Kifungu cha 21 - Katiba ya Awali ya Dola ya Khilafah | Quran Course

Kifungu cha 21 - Katiba ya Awali ya Dola ya Khilafah | Quran Course

“Na iwe kuwepo miongoni mwenu kundi la watu (kikundi)” maana yake: kuanzisha miongoni mwenu kikundi chenye mshikamano unaowaunganisha wanachama wake, na Amiri ambaye utii kwake ni wajibu. Hiki ni chama, au kundi la kisiasa, au chama cha kijamii, au taasisi, au jina lolote kati ya majina yanayotumika kwa kikundi kinachotimiza yale yanayokifanya kuwa kikundi na kukidumisha kama kikundi wakati kinapofanya kazi. Kwa hivyo inadhihirika kuwa aya hii ni amri ya kuunda vyama, jumuiya, makundi au vinavyofanana navyo. Kwa uhalisia, amri hii ni amri ya kuanzisha vyama vya kisiasa kwa sababu amri hiyo ni ombi la kuanzisha kikundi maalum kwa kubainisha kitendo ambacho kitakitekeleza, wala si kikundi chochote tu. Aya inaeleza kitendo ambacho kikundi kitakitekeleza kama kikundi, na maelezo haya yanabainisha aina ya kikundi ambacho kuundwa kwake kumeombwa; yaani, inabainisha aina ya jumuiya ambayo kuundwa kwake kumeombwa, kwani aya imetaja: kuanzisha kutoka miongoni mwa Waislamu kikundi kinachoita kwenye mema na kuamrisha Ma’ruf na kukataza Munkar. Basi hii ndiyo itakuwa sifa ya kikundi hiki, na ni sifa iliyobainishwa; hivyo kikundi kinachotimiza sifa hii ndicho ambacho ni wajibu kukianzisha, na kingine chochote si wajibu. Kuhusu wito wa mema, au Da’wa kwa Uislamu, inawezekana kikundi kukitekeleza, na inawezekana chama au taasisi kukitekeleza. Lakini kuamrisha Ma’ruf na kukataza Munkar, ambalo limekuja kwa namna ya jumla, ni kitendo ambacho kinaweza kutekelezwa tu na chama cha kisiasa, kwa sababu kinajumuisha kuwaamrisha watawala kufanya Ma’ruf na kuwakataza Munkar. Kwa kweli, hiki ndicho kitendo muhimu zaidi miongoni mwa kuamrisha Ma’ruf na kukataza Munkar, nacho ni sehemu ya aya hii, kwa kuwa kimekuja kwa namna ya jumla.

“Let there be [arising] from you a nation (a band of people)” means: and bring about from amongst yourselves a group which has a bond which bonds its members together and an Amir to whom obedience is obligatory. And this is the bloc or the party or the association or the organisation or any name from the names which are applied to the group which fulfils what makes it a group and maintains it as group while it is working. And with that it becomes apparent that the verse is an order to form parties, associations, groups or their likes. As for the reality that this order is an order to bring about political parties, that is because the order is a request to bring about a specific group by specifying the action that it will carry out, and not simply any group. The verse explains the action that the group will carry out in its characteristic as a group and this explanation identified the type of group whose creation was requested; in other words, it identified the type of association whose creation was requested, since the verse mentioned: to bring about from the Muslims a group that calls to the good and enjoins the Ma’ruf and forbids the Munkar. So this is to be a characteristic for this group, and it is a defined characteristic, so the group that meets this characteristic is the one which is obligatory to be brought about, and anything else is not obligatory. As for the call to the good, or the Da’wa to Islam, then it is possible for an group to carry it out, and it is possible for a party or an organisation to carry it out. However, enjoining the Ma’ruf and forbidding the Munkar which came in a general form, is an action which can only be carried out by a political party, because it encompasses the ordering of the rulers by the Ma’ruf and forbidding them from the Munkar. In fact, this is the most important action from the enjoining of the Ma’ruf and the forbiddance of the Munkar, and it is part of this verse, since it came in a general form.

"kuamuru yaliyo mema na kukataza yaliyo maovu."; na Alif na Lam ('the') zinawakilisha jinsi nzima, kwa hiyo ni katika aina za ujumla. Kitendo hiki ni miongoni mwa kazi muhimu zaidi za chama cha kisiasa, na ndicho kinachoipa chama, au jumuiya, au shirika, sura ya kisiasa, na kukifanya kuwa chama cha kisiasa au jumuiya ya kisiasa au shirika la kisiasa. Na kwa kuwa kitendo hiki, yaani kuwaamuru watawala yaliyo mema na kuwakataza yaliyo maovu, ni miongoni mwa kazi muhimu zaidi za kuamuru mema na kukataza maovu, na kwa kuwa kuamuru mema na kukataza maovu ni mojawapo ya vitendo viwili vilivyoombwa katika aya, ambavyo vinapaswa kuwa kazi za kundi linalopaswa kuundwa, basi amri katika aya inahusiana na kundi maalum, nalo ni kundi ambalo kazi yake ni Da'wa ya Kiislamu, yaani kuwaamuru watawala yaliyo mema na kuwakataza yaliyo maovu, na kuwaamuru watu wengine vivyo hivyo yaliyo mema na kuwakataza yaliyo maovu.

