2 Khilafah Ni Wajibu

2 Khilafah Ni Wajibu - Njia ya Kurejesha Khilafah | Quran Course

Ushahidi wa kwamba kuteuliwa kwa Khalifa ni wajibu kwa Waislamu wote unapatikana katika Sunnah na Ijmaa (makubaliano) ya Maswahaba. Kuhusu Sunnah, Nafi'a alisimulia akisema: "'Umar aliniambia kwamba alimsikia Mtume ﷺ akisema: 'Yeyote atakayeondoa mkono wake kutoka kwenye utiifu kwa Allah (SWT) atakutana Naye (SWT) siku ya Kiyama bila kuwa na hoja yoyote kwake, na yeyote atakayekufa wakati hakukuwa na Bay'ah (ahadi ya utii) shingoni mwake (kwa Khalifa), atakufa kifo cha Jahiliyyah (ujinga).'" Basi Mtume ﷺ aliifanya kuwa lazima kwa kila Muslim kuwa na Bay'ah shingoni mwake, na akaeleza kwamba yeyote anayekufa bila Bay'ah shingoni mwake, amekufa kifo cha Jahiliyyah. Bay'ah haiwezi kuwa kwa mtu yeyote isipokuwa Khalifa, na Mtume ﷺ aliifanya kuwa wajibu kwa kila Muslim kuwa na Bay'ah kwa Khalifa shingoni mwake. Hata hivyo, hakuifanya kuwa wajibu kwa kila Muslim kutoa Bay'ah kwa Khalifa. Wajibu ni kuwepo kwa Bay'ah shingoni mwa kila Muslim mwenye sifa, yaani kuwepo kwa Khalifa ambaye kwa hiyo anastahili Bay'ah shingoni mwa kila Muslim. Kwa hiyo ni kuwepo kwa Khalifa ndiko kunakoweka Bay'ah shingoni mwa kila Muslim, iwe Muislamu huyo alitoa Bay'ah kwake binafsi au hakutoa.

The evidence that the appointment of a Khaleefah is obligatory upon all Muslims is found in the Sunnah and the Ijma’a (consensus) of the Sahabah. As for the Sunnah, Nafi’a reported saying: “ ‘Umar said to me that he heard the Prophet (saw) saying: ‘Whosoever takes off his hand from allegiance to Allah (swt) will meet Him (swt) on the Day of Resurrection without having any proof for him, and whoso dies whilst there was no Bay’ah (allegiance) on his neck (to a Khaleefah), he dies a death of Jahiliyyah (ignorance).” So the Prophet (saw) made it compulsory upon every Muslim to have a Bay’ah on his neck, and described whoever dies without a Bay’ah on his neck that he dies a death of Jahiliyyah. The Bay’ah cannot be for anyone except the Khaleefah, and the Prophet (saw) made it obligatory upon every Muslim to have on his neck a Bay’ah to a Khaleefah. Yet he did not make it an obligation upon every Muslim to give Bay’ah to a Khaleefah. The duty is the existence of a Bay’ah on the neck of every eligible Muslim, i.e. the existence of a Khaleefah who accordingly deserves a Bay’ah upon the neck of every Muslim. So it is the presence of the Khaleefah which places a Bay’ah on the neck of every Muslim, whether the Muslim gave a Bay’ah to him in person or not.

Kwa hiyo, Hadithi hii ya Mtume ﷺ ni ushahidi kwamba kuteuliwa kwa Khalifa ni wajibu, na si uthibitisho kwamba kutoa Bay'ah ni wajibu. Hii ni kwa sababu Mtume ﷺ alimkemea Muislamu ambaye hana Bay'ah shingoni mwake hadi atakapokufa, si yule ambaye hakutoa Bay'ah. Hisham bin 'Urwa alipokea kutoka kwa Abu Saleh, kutoka kwa Abu Hurayrah, kwamba Mtume ﷺ alisema: "Watawala watawatawala baada yangu; mcha Mungu atawaongoza kwa uchamungu wake, na mwovu kwa uovu wake. Basi wasikilizeni na mwatii katika kila jambo linalolingana na haki. Wakitenda vizuri, ni kwa faida yenu; na wakitenda vibaya, ni kwa hesabu yao wenyewe na dhidi yao." Muslim alipokea kutoka kwa al-A'araj, kutoka kwa Abu Hurayrah, kwamba Mtume ﷺ alisema: "Hakika Imamu ni ngao ambayo nyuma yake watu hupigana na kwa yeye hujilinda." Muslim alipokea kutoka kwa Abu Hazim, aliyesema: "Nilikuwa pamoja na Abu Hurayrah kwa miaka mitano, nami nilimsikia akisimulia kauli ya Mtume ﷺ: Manabii waliwatawala Wana wa Israeli; kila nabii alipokufa, nabii mwingine alimrithi, lakini hakutakuwa na nabii baada yangu. Kutakuwa na Makhalifa, nao watakuwa wengi." Wakauliza: "Basi unatuamuru nini?" Akasema: "Timizeni Bay'ah kwao mmoja baada ya mwingine, na wapeni haki yao. Hakika Mwenyezi Mungu atawauliza kuhusu yale aliyowakabidhi." Ibn 'Abbas alisimulia kwamba Mtume ﷺ alisema: "Ikiwa mtu atamwona katika Amiri wake kitu kinachomchukiza, na asubiri kwa subira; kwa maana, yeyote anayejitenga na sultani (mamlaka ya Uislamu) hata kwa kiasi cha shibiri moja, kisha akafa katika hali hiyo, amekufa kifo cha zama za Jahiliyyah."

Therefore, this Hadith of the Prophet (saw) is an evidence that the appointment of the Khaleefah is an obligation and not a proof that giving the Bay’ah is obligatory. This is because the Prophet (saw) rebuked the Muslim who has no Bay’ah on his neck until he dies, not the one who did not give Bay’ah.. Hisham ibn ‘Urwa reported on the authority of Abu Saleh on the authority of Abu Hurayrah that the Prophet (saw) said: “Leaders will take charge of you after me, where the pious (one) will lead you with his piety and the impious (one) with his impiety, so listen to them and obey them in everything which conforms with the truth. If they act rightly it is for your credit, and if they acted wrongly it is counted for you and against them.” Muslim narrated on the authority of al-A’araj, on the authority of Abu Hurayrah, that the Prophet (saw) said: “Behold, the Imam is but a shield from behind whom the people fight and by whom they protect themselves.” Muslim reported on the authority of Abu Hazim, who said: “I accompanied Abu Hurayrah for five years and heard him talking of the saying of the Prophet (saw): The Prophets ruled over the children of Israel, whenever a Prophet died another Prophet succeeded him, but there will be no Prophet after me. There will be Khulafaa’ and they will number many. They asked: What then do you order us? He said: Fulfil the Bay’ah to them one after the other and give them their due. Surely Allah will ask them about what He entrusted them with.” Ibn ‘Abbas narrated that the Prophet (saw) said: “If anyone sees in his Amir something that displeases him let him remain patient, for behold, he who separates himself from the sultan (authority of Islam) by even so much as a hand span and dies thereupon, has died a death of the days of Jahiliyyah”.

Katika Hadithi hizi, Mtume (saw) anatujulisha kwamba viongozi ndio watakaoendesha mambo ya Waislamu, na Hadithi hizo zinajumuisha maelezo ya Khalifa kama ngao, yaani kinga. Kwa hiyo maelezo ya Imamu kama ngao yanaonyesha faida za kuwepo kwa Imamu, na hivyo ni amri ya kutenda, kwa sababu kama taarifa inayotolewa na Allah (swt) na Mtume (ﷺ) ina lawama basi ni amri ya kujiepusha, na kama ina sifa basi ni amri ya kutenda. Ikiwa kitendo kinachoamriwa ni cha lazima kwa ajili ya kutekeleza Hukmu ya Shari‘a (sheria ya Mwenyezi Mungu), au kwa kuzembea kwake Hukmu ya Shari‘a itapuuzwa, basi amri hii ni ya lazima kabisa. Katika Hadithi hizi pia kuna taarifa kwamba wale wanaoendesha mambo ya Waislamu ni Makhalifa, jambo linaloashiria amri ya kuwateua. Pia zinajumuisha katazo kwa Waislamu kujitenga na mamlaka, jambo linaloashiria wajibu kwa Waislamu kujiwekea mamlaka, yaani utawala. Zaidi ya hayo, Mtume (ﷺ) aliwaamuru Waislamu kumtii Khalifa na kupigana na wale wanaopinga mamlaka yake kama Khalifa, jambo linaloashiria amri ya kuteua Khalifa na kulinda Ukhalifa wake kwa kupigana na yeyote anayepingana naye. Muslim ameripoti kwamba Mtume (ﷺ) alisema: “Yeyote aliyeapa utiifu kwa Imamu akimpa mkono wake na tunda la moyo wake, basi amtii kadiri awezavyo, na ikiwa mwingine atakuja kupinga naye, mpigeni shingo ya mtu huyo.” Kwa hiyo amri ya kumtii Imamu ni amri ya kumsimamisha, na amri ya kupigana na wanaopingana naye ni ushahidi kwamba amri hii ni ya lazima katika kudumisha uwepo wa Khalifa mmoja.

