21.3 Mapatano ya Kusitisha Vita (hudna) - Utu wa Kiislamu | Quran Course

21.3 Mapatano ya Kusitisha Vita (hudna) - Utu wa Kiislamu | Quran Course

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21.3 Mapatano ya Kusitisha Vita (hudna)

21.3 Truce (hudna)

by Sheikh Taqīuddīn An-Nabahānī1 min readViewed 192 times

Mkataba wa kusitisha vita kati ya Waislamu na makafiri unaruhusiwa kutokana na suluhu ya Mtume ﷺ na Quraysh mwaka wa Hudaybiyya. Hata hivyo, uruhusa ya suluhu imewekewa mipaka kwamba iwepo maslahi ambayo jihadi au kueneza da'wah inayahitaji. Hii ni kwa sababu kabla ya Mtume ﷺ kusafiri kwenda Hudaybiyya, ilimfikia kwamba kulikuwa na makubaliano kati ya watu wa Khaybar na watu wa Makka ya kuwashambulia Waislamu. Alifanya haraka mara tu aliporudi kutoka Hudaybiyya kwenda kuishambulia Khaybar, na vilevile alifanya haraka kutuma wajumbe kwa wafalme na viongozi wakiwaalika kwenye Uislamu, jambo linaloonyesha kwamba suluhu ya Hudaybiyya ilikuwa kwa maslahi yanayohusiana na jihadi na kueneza da'wah. Baada ya kuingia katika suluhu na Quraysh, aliweza kujipatia nafasi ya kupigana Khaybar na kufanya da'wah kwa wafalme na viongozi. Suluhu haifai pasipo maslahi haya, kwa kuwa suluhu ni kuacha vita vya lazima, jambo lisilokubalika isipokuwa pale linapotokea kama njia ya kupigana, kwa kuwa katika hali hiyo linakuwa ni vita kwa maana ya kiishara. Allah (swt) amesema:

The armistice treaty between Muslims and disbelievers is permitted due to his (saw) truce with Quraysh in the year of Hudaybiyya. However the permissibility of a truce is restricted to the existence of benefit for which the jihad or spreading of the da’wah requires it. This is because it reached the Messenger of Allah (saw) before his travelling to Hudaybiyya that an agreement had been made between the people of Khayber and Makkah upon invading the Muslims. He hastened directly upon his return from Hudaybiyya to invade Khayber and similarly hastened to send messengers to the kings and leaders inviting them to Islam which indicates that the truce of Hudaybiyya was for a benefit related to jihad and spreading the da’wah. After coming into a truce with Quraysh he was able to free himself for fighting Khayber and for performing the da’wah to the kings and leaders. The truce is not allowed in the absence of this benefit since a truce is leaving the obligated fighting which is not allowed except in the situation it occurs as a means to fighting as at this point it becomes fighting metaphorically. Allah (swt) said:

Ikiwa manufaa katika mkataba wa kusitisha mapigano yamethibitishwa, lazima yapimwe kwa muda maalum na unaojulikana. Hakuna usitishaji wa mapigano unaoruhusiwa bila kupima muda, kwa kuwa ni mkataba wa muda uliowekwa; hivyo kuuacha bila vikwazo bila kutaja muda unautangua, kwa sababu unahitaji kudumu, jambo ambalo linazuiliwa katika mkataba wa kusitisha mapigano ili jihadi ibaki endelevu, kwani kudumu kwake kunazuia jihadi ambayo ni wajibu. Kupima muda maalum katika usitishaji ni sharti la uhalali wake; hivyo, ikiwa hakuna muda maalum uliopimwa, hilo linautangua mkataba wa kusitisha mapigano, kwa kuwa mkataba wa Hudaybiyya ulikuwa na muda maalum uliopimwa. Ikiwa mkataba wa kusitisha mapigano umefungwa na ni halali, ni wajibu wetu kujizuia dhidi yao na kutekeleza mkataba wa kusitisha mapigano hadi muda wake utakapokoma, au hadi wao wauvunje kwa kuutangua, ama kwa kusema hivyo waziwazi, kwa kutupiga vita, kwa kumuua Mwislamu au dhimmi katika ardhi yetu, au kwa kufanya jambo linalopingana na masharti ya mkataba, na wengine wasilikatae hilo kutoka kwake kwa maneno au vitendo. Likitokea hili, mkataba unatanguka katika hali hizi zote. Vivyo hivyo, ikiwa Dola inaogopa hiyana yao kwa jambo linaloharibu uonyeshaji wao wa usitishaji, kama pale dalili ya hilo inapojitokeza, hilo litakuwa kutangua usitishaji. Likitokea jambo kama hili, shambulio la ghafla dhidi yao linaruhusiwa wakati wowote, usiku au mchana, kwa kuwa kuvunja kwao usitishaji kunawaruhusu Waislamu kupigana nao na kutangua usitishaji nao. Hii ni kwa sababu Mtume ﷺ alipofanya usitishaji na Quraysh na wao wakauvunja, kila kilichokatazwa katika kipindi cha usitishaji kiliruhusiwa, hivyo akapigana nao na kuiteka Makka. Pia kwa sababu usitishaji ni mkataba wa muda maalum unaokoma kwa kumalizika kwa muda wake au kutanguliwa kwake. Mwenyezi Mungu (swt) amesema:

If the benefit in an armistice treaty is verified, it must be measured for a specified and known period. No truce is allowed without measuring a period because it is a fixed period contract so leaving it unrestricted without mentioning the period invalidates it due to its necessitating permanency which is prevented in the armistice treaