Makabila ya Aws na Khazraj, ambayo ndiyo yenye nguvu na ushawishi mjini Madinah, hatimaye walitoa msaada (Nusrah) kwa Mtume ﷺ, na hivyo wakajulikana kama Ansar (wasaidizi). Ibn Hisham anasimulia kwamba Mtume ﷺ alikutana na viongozi wa Aws na Khazraj huko al-‘Aqabah kabla ya Hijja na kuchukua kutoka kwao ahadi. Ahadi hii inajulikana kama Bay‘atul-Harb (Ahadi ya Vita). Kabla ya kuchukua ahadi hiyo, at-Tabari (Juzuu ya 6, Ukurasa 1220) anasimulia kwamba al-‘Abbas ndiye aliyekuwa wa kwanza kuzungumza katika mazungumzo hayo. Al-Bara’ wa Ansar anasimulia kwamba al-‘Abbas aliwahutubia Ansar akisema: “Enyi watu wa Khazraj (maana yake Aws na Khazraj kwa desturi ya Kiarabu)… ikiwa mnafikiri mnaweza kutimiza ahadi mliyoitoa na kumlinda (yaani Mtume ﷺ) dhidi ya maadui zake, basi chukueni wajibu mliojitwika. Lakini ikiwa mtamwacha na kumkabidhi baada ya kuja kwenu, basi mwacheni sasa, kwani yeye ni mtukufu kwa watu wake na yuko salama katika nchi yake.” Tulimjibu kwamba tumesikia alichosema. Sasa semeni, Ewe Mjumbe wa Allah, na chagueni mnachotaka kwa ajili yenu na kwa Mola wenu. Kisha Mjumbe wa Allah ﷺ alizungumza nasi na kusoma Qur’ani iliyotufanya tutamani Uislamu. Kisha akasema ﷺ: “Nitaingia nanyi katika mkataba wa utiifu, mradi mnilinde kama mnavyowalinda wanawake wenu na watoto wenu.” Kisha al-Bara’ alishika mkono wake na kusema: “Kwa Allah, tutakulinda kama tunavyowalinda wanawake wetu. Tupe kiapo cha utiifu, Ewe Mjumbe wa Allah ﷺ, kwani sisi ni watu wa vita na watu wa silaha. Tumerithi hili kizazi hadi kizazi.” Mtume ﷺ alitoa ahadi: “Nitapigana vita dhidi ya wale mnaopigana nao vita, na nitafanya amani na wale mnaofanya nao amani; damu yangu ni damu yenu, na mkataba wangu ni mkataba wenu.” (Ibn Hisham). Kisha at-Tabari anataja kwamba Mtume ﷺ aliwauliza: “Niletieni miongoni mwenu wakuu kumi na wawili.” Baadaye, baada ya kiapo kutolewa, Quraysh waliwauliza Aws na Khazraj kama mapatano kama hayo yalikuwa yamefanyika. Washirikina kutoka kabila ambalo halikuwepo walisema kwamba hawakujua makubaliano yoyote kama hayo. Kwa kweli, Nabii ﷺ alipohamia Madina alifanya hivyo kwa siri.
The tribes of the Aws and the Khazraj, who were the power brokers of Madinah, finally gave the support (Nussrah) to the Prophet (saw) and thus came to be known as the Ansar (helpers). Ibn Hisham narrates that the Prophet (saw) met with the leaders of the Aws and the Khazraj at al-’Aqabah before the Hajj and took the pledge from them. This pledge is known as the Bay’atul-Harb (The Pledge of War). Before they took the pledge at-Tabari (Vol. 6 Par 1220) narrates that al-’Abbas was the first to speak in the negotiations. Al-Bara’ of the Ansar narrates that al-’Abbas addressed the Ansar saying, “O people of Khazraj (meaning Aws and Khazraj in Arab custom) …if you think that you can fulfil your promises which you made and defend him (meaning the Messenger (saw)) against his enemies, then assume the responsibility which you have taken upon yourselves. If you are going to abandon him and hand him over after he has come to you, then leave him now, for he is honoured by his people and safe in his land’. We said to him we have heard what you have said. Speak now Messenger of Allah and choose what you want for yourself and your Lord. Then the Messenger of Allah (saw) spoke to us and recited of the Qur’an which made us desirous of Islam. Then he(saw) said ‘I will enter into a contract of allegiance with you, provided that you protect me like you protect your women and children’. Then al-Bara’ took his hand and stated. ‘By Allah we will protect you like we would our womenfolk. Administer the oath of allegiance to us, O Messenger of Allah, for we are men of war and men of coats of mail. We have inherited this from generation to generation’. The Prophet (saw) gave the pledge ‘I will wage war against whom you wage war against and declare peace with whom you declare peace, my blood is your blood and my pact is your pact’ (Ibn Hisham)). At-Tabari then mentions that the Prophet (saw) asked them ‘Bring forth from amongst yourselves twelve chiefs’. Later on, after the pledge was given the Quraysh asked the Aws and Khazraj if such a pact had taken place. The Mushrikoon from the tribe who weren’t present stated that they knew of no such agreement. In fact, when the Prophet (saw) migrated to Madinah he did so in secret.
Lengo la Mtume ﷺ kuingia katika Nussrah hii lilikuwa ni kuanzisha Dola ya Kiislamu huko Madina kwa kupata nguvu ya watu wa msaada (ahl un-Nussrah). Ahl un-Nussrah walikusudiwa kuanzisha Dola huko Madina baada ya Mtume ﷺ kugundua kwamba hakuweza kupata Nussrah ya kutosha huko Makka ili kuanzisha Dola huko. Kigezo cha ahl un-Nussrah alichotumia Mtume ﷺ kilikuwa ni kwamba wawe na nguvu za kimwili za kutosha, si tu kuanzisha Dola katika ardhi yao, bali pia kuilinda dhidi ya maadui wa nje. Hii ndiyo sababu hakuwaendea makabila kama Banu Ghifaar, licha ya ukweli kwamba walikuwa wameingia Uislamu kupitia kazi ya Sahabi Abu Dharr al-Ghifaari (ra). Pia hili linaeleza kwa nini Mtume ﷺ alikataa msaada wa Banu Sheeban ambao hawangeweza kuhakikisha ulinzi wa Dola dhidi ya Waajemi.
The purpose of the Prophet (saw) contracting this Nussrah was to establish the Islamic State in Madinah through gaining the power of the people of support (ahl un-Nussrah). The ahl un-Nussrah were to establish the State in Madinah after the Prophet (saw) found that he could not gain enough Nussrah in Makkah to establish the State there. The criteria for ahl un-Nussrah used by the Prophet (saw) was that they should be physically powerful enough to not only establish the State in their land, but also to defend it against foreign enemies. This is why he(saw) didn’t approach tribes such as Banu Ghifaar despite the fact that they had embraced Islam through the work of the Sahabi Abu Dharr al-Ghifaari (ra). This also explains why the Prophet (saw) refused the support of Banu Sheeban who could not guarantee the defence of the State against the Persians.
Nabii (saw) alipohamia Madina, watu wa Ahl un-Nussrah (Aws na Khazraj) walitoka wakiwa wamevaa ngozi ya chui na kubeba panga, yaani mavazi ya vita, ili kuanzisha utawala wa Nabii ﷺ na kupambana na upinzani wowote. Mayahudi wa Madina walitambua wakati huo kwamba jambo hili lilikuwa limepangwa kabla. Nabii ﷺ alikuwa amechukua mamlaka bila kuwaruhusu maadui zake kufanya maandalizi yoyote dhidi yake; alikuwa amepanga mapinduzi ya kijeshi. 'Abdullah ibn 'Ubay ibn Salul, ambaye kabla ya hapo alikuwa karibu kuwa Mfalme wa Yathrib (Madina), alikwenda kwa Quraysh na, kwa mujibu wa Ibn Hisham, aliwaambia kwamba watu wake hawakuwahi kufanya uamuzi kama huo bila kumshauri yeye kwanza. Kwa kweli, mapinduzi hayo yalimwezesha Nabii ﷺ kuingia Madina kama kiongozi wake mpya.
