Ibara ya 34

Ibara ya 34 - Katiba ya Awali ya Dola ya Khilafah | Quran Course

Ukweli kwamba njia hii (Bay'a) imethibitishwa na Bay'a ya Waislamu kwa Mtume ﷺ, na kwa amri ya Mtume ﷺ juu yetu ya kutoa Bay'a kwa Imamu. Kuhusu Bay'a ya Waislamu kwa Mtume ﷺ, haikuwa Bay'a ya Utume, bali ilikuwa Bay'a ya utawala, kwani ilikuwa Bay'a ya kitendo na si ya kuthibitisha (ukweli wa Utume wake). Kwa hiyo alipewa Bay'a kwa msingi kwamba yeye ni mtawala na si kwamba yeye ni Nabii ﷺ au Mtume, kwani kuthibitisha imani katika Utume wake na ujumbe wake ni Imani na si Bay'a. Basi, kinachobaki ni kwamba Bay'a lazima ilikuwa kuhusiana naye kuwa kiongozi wa dola. Bay'a imetajwa katika Qur'ani na Sunnah. Allah (SWT) anasema: "Ewe Nabii ﷺ, wanapokujia wanawake waumini wakiapa kwako kwamba hawatamshirikisha Allah na chochote, wala hawataiba, wala hawatazini, wala hawataua watoto wao, wala hawataleta uzushi wa kuzua kati ya mikono yao na miguu yao, wala hawataasi katika jambo jema, basi pokea kiapo chao." (TMQ 60:12). Na Allah (SWT) anasema: "Hakika wale wanaokuapia wewe [Ewe Muhammad ﷺ] ndio wanaomwapia Allah. Mkono wa Allah uko juu ya mikono yao." (TMQ 48:10). Al-Bukhari ameripoti: Isma'il alisema kwamba Malik aliniambia kutoka kwa Yahya b. Sa'id aliyesema: 'Ubadah b. Al-Walid alisema baba yake aliniambia kutoka kwa 'Ubadah b. Al-Samit:

The fact that this method (Bay’a) is confirmed by the Muslims’ Bay’a to the Messenger (pbuh) , and from the order of the Messenger (pbuh) upon us to give the Bay’a to the Imam. As for the Bay’a of the Muslims to the Messenger (pbuh) , it was not a Bay’a on Prophethood but rather upon ruling, since it was a Bay’a upon action and not upon confimation (of the truth of his Prophethood. So he was given the Bay’a upon the basis that he was a ruler and not that he was a Prophet (phuh) or a Messenger, since the confirmation of belief in Prophethood and his message is Iman and not Bay’a. Therefore, all that remains is that the Bay’a must have been in respect of him being the head of the state. The Bay’a is mentioned in the Quran and the Sunnah. Allah (swt) says: “O Prophet (phuh), when the believing women come to you pledging to you that they will not associate anything with Allah, nor will they steal, nor will they commit unlawful sexual intercourse, nor will they kill their children, nor will they bring forth a slander they have invented between their arms and legs, nor will they disobey you in what is right - then accept their pledge.” (TMQ 60:12), and Allah (swt) says. “Indeed, those who pledge allegiance to you, [O Muhammad] - they are actually pledging allegiance to Allah. The hand of Allah is over their hands.” (TMQ 48:10). Al- Bukhari reported: Isma‘il said that Malik said to me from Yahya b. Sa‘id who said: ‘Ubadah b. Al-Walid said his father said to him from ‘Ubadah b. Al-Samit:

Abu Bakr (ra) alipohisi kuwa ugonjwa wake ni wa kufa, na hasa kwamba majeshi ya Waislamu yalikuwa yakipambana na mamlaka kuu za wakati huo, Waajemi na Warumi, aliwaita Waislamu ili awashauri juu ya nani angekuwa Khalifah wao, na alitumia miezi mitatu kufanya shauri hilo. Alipomaliza na kujua maoni ya wengi wa Waislamu, alimteua, au kwa lugha ya kisasa alimpendekeza, Umar (ra) awe Khalifah baada yake. Uteuzi huu au pendekezo hili halikuwa mkataba wa Umar (ra) kuwa Khalifah baada yake, kwa sababu baada ya kifo cha Abu Bakr (ra) Waislamu walikwenda msikitini kumpa Umar (ra) Bay'a, na kwa hiyo ndipo alipokuwa Khalifah wa Waislamu, si kwa sababu ya mashauriano wala uteuzi wa Abu Bakr (ra). Kwani kama uteuzi wa Abu Bakr (ra) ungekuwa mkataba wa Ukhalifah, basi asingehitaji Bay'a ya Waislamu. Hili ni la ziada juu ya maandiko yaliyotajwa awali yanayoonyesha wazi kwamba njia pekee ya mtu kuwa Khalifah ni kwa Bay'a inayotolewa na Waislamu.

When Abu Bakr (ra) felt that his illness was terminal and specifically that the Muslim armies were involved in battles with the major powers of the time, the Persians and the Romans, he called the Muslims in order to consult them upon who should be the Khalifah for them and spent three months doing this consultation. When he had completed it and knew the opinion of the majority of the Muslims, he commissioned them, or in modern terminology nominated, that Umar (ra) should be the Khalifah after him. This commissioning or nomination was not a contract for Umar (ra) to be the Khalifah after him, since after the death of Abu Bakr (ra) the Muslims attended the mosque to give their Bay’a to Umar (ra) and through that he became the Khalifah of the Muslims, and not through the consultations, or Abu Bakr’s (ra) commission, since if the nomination by Abu Bakr (ra) was a contract for the Khilafah then he would not have required the Bay’a of the Muslims. This is on top of the texts mentioned earlier which explicitly indicate that the only manner for a person to become the Khalifah is through the Bay’a given by the Muslims.

“ikiwa watu watano watakubaliana juu ya mtu mmoja huku mmoja akipinga, basi mpige kichwa chake kwa upanga..” kama ilivyopokelewa na Al-Tabari katika kitabu chake Al-Ta’rikh, pamoja na Ibn Qutaybah aliyeandika kitabu Al-Imama wa ’l-Siyasa, ambacho kwa kawaida hujulikana kama Al-Ta’rikh Al-Khulafaa’, na Ibn Sa’d katika Al-Tabaqat Al-Kubra. Kisha Umar (ra) alimteua Abu Talha Al-Ansari pamoja na watu hamsini kuwalinda, na akamwagiza Al-Miqdad Bin Al-Aswad atafute mahali pa wao kukutana. Baada ya kifo cha Umar (ra) na baada ya baraza kukubaliana juu ya wagombea, ‘Abd al Rahman Bin ‘Auf alisema: Ni nani kati yenu atajiondoa (katika kuzingatiwa) na kuchukua jukumu la kuchagua aliye bora zaidi kati yenu? Wote walinyamaza. Kisha ‘Abd al Rahman akasema: Mimi najiondoa, kisha akawashauri kila mmoja kwa faragha, akiwauliza ni nani wanamwona kuwa anastahili zaidi wadhifa huo ikiwa hawajijumuishi wao wenyewe, na akakuta majibu yao yamebaki kwa wawili tu: ‘Ali (ra) na ‘Uthman (ra). Baada ya hapo ‘Abd al Rahman alitafuta maoni ya Waislamu, akiwauliza ni yupi kati ya hao wawili wangependa. Aliwauliza wanaume na wanawake, akichunguza maoni ya watu, si tu wakati wa mchana bali hata usiku. Al-Bukhari alisimulia kutoka kwa Al-Miswar Bin Makhrama aliyesema.

“if five of them agreed upon a man while one disagreed, then strike his head with a sword..” as has been reported by Al-Tabari in his Al-Ta’rikh, as well as Ibn Qutaybah who authored the book Al-Imama wa ’l-Siyasa which is commonly known by Al-Ta’rikh Al-Khulafaa’, and Ibn Sa’d in Al-Tabaqat Al-Kubra. Then Umar (ra) appointed Abu Talha Al-Ansari along with fifty men to guard them, and charged Al-Miqdad Bin Al-Aswad with finding a place for them to meet. Then after the death of Umar (ra) and subsequent to the council settling upon the candidates, ‘Abd al Rahman Bin ‘Auf said: Which of you would remove yourselves (from consideration) and assume responsibility to select the best of you? To which all of them remained silent. Then ‘Abd al Rahman said I remove myself and then consulted each of them individually asking them who they considered the most worthy of the responsibility if they didn’t consider themselves, and he found that their answers were limited to two: ‘Ali (ra) and ‘Uthman (ra). After that ‘Abd al Rahman sought the opinions of the Muslims asking them which of the two they would prefer. He asked the men and women, surveying the opinion of the people, not just during the daytime but even during the night. Al-Bukhari narrated from Al-Miswar Bin Makhrama who said.