“enjoining what is right and forbidding what is wrong.”, and the Alif and Lam (‘the’) represent the genus so accordingly it is from the forms of generality. This action is from the most important acts of the political party, and is what grants the political aspect to the party or association or organisation, and makes it a political party or a political association or a political organisation. And since this action, the ordering of the rulers with the Ma’ruf and forbidding them from the Munkar, is from the most important acts of enjoining the Ma’ruf and forbiddance of the Munkar, and since the enjoining of the Ma’ruf and the forbiddance of the Munkar is one of the two requested actions in the verse which are to be the actions of the group which must be created, accordingly the order in the verse is related to a specific group and that is the group whose work is the Da’wa to Islam, the ordering of the rulers with the Ma’ruf and forbidding them from the Munkar, and ordering the rest of the people likewise with the Ma’ruf and forbidding them from the Munkar.

Kikundi hiki ndicho ambacho Allah (SWT) aliwawajibisha Waislamu kukianzisha; yaani, kinatimiza sifa zote hizi zilizomo katika aya inayokieleza. Kikundi chenye sifa hii ni chama cha kisiasa. Haiwezi kusemwa kwamba kuundwa kwa kikundi kinachowaita watu kwenye Uislamu, kinachowaamuru watu mema (Ma'ruf) na kuwakataza maovu (Munkar), na ambacho hakipingani na watawala, kinatosha kutimiza wajibu huu. Hilo haliwezi kusemwa kwa sababu wajibu hautimizwi isipokuwa kikundi ambacho Waislamu wamekiunda kitimize sifa zake zote. Yaani, kinatekeleza kuamrisha mema na kukataza maovu pamoja na Da'wah ya kheri, kwa kuwa kiunganishi katika aya kimekuja kwa herufi "wa" (na), ambayo inaashiria ushirikiano, na kwa kuwa maneno ya kuamrisha mema na kukataza maovu yamekuja kwa maana ya jumla kwa umbo mojawapo la jumla; kwa hiyo, lazima yabaki katika ujumla wake na ujumla huo lazima utimizwe. Kwa hiyo wajibu hauwezi kuthibitika isipokuwa kazi ya kikundi katika kuamrisha mema na kukataza maovu ni ya jumla, kama ilivyokuja katika aya, bila ubaguzi wowote. Hivyo basi, iwapo kuwaamuru watawala kwa mema na kuwakataza maovu kumetengwa, yaani, iwapo vitendo vya kisiasa vimetengwa, basi kikundi kinachohitajiwa katika aya hakipo, na kikundi hicho si kile ambacho aya inakihitaji, kwa sababu kimeondoa kitendo muhimu kutoka katika kuamrisha mema na kukataza maovu, na aya imekuja kwa ujumla wake; kwa hiyo sifa hii haitakamilika isipokuwa kuwaamuru watawala kwa mema na kuwakataza na maovu ni sehemu ya shughuli za kikundi. Kwa sababu hii, wajibu uliotajwa katika aya hii hautimizwi isipokuwa kwa kuanzishwa kwa kundi la kisiasa, yaani chama cha kisiasa au jumuiya au taasisi; yaani kundi linalotekeleza kuamrisha mema (al-Ma'ruf) na kukataza maovu (al-Munkar) kwa ujumla bila kutenga chochote katika hayo, na hili halipatikani isipokuwa kwa chama cha kisiasa au jumuiya au kitu kinachofanana nazo.

This is the group whose establishment Allah (swt) made obligatory upon the Muslims; in other words, it fulfils all of these characteristics found in the verse describing it. The group which has this characteristic is the political party. It cannot be argued that the creation of a group which calls to Islam, and orders the people with the Ma’ruf and forbids them from the Munkar and does not confront the rulers is sufficient to fulfil this obligation. That cannot be argued since the fulfillment of the obligation does not occur unless the group which the Muslims brought about fulfils all of its characteristics. In other words it fulfils the enjoining of the Ma’ruf and the forbiddance of the Munkar alongside the Da’wah to the good, since the attachment in the verse came with the letter “and” (Wa) which indicates participation, and because the words to order the Ma’ruf and forbid the Munkar came in a general meaning with a form from the forms of generality - ,therefore, it has to remain upon its generality and its generality has to be fulfilled. So the obligation cannot be established unless the work of the group in enjoining the Ma’ruf and forbidding the Munkar was general, as it came in the verse, with no exceptions made. So if the ordering the rulers with Ma’ruf and forbidding them from the Munkar is excluded, or in other words, if the political actions are excluded, then the group requested in the verse is not present, and this group is not the one requested by the verse because it excluded an important action from the enjoining of the ma’roof and the forbiddance of the Munkar, and the verse came in its generality and so this characteristic is not complete unless the ordering of the rulers by the ma’roof and forbidding them from the Munkar is part of the groups actions. For this reason the obligation as mentioned in the verse is not fulfilled except by the establishment of a political group, in other words, a political party or association or organisation; that is, the group which carries out the enjoining of the Ma’ruf and forbiddance of the Munkar generally without excluding anything from it, and this is not found except with a political party or association or something that resembles them.

