Ibara ya 43

Masharti ya msaidizi ni sawa na masharti ya Khalifah; yaani, awe mwanaume, huru, Mwislamu, mtu mzima, mwenye akili timamu, mwadilifu; na awe miongoni mwa watu wenye uwezo katika mambo yoyote aliyokabidhiwa.

The conditions for the assistant are the same as the conditions for the Khalifah; in other words, to be male, free, Muslim, adult, sane, just; and he is from the people of the capability in whatever actions were delegated to him.

Ushahidi hapa ni ushahidi wa Khalifah, kwa hiyo ni wajibu kwake awe mwanaume kutokana na maneno ya Mtume ﷺ.

The evidence here is the evidence for the Khalifah, so it is obligatory for him to be a male due to words of the Prophet (phuh).

. » لَنْ ي فُْلِحَ قَ وْمٌ وَلَّوْا أَمْرَهُمُ امْرَأَة «.

"Kamwe haitafanikiwa taifa linalomfanya mwanamke kuwa mtawala wao." (Imepokewa na Al-Bukhari kutoka kwa Abu Bakrah). Lazima awe Muslim kwa sababu ya maneno Yake.

“Never will succeed such a nation that makes a woman their ruler.” (reported by Al-Bukhari from Abu Bakrah). He must be a Muslim due to His words.

"Na kamwe Mwenyezi Mungu hatawapa makafiri njia juu ya waumini [ya kuwashinda]." (TMQ 4:141); kwa hiyo, ni haramu kwa asiye Mwislamu kuwa mtawala juu ya Waislamu, kwa kuwa utawala ndio njia kubwa zaidi juu ya Waislamu.

“And never will Allah give the disbelievers over the believers a way [to overcome them].” (TMQ 4:141); therefore, it is forbidden for a non-Muslim to be a ruler over the Muslims, since ruling is the greatest way over the Muslims.

Yeye anapaswa kuwa huru kwa kuwa mtumwa hana udhibiti juu ya mambo yake mwenyewe, na hivyo hawezi kuchukua udhibiti wa mambo ya watu wengine.

He is to be free since the slave does not have control over his own issues and so he cannot undertake the control of other peoples’ affairs.

Anapaswa kuwa mtu mzima, kutokana na maneno ya Mtume ﷺ.

He should be an adult, due to the words of the Messenger (pbuh).

. أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ رُفِعَ الْقَلَمُ عَنْ ثَلَاثَةٍ عَنْ النَّائِمِ « » حَتَّى يَسْتَ يْقِظَ وَعَنْ الصَّغِيرِ حَتَّى يَكْبَ رَ وَعَنْ الْمَجْنُونِ حَتَّى يَ عْقِلَ أَوْ يُفِيقَ .

Mtume wa Allah ﷺ alisema: "Kalamu imeinuliwa kwa watu watatu (vitendo vyao haviandikwi): kutoka kwa mtu aliyelala mpaka aamke, kutoka kwa mtoto mdogo mpaka akue, na kutoka kwa mwenye wazimu mpaka arudi katika akili yake." Na katika riwaya nyingine.

“The Messenger of Allah (pbuh) said, “The Pen has been lifted from three (their actions are not recorded) : from the sleeping person until he awakens, from the minor until he grows up, and from the insane person until he comes to his senses.” and in a narration.

. » وَعَنْ الْمُبْتَ لَى حَتَّى يَ بْ رَ أَ « .

“na kutoka kwa mtu aliyeathirika hadi apone” (imepokewa na Ibn Maja na Al-Hakim kutoka kwa ’Aishah, na maneno ni ya Ibn Maja). Al-Tirmidhi na Ibn Khuzaima wameipokea vilevile kutoka kwa Ali. Kuinuliwa kwa kalamu kunamaanisha kwamba vitendo vyake katika mambo yake mwenyewe si halali, hivyo si halali kwake kutenda katika mambo ya wengine. Aidha, kuna simulizi ya Abu ’Uqayl Zuhra Bin Ma’bad kutoka kwa baba yake ’Abd Allah b. Hisham, ambaye alikuwepo wakati wa Mtume ﷺ, mama yake Zaynab Bin Humayd alipompeleka kwa Mjumbe wa Allah ﷺ na kusema: Ee Mjumbe wa Allah, mpokee bay’a kutoka kwake. Akajibu.

“and from the afflicted person until he recovers” (reported by Ibn Maja and Al-Hakim from ’Aishah, and the wording is from Ibn Maja). Al-Tirmidhi and Ibn Khuzaima reported the same from Ali. From the raising of the pen is that his actions in his own affairs are not valid, and so it is not valid for him to act in the affairs of others. In addition, the narration of Abu ’Uqayl Zuhra Bin Ma’bad from his father ’Abd Allah b. Hisham who was at the time of the Prophet (phuh) when his mother Zaynab Bin Humayd took him to the Messenger of Allah (pbuh) and said: O Messenger of Allah, take Bay’a from him. He replied.