When the Prophet (saw) emigrated to Madinah the ahl un-Nussrah (Aws and Khazraj) came out wearing the leopard skin and swords i.e. war clothing, so as to establish the rule of the Prophet (saw) and fight any resistance. The Jews of Madinah realised then that this was a pre-planned matter. The Prophet (saw) had taken authority without allowing the enemies to make any preparations against him, he(saw) had orchestrated a coup d’etat. ‘Abdullah ibn ‘Ubay ibn Salul who, before this, was to be the King of Yathrib (Madinah) went to the Quraysh and, according to Ibn Hisham, stated to them that his people had never made such a decision without consulting him before. Indeed, the coup d’etat had allowed the Prophet (saw) to enter Madinah as its new leader.
Kwa hiyo, vitendo katika hatua hii ya chama cha kisiasa vitakuwa vifuatavyo:
Hence the actions, in this stage of the political party, would be the following:
i) Kuendelea kuwaita watu kwenye Uislamu si kwa nguvu, bali kwa mazungumzo ya kiakili.
i) Continuing to call people to Islam not through force but intellectual discourse.
ii) Kuendelea kuwalea wale wanaoitikia kwa uelewa thabiti wa Dini hii na imani thabiti, ili waweze kubeba Da'wah na kubeba majukumu yake.
ii) Continuing to culturing those who respond with a strong understanding of this Deen and strong Iman in order to carry the Da’awah and shoulder the responsibilities.
iii) Mapambano ya Kifikra na Kisiasa. Hili linajidhihirisha katika kuchukua maslahi ya jamii, kuonyesha ufisadi wa mfumo, na kufafanua mfumo wa Kiislamu. Pia kwa kuwafichua watawala na jinsi wanavyoshindwa kusimamia mambo ya watu. Katika uhalisia wa sasa, hili lingekuwa kufichua mipango ya wakoloni makafiri.
iii) The Intellectual and Political struggle. This manifests itself into the adopting of the interests of the society and highlighting the corruption of the system and illustrating the Islamic system. Also by exposing the rulers and how they are not looking after the affairs of the people. In the current reality it would be exposing the plans of the Kuffar colonialists.
iv) Kutafuta msaada kutoka kwa wale wenye uwezo wa kuondoa mamlaka zilizopo sasa, na kuanzisha, kuimarisha na kudumisha utawala wa Kiislamu, yaani wenye uwezo wa kijeshi. Msaada huu lazima utoke kwa wale wanaoukubali Uislamu, yaani Waislamu, na usiwe na masharti.
iv) Seeking the support from those capable of removing the present authorities and establishing, securing and maintaining the Islamic ruling i.e. militarily capable. This support must be from those who embrace Islam i.e. Muslims and unconditional.
Hatua hii ya mwisho kwa kawaida ingetekelezwa na kundi linalotafuta kuingia katika jeshi ili kuchukua mamlaka. Hilo lingefanyika baada ya kuijenga kwanza maoni ya umma kuhusu utekelezaji wa Uislamu kupitia mapambano ya kifikra na kisiasa, ili Ummah uone hilo kuwa lengo lake la kisiasa na njia ya wokovu wake. Baada ya hapo, jeshi lingekuwa na uwezo wa kuanzisha mamlaka ya Uislamu. Kwa hiyo, mapinduzi ya kijeshi (coup d'état) yangekuwa udhihirisho wa mabadiliko ya kisiasa ambayo chama cha kisiasa cha Kiislamu kilikuwa kimewachochea watu nayo, pamoja na msaada wa kiutendaji wa kuufikisha Uislamu, kwa njia ya Da'awah na Jihad, hadi sehemu nyingine zote za dunia.
This last point would normally be done by the party seeking to access the military in order to take the authority. This would be after establishing the public opinion for the implementation of Islam through the intellectual and political struggle, so that the Ummah sees this as her political aim and the means of her salvation. After this the military would be capable of establishing the authority of Islam. Hence a coup d’etat would be the manifestation of the political change that the Islamic political party had inspired in the people and the practical support in order to actually carry Islam through Da’awah and Jihad to the rest of the world.
Kuna baadhi ya tofauti muhimu ambazo ni lazima zifanywe kati ya njia hii na hali ya sasa.
Some Important Distinctions It must be clear however that there are certain distinctions, which would need to be made between this method and the current situation:
i) Tofauti muhimu zaidi ni kwamba Waislamu wa leo hawaongozwi na Allah (SWT) kama alivyoongozwa Mtume (ﷺ). Kwa hiyo, Nuqtat al-Ibtida’ (Mahali pa Kuanzia) ya Da’awah ni pale ambapo Chama kilianzia katika ulimwengu wa Kiislamu, na hapa ndipo hatua ya kulea fikra (culturing) ilipoanzia. Pia, Mtume (ﷺ) aliamrishwa na Allah (SWT) wakati wa kuingia katika hatua ya mwingiliano (interaction), lakini Waislamu wa leo hawakuamrishwa hivyo. Kwa hiyo, kulingana na kanuni ya Shari’ah isemayo ‘Kila kinachohitajika kutekeleza wajibu ni wajibu wenyewe’, Waislamu wa leo walipaswa kujaribu kuingia katika hatua ya mwingiliano pale ambapo, kama chama cha kisiasa, walipokuwa na uwezo wa kufanya hivyo. Iwapo hawatafanikiwa, kwa mfano wanachama wa chama wakiacha chama au kuuawa na kukifanya chama kisiwe na uwezo wa kuingiliana, basi chama kitalazimika kurudi nyuma hadi hatua ya kulea fikra (culturing). Hatua hii nyeti ni ile ambayo chama kinajaribu kujiingiza katika jamii. Iwapo kitafanikiwa, basi kitakuwa kimeingia katika jamii na hatua ya mwingiliano. Hii ndiyo Nuqtat al-Intilaq (Mahali pa Kuzindua).
i) The most important distinction is that Muslims today are not directed by Allah(swt) as the Prophet (saw) was. Hence, the Starting point (Nuqtat al-Ibtida’) of the Da’awah is from wherever the Party began in the Islamic world, and this is also where the culturing stage started from. Also, the Prophet (saw) was ordered by Allah (swt) when to enter the interaction stage, the Muslims of today were not. Hence, according to the Shari’ah principle ‘Whatever is necessary to accomplish an obligation is in itself an obligation’, the Muslims of today were required to attempt to enter the interaction stage when as a political party they were capable. If they were unsuccessful, so for example if the members of the party abandoned the party or were killed making them incapable of interaction, then the party would have to retreat back into the stage of culturing. This delicate point is the point at which the party attempts to launch itself into the society. If it is successful then it will have entered the society and the interaction stage. This is the Launching point (Nuqtat al-Intilaq).
ii) Leo hii, Waislamu wanapambana na seti ya dhana na fikra za kikafiri katika Da'awah ambazo ni tofauti na zile alizokabiliana nazo Mtume ﷺ, ingawa njia ya kufanya hivyo ingekuwa ile ile, kiakili na kisiasa. Hivyo, Mtume ﷺ alikuwa akipambana na masanamu ya al-Lat na al-‘Uzza, ilhali leo mtu anapambana na masanamu ya demokrasia na utawala wa mwanadamu dhidi ya Allah (SWT). Yeye ﷺ alikuwa akipambana na dhana kama vile kuua watoto wachanga, ilhali leo mtu anapambana na itikadi za ufeministi, haki za binadamu za kisekula na uhuru. Mtume ﷺ alikuwa akipambana na dini ya washirikina, Mayahudi na Wakristo, ilhali leo mtu anapambana na Ubepari na Ujamaa. Pia, Mtume ﷺ alikuwa akipambana dhidi ya makabila ya Quraysh na viongozi wao. Mapambano ya leo yatakuwa dhidi ya wakoloni na watawala wao vibaraka katika Ulimwengu wa Kiislamu.
ii) Today, Muslims are combating a set of Kufr concepts and thoughts in the Da’awah that are different to those that the Prophet (saw) faced, although the way in which it would be done would be the same, intellectually and politically. So he (saw) was dealing with the idols of al-Lat and ‘Uzza while today one deals with idols of democracy and the kingship of man against Allah(swt). He (saw) was dealing with concepts such as infanticide whilst today one deals with ideas of feminism, secular human rights and freedom. He (saw) was dealing with the Deen of the Mushrikeen, Jews and Christians whilst today one deals with Capitalism and Socialism. Also, the Prophet (saw) was struggling against the tribes of the Quraysh and their leaders. The struggle today would be against the colonialists and their agent rulers in the Islamic World.
iii) Tofauti nyingine inahusu madaraka. Wakati wa Mtume ﷺ madaraka yalikuwa mikononi mwa makabila yenye nguvu na viongozi wao. Lakini leo, katika hali nyingi, madaraka haya yako mikononi mwa majeshi ya nchi za Kiislamu. Hili linaathiri mahali ambapo mtu anatafuta Nusrah. Baada ya kufikia hatua hii, inayojulikana kama hatua ya kuungwa mkono (Nuqtat al-Irtikaz), kundi hilo litaingia katika hatua ya mwisho, ambayo ni kunyakua madaraka na kutekeleza Uislamu, kuupeleka duniani kote kupitia Da'awah na Jihad.
iii) Another difference is related to the power. The power during the time of the Prophet (saw) lay with the powerful tribes and their leaders. However, today, in most cases, this power lies in the militaries of the Muslim countries. This affects where one seeks the Nussrah from. After reaching this point, known as the support point (Nuqtat al-Irtikaz) the party would enter into the final stage which is that of seizing the power and implementing Islam, carrying it to the rest of the world via the Da’awah and Jihad.
Haya ni namna ambavyo tofauti hizi zinavyoathiri da'wah ya leo, lakini mbinu iliyotokana na dalili za Shari'ah ni ile ile, na ndiyo mbinu pekee ya vitendo ambayo Uislamu umeiweka ili kujiimarisha.
This is the ways in which the differences impact the contemporary Da’awah, however the methodology that has been derived from the Shari’ah evidences is the same and is the only practical method Islam has laid down in order to establish itself.
Kwa hiyo chama cha kisiasa cha Kiislamu kingelazimika kuendelea kwenye njia hii bila kupotoka hata kidogo. Kama kingepotoka, hilo lingekuwa kuondoka kwenye mbinu ya Shari'ah iliyowekwa kupitia Ijtihad sahihi. Hii ilikuwa Sunnah ya Mtume wa Allah ﷺ, na haitofautiani kwa lolote na kanuni ya Swalah au wajibu mwingine wowote ambao Allah ameuwekea waja, ambao Mtume ﷺ ameufafanua kwetu.
So the Islamic political party would have to proceed on this path not deviating off it by a hairline. If it did so it would be a deviation from the Shari’ah methodology that has been established through correct Ijtihad. This was the Sunnah of the Messenger of Allah (saw) and is no different from the rule of Salah or any other obligation that Allah has prescribed and the Messenger (saw) elaborated for us.
Ndiyo njia pekee ambayo Ummah inaweza kupata kufufuka kwake na Uislamu kurejea kutawala mambo ya maisha, kwa kuwa ni Khilafah pekee inayoweza kuhakikisha kuwepo kwa Uislamu, na hii ndiyo mbinu pekee ambayo Uislamu umeiweka.
It is the only way that the Ummah can attain her revival and Islam can return to dominate life’s affairs, as it is only the Khilafah that can ensure the existence of Islam and this is the only methodology that Islam has laid down.