Ibara ya 2

Ibara ya 2 - Katiba ya Awali ya Dola ya Khilafah | Quran Course

. إِنّي لأَسْعَى في الغِلْمانِ يَقولونَ جاءَ مُحمّد، فَأَسْعَى فَلا أَرى شَ يئاً. ثُمَّ « وصاحِبُهُ يَقولونَ: جاءَ مُحمّد، فَأَسْعَى فَلا أَرى شَيْئ اً. قال: حتى جاءَ رَسولُ اللَّهِ أبو بَكْر، فَكُنّا في بَ عْضِ حِرارِ المدينة، ثُمَّ بَ عَثَا رَجُلاً مِنْ أَهْلِ المدينة لِيُ ؤْذِنَ بِهِما الأنصارَ، فَاسْتَ قْبَ لَهُمَا زُهَاءُ خَمْسِمائةٍ مِنَ الأَنْصَارِ حتى انْ تَ هَوْا إِلَيْهِمَا. فقالت الأنصارُ: وصاحِبُهُ بَ يْنَ أَظْهُرِهِمْ. فَخَرَجَ أَهْلُ انْطَلِقَا آمِنَ يْنِ مُطَاعَيْنِ. فَأَقْ بَلَ رسولُ اللَّهِ »؟ المدينةِ حتّى إِنَّ العَوَاتِقَ لَفَوْقَ البُ يُوتِ يَ تَ رَاءَيْ نَهُ يَ قُلْنَ أَي هُُّمْ هُوَ أَي هُُّمْ هُوَ .

“Nilifuata baadhi ya vijana waliokuwa wakisema kwamba Muhammad amekuja, nikafuata lakini sikuona chochote. Kisha wakasema – Muhammad amekuja, nikafuata lakini sikuona chochote.” Akasema: “Hadi Muhammad ﷺ na sahaba wake Abu Bakr walipokuja, nasi tulikuwa katika eneo fulani la mchanga na mawe la Madinah (Hirar). Kisha walimtuma mtu mmoja kutoka watu wa Madinah kuwajulisha Ansar kuhusu kuja kwao, hivyo wakaja kuwapokea takriban mia tano kutoka Ansar wakawafikia. Ansar wakasema: ‘Endeleeni kwa usalama na kwa mamlaka.’ Basi Mjumbe wa Allah ﷺ na sahaba wake wakaja kati yao. Watu wa Madinah wakatoka, pamoja na wanawake waliokuwa wakichungulia kutoka majumbani mwao wakisema: ‘Ni nani huyu, ni nani huyu?’” Hadithi hii ina dalili kwa masharti yote mawili: usalama na utekelezaji wa sheria. Kuhusu usalama – hili linathibitishwa na uwepo wa watu mia tano kutoka Ansar waliosema “endeleeni kwa usalama”, na Mjumbe ﷺ akathibitisha maneno yao. Vivyo hivyo alithibitisha maneno yao kwamba wawili hao wangetiiwa. Kwa hiyo usalama na utiifu vilitimizwa katika Dar al-Hijrah (nyumba ya uhamiaji), na kama visingalitimizwa, Nabii ﷺ asingehama.

“I followed some youths saying that Muhammad has come, so I followed and did not see anything. Then they say – Muhammad has come, so I followed and did not see anything. He said: Until Muhammad and his companion Abu Bakr came, and we were at some Madinah Hirar (sandy and rocky land). Then they sent a man from the people of Madinah to make the Ansar aware of them, and so they were met by about five hundred from the Ansar reaching them. The Ansar said: Proceed in safety and with authority. And so the Messenger of Allah (pbuh) and his companion came from between them. And so the people of Madinah came out, including the women overlooking from their households saying who is he, who is he?”. This narration has the evidence for both of the two conditions of security and the implementation of the laws. With respect to the security – this is proven from the presence of five hundred from the Ansar saying proceed in safety and the Messenger (pbuh) confirmed their words. In the same manner he confirmed their words that the two of them would be obeyed. Accordingly the security and obedience were fulfilled in the abode of emigration (Dar Al-Hijrah) and if they had not been fulfilled the Prophet (pbuh) would not have emigrated.