In these Ahadith, the Prophet (saw) informs us that leaders will run the affairs of Muslims, and the Ahadith include the description of the Khaleefah as a shield, i.e. a protection. So the description of the Imam as a shield is informative of the benefits of the presence of the Imam, thus it is a command for action, because if the information conveyed by Allah (swt) and the Prophet (saw) contained rebuke then it is a command of abstention, and if it contained praise then it is a command for action. If the ordered action is necessary to implement a Hukm Shari’i (divine law), or by its negligence a Hukm Shari’i will be neglected, then this command is decisive. In these Ahadith there is information also that those who run the affairs of Muslims are Khulafaa’, which indicates an order to appoint them. They also include a prohibition for Muslims to separate from the authority, which indicates the obligation upon Muslims to appoint an authority for themselves, i.e. ruling. Moreover, the Prophet (saw) ordered the Muslims to obey the Khaleefah and to fight those who dispute his authority as the Khaleefah, which indicates an order to appoint a Khaleefah and to protect his Khilafah by fighting against whosoever disputes with him. Muslim reported that the Prophet (saw) said: “He who pledged allegiance to an Imam giving him the clasp of his hand and the fruit of his heart shall obey him as long as he can, and if another comes to dispute with him you have to strike the neck of that man.” So the command to obey the Imam is an order to establish him, and the command to fight those who dispute with him is an evidence that this command is decisive in maintaining the presence of one Khaleefah.

Kuhusu Ijmaa' ya Masahaba, wote walikubaliana juu ya umuhimu wa kuweka khalifa au mrithi wa Mtume ﷺ baada ya kifo chake. Walikubaliana pia kumteua mrithi wa Abu Bakr (r.a.), kisha wa 'Umar (r.a.), kisha wa 'Uthman (r.a.), baada ya kifo cha kila mmoja wao. Ijmaa' ya Masahaba juu ya kuweka khalifa ilionekana wazi walipochelewesha mazishi ya Mtume ﷺ baada ya kifo chake, wakiwa wamejishughulisha na kumteua mrithi wake. Hili lilikuwa licha ya ukweli kwamba kuzika maiti ni wajibu (Fardh), na kwamba ni haramu kwa wale wanaopaswa kuandaa mazishi yake kujishughulisha na jambo jingine lolote hadi wamalize kuzika. Masahaba walilazimika kujishughulisha na kuandaa mazishi ya Mtume ﷺ. Badala yake, baadhi yao walijishughulisha na kumteua khalifa badala ya kuzika, na wengine walinyamaza kimya kuhusu jambo hilo na wakashiriki katika kuchelewesha mazishi kwa usiku mbili, ingawa walikuwa na uwezo wa kupinga kuchelewa huko na uwezo wa kumzika Mtume ﷺ. Kwa hiyo, hili lilikuwa ni makubaliano ya kujishughulisha na kumteua khalifa badala ya kuzika maiti. Hili lisingeweza kuwa halali isipokuwa kama kumteua khalifa ni wajibu zaidi kuliko kuzika maiti. Pia, Masahaba wote walikubaliana katika maisha yao yote juu ya wajibu wa kumteua khalifa. Ingawa walitofautiana kuhusu nani wa kuchaguliwa kuwa khalifa, hawakuwahi kutofautiana juu ya kuteuliwa kwa khalifa, si wakati Mtume ﷺ alipofariki, wala wakati yeyote wa Khulafaa' al-Rashidun alipofariki. Kwa hiyo Ijmaa' ya Masahaba ni ushahidi wazi na madhubuti kwamba kuteuliwa kwa khalifa ni wajibu.

In regards to the Ijma’a of the Sahabah they all agreed upon the necessity to establish a successor or Khaleefah to the Prophet (saw) after his death. They all agreed as well to appoint a successor to Abu Bakr (r.a.), then to ‘Umar (r.a.), then to ‘Uthman (r.a.), after the death of each one of them. The Ijma’a of the Sahabah to establish a Khaleefah manifested itself emphatically when they delayed the burial of the Prophet (saw) after his death whilst engaged in appointing a successor to him. This was despite the fact that the burial of the dead person is a Fard, and that it is Haram upon those who are supposed to prepare for his burial to engage themselves in anything else until they complete the burial. The Sahabah were obliged to engage themselves in preparing the burial of the Prophet (saw). Instead, some of them engaged themselves in appointing a Khaleefah rather than carrying out the burial, and some others kept silent on this engagement and participated in delaying the burial for two nights despite their ability to deny the delay and their ability to bury the Prophet (saw). So this was an Ijma’a to engage themselves in appointing a Khaleefah rather than to bury the dead. This could not be legitimate unless the appointment of a Khaleefah is more obligatory than the burial of the dead. Also, all the Sahabah agreed throughout their lives upon the obligation of appointing a Khaleefah. Although they disagreed upon the person to elect as a Khaleefah, they never disagreed upon the appointment of a Khaleefah, neither when the Prophet (saw) died, nor when any of the Khulafaa’ al-Rashidun died. Therefore the Ijma’a of the Sahabah is a clear and strong evidence that the appointment of a Khaleefah is obligatory.

2 Khilafah Ni Wajibu

Kurejeshwa kwa Khilafah ni wajibu kwa Waislamu wote