Mfano wa Mtume ﷺ unaonyesha mbinu pekee ya kurejesha Khilafah na kuanzisha Dola ya Kiislamu, yaani kubadilisha Dar ul-Kufr kuwa Dar ul-Islam.

The example of the Messenger (saw) demonstrates the only methodology of resuming the Khilafah and establishing an Islamic State, in other words changing Dar ul-Kufr to Dar ul-Islam.

Kwa hiyo, inahitajika uelewa wa kina wa jinsi ya kupata nguzo (Arkan) za lazima za Manhaj ya Nabii ﷺ. Baada ya uelewa huu kuwa wazi, lazima utumike kwenye hali yetu, ili kubainisha njia ya kurejesha Khilafah.

Hence, a detailed understanding of how to derive the obligatory elements (Arkan) of the Methodology of the Prophet (saw) is needed. After this is clear it must be applied to our situation in determining the way to resume the Khilafah.

Kanuni ya Ta’asi, yaani kuiga vitendo vya Mtume ﷺ, daima imekuwa ikichukua sehemu katika vitabu vya Usul wakati wa kuelewa Sunnah ya Mtume ﷺ. Mada inayojadiliwa ni jinsi ya kumuiga Mtume ﷺ katika tabia zake, na thamani ya kutoa kwa kuiga huko.

The principle of Ta’asi or emulating the actions of the Messenger (saw) has always occupied a section of the books on Usul when understanding the Sunnah of the Prophet (saw). The subject matter under discussion is how to emulate the Messenger (saw) in his behaviour and what value to give such emulation.

Allah (SWT) anasema katika Qur'ani, "Hakika katika Mtume wa Allah ﷺ mna mfano mzuri kabisa" (TMQ al-Ahzab, aya ya 21)

Allah (swt) states in the Qur’an, “Verily in the Messenger of Allah (saw) you have the finest example” (TMQ al-Ahzab, verse 21)

Pia Allah (SWT) anamwamuru Mtume (ﷺ) amwambie waumini,

Also Allah (swt) orders the Prophet (saw) to say to the believers,

"Ikiwa kweli mnampenda Allah basi nifuateni, naye Allah atawapenda na kuwasamehe dhambi zenu, na Allah ni Ghafoor al-Raheem". (TMQ al-e-Imran, aya ya 31)

“If you do love Allah then follow me, and Allah will love you and forgive you for your sins and Allah is Ghafoor al-Raheem”. (TMQ al-e-Imran, verse 31)

Kwa hiyo Waislamu wanalazimika kumfuata na kufuata nyayo za Mtume ﷺ, ikiwa wanatarajia msamaha wa Allah (SWT) na kuingia Peponi. Kwa hiyo, ni wajibu kumfuata na kumwiga ﷺ. Hata hivyo, Waislamu wanatakiwa kumwiga kwa usahihi na kwa namna ambayo Allah (SWT) ametuwajibisha kufanya hivyo. Ifuatayo ni uchambuzi wa matendo yake ﷺ.

Hence Muslims are obliged to emulate and follow in the footsteps of the Messenger (saw) if the forgiveness of Allah (swt) and entering into Jannah is hoped for. Therefore, it is an obligation to emulate him (saw) and imitate him. However, Muslims are required to imitate him correctly and in the manner which Allah (swt) obliges us to do so. The following is a breakdown of his (saw) actions.

Hizi ni vitendo ambavyo ni sehemu ya tabia asilia ya Mtume ﷺ. Kwa mfano, Bukhari anasimulia kwamba alikuwa akibadilika rangi na kuwa mwekundu pale alipokasirika ﷺ. Pia, kwa mujibu wa Imam Tirmidhi katika kitabu chake cha Shama’il, alikuwa akitembea kwa mwendo wa haraka sana ﷺ, kana kwamba anashuka kwenye mteremko. Ni jambo linaloruhusiwa kwetu kuiga vitendo hivi kwa upendo, kwa kuwa vilikuwa vitendo vya Mtume ﷺ, lakini havina athari yoyote ya kisheria, na hivyo vinaangukia katika kundi la Mubah (linaloruhusiwa).

These would be actions which are part of the nature of the Prophet (saw). So, for example Bukhari narrates that he (saw) would go red when he got angry. Also according to Imam Tirmidhi in his Shama’il, he (saw) would walk very quickly as though he was walking down a hill. These are permitted for us to copy out of love, as they were actions of the Prophet (saw), but they carry no legislative consequences, and thus fall under the Mubah (permissible).

