5 Wasaidizi Walioidhinishwa (Tafwid)

5 Wasaidizi Walioidhinishwa (Tafwid) - Katiba ya Awali ya Dola ya Khilafah | Quran Course

“Waziri wangu wawili duniani ni Abu Bakr na Umar” (ameripotiwa na Al-Hakim na Al-Tirmidhi kutoka kwa Abu Said Al-Khudri). Hadithi hii imetumiwa na Mafaqihi na imekubaliwa na wanazuoni wengi, hivyo ni hadithi Hasan, na kwa hiyo ni dalili ya Shari'ah kwamba Khalifah anaweza kuteua wasaidizi. Hadithi imetumia neno “waziri” kwa maana ya kiisimu, yaani msaidizi, na Qur'ani inalitumia kwa maana hiyo; Allah (swt) amesema: “Na nipe waziri kutoka familia yangu” (TMQ 20:29), yaani msaidizi. Uwaziri ulikuwepo wakati wa Mtume (ﷺ), na ushahidi wake ni maandishi ya hadithi kutoka kwa Al-Tirmidhi. Hata hivyo, Mtume (ﷺ) ndiye aliyekuwa akitawala, na hakuna kinachoonyesha kwamba alimfanya Abu Bakr (ra) na Umar (ra) watekeleze alichokuwa akitekeleza katika utawala; lakini kuwafanya kuwa mawaziri kunaonyesha kwamba aliwaagiza wamsaidie; yaani, aliwaagiza wote wawili watekeleze alichokuwa akifanya katika utawala. Baada ya kifo cha Mtume (ﷺ), Umar (ra) alikuwa waziri wa Abu Bakr (ra), na alikuwa akitekeleza yale ambayo Khalifah alikuwa akiyatekeleza katika utawala, na jambo hilo lilikuwa wazi kiasi kwamba baadhi yao walikuwa wakimwambia Abu Bakr (ra), “Hatujui kama Umar ndiye Khalifah au wewe” ameripotiwa na Ibn Hanbal katika Fada'il Al-Sahabah kutoka kwa Nafi'. Baada ya kifo cha Abu Bakr (ra), 'Uthman (ra) na 'Ali (ra) walikuwa mawaziri wa Umar (ra), na kila mmoja wao alitekeleza yale ambayo Umar (ra) alifanya katika utawala, isipokuwa kwamba nguvu ya haiba ya Umar (ra) ilifanya vitendo vya usaidizi vya mawaziri hao wawili visionekane kwa uwazi kama vile vya Umar (ra) pamoja na Abu Bakr (ra), ingawa kutokana na nguvu ya haiba ya 'Ali (ra), ilikuwa wazi kwamba alitekeleza vitendo hivyo wakati wa Umar (ra). Baada ya kifo cha Umar (ra), 'Ali (ra) na Marwan b. Al-Hakam (ra) walikuwa mawaziri wawili wa 'Uthman (ra). Hata hivyo, 'Ali (ra) hakuridhika na baadhi ya matendo, kwa hiyo kazi yake pamoja na 'Uthman (ra) haikuonekana sana kwa kuwa alifanana na mtu aliyejitenga. Kwa upande mwingine, Marwan (ra) alionekana wazi katika kushika wadhifa huo, yaani, katika matendo ya kutawala.

“My two ministers in the World are Abu Bakr and Umar” (reported by Al-Hakim and Al-Tirmidhi from Abu Said Al-Khudri). This narration has been used by the Fuqaha’ and has been accepted by most of the scholars, so it is a Hasan narration and accordingly is a Shari’ah evidence that the Khalifah can appoint assistants. The narration used the word “minister” in the linguistic meaning, which is assistant, and the Quran uses it with this meaning; Allah (swt) said. “And appoint for me a minister from my family.” (TMQ 20:29), in other words, an assistant. And the ministry was present during the time of the Messenger (pbuh) , and its proof is the text of the narration from Al-Tirmidhi. However, it was the Messenger (pbuh) who was the one who ruled, and there is nothing which indicates that he made Abu Bakr (ra) and Umar (ra) carry out what he did from ruling, but making them into ministers indicates that he commissioned them to assist him; in other words, commission for both of them to carry out what he did from ruling. After the death of the Messenger (pbuh) , Umar (ra) was the minister of Abu Bakr (ra), and used to carry out what the Khalifah used to carry out in terms of ruling, and that was apparent to the point that some of them used to say to Abu Bakr (ra), “We don’t know whether Umar is the Khalifah or you” reported by Ibn Hanbal in Fada’il Al-Sahabah from Nafi’. After the death of Abu Bakr (ra), ’Uthman (ra) and ’Ali (ra) were the ministers of Umar (ra), and each of them carried out what Umar (ra) did in terms of ruling, except that the power of the personality of Umar (ra) meant that the actions of assistance of the two ministers were not so apparent as that of Umar (ra) with Abu Bakr (ra), although due to the power of the personality of ’Ali (ra), it was clear that he carried out these actions in the time of Umar (ra). After the death of Umar (ra), ’Ali (ra) and Marwan b. Al- Hakam (ra) were the two ministers of ’Uthman (ra). However, ’Ali (ra) was not content with some of the actions, and so his work with ’Uthman (ra) was not prominent since he was similar to someone withdrawn. On the other hand, Marwan (ra) was apparent in his undertaking of the ministry, in other words, the actions of ruling.

