Ibara ya 63 - Katiba ya Awali ya Dola ya Khilafah | Quran Course

Ibara ya 63 - Katiba ya Awali ya Dola ya Khilafah | Quran Course

Zote hizi dalili zinaonyesha kuwa inaruhusiwa kwa asiyeamini kuwa sehemu ya Jeshi la Kiislamu na kumpa malipo kutokana na uwepo wake huko. Zaidi ya hayo, ufafanuzi wa ajira ni mkataba juu ya huduma kwa malipo, jambo linalodhihirisha kuwa ajira inaruhusiwa kwa kila huduma ambayo mwajiri anaweza kuitumia kutoka kwa mfanyakazi, hivyo inajumuisha kumwajiri mtu awe katika Jeshi na ashiriki katika mapigano, kwa kuwa hiyo ni huduma. Kwa hiyo, ujumla wa dalili kuhusu ajira juu ya huduma yoyote ni dalili ya kuruhusiwa kumwajiri asiyeamini awe katika Jeshi na ashiriki katika mapigano. Hata hivyo, ni lazima awe chini ya bendera ya Waislamu na si bendera ya kikafiri, kama ilivyofafanuliwa katika uhalisia wa dalili zilizotajwa, kwani makafiri waliopigana pamoja na Waislamu walifanya hivyo chini ya bendera ya Waislamu na si chini ya bendera ya ukafiri; kwa maneno mengine, walipigana kama askari kama sehemu ya Jeshi la Waislamu. Kwa msingi huu, inaruhusiwa kwa watu wa Dhimmah kupigana katika Jeshi la Waislamu kwa ujira, jambo hili linaweza kutokea ikiwa Khalifah ataona kuwa kupigana kwao kama askari katika Jeshi la Waislamu kunaleta manufaa kwa Waislamu na hakuna madhara yanayotokana nayo, na katika hali hiyo, inaruhusiwa kuwapokea katika Jeshi la Waislamu na kuwalipa. Kwa maneno mengine, jambo hili linakuwa limeruhusiwa kwao. Hata hivyo, ikiwa kuingia kwao katika Jeshi la Kiislamu kungeleta madhara, basi jambo hili lililoruhusiwa miongoni mwa mambo yaliyoruhusiwa lingekuwa haramu kwa sababu ya madhara, kulingana na kanuni kuhusu madhara kama inavyotajwa katika sehemu yake ndani ya Usul.

All of these evidences indicate the permissibility for a disbeliever to be part of the Islamic Army and to give him money due to his presence there. Additionally, the definition of employment is a contract upon a service for recompense, which indicates that employment is permitted upon every service that the employer could use from an employee, and so it includes employing someone to be in the Army, and for partaking in fighting, since it is a service. Accordingly, the generality of the evidence for employment upon any service is an evidence for the permissibility of employing a disbeliever to be in the Army and partake in fighting. However, it must be under the flag of the Muslims and not a flag of disbelief as is clarified in the reality of the evidences mentioned, since the disbelievers who fought with the Muslims did so under the flag of the Muslims and not under the flag of disbelief; in other words, they fought as soldiers as part of the Muslims’ Army. Built upon this, it is permitted for the people of Dhimmah to fight in the Army of the Muslims for a wage, which can occur if the Khalifah considers that their fighting as soldiers in the Army of the Muslims bring a benefit to the Muslims and there is no harm as a result, in which case, it is permitted to accept them in the Army of the Muslims and to pay them. In other words, this is made permitted for them. However, if there was harm from their entering the Islamic Army, then this permitted issue from amongst the permitted issues would be forbidden due to the harm, in accordance with the rule regarding harm as is mentioned in its section in Usul.

"Mpiganaji (Al-Ghazi) ana malipo yake, na yule anayemtayarisha (Al-Ja'il) ana malipo yake pamoja na yale ya mpiganaji." Al-Ghazi ndiye anayeenda vitani mwenyewe binafsi, wakati Al-Ja'il ndiye anayepigana kwa niaba ya mtu mwingine kwa ujira. Imeandikwa katika kamusi ya Al-Muhit: "Al-Ji'ala…ni kiasi kinachotolewa kwa mtu anayefanya kitendo…na ni kile kinachotengwa kwa Ghazi iwapo atapigana kwa niaba yako kwa ujira." Neno Ajr hutumika kumaanisha ujira na thawabu. Kuhusu kile kinachojulikana sana miongoni mwa watu, kwamba Ajr daima humaanisha thawabu inayotoka kwa Allah (SWT) kwa mja wake kwa kufanya tendo jema, na kwamba Ijarah ni malipo ya kitendo kutoka kwa mtu mmoja hadi mwingine ambayo yanajumuisha ajira, kwa kweli hakuna ushahidi wa tofauti hii. Badala yake, lugha inaeleza kwamba Ajr ni malipo ya kitendo. Imetajwa katika kamusi ya Al-Muhit kwamba Ajr ni malipo ya kitendo, kama vile Ijara. Maana ya Hadithi hii ni kwamba Ghazi ana thawabu yake, wakati Ja'il ana ujira wake, kwa kuwa neno hili linaweza kuwa na maana nyingi, na dalili iliyomo katika Hadithi ndiyo itakayobainisha maana iliyokusudiwa. Katika hali hii, neno Ghazi linaonyesha kwamba Ajr inayokusudiwa ni thawabu kutoka kwa Allah (SWT), na neno Al-Ja'il linaonyesha kwamba Ajr inamaanisha ujira, kwa kuwa kila moja kati ya maneno hayo ni dalili inayobainisha maana iliyokusudiwa. Al-Bayhaqi amesimulia kwa mnyororo wa wapokezi kutoka kwa Jubayr bin Nufayr, aliyesema:

“The warrior (Al-Ghazi) has his reward and one who equips him (Al-Ja’il) has his reward and that of the warrior”. Al-Ghazi is the one who personally goes out to battle, while the Ja’il is the one who fights on someone else’s behalf for a wage. It is written the Al-Muhit dictionary “Al-Ji’ala…is the amount given to someone doing an action…and what is assigned to a Ghazi if he fights on your behalf for a wage.” Ajr is used to mean both wage and reward. As for what is well known among people that Ajr always means the reward which comes from Allah (swt) to His servant for doing a good deed and that Ijarah is the reward for an action from one person to another which includes employment – in actual fact, there is no support for this differentiation. Rather what the language stated is that the Ajr is the reward for an action. It is mentioned in the Al-Muhit dictionary that Ajr is the reward for the action, like the Ijara. The meaning of the narration is that Ghazi has his reward while the Ja’il has his wage, since the word can have many meanings, and the indication in the narration would specify the intended one. In this case, the word Ghazi indicates that what is meant by Ajr is reward from Allah (swt), and the word Al-Ja’il indicates that Ajr means wage, because each of them is an indication that specified the intended meaning. Al- Bayhaqi narrated on the authority of Jubayr b. Nufayr who said: