapan:

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 (cukup umur), berakal (waras), lelaki, adil, berilmu, berkelayakan, dan bahawa keturunannya hendaklah daripada Quraysh, tetapi mengenai syarat yang terakhir ini terdapat perselisihan pendapat, maka jika orang ramai bersepakat (dalam membai'ahkan) seseorang yang tidak memenuhi semua syarat tersebut, maka ia dibolehkan, kerana bimbang 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 dibenarkan untuk memberontak terhadap pemerintah walaupun mereka zalim, kecuali jika mereka secara terang-terangan menzahirkan kekufuran yang nyata.

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

Wajib mematuhi mereka dalam perkara yang disukai dan dibenci oleh seseorang, kecuali jika mereka memerintahkan kemaksiatan [kepada Allah], kerana tidak ada ketaatan yang wajib diberikan kepada makhluk jika ia melibatkan kemaksiatan terhadap 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.

Ibn Juzayy al-Kalbi, al-Qawanin al-Fiqhiyyah, Pembukaan (Fatihah) mengenai prinsip-prinsip akidah dan asas-asas 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)

Ibn Rajab al-Hanbali berkata:

Ibn Rajab al-Hanbali said:

Al-Hasan berkata tentang para amir, "Mereka mengurus lima perkara bagi kita: Jumaat dan solat berjemaah, hari raya, sempadan, dan hukuman-hukuman. Demi Allah! agama hanya akan lurus dan berkesan dengan mereka, walaupun mereka zalim dan berbuat kejahatan. Demi Allah! apa yang Allah betulkan melalui mereka lebih banyak daripada apa yang mereka rosakkan, walaupun, demi Allah! mentaati mereka itu berat, tetapi memisahkan diri daripada mereka adalah kufur." Al-Khallal meriwayatkan dalam "Kitab al-Imarah - Kitab Kepimpinan" daripada hadis Abu Umamah bahawa beliau berkata, "Nabi ﷺ memerintahkan para sahabatnya apabila mereka selesai solat Zohor, 'Berhimpunlah, kerana aku memerlukan kamu.' Apabila mereka selesai solat Subuh, baginda bertanya, 'Adakah kamu telah berhimpun seperti yang aku suruh?' Mereka menjawab, 'Ya.' Baginda bersabda tiga kali, 'Sembahlah Allah dan janganlah kamu sekutukan sesuatu dengan-Nya! Adakah kamu faham?' Kami menjawab, 'Ya.' Baginda bersabda tiga kali, 'Dirikanlah solat dan keluarkanlah zakat. Adakah kamu faham?' Kami menjawab, 'Ya.' Baginda bersabda tiga kali, 'Dengar dan taatlah!' Baginda bersabda tiga kali, 'Adakah kamu faham?'" Beliau berkata, "Kami menyangka bahawa Rasulullah ﷺ akan memberikan ucapan yang panjang, tetapi baginda hanya menghimpunkan keseluruhan urusan itu untuk kami." (Ibn 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 ulasan hadis 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)