. » هُوَ صَغِيرٌ، فَمَسَحَ رَأْسَهُ وَدَعَا لَه « .

"Yeye ni mtoto mdogo, akapitisha mkono wake juu ya kichwa chake na kumwombea dua kwa Allah," kama ilivyopokewa na Al-Bukhari. Kwa hiyo, mradi mtoto haruhusiwi kutoa Bay'a, basi kwa hoja ya uzito zaidi, hawezi kuipokea.

“He is a little child, and he passed his hand over his head and invoked Allah for him.” as reported in Al-Bukhari. So as long as the child is not permitted to give the Bay’a, then by greater reasoning, he cannot accept it.

Kuhusu kuwa na akili timamu, hili ni kutokana na riwaya iliyotajwa hivi punde.

As for being sane, this is due to the narration just mentioned.

. »... رفع القلم عن ثلاثة «.

"Kalamu imeinuliwa kutoka kwa watu watatu (vitendo vyao havirekodiwi)" mpaka ilipotajwa.

“The pen is lifted from three (their actions are not recorded)” until it was mentioned.

. » وَعَنْ الْمَجْنُونِ حَتَّى يَ عْقِلَ أَوْ يُفِيقَ « .

“na kutoka kwa mwendawazimu hadi atakapopata akili yake” na katika riwaya moja.

“and from the insane person until he comes to his senses” and in a report.

. » وَعَنْ الْمُبْتَ لَى حَتَّى يَ بْ رَ أَ « .

“na kutoka kwa mgonjwa mpaka apone.” Miongoni mwa wale ambao kalamu imeinuliwa kwao ni kwamba vitendo vyake katika mambo yake binafsi havina uhalali, na hivyo haiwi halali kwake kutenda katika mambo ya wengine. Ni lazima awe mwadilifu, kwa kuwa Allah (SWT) ameweka uadilifu kuwa sharti la ushahidi, akisema: “Na mchukue mashahidi wawili miongoni mwenu.” (TMQ 65:2), na hivyo uadilifu ni sharti kwa msaidizi kwa hoja yenye nguvu zaidi.

“and from the afflicted person till he recovers”. From the raising of the pen is that his actions in his own affairs are not valid and so it is not valid for him to act in the affairs of others. He should be just, since Allah (swt) made it a condition for the witnessing, saying. “And take for witness two persons from among you.” (TMQ 65:2), and so it is a condition for the assistant by greater reasoning.

It is a condition for the assistant to be from the people of sufficiency in the actions of ruling since that is necessitated from undertaking ruling, since the one who was not capable would not be able to carry it out. And also due to the evidence mentioned, including: Muslim reported through Abu Dharr: . قُ لْتُ: يَا رَسُولَ اللَّهِ ، أَلاَ تَسْ تَ عْمِلُنِي؟ قَالَ: فَضَرَبَ بِيَدِه عَلَى مَنْكِبِي ثُمَّ « قَالَ: يَا أَبَا ذَرٍّ، إِنَّكَ ضَعِيفٌ، وَإِن هََّا أَمَانَةُ، وَإِن هََّا يَ وْمَ الْقِيَامَةِ خِزْيٌ وَنَدَامَةٌ، إِلاَّ مَنْ » أَخَذَهَا بِحَقِّهَا وَأَدَّى الَّذِي عَلَيْهِ فِيهَا .

Nilisema: Ee Mjumbe wa Mwenyezi Mungu, je, hutanitumia? Akaweka mkono wake juu ya bega langu kisha akasema: Ee Abu Dharr, wewe ni dhaifu, na ni amana, na siku ya Kiyama itakuwa aibu na majuto isipokuwa (kwa yule) aliyeichukua kwa haki yake na kutekeleza wajibu wake ipasavyo. Mjumbe wa Mwenyezi Mungu ﷺ alichukulia kuichukua bila haki yake, yaani, kama mtu hakufaa kwa hilo, kuwa ni aibu na majuto, jambo ambalo ni dalili ya msisitizo wa amri hiyo.

“I said: O Messenger of Allah, will you not use me? He placed his hand upon my shoulder and then said O Abu Dharr, you are weak, and it is an Amanah (trust), and on the Day of Judgement, it will be a disgrace and a regret except (for those) who take it by its right and perform its duties correctly”. The Messenger of Allah (pbuh) considered taking it without its right, in other words, if the person was not suitable for it, would be a disgrace and regret, which is an indication upon the decisiveness of the order.