19.1 Utii (at-ta’ah)
19.1 Obedience (at-ta’ah)
Utii ni jambo la msingi kwa kuwepo kwa nidhamu katika Dola, na ni miongoni mwa dhihirisho muhimu zaidi linaloonyesha nidhamu ya jumla katika Dola na Ummah. Kwa sababu hiyo, Qur'ani imesisitiza utii katika aya nyingi, licha ya kuwepo kwa Wahyi, miujiza, ujumbe wenyewe na haiba ya Mtume ﷺ, ambayo peke yake inatosha kuleta utii. Kuna aya zilizokuja kuamuru utii, yaani pale utii unapokuwa wajibu kuwepo, amri inayolazimu utekelezaji wake; na kuna aya zilizokuja kukataza utii, yaani pale utii usiporuhusiwa kuwepo, katazo linalolazimu kutotenda; na imeona kuwa kuwa na tabia kama hizo ni jambo ambalo Mwislamu lazima ajiweke mbali nalo. Tunaona kwamba Qur'ani, inapotaja utii, inasema:
Obedience is a fundamental matter for the existence of discipline in the State, and from the most important manifestation to indicate the general discipline in the State and Ummah. Due to this, the Qur’an emphasised obedience in many ayat despite the existence of revelation, miracles, the message and the Messenger (saw)’s personality which by themselves are enough to create obedience. The ayat came commanding obedience i.e. when it is obligatory to exist, a command which obliges its fulfilment, and it came prohibiting obedience i.e. when it is not permitted to exist, a prohibition which obliged its non-performance, and it considered that possessing such manners as something that the Muslim must put himself far away from. We find that the Qur’an, when it refers to obedience, saying:
"Mtiini Allah na Mtume" [TMQ 3:32]
“Obey Allah and the Messenger” [TMQ 3:32]
Na:
And:
"Nifuateni na mtii amri yangu" [TMQ 20:90]
“Follow me and obey my command” [TMQ 20:90]
Na:
And:
“Sikia na utii” [TMQ 64:16]
“Hear and obey” [TMQ 64:16]
Na:
And:
"Yeyote atakayemtii Allah na Mtume Wake, Yeye atamtia katika mabustani yapitayo chini yake mito." [TMQ 4:13]
“Whoever obeys Allah and His Messenger, He will admit him into gardens underneath which rivers flow” [TMQ 4:13]
Na:
And:
"Anayemtii Mtume ameshamtii Allah" [TMQ 4:80]
“Whoever obeys the Messenger has obeyed Allah” [TMQ 4:80]
Na:
And:
"Yeyote anayemtii Allah na Mtume, basi hao ni miongoni mwa wale ambao Allah amewaneemesha" [TMQ 4:69].
“Whoever obeys Allah and the Messenger, they are among those whom Allah has granted favour” [TMQ 4:69].
Kwa hiyo Allah ameamuru utiifu usio na kikomo katika aya hii; utiifu umekuja bila kizuizi. Tunaona kwamba Mtume ﷺ anaamuru utiifu kwa watawala na magavana katika hali zote isipokuwa pale ambapo kilichoamriwa ni dhambi. Kutoka kwa Ibn Abbas (ra), kutoka kwa Mtume ﷺ, ambaye alisema:
So Allah has commanded unrestricted obedience in this ayat; obedience came without restriction. We find that the Messenger (saw) commands obedience to the rulers and governors in all situations except if what was commanded was a sin. From ibn Abbas (ra) from the Prophet (saw) who said:
"Yeyote anayechukizwa na jambo fulani kutoka kwa Amiri wake, na awe na subira juu yake; kwa kuwa hakika hakuna yeyote miongoni mwa watu atakayetoka nje ya utawala (sultani) hata kwa upana wa shibri moja na kufa juu ya hilo, isipokuwa atakufa kifo cha ujinga (jahiliyyah)."
“Whoever dislikes something from his Amir should be patient about it for verily, none among the people will go out/rebel from the authority (sultan) by even a hand span and die upon that except that he dies a death of ignorance (jahiliyyah).”