"Atakayeona miongoni mwenu munkar (uovu), na abadilishe" (imepokewa na Muslim kupitia Abu Sa'id Al-Khudri). Hivyo, lengo si munkar mmoja mahususi, bali ni jenasi (aina) ya munkar, na zipo mifano mingi inayofanana nayo. Hivyo basi, hukumu hiyo inatumika kwa kitengo kimoja kutoka katika jenasi hiyo, na pia kwa vitengo vingi kutoka katika jenasi hiyo. Kwa hiyo inaruhusiwa kuwepo kwa kundi moja ndani ya Ummah, na pia inaruhusiwa kuwepo kwa makundi kadhaa. Lakini kukiwepo kundi moja, wajibu wa kutosheleza (fardhu kifaya) umekwisha timizwa iwapo kundi hilo limetekeleza yale yaliyoamrishwa katika aya. Hata hivyo, hili halizuii kuanzishwa kwa makundi mengine, kwa kuwa kuanzishwa kwa chama cha kisiasa ni wajibu wa kutosheleza kwa Waislamu. Kwa hiyo, ikiwa kundi moja limeanzishwa na wengine wanataka kuanzisha kundi la pili, yaani kutekeleza wajibu huo, hairuhusiwi kuwazuia, kwani hiyo ni kuzuia kutekeleza wajibu, jambo ambalo ni haramu. Kwa msingi huo, hairuhusiwi kuzuia kuanzishwa kwa vyama vingi vya kisiasa. Hili linahusu tu vyama vya kisiasa vilivyoanzishwa kwa msingi wa yale yaliyotajwa katika aya, yaani wito kwa wema, kuamrisha ma'ruf na kukataza munkar, jambo linalojumuisha pia watawala na kuwahoji watawala. Kwa upande wa mambo mengine, ni lazima yachunguzwe: ikiwa kimeanzishwa kutekeleza jambo lililoharamishwa, kama vile wito wa utaifa, au kueneza mawazo yasiyo ya Kiislamu, au yanayofanana na hayo, basi kuanzishwa kwa makundi hayo ni haramu, na Dola itayazuia, huku kila mshiriki akiadhibiwa. Ikiwa hayakuanzishwa kutekeleza jambo lililoharamishwa, bali kutekeleza jambo lililoruhusiwa, basi kilichoanzishwa kwa msingi unaoruhusiwa kitakuwa halali. Hata hivyo, haitazingatiwa kuwa ni kutekeleza wajibu ambao Allah (SWT) ameuwajibisha katika maandishi ya aya hii isipokuwa ikiwa ni chama cha kisiasa chenye sifa zote zilizotajwa katika aya hiyo.

“Whoever from you sees an evil (munkar), let him change it” (reported by Muslim through Abu Sa’id Al-Khudri), so the intention is not a single Munkar rather the genus of Munkar, and there are many similar examples. So it holds true upon the single unit from the genus and also upon multiple units from that genus. It is ,therefore, permitted that a single party could exist in the Ummah, and permitted that several parties could exist, but if a single party is present then the obligation of sufficiency has been met if that party carried out the required actions in the verse. However, this does not prevent the establishment of other parties, since the establishment of the political party is an obligation of sufficiency upon the Muslims, so if one party is established and others want to bring about a second party in other words, to carry out that obligation it is not permitted for them to be prevented, since this is the prevention from carrying out an obligation, which is prohibited. Accordingly, it is not permitted to prevent the establishment of multiple political parties. This only applies to those political parties that are established upon what the verse mentioned; that is the call to the good, the enjoining of the Ma’ruf and the prohibiting of the Munkar which encompasses the rulers and accounting the rulers. As for anything else, then it has to be considered - if it was established to carry out something prohibited such as the call to nationalism, or to spread un-Islamic ideas, or similar, then the establishment of such blocs is prohibited and will be prevented by the State, with each participant being punished. If they were not established to carry out something prohibited, such as to carry out something permitted, then what is established upon a permitted basis would be permitted. However, it would not be considered establishing the obligation that Allah (swt) obligated in the text of this verse unless it was a political party which had all the characteristics mentioned in the verse.