Khalifa angemkabidhi usimamizi wa mambo kwa waziri wake, na hali hii ilitokea kwa kila Khalifa miongoni mwa Makhalifa waongofu, kwani msaidizi wao (waziri) alikuwepo, ingawa jinsi wasaidizi hao walivyotekeleza usimamizi wa mambo ilitofautiana kutoka mmoja hadi mwingine. Kutokana na maana ya kilugha ya neno "waziri", au msaidizi wa Khalifa, inaeleweka kwamba ni msaidizi wa vitendo vya Khalifa; na kwa kuwa neno hili limekuja kwa ujumla bila vizuizi, basi maana yake ni msaidizi wa Khalifa katika vitendo vyote vya Khilafah. Hii ndiyo inayoeleweka kutokana na riwaya, na inaungwa mkono na yale yaliyotokea kwa Umar (ra) na Abu Bakr (ra). Kwa hiyo, maana ya neno hili kisheria ni yule anayemsaidia Khalifa katika vitendo vyote vya Khilafah. Hata hivyo, yeye hana mamlaka ya lazima ya Khalifa mwenyewe. Badala yake, Khalifa akisema "Nimemteua fulani kuwa waziri wangu", au "kuwa msaidizi wangu", au "tenda kwa niaba yangu katika yale ninayoyasimamia", au chochote kinachofanana na hayo, basi mtu huyo atakuwa na mamlaka yote ya lazima ya Khalifa kama mwakilishi wake. Katika Al-Ahkam As-Sultaniyyah, Al-Mawardi aliwaita "waziri wa kukabidhiwa" (Wazeer Tafweed), na akaufafanua kwa maana hii, akisema: "Kuhusu waziri wa kukabidhiwa, amepata uwaziri wake kutoka kwa Imamu aliyemruhusu kusimamia mambo kulingana na maoni yake, na kwenda kwa mujibu wa Ijtihadi yake." Hata hivyo, ni lazima Khalifa ajue kila kitendo anachofanya waziri wa kukabidhiwa, kwa kuwa yeye ni msaidizi na si Khalifa, hivyo hana uhuru; bali Khalifa anakagua kila kitendo chake, kikiwa kidogo au kikubwa.

The Khalifah would delegate the management of affairs to his minister, and this occurred with each Khalifah from the righteous Khulafaa’ in that their assistant (minister) was present, though how the assistants practised the management of affairs differed from one to the other. It is understood from the linguistic meaning of the word “minister”, or assistant to the Khalifah, that it means an assistant for the actions of the Khalifah, and since the word came general without any restrictions, then it means assistant for the Khalifah in all of the actions of the Khilafah. This is what is understood from the narration, and is supported by what occurred with Umar (ra) and Abu Bakr (ra), and so the Shari’ah meaning of the word is the one who assists the Khalifah in all the actions of the Khilafah. However, he does not possess the mandatory powers of the Khalifah himself. Rather, if the Khalifah said “I have appointed so and so as a minister for me”, or “as an assistant for me”, or “act on my behalf in what I govern”, or anything similar, then the person would have all the mandatory powers of the Khalifah as his representative. In Al-Ahkam As- Sultaniyyah, Al-Mawardi called them the “delegated minister” (Wazeer Tafweed), and defined it with this meaning, saying, “As for the delegated minister, he has taken his ministry from the Imam who authorised him to manage the affairs according to his opinion, and for them to proceed according to his Ijtihad”. It is however necessary that the Khalifah is aware of every action that the delegated minister undertakes, since he is an assistant and not a Khalifah, and so he is not independent; rather the Khalifah inspects every action of him, whether it was small or big.

5 Wasaidizi Walioidhinishwa (Tafwid)

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