Hizi ni vitendo ambavyo vilikuwa mahsusi kwa Mtume ﷺ. Kwa mfano, wake zake katika Qur'ani walikatazwa kuolewa tena baada ya kufiwa na mume, ilhali wanawake waumini wanaweza kuolewa tena baada ya mume wao wa kwanza kufariki au kuachika. Pia Mtume ﷺ aliruhusiwa kuoa wake zaidi ya wanne, ilhali Waislamu wote wamekatazwa kufanya hivyo. Mtume ﷺ alikuwa akifunga mchana na usiku bila kukoma, lakini alawakataza Waislamu kufanya hivyo. Tahajjud ilikuwa wajib kwake, lakini kwa Waislamu wote ni Nafilah (al-Shakhsiyyat ul-Islamiyyah Vol. 3). Waislamu wamekatazwa kumfuata Mtume ﷺ katika mambo haya. Hivyo mtu hawezi kuswali Tahajjud kama Fardhi, wala hawezi kuwazuia wanawake wa Kiislamu kuolewa tena baada ya kuachika au kuwa wajane. Wala Waislamu hawawezi kuoa zaidi ya wake wanne. Kumfuata Mtume ﷺ katika mojawapo ya haya kungekuwa Haramu.

These are actions that were specific to the Prophet (saw). So, for example his wives in the Qur’an were prohibited from remarrying after being widowed, whereas the believing women can remarry after their first husband dies or they divorce. He (saw) was also permitted to marry more than four wives whilst all Muslims are forbidden from this. He (saw) would fast day and night without stopping, but he prohibited the Muslims from doing so. Tahajjud was wajib upon him but Nafilah for all Muslims (al-Shakhsiyyat ul-Islamiyyah Vol. 3). Muslims are prohibited from following the Messenger (saw) in these matters. So one cannot pray Tahajjud as a Fard, nor can one prevent the Muslim women re-marrying after they divorce or become widows. Nor can Muslims marry more than four wives. Following the Prophet (saw) in any of these would be Haram.

Hizi ni vitendo vilivyobaki, maneno au idhini ya Mtume (saw) ambavyo vina matokeo ya kisheria. Kwa mfano, vinaweza kueleza wajibu, mapendekezo au ruhusa. Ikiwa kitendo ambacho Mtume (saw) alikuwa akikifanya kilikuja kama ufafanuzi wa wajibu uliotangulia (Fard), basi jambo hilo nalo litakuwa Fard. Allah (swt), kwa mfano, anasema katika Aya nyingi za Qur'an kusimamisha Swala katika nyakati zake maalum. Mtume (saw) alisema katika Hadith maarufu iliyopokewa na Imam Bukhari, "Swalini kama mnavyoniona nikiswali." Kwa hiyo, ukweli kwamba Mtume (saw) alikuwa akiswali mara kwa mara kwa mpangilio uleule (Tarteeb) na kwa kurudiarudia (Ta'addud) unaeleza wajibu uliotangulia, na hivyo nao wenyewe ni wajibu. Pia, Allah (swt) anasema,

These are the rest of the actions, speech or consent of the Messenger (saw) and carry legal consequences. So for example they may explain obligations, recommendations or permission. If the action that the Prophet (saw) was undertaking came as an explanation to a previous obligation (Fard) then that matter would become Fard. Allah(swt), for example, states in many Ayaat of Qur’an to establish the Salah at regular times. The Prophet (saw) stated in a well known Hadith that is narrated by Imam Bukhari, “Pray as you see me pray”. So the fact that the Prophet (saw) repeatedly prayed in the same order (Tarteeb) and in repetition (Ta’addud) explains the previous obligation and hence is obligatory itself. Also, Allah (swt) states,

"Yeyote miongoni mwenu atakayeshuhudia mwezi na afunge."(TMQ al-Baqarah, aya ya 184)

“Whosoever amongst you witnesses the month let him fast”. (TMQ al-Baqarah, verse 184)

Mtume (saw) alisema katika Hadith maarufu, "Fungeni mtakapouona (mwezi), na acheni kufunga mtakapouona (mwezi), na ikiwa kuna mawingu basi kamilisheni siku thelathini." (Imethibitishwa na Ibn Hajr al Asqalani katika Bulugh ul-Maram). Basi hadith hii inabainisha wakati wa kufunga na wakati wa kuacha kufunga, hivyo inafafanua amri iliyotangulia katika Qur'an, na kwa hiyo inafuata kanuni ile ile, yaani wajibu wa kuuona mwezi wa Hilal au kukamilisha siku thelathini ili kuanza kufunga au kumaliza kufunga.

