9.1 Ruhusa ya Kuwa na Makundi Mengi - Da'wa Kwa Uislamu | Quran Course

9.1 Ruhusa ya Kuwa na Makundi Mengi - Da'wa Kwa Uislamu | Quran Course

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9.1 Ruhusa ya Kuwa na Makundi Mengi

9.1 The Permissibility For Plurality Of Groups

by Sheikh Ahmad Mahmoud5 min readViewed 128 times

Imeshafafanuliwa kwamba dalili zinazotumiwa kuwajibisha umoja wa kazi ya Kiislamu haziwezi kuchukuliwa kuwa ushahidi. Hata hivyo, hii haimaanishi kwamba mtazamo mwingine, unaoruhusu uwepo wa makundi mengi, umekuwa halali. Hii ni kwa sababu kukataliwa kwa jambo hakuthibitishi kinyume chake. Lazima kuwepo na dalili zinazoonyesha usahihi wa istidlaal (kutoa hoja) na usahihi wa istinbaat (kutoa hukumu kwa njia ya kuchambua). Basi, dalili hizo ni zipi?

It has been clarified that the evidences used to oblige unity of the Islamic work cannot be considered as evidence. However, this does not mean that the other opinion, which permits the plurality of groups, has become legitimate. This is because the negation of a matter does not prove its opposite. There must be evidences that demonstrate the correctness of the istidlaal (deduction), and precision of the istinbaat (inference). So what are these evidences?

Hakika ushahidi unaoruhusu kutofautiana katika furu' (hukumu za kisheria) na si katika Usul (imani za msingi) hauna idadi. Sunnah imeonyesha ruhusa ya kutofautiana katika furu'. Kwa hiyo tunawaona Maswahaba wakitofautiana miongoni mwao, pamoja na Tabi'in na wanazuoni wa Salaf (watangulizi wema). Kuhusu katazo la kutofautiana, lilikuja kuhusu tofauti za makafiri, ambazo zilihusu misingi ya dini na si furu'. Kwa mfano, tofauti walizokuwa nazo kuhusu Mitume, Siku ya Kiyama, uhai, kifo na vitabu vyao, hadi wakawa madhehebu, makundi, na milal na nihal. Waliondoka kwenye ukweli alioufunua Allah 􀀬 kwa Mitume wao, na wakawapotosha wafuasi wa Mitume wao. Yeye 􀀬 amesema: "Basi makundi yalitofautiana, basi ole wao wale waliokufuru kutokana na kukutana kwa Siku kubwa." [] Hivyo basi, Allah 􀀬 ametuonya kuhusu tofauti kama za makafiri.

“Na liwepo miongoni mwenu kundi linalolingania kheri (Uislamu), linaloamrisha mema (ma‘roof) na kukataza maovu (munkar). Na hao ndio waliofanikiwa.” [TMQ 3:104] Amri katika aya hii inalenga wajibu wa kuanzishwa angalau kundi moja ambalo kazi yake itakuwa ifuatayo: kulingania kheri (Uislamu), kuamrisha mema (ma‘roof) na kukataza maovu (munkar). Aya hii haimaanishi uwepo wa kundi moja tu. La sivyo, Yeye (SWT) angesema: ‘Ummah waahidah (umma mmoja).’ Badala yake, kilichoamriwa ni aina ya kundi ambalo kazi yake itakuwa da‘wah, kuamrisha mema na kukataza maovu. Hii ni fardhi ya kutosheleza, na wajibu wake hutimia kwa uwepo wa kundi moja. Pale ambapo zipo makundi zaidi ya moja, kwa sababu ya tofauti za kuelewa kazi itakayofanywa, hakuna ubaya wowote katika hilo. Aina hii ya usemi imerudiwa katika mamia ya aya na hadithi. Kwa mfano hadithi ya Mtume ﷺ: “Yeyote miongoni mwenu atakayeona munkar, na aibadilishe kwa mkono wake...” Haimaanishi munkar moja, bali aina ya munkar.

“And let there arise out of you a group inviting to all that is khayr (Islam), enjoining the ma’roof (good) and forbidding the munkar (evil). And it is they who are successful.” [TMQ 3:104] The order in this ayah is focussed on the obligation of establishing at least one group whose work will be the following; calling to the Khayr (Islam), enjoinng the ma’roof (good) and forbidding the munkar (evil). The ayah does not mean the presence of one group. Otherwise He 􀀬 would have said: ‘Ummah waahidah (one Ummah).’ Rather what has been ordered is the type of group whose work will be da’wah, enjoining the ma’roof and forbidding the munkar. This fard is a fard of sufficiency and its obligation is realised by the presence of one group. As for when more than one group exists, because of the different understandings of the work to be done, there is nothing wrong with that. This type of expression has been repeated in hundreds of ayaat and ahadith. For example the hadith; “Whosover amongst you sees a munkar, let him change it with his hand...” It does not mean one munkar, but the type of munkar.

Abu al-A’la al-Mawdudi (Allah amrehemu) ametaja katika kitabu chake ‘Islamic concepts regarding religion and state’ chini ya sura isemayo: Wajibu wa kuamrisha mema na kukataza maovu; “Kilicho dhahiri kutokana na herufi ya sehemu katika aya: ‘Na iwepo miongoni mwenu kundi linalowaita kwenye kila lililo kheri (Uislamu).’ Haimaanishi kwamba Waislamu wameamrishwa kuwa na kundi litakalobeba jukumu la da’wah kwa Uislamu, kuamrisha mema na kukataza maovu, huku Waislamu wengine wasiwe na wajibu wa kushiriki kazi hii kimsingi. Bali maana yake ni wajibu kwa Ummah kutokuwa wakati wowote bila angalau kundi moja litakalolinda nuru inayotoka kwenye taa ya haki na wema, na kupambana na giza la uovu na hatari za upotovu. Pale ambapo hakuna kundi kama hilo miongoni mwa Waislamu, basi haiwezekani kwa Ummah kuokolewa na laana na adhabu kali ya Allah ﷻ, achilia mbali kuwa Ummah bora uliotolewa kwa ajili ya wanadamu.” Kwa kuzingatia yale tuliyoyataja hapo awali:

Abu al-A’la al-Mawdudi (may Allah have mercy on him) mentioned the following in his book ‘Islamic concepts regarding religion and state’ under the chapter on: The obligation of enjoning the ma’roof and forbidding the munkar; “What is apparant from the partative in the ayah; ‘And let there arise out of you a group inviting to all that is khair (Islam).’ It does not mean that the Muslims are ordered to have a group that will undertake the obligation of da’wah to Islam, enjoining the ma’roof and forbidding the munkar, whilst it is not an obligation on the rest of the Muslims to undertake this task in origin. Rather its meaning is the obligation that the Ummah should not be at any time without -at leastone group that will guard the light coming from the lamp of truth and goodness, and struggle against the darkness of evil and dangers of falsehood. When no such group exists amongst the Muslims, then it is impossible for the Ummah to be saved from the curse and severe punishment of Allah 􀀬, let alone be the best Ummah brought forth for mankind.” Based on what we have mentioned previously:

Katika hali zote mbili, rehema iwe juu yake.” Jambo kama hilo lilitokea pia kwa wanafunzi wa Imaam Ahmad na kwake yeye. Hivyo Imaam Ahmad aliwaambia: “Ikiwa tunatofautiana kwa ukoo, basi elimu ambayo tumeiweka mahali pa baba inatuunganisha; Ikiwa maji ya bahari yanatofautiana, sisi sote ni maji safi yanayotiririka kutoka chombo kimoja.” - Yeyote anayetaka kuwaunganisha Waislamu wote katika tendo moja, pamoja na kupuuza kwake uhalisia wa Shari’a na uhalisia wa watu, tunamwambia kile Imaam Malik alichomwambia Harun ar-Rasheed wakati Harun ar-Rasheed alipotaka kuchukua ufahamu na mazhabu ya Malik na kuyafanya kuwa ya lazima kwa watu na kuwakataza (kufuata) ufahamu wa wengine; “Usiyafanye kuwa finyu kwa Waislamu yale ambayo Allah 􀀬 ameyafanya kuwa mapana kwao.” - Makafiri wanapoona, pamoja na tawala zilizo chini ya udhibiti wao, kundi au makundi yanayofanya kazi kwa dhati kuanzisha utawala wa Allah 􀀬, mbali na kutumia hatua kali dhidi yao na kueneza uvumi, hujaribu kuyaharibu makundi haya au kuyasababishia kushindwa kwa kuanzisha makundi yaliyo chini ya udhibiti wao. Ikiwa tutadhani kwamba kuwa na zaidi ya kundi moja hakuruhusiwi, hii inamaanisha kwamba kundi lazima liungane na makundi yote mengine, na hivyo kujumuisha jema na baya. Lakini kinachotakiwa ni kinyume chake, ambapo tunapaswa kutupilia mbali lililo baya, na kushikilia lililo jema lenye manufaa kwa watu.

In both situations the grace is for him.’” A similar thing happened with the students of Imaam Ahmad and him. So Imaam Ahmad told them; “If we differ in lineage, then a knowledge which we have put in the position of a father unites us; If the water of the seas differ, we are all fresh (water) that streams out from one vessel.” - Whosoever wishes to unite all the Muslims on one action, besides his negligence of the reality of Shar’a and the reality of people, we say to him what Imaam Malik said to Harun ar-Rasheed when Harun ar- Rasheed wanted to adopt Malik’s understanding and mazhab (school of thought) and make it binding on the people and forbid them from (following) the understanding of others; “Do not make narrow for the Muslims that which Allah 􀀬 has made wide for them.” - When the Kaafir states and the regimes under their control see a group or groups working seriously to establish the rule of Allah 􀀬, in addition to using harsh measures against them and spreading rumours, they try to derail these groups or cause them to fail by establishing groups which are under their control. If we assume that having more than one group is not allowed, this means the group must unite with all the other groups, and thus include the good and the bad. But what is required is the opposite, where we have to throw away the bad, and keep the good that benefits the people.