20.6 Kuomba Msaada wa Makafiri katika Vita

20.6 Kuomba Msaada wa Makafiri katika Vita - Utu wa Kiislamu | Quran Course

Hadithi hii inaeleweka kuwa kutafuta msaada kutoka kwa makafiri katika vita kunategemea maoni ya Khalifah; akipenda, atatafuta msaada, na akipenda, atakataa. Mtume (ﷺ) alitafuta msaada katika Uhud na katika ushindi wa Makka, na alikataa kutafuta msaada katika Badr, na kutoka kwa Khubayb na mtu aliyekuwa pamoja naye, mpaka walipoingia Uislamu. Kwa kuwa imethibitika kwamba Mtume (ﷺ) alitafuta msaada kutoka kwa makafiri binafsi walipokuwa katika kufuru, na pia imethibitika kwamba alikataa msaada kutoka kwa watu binafsi mpaka waingie Uislamu, hii ni ushahidi kwamba kutafuta msaada wa makafiri binafsi katika mapigano kunaruhusiwa, na kwamba jambo hili linategemea maoni ya Khalifah. Akipenda, anaweza kukubali msaada, na akipenda, atakataa. Al-Bayhaqi ametaja maneno ya Ash-Shafi'i: Hakika Mtume (ﷺ) alipata ufahamu wa ndani kuhusu tabia za wale aliowarudisha, hivyo akawarudisha akitarajia Uislamu wao. Na Allah (سبحانه وتعالى) alithibitisha imani yake.

This hadith is is taken to mean that seeking of assistance of disbelievers is delegated to the Khalifah’s opinion; if he wills, he seeks assistance and if he so wills, he refuses. The Messenger (saw) sought assistance in Uhud and the conquest of Makkah and refused to seek assistance in Badr and from Khubayb and the man together with him until they embraced Islam. Since it is established that the Messenger (saw) sought assistance from individual disbelievers while they were upon disbelief, and it is (also) established that he rejected assistance from individuals until they embraced Islam and this is evidence that seeking assistance of individual disbelievers in fighting is allowed and that it is delegated to the opinion of the Khalifah. If he wills he can accept assistance and if he so wills he will refuse it. Al-Baihaqi mentioned the text of Ash-Shafi’: Verily the Prophet (saw) intuitively perceived into the character of those he returned so he returned them expecting their Islam. And Allah (swt) verified his belief.

Kuhusu ushahidi kwamba si halali kuomba msaada kutoka kwa makafiri katika hali yao ya kuwa dola huru, hii ni kutokana na kile Ahmad na An-Nasai walichosimulia kutoka kwa Anas, aliyesema: Mtume wa Allah ﷺ alisema:

As for the evidence that it is not allowed to seek assistance from the disbelievers in their capacity as an independent State, this is due to what Ahmad and An-Nasai narrated from Anas who said: The Messenger of Allah (saw) said:

Khuza'ah wakaruka na kusema: Sisi tumo katika mkataba wa Muhammad ﷺ na ahadi yake, na Banu Bakr wakaruka na kusema: Sisi tumo katika mkataba wa Quraysh na ahadi yao. Hivyo Khuza'ah wakaungana na Waislamu katika mkataba huu uliokuwa kati ya Quraysh na Waislamu, na Mtume ﷺ akawaingiza chini ya ulinzi wake kama kundi katika Dola yake kwa mujibu wa mkataba. Kwa hiyo walipigana kama kabila chini ya bendera ya Waislamu na kama sehemu ya Dola ya Kiislamu, si kama dola huru, hivyo walikuwa kama watu binafsi si kama chombo kimoja. Kuhusu kile ambacho baadhi wanadhani, kwamba Khuza'ah walikuwa na muungano au mkataba na Mtume ﷺ, hili si sahihi. Kwa mujibu wa mkataba huu, kabila la Banu Bakr liliingia pamoja na Quraysh kama sehemu yao. Kabila la Khuza'ah liliingia pamoja na Waislamu kama sehemu yao. Kwa hiyo vita vya Khuza'ah pamoja na Mtume ﷺ havikuwa vita vya kabila lisilo la imani pamoja na Waislamu; bali vilikuwa vita vya watu binafsi wasioamini katika kabila lisilo la imani pamoja na Waislamu chini ya bendera ya Waislamu. Hili linaruhusiwa bila tatizo lolote. Kuhusu kile kilichosimuliwa na Ahmad na Abu Dawud kutoka kwa Dhu Makhmar aliyesema: Nilimsikia Mjumbe wa Allah ﷺ akisema:

Based upon this text, Khuza’ah leaped and said: We are in the contract of Muhammad and his pledge, and Banu Bakr leaped and said: We are in the contract of Quraysh and their pledge. So Khuza’ah came together with the Muslims in this treaty which was between Quraysh and the Muslims, and the Messenger (saw) entered them under his protection as a group in his State according to the contract. Therefore it fought as a tribe under the Muslims’ flag and as a part of the Islamic State, not like an independent State so they were like individuals not like an entity. As for what some imagine of Khuza’ah having an alliance or treaty with the Messenger (saw), this is not correct. Based upon this treaty, the tribe of Banu Bakr entered together with Quraysh as a part of them. The tribe of Khuza’ah entered together with Muslims as a part of them. Accordingly the war of Khuza’ah together with the Messenger (saw) was not a war of a disbelieving tribe together with Muslims; rather it was a war of individual disbelievers in a disbelieving tribe together with Muslims under the flag of Muslims. This is allowed without any problem in it. As for what was narrated by Ahmad and Abu Dawud from Dhu Makhmar who said: I heard the Messenger of Allah (saw) saying:

Ni qarina (dalili ya kimuktadha) kwamba wao wako chini ya bendera ya Waislamu, hivyo basi watakuwa ni watu binafsi. Hili linathibitishwa na ukweli wa kilichotokea pamoja na Warumi. Waislamu waliwapigana, wakawashinda na kuitawala ardhi yao. Baadhi ya Warumi walipigana pamoja na Waislamu kama watu binafsi. Haikutokea kamwe kwamba Warumi wapigane kwa nafasi yao kama Dola dhidi ya maadui wa Dola ya Kiislamu waliokuwa nje yao. Hili halikutokea wakati wowote, jambo linalosisitiza kwamba maana ya hadithi kuhusu Warumi ni watu binafsi na si kama Dola, na ni wajibu kuichukulia hivyo. Hili linabainisha kwamba hakuna dalili inayoonyesha kuruhusiwa kutafuta msaada wa washirikina kama Dola; badala yake, matini wazi zinahusu katazo la kabisa la jambo hili.

Is a connotation (qareena) that they are under the Muslims’ flag so they would then be individuals. This is strengthened by the reality of what occurred with the Romans. Muslims fought them, defeated them and occupied their land. Some Romans fought together with Muslims as individuals. It never occurred that Romans fought in their capacity as a State with the Islamic State enemies beyond them. This never occurred at any time which emphasizes that the meaning of the hadith of Romans is individuals and not as a State, and it is obligatory to take it as such. This clarifies that there is no evidence indicating the permissibility of seeking assistance of polytheists as a State; rather the explicit texts are about the absolute impermissibility of this.

Yote haya yanahusu kutafuta msaada wa makafiri ili kupigana pamoja na Waislamu. Kuhusu kutafuta msaada wa kafiri kwa kuchukua silaha kutoka kwake, hili linaruhusiwa, iwe silaha hizo ni za mtu binafsi au za Dola, kwa kuwa ni mkopo uliodhaminiwa. Hii ni kutokana na yaliyosimuliwa kwamba Mtume ﷺ alipoamua kwenda kukutana na Hawazin, aliambiwa kwamba kulikuwa na ngao na silaha kwa Safwan bin Umayyah. Alimtumia ujumbe, naye bado alikuwa mshirikina siku hiyo, akasema:

All this is in relation to seeking assistance of the disbelievers to fight by himself together with Muslims. As for seeking assistance of the disbeliever by taking weapons from him; this is allowed whether the weapons are from an individual or a State based on this being a guaranteed loan. This is due to what was narrated that when the Messenger of Allah (saw) decided to travel to meet Hawazin, it was mentioned to him that there were shields and weapons with Safwan bin Umayyah. He sent to him, while he was still a polytheist on that day, and said: