3.1 Sifa Za Kundi Linalohitajika - Da'wa Kwa Uislamu | Quran Course

3.1 Sifa Za Kundi Linalohitajika - Da'wa Kwa Uislamu | Quran Course

Anapiga au anapuuza sheria za Uislamu, basi lazima aulizwe kwa hilo. Ni kwa mtazamo huu ndipo kundi linapochukuliwa kuwa la kisiasa, kwa sababu kazi yake inahusiana na watawala: kuwaanzisha kwa njia ambayo Shari'a inataka ikiwa hawapo, au kuwahesabu kwa kuzembea kwao, kuwalazimisha kwenye haki na kuwafunga nayo ikiwa walikuwepo kisha wakaiacha haki. Mtume ﷺ alifafanua uhusiano wa faradhi hii na mtawala, na umuhimu wake katika hadithi nyingi. Kwa mfano, alisema ﷺ: "Naapa kwa Yule ambaye roho yangu iko mikononi mwake, lazima mamrishe mema na mkataze maovu, la sivyo Mwenyezi Mungu karibu atakuletea adhabu itokayo kwake, kisha mtamwomba lakini hatakujibu." [Imepokewa na Ahmad na Tirmidhi]. Pia alisema ﷺ: "Jihadi bora ni neno la haki linalosemwa mbele ya mtawala dhalimu." [Imepokewa na Ibn Maajah na Nasa'i]. Alisema ﷺ: "Bwana wa mashahidi ni Hamza, na mtu aliyesimama mbele ya mtawala dhalimu kuamrisha (mema) na kukataza (maovu) akauawa." [Imepokewa na al-Haakim]. Zaidi ya hayo, Mtume ﷺ alisema: "Amrisheni mema na katazeni maovu kabla hamjaomba dua, kisha dua yenu haitajibiwa." Na alipoyasema ﷺ: "Dini ni nasaha." Tukasema: "Kwa nani, ee Rasuli wa Mwenyezi Mungu?" Akasema: "Kwa Mwenyezi Mungu 'Azza wa Jall, kwa Mtume Wake, kwa viongozi wa Waislamu na kwa watu wao wote." [Imepokewa na Muslim]. Kwa hiyo kazi ya kundi, mbali na kulingania kheri (Uislamu), ni kuamrisha mema na kukataza maovu. Sehemu ya hayo ni kuwahesabu watawala au kuwaanzisha kulingana na Shari'a. Hii ni kazi ya kisiasa, kwa sababu ya uhusiano wake na watawala. Kwa hiyo aya inalazimisha kuwepo kwa vyama vya kisiasa au makundi yaliyoanzishwa juu ya msingi wa Uislamu.

He either looks after the affairs of people with Islam and with the Shar’ee rules or he ignores the rules of Islam and neglects them, then he has to be taken to account for this. It is from this perspective that the group takes the description of being political, because its work relates to the rulers: establishing them via the way the Shar’a demands if they do not exist, or accounting them for their negligence, forcing them to the truth and confining them to it if they had existed and then deviated from the truth. The Messenger 􀁕 clarified the linkage between this fard and the ruler, and its importance in many ahadeeth. For instance he 􀁕 said; “By the One in Whose hands my soul rests, you have to enjoin the ma’roof and forbid the munkar, otherwise Allah will be about to send upon you a punishment from Him, then you would pray to Him but He would not answer you.” [Reported by Ahmad and Tirmizi]. He 􀁕 also said; “The best Jihaad is the word of truth spoken to a tyrant ruler.” [Reported by Ibn Maajah and Nasa’i]. He 􀁕 said; “The master of martyrs is Hamza, and a man who stood up to a tyrant ruler to enjoin (the good) and forbid (the evil) and got killed.” [Reported by al-Haakim]. Additionally, the Messenger 􀁕 said; “Enjoin the ma’roof and forbid the munkar before you make Du’aa’, then your Du’aa’ will not be answered.” And when he 􀁕 said; “‘The deen is (giving) advice (naseeha).’ We said, ‘To whom O Rasool of Allah?’ He said, ‘To Allah ‘azza wa jall, to His Messenger, the leaders of the Muslims to and their masses.’” [Reported by Muslim] That is why the work of the group, in addition to calling to the khayr (Islam) is enjoining the ma’roof and forbidding the munkar. Part of this is accounting the rulers or establishing them according to the Shar’a. This is a political work, because of its link with the rulers. Therefore, the ayah obliges the presence of political parties or groups established on the basis of Islam.

Aya hii, ambayo ni ya Madani kwa asili, imeonyesha wajibu wa kuwepo kwa vyama vya kisiasa vilivyoanzishwa juu ya msingi wa Uislamu, na imebainisha aina au namna ya kazi yao, ambayo ni da‘wah, kuamrisha ma‘roof na kukataza munkar. Hii ni kwa sababu "al" (kiambishi kinachobainisha) kilichopo katika maneno "al-khayr", "al-ma‘roof" na "al-munkar" ni kiambishi cha ufafanuzi, jambo linalomaanisha kutekeleza jinsi yote inayohitajiwa katika aya. Kwa upande wa usemi, ujumla huyajumuisha watu wote walioamrishwa; kwa upande wa utekelezaji, hilo linaweza kufikiwa na wachache au wengi. Hivyo, linawahusu wote wanaohusika nalo: watu binafsi, makundi na watawala. Kuhusu wachache au wengi hawa, huamuliwa na Shari‘a, kulingana na kile ambacho kundi limeanzishwa kukifikia. Hawaamuliwi kwa ladha ya kibinafsi, kwa kiholela au kwa kutokuwa wazi. Bali ni jambo lililobainishwa wazi, kiasi kwamba likiachwa, kazi inapaswa kufanywa ili kulirekebisha. Ushauri unapaswa kutolewa kwa kundi kama hilo, ili lione upotevu na kujiepusha nao. Basi jambo hili limebainishwa na Shari‘a, kama jambo lingine lolote, na halikuachwa kwa akili, matamanio, mazingira au manufaa binafsi (maslahah).

The ayah, which is Madani in origin, has indicated the obligation of having political parties established on the basis of Islam, and it defined the kind or type of their work, which is da’wah, enjoining ma’roof and forbidding munkar. That is because the, “al” (definite article) present in the word, “al-khayr”, “al-ma’roof ” and “al-munkar” is a definite article, which means realising the (whole) gender requested in the ayah. In terms of the expression, the generality encompasses all the individuals ordered; as for implementation, it can be achieved by few or many. Hence, it includes all those related to it; individuals, groups and rulers. As for this few or many, it is determined by the Shar’a, and in accordance wih what the group has been established to achieve. It is not determined by personal taste, arbitrarily or vaguely. Rather it is a clearly defined, such that if it was abandoned, work should be done to rectify that. Advice should be offered to such a group, so it sees the deviation and avoids it. So this matter is defined by the Shar’a, like any other matter, and not left to the mind, the whims, circumstances or personal benefit (maslahah).