Ibara ya 111

Ibara ya 111 - Katiba ya Awali ya Dola ya Khilafah | Quran Course

حِينَ نَ زَلَ عِنْدَ أَدْنَى مَاءٍ مِنْ بَدْرٍ، لَمْ يَ رْضَ الْحُ بَابُ بْنُ الْمُنْذِرِ ، إِنَّهُ « يَا رَسُولَ اللهِ، أَرَأَيْتَ هَذَا الْمَنْزِلَ، أَمَ نزِلاً أَنْ زَلَكَهُ اللَّهُ : بِهَذَا الْمَنْزِلِ، وَقَالَ لِلرَّسُولِ لَيْسَ لَنَا أَنْ نَ تَ قَدَّمَهُ وَلاَ نَ تَأَخَّرَ عَنْهُ، أَمْ هُوَ الرَّأْيُ وَالْحَرْبُ وَالْمَكِيدَة ؟ قَالَ: بَلْ هُوَ الرَّأْيُ وَالْحَرْبُ وَالْمَكِيدَةُ، فَ قَالَ: يَا رَسُولَ اللهِ، فَإِنَّ هَذَا لَيْسَ بِمَنْزِلٍ، فَانْ هَ ضْ بِالنَّاسِ حَتَّى نَأْتِيَ أَدْنَى مَاءٍ مِنَ القَوْمِ فَ نَ نْزِلَهُ، ثُمَّ ن غَُوِّرُ مَا وَرَاءَهُ مِنَ القُلُبِ، ثُمَّ نَ بْنِي عَلَيْهِ لَقَدْ : حَوْضاً فَ نَمْلَؤُهُ مَاءً، ثُمَّ ن قَُاتِلُ القَوْمَ فَ نَشْرَبُ وَلاَ يَشْرَبُونَ، فَ قَالَ رَسُولُ اللهِ وَمَنْ مَعَهُ مِنَ النَّاسِ، فَسَارَ حَ تَّى إِذَا أَتَى أَدْنَى أَشَرْتَ بِالرَّأْيِ، فَ نَ هَضَ رَسُولُ اللهِ مَاءٍ مِنَ القَوْمِ نَ زَلَ عَلَيْهِ، ثُمَّ أَمَرَ بِالْقُلُبِ فَ غُوِّرَتْ، وَبَ نَى حَوْضاً عَلَى القَلِيبِ الَّذِي نَ زَلَ » عَلَيْهِ، فَمُلِئَ مَ اءً، ثُمَّ قَذَفُوا فِيهِ الآنِيَة .

Mtume ﷺ alipoweka kambi upande ulio karibu zaidi wa maji ya Badr, lakini Al-Hubab b. Al-Mundhir hakuridhika na mahali hapo. Alimwambia Mtume ﷺ: "Ee Mjumbe wa Allah! Je, Allah amekufanya upige kambi mahali hapa ambapo hatuwezi kuondoka, au ni maoni, vita na mbinu?" Akasema: "Ni maoni, vita na mbinu." Al-Hubab b. Al-Mundhir akasema: "Ee Mjumbe wa Allah, hapa si mahali (pazuri). Sogeza watu mpaka tufike upande wa maji ulio karibu na adui; tutapiga kambi hapo, kisha tutaondoa maji upande wa pili, tutajenga bwawa juu yake na kulijaza maji. Kisha tutapigana na adui huku sisi tukinywa na wao hawanywi." Mtume ﷺ akasema: "Umetoa maoni sahihi." Basi Mtume ﷺ na Waislamu wakainuka wakatembea mpaka wakafika upande wa maji ulio karibu na adui, wakapiga kambi hapo. Kisha akaamuru maji yaondolewe, nayo yakafanywa. Akajenga bwawa juu ya visima vilivyomwagwa, akalijaza maji, kisha akatupa vyungu ndani ya maji hayo. Hivyo Mtume ﷺ alikubaliana na maoni ya Al-Hubab na kuyafuata.

“When the Messenger (pbuh) camped at the nearest side of the water of Badr, Al-Hubab b. Al-Mundhir was not content with that site. He said to the Messenger: “O Messenger of Allah! Did Allah make you camp in this place where we can’t depart from it, or is it opinion, war and strategy?” He said: “It is rather opinion, war and strategy”. Hubab b. Al-Mundhir said: “O Messenger of Allah, this is not the (right) place. Move the people till we come to the side of the water near to the people (enemy); we camp there, then we seep away the water from the other part, we build a basin on top of it, we fill it with water. Then we fight against the people where we drink and they do not”. The Messenger of Allah (pbuh) said: “You gave the (right) opinion”. So the Messenger of Allah (pbuh) and the Muslims stood up and walked till they reached the near side of the water from the enemy and camped there. Then he commanded that the water be seeped away which was done. He built a basin on top of the seeped wells, filled it with water and threw pots in their (water).” So the Messenger of Allah (pbuh) agreed with the opinion of Al-Hubab and followed it.

Hili pia linatumika katika mambo ya fedha, kwa sababu Shari'ah imeamua aina za mali ambazo lazima zikusanywe na maeneo ambayo zinapaswa kutumika (kutumiwa). Shari'ah pia imeamua hali ambazo kodi zinawekwa; kwa hiyo, hakuna haja ya kutafuta maoni ya watu katika ukusanyaji na ugawaji wa mali. Vivyo hivyo ni jeshi; Shari'ah imemwachia Khalifah haki ya kusimamia mambo ya jeshi, na imeweka kanuni za Jihadi. Hakuna uhalali wa maoni ya watu katika mambo ambayo yameamuliwa na Shari'ah. Hili pia linatumika katika uhusiano wa Dola na dola nyingine, kwa kuwa hili ni fikra inayohitaji utafiti na maarifa ya kina, na inahusiana na Jihadi. Zaidi ya hayo, ni sehemu ya maoni, vita na mkakati. Kwa hiyo, hakuna haja ya maoni ya watu katika jambo hili, iwe ni wengi au wachache. Hata hivyo, Khalifah anaruhusiwa kuwasilisha mambo haya kwa Baraza la Ummah kwa ushauri na maoni yao, kwa sababu uwasilishaji huo ni miongoni mwa mambo yanayoruhusiwa (Mubah), na maoni ya Baraza katika mambo haya si ya lazima kama ilivyokuwa katika tukio la Badr. Badala yake, uamuzi unakabidhiwa kwa mtu husika.

This also applies to financial matters, because the Shari’ah has determined the types of funds which must be collected and the areas over which they need to be allocated (spent). The Shari’ah has also determined the cases when taxes are imposed; ,therefore, there is no point in seeking the opinion of the people in the collection and allocation of funds. Similar to this is the army; the Shari’ah has left to the Khalifah the right of managing the army’s affairs, and it determined the rules of Jihad. There is no validity in the opinion of the people over matters decided by the Shari’ah. This also applies to the relationship of the State with other States, because this is of the thought that requires study and deep insight and is related to Jihad. Furthermore, it is a part of opinion, war and strategy. Therefore, there is no point in the opinion of the people in this matter, whether it is the majority or minority. However, the Khalifah is allowed to present these matters to the Ummah Council for its consultation and opinion, because such presentation is from the permitted issues (Mubah) and the opinion of the Council in these matters is not binding as in the incident of Badr. Rather the decision is entrusted with the concerned person.

"Mimi ni mtumishi wa Allah na Mjumbe Wake, wala sitamwasi amri yake kamwe." Hii ni kwa sababu amani ile ilikuwa ufunuo kutoka kwa Allah (swt), na kwa hiyo maoni ya watu hayatafutwi kuhusu kutunga sheria. Kwa msingi huo, kupitisha kanuni za Shari'ah, kutunga sheria na kupitisha kanuni na misingi ni miongoni mwa mamlaka ya lazima ya Khalifah peke yake, kama ilivyofafanuliwa hapo awali. Yote hayo yanatokana na nyaraka za Shari'ah, iwe ni kutokana na Ijtihad yake au ya wanachuoni wengine wa kiijtihadi wanaoheshimika. Hata hivyo, inaruhusiwa kwa Khalifah kuwasilisha kwa Baraza la Ummah lolote analotaka kupitisha katika sheria na kanuni za Shari'ah, ili kupata maoni ya Ummah kuhusu jambo hilo. Hili ni kama alivyofanya Umar bin Al-Khattab (ra) alipowarejea Waislamu kuhusu hukumu za kimungu, ambapo masahaba hawakupinga, kama katika tukio la ardhi zilizotekwa za Iraq, Waislamu walipomwomba agawanye ardhi hizo miongoni mwa mashujaa waliozifungua. Umar (ra) aliwauliza watu, lakini uamuzi wake ulikuwa ni kuiacha ardhi mikononi mwa wamiliki wake, kwa sharti ya kulipa Kharaj inayojulikana juu yake pamoja na kulipa Jizya juu ya nafsi zao. Kitendo cha Umar (ra) na cha Abu Bakr (ra) kabla yake cha kuwarejea masahaba kwa maoni yao kuhusu hukumu za kimungu bila pingamizi kutoka kwa masahaba, kinaonyesha Ijma' yao. Hii ni dalili kwamba Khalifah ana haki ya kufanya hivyo.