Mtume ﷺ alichukulia kushindwa kumtii Amiri kuwa ni kujitenga na jamii. Abu Rija Al-‘Attardi amesimulia na kusema: "Nilimsikia Ibn Abbas (ra) akisimulia kutoka kwa Mtume ﷺ, ambaye alisema:
The Messenger (saw) considered the failure to obey the Amir as separation from the community. Abu Rija Al-‘Attardi related and said: “I heard ibn Abbas (ra) (narrating) from the Prophet (saw) who said:
"Yeyote atakayeona kwa amiri wake kitu asichokipenda, na awe na subira. Kwani, hakika yule atakayejitenga na jamaa kwa (hata) upana wa kiganja kimoja kisha akafa, kifo chake ni cha ujinga" (amepokewa na Muslim).
“Whoever sees in his Amir something he dislikes, let him be patient. For, verily, whoever separated from the community by (even a) hand span and dies, his death is one of ignorance” (narrated by Muslim).
Miongoni mwa mambo ambayo Waislamu walimwapia Mtume ﷺ kuwa watamtii ni utiifu. Kutoka kwa Junadah bin Abu Umayyah, ambaye alisema: "Tuliingia kwa Ubadah bin As-Samit alipokuwa mgonjwa, nasi tukasema: Mwenyezi Mungu akuponye. Tusimulie hadithi ambayo Mwenyezi Mungu (SWT) atakunufaisha nayo, kutokana na yale uliyoyasikia kutoka kwa Mtume ﷺ." Akasema:
Among what the Muslims pledged the Prophet upon was obedience. From Junadah bin Abu Umayyah who said: “We entered upon Ubadah bin As-Samit when he was ill and said: May Allah improve your health. Relate (to us) a hadith for which Allah (swt) will benefit you from what you heard from the Prophet (saw). He said:
Mtume ﷺ alituita, nasi tukamwapa ahadi ya utiifu (bay’ah). Alisema: Miongoni mwa yale aliyotuwekea kuwa masharti ni kwamba tulimwapa kusikiliza na kutii katika yale tunayoyapenda na yale tunayoyachukia, katika wepesi wetu na katika shida, hata kama wengine watapendelewa juu yetu, na kwamba hatutabishana na wenye mamlaka juu ya mamlaka waliyonayo, isipokuwa mkiona ukafiri wa wazi (kufr buwah) ambao mna dalili wazi kutoka kwa Allah.” (Imepokewa na Al-Bukhari)
The Prophet (saw) invited us and we gave him a pledge (bay’ah). He said: Among what he took as condition(s) upon us is that we pledged to hear and obey in what we find pleasing and what we dislike, in our ease and hardship, even if others are preferred over us and that we do not dispute the authority of those who possess it ,he said, except if you see open disbelief (kufr buwah) for which you have clear proof from Allah” (Narrated by Al-Bukhari
Aya na hadithi zilitoka katika amri ya kutii, isipokuwa kwamba utiifu huu umewekewa mipaka ya Uislamu. Kisha zikaja hadithi nyingine zinazokataza utiifu katika mambo ya kuasi Allah (SWT). Alisema ﷺ:
The ayat and ahadith came from commanding obedience, except that this obedience is restricted by the limits of Islam, there came other ahadith prohibiting obedience in (matters of) disobedience to Allah (swt). He (saw) said:
"Hakuna utii kwa kiumbe katika kumuasi Muumba" (imepokewa na Ahmad).
“No obedience to the created in disobedience to the Creator” (narrated by Ahmad).
Na Nafi' alipokea kutoka kwa Abdullah (ra), kutoka kwa Mtume ﷺ, ambaye alisema:
And Nafi’ related from Abdullah (ra) from the Prophet (saw) who said:
"Kusikia na kutii ni wajibu kwa Muislamu mwanamume katika jambo analopenda au asilolipenda, isipokuwa anapoamrishwa kufanya dhambi. Akiamrishwa kufanya dhambi, hakuna kusikia wala kutii." (Imepokewa na Al-Bukhari).
“Hearing and obedience is obliged upon the Muslim man in whatever he likes or dislikes except if he is commanded with a sin. If he is commanded with a sin, there is no hearing or obeying” (Narrated by Al-Bukhari).
Hata hivyo, Allah (swt) ameamuru utii huu pale unapokuwa kwa ajili ya nidhamu ya jumla. Lakini pale utii huu unapopingana na Uislamu au kwa namna inayokwenda kinyume na njia ya Allah (swt), basi Uislamu umekataza utii huo. Kwa sababu hiyo, Allah (swt) ametukataza waziwazi baadhi ya (aina za) utii pale aliposema:
However, Allah (swt) commanded with this obedience when it is for the general discipline. As for when this obedience is contrary to Islam or in a way opposite to the way of Allah (swt), then Islam has prohibited obediece. Due to this, Allah (swt) explicitly forbade us from some (types of) obedience when He said:
"Enyi mlioamini, mkiwatii kundi (fareeqa) miongoni mwa waliopewa Kitabu, watakurudisheni kuwa makafiri baada ya imani yenu." [TMQ 3:100]
“O you who believe, if you obey a party (fareeqa) of those given the Book they will turn you disbelievers after your belief” [TMQ 3:100]
Na:
And:
"Usimfuate yule ambaye moyo wake tumemfanya asahau Ukumbusho Wetu, akafuata matamanio yake, na jambo lake likapotea." [TMQ 18:28]
“Do not obey the one whose heart we have made neglectful of Our Remembrance so he followed his desire and his affair was lost” [TMQ 18:28]
Na:
And:
"Ukiwatii wengi wa duniani, watakupoteza kutoka katika njia ya Allah." [TMQ 6:116]
“If you obey most of those in the earth, they will misguide you from the way of Allah” [TMQ 6:116]
Na:
And:
"Usitii makafiri." [TMQ 25:52]
“Do not obey the disbelievers” [TMQ 25:52]
Na:
And:
"Usiwatii wale wanaokadhibisha (ukweli)" [TMQ 68:8]
“Do not obey those who give lie (to the Truth)” [TMQ 68:8]
Na:
And:
"Usitii yeyote miongoni mwao aliye mwenye dhambi au kafiri." [TMQ 76:24]
“Do not obey the sinful or disbeliever among them” [TMQ 76:24]
Na:
And:
"Usimtii kila mwapaji kiapo mwenye kudharau (maheen)" [TMQ 68:10].
“Do not obey each swearing (maheen)” [TMQ 68:10].
Aya hizi zote zinakataza kutii watu wenye sifa fulani maalum. Yeyote anayechunguza (watu hao au sifa hizo) atawaona wazi kuwa ni kinyume cha Uislamu na kwa njia tofauti na njia ya Uislamu. Allah (SWT) ametufafanulia mambo haya ili tujitolee katika kukuza utiifu ndani yetu, yaani kuweka nidhamu ya jumla. Na ili kuiweka nidhamu hii mbali na maeneo ambayo, endapo utiifu utatokea, ungekuwa na madhara kwa taasisi (yaani ya Dola). Kwa hiyo, ni wajibu kwa Muislamu kwamba, anapoitikia amri ya Allah (SWT) ya kutii, pia ajiepushe kuwatii wale ambao Allah (SWT) amekataza kuwatii.
All these ayat prohibit obeying persons (with specific) attributes. Anyone investigating (these persons or attributes) will find them clearly against Islam and in a way other than the way of Islam. Allah (swt) has clarified them to us so that we devote ourselves in developing the obedience in ourselves i.e bring in place a general discipline. And so as to keep this discipline far away from the areas where, if obedience occurs, it would be harmful to the entity (i.e. of the State). Therefore, it is obliged upon the Muslim that, when he responds to Allah’s (swt) command of obedience, to also avoid obeying those whom Allah (swt) has prohibited (us from) obeying them.