. بَ يْنَ المُؤْمِنِينَ بِسْ مِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ: هَذَا كِتَابٌ مِنْ مُحَمَّدٍ النَّبِيِّ « وَالمُسْلِمِينَ مِنْ قُ رَيْشٍ وَيَ ثْرِبَ وَمَنْ تَبِعَهُمْ فَ لَحِقَ بِهِمْ وَجَاهَدَ مَعَهُمْ أَن هَُّمْ أُمَّةٌ وَاحِدَةٌ مِنْ دُونِ النَّاسِ ... وَإِنَّ المُ ؤْمِنِينَ ب عَْضُهُمْ مُوَالِي ب عَْضٍ دُونَ النَّاسِ ... وَإِنَّ عَلَى اليَ هُودِ نَ فَقَتَ هُمْ وَعَلَى المُسْلِمِينَ نَ فَقَتُ هُمْ، وَإِنَّ بَ يْ نَ هُمْ النَّصْرَ عَلَى مَنْ حَارَبَ أَهْلَ هَذِهِ الصَّحِيفَةِ ... وَإِنَّهُ مَا كَانَ بَ يْنَ أَهْلِ هَذِهِ الصَّحِ يفَةِ مِنْ حَدَثٍ أَوْ اشْتِجَارٍ يُخَافُ »... فَسَادُهُ، فَإِنَّ مَرَدَّهُ إِلَى اللَّهِ عَزَّ وَجَلَّ وَإِلَى مُحَمَّدٍ رَسُولِ اللَّهِ .

Kwa msingi huu, nyumba (Dar) haiwezi kuwa nyumba ya Uislamu isipokuwa itimize masharti mawili: ulinzi uwe mikononi mwa Waislamu, na sheria za Uislamu zitekelezwe. Ikiwa mojawapo ya masharti haya mawili litakoma au halikutimizwa, kama ulinzi kuangukia mikononi mwa makafiri au utawala wa Al-Taghut kutekelezwa miongoni mwa watu, nyumba hiyo itageuka kuwa nyumba ya shirki (Dar Al-Shirk) au nyumba ya kufuru (Dar Al-Kufr). Si sharti kwamba masharti yote mawili yakosekane ili nyumba igeuke kuwa nyumba ya shirki; inatosha kwamba moja tu kati yao likosekane ili hilo litokee. Nyumba kuwa ya kufuru haimaanishi kwamba wakazi wake wote ni makafiri, na nyumba ikiwa ya Uislamu haimaanishi kwamba wakazi wake wote ni Waislamu. Badala yake, maana ya neno nyumba (Dar) hapa ni istilahi ya Shari'ah (maana halisi ya kishari'a), yaani Shari'ah ndiyo inayolipa maana hii, kama ilivyo kwa maneno swala (Salah) na saumu (Sawm) na mengineyo yanayofanana katika hakika za kishari'a.

Based upon this, the abode cannot be an abode of Islam unless it fulfilled the conditions that the security was in the hands of the Muslims and that the laws of Islam were implemented, and if one of these two conditions ceased, or was not fulfilled, such as the security falling into the hands of the disbelievers or that the rule of Al-Taghut was implemented amongst the people, the abode would become an abode of polytheism (Dar Al-Shirk) or disbelief (Dar Al-Kufr). It is not a condition that both of these conditions are absent for the abode to transform to an abode of polytheism, rather it is sufficient that one of them is absent for that to occur. The abode being one of disbelief does not mean that all of its inhabitants are disbelievers and if the abode was one of Islam it does not follow that all of its inhabitants are Muslims. Rather the meaning of the term abode (Dar) here is the Shari’ah terminology (Shar’i real meaning) in other words, that the Shari’ah is what gives it this meaning, like the terms prayer (Salah) and fasting (Sawm) and similar from the Shar’i realities .