“I am the servant of Allah and His Messenger, and will never disobey his order”. This is because the peace was a revelation from Allah (swt) and ,therefore, the opinion of the people is not sought regarding legislation. Based on that, the adoption of the Shari’ah rules, enacting of laws and the adoption of the rules and canons are of the mandatory powers of the Khalifah alone as explained before. It is all derived from the Shari’ah texts, irrespective if it was from his Ijtihad or that of other respected mujtahids. However, it is allowed for the Khalifah to submit to the Ummah Council whatever he wants to adopt of Shari’ah laws and canons so as to find out its opinion regarding it. This is like what Umar bin Al-Khattab (ra) did when he referred to the Muslims over the divine rules, which the companions did not object to, as in the incident of the conquered lands of Iraq, when the Muslims asked him to divide the lands amongst the fighters who opened them. So Umar (ra) asked the people, but his opinion settled on keeping the land with its landlords on condition that they pay a known Kharaj over it in addition to paying the Jizya over their persons. The reference of Umar (ra) and Abu Bakr (ra) before him to the companions for their opinion over the divine rules without an objection from the companions to this, indicates their Ijma’. This serves as evidence that the Khalifah has the right to do that.

Kuna watakaokuwa Amirs (watawala), nanyi mtapenda matendo yao mema na kuchukia matendo yao mabaya. Yeyote anayeyaona matendo yao (na kujaribu kuzuia kujirudia kwake) ameondolewa lawama, na yeyote anayechukia matendo yao mabaya (moyoni mwake, kwa kuwa hawezi kuzuia kujirudia kwake) pia yuko salama. Lakini yeyote anayeridhia matendo yao mabaya na kuyaiga ameangamia kiroho. Maandiko haya yako katika hali ya jumla na yanaonyesha umuhimu wa kumhesabu mtawala kulingana na kanuni za Shari'ah. Zaidi ya hayo, uhesabiwaji unaweza kuhusu kitendo chochote. Uhesabiwaji huu, unaofanywa na Baraza la Khalifah na wasaidizi wengine, magavana, na 'Amils, utahusu kitendo chochote kilichotekelezwa kweli, iwe kitendo hicho kilikwenda kinyume na kanuni ya Shari'ah, kilikuwa kibaya au kilidhuru Waislamu, au kilikuwa dhuluma au uzembe kwa raia katika kusimamia mambo yao. Khalifah ni lazima ajibu uhesabiwaji huu na pingamizi hizo kwa kuonyesha mtazamo wake na ushahidi wake kuhusu maneno yake, matendo yake, na majukumu aliyoyachukua, ili Baraza liwe na uhakika wa utendaji mzuri, uaminifu, na unyofu wa Khalifah. Ikiwa, hata hivyo, Baraza halikubali mtazamo wa Khalifah na kukataa hoja yake, jambo hili lazima lichunguzwe. Ikiwa jambo hili lilikuwa miongoni mwa masuala ambayo maoni ya wengi ni ya lazima, basi uamuzi wa Baraza ni wa lazima kama masuala ya (a), la sivyo haungekuwa wa lazima kama masuala ya (b). Kwa mfano, ikiwa uhesabiwaji ulihusu kutokujenga shule katika mfano uliotangulia, basi uhesabiwaji huo ni wa lazima. Ikiwa uhesabiwaji ulihusu mpangilio wa muundo aliouchagua kwa shule, basi uhesabiwaji wake si wa lazima.

“There will be Amirs (rulers) and you will like their good deeds and dislike their bad deeds. One who sees through their deeds (and tries to prevent their repetition), is absolved from blame, and one who hates their bad deeds (in their hearts, being unable to prevent their recurrence), is (also) safe. But one who approves of their bad deeds and imitates them is spiritually ruined”. These texts are in general form and indicate holding to accounting the ruler in accordance with the rules of the Shari’ah. Furthermore accounting can be over any action. This holding to account by the Council of the Khalifah and other assistants, governors, and ‘Amils would be over any action which has been actually executed whether this action disagreed with the Shari’ah rule, was wrong or harmful to Muslims, or was unjust or complacent toward the citizens in looking after their affairs. The Khalifah must respond to this accounting and the objections by showing his view and evidence regarding his words, actions, and tasks he undertook, so that the Council can be assured of a good performance, the sincerity, and honesty of the Khalifah. If, however, the Council does not accept the view of the Khalifah and rejects his argument, this must be examined. If this matter was of the issues over which the majority opinion is binding then the opinion of the Council is binding like the issues in (a), otherwise it would not be binding as in the issues in (b). If the accounting, for example, was regarding not providing the school in the previous example then the accounting is binding. If the accounting was regarding the design he chose for the school then his accounting is not binding.