The Prophet (saw) stated in a well known Hadith, “Fast when you see it (the moon) and stop fasting when you see it (the moon) and if it is cloudy then complete the thirty days” (Authenticated by Ibn Hajr al Asqalani in Bulugh ul-Maram). So this narration determines when to fast and when to stop fasting, thus explaining a previous order in the Qur’an and hence following the same rule i.e. the Fard of sighting the Hilal or the completion of the thirty days in order to begin fasting or end it.

Mfano mwingine wa jambo hili ni pale Allah (SWT) anaposema katika Qur'an,

Another example to illustrate this point is when Allah (swt) states in the Qur’an,

Lengo la mwamini ni kupata radhi za Allah (SWT) na kumkaribia Allah (SWT), na hilo ndilo msingi wa kila tendo lake. Kwa hiyo matendo yale ambayo yanamletea Allah (SWT) radhi, na ambayo kuyaacha kunaweza kusababisha adhabu, yanahesabiwa kuwa Faradhi. Lakini yale yanayomkaribisha Muislamu kwa Allah (SWT), ambayo kuyaacha hakubebi tishio la adhabu, yanahesabiwa kuwa mambo yanayopendekezwa au yaliyo bora, Mandhub. Iwapo matendo ya Mtume ﷺ yanaonyesha kumkaribia Allah (Taqarrub il Allah), basi nayo ni mambo yanayopendekezwa. Kwa mfano, Dhikr na Du'aa zinapata fadhila za Allah (SWT), na hivyo ni Mandhub. Kwa mfano, imepokewa katika kitabu cha Shama'il al-Tirmidhi kwamba Mtume ﷺ alikuwa akianza kula kwa Tasmiyah (kusema Bismillahir Rahmanir Raheem). Jambo hili lilikuwa likimkumbusha Allah (SWT), na lilikuwa na maana ya kumshukuru, hivyo lingependekezwa.

Gaining the pleasure of Allah (swt) and getting closer to Allah (swt) is the purpose of the believer and the fundamental premise of all of his actions. Hence those actions which earn Allah (swt)’s pleasure and if omitted can lead to punishment are deemed as Fard. However, those which bring a Muslim closer to Allah (swt) but if omitted do not carry a threat of punishment are deemed as recommended or preferable acts, Mandoub. If the actions of the Messenger (saw) indicate getting closer to Allah (Taqarrub il Allah) then they are also recommended. So for example the Dhikr and Du’aa gain Allah’s (swt) favour and are thus Mandoub. So, for example, it has been narrated from the Shama’il al-Tirmidhi that the Prophet (saw) used to commence eating with Tasmiyah (saying Bismillahir Rahmanir Raheem) this would serve as a reminder of Allah (swt) and would mean showing thankfulness and hence would be recommended.

Kwa upande wa vitendo ambavyo havina dalili yoyote ya Qurbah (ibada ya kumkaribia Mwenyezi Mungu) wala tishio la adhabu au ahadi ya thawabu, vitendo hivyo ni Mubah (ruhusa) tu, na Waislamu wanaweza kuvifanya ikiwa wanapenda. Kwa mfano, Mtume ﷺ alitumia waandishi kuhifadhi Qur'ani kwenye majani ya mitende. Aina hii ya uhifadhi haina thawabu wala adhabu, hivyo ni Mubah. Njia nyingine kama CD na uchapishaji pia ni Mubah vivyo hivyo.

As for actions which carry no indication of Qurbah or threat of punishment and reward, they would merely be Mubah (permitted) and Muslims would engage in them if they so wished. For example, he (saw) used scribes to preserve the Qur’an on date palm leaves. This style of preservation carries no reward or punishment hence it is Mubah. Other means such as CD’s and Printing are similarly Mubah.

Umuhimu wa hili kwa mada iliyopo ni kwamba mtu anaweza kutofautisha vitendo vile ambavyo Mtume ﷺ alivifanya kama mitindo isiyokuwa ya lazima, na vitendo vya lazima (Fardhi au Wajibu), ambavyo Mtume ﷺ alivifanya kama Fardhi na kama sehemu ya mwenendo wake.

The relevance of this for the topic at hand is that one is able to distinguish those actions which he (saw) did as styles that weren’t obligatory, from the obligatory (Fard or Wajib) actions, which he (saw) undertook as Fard and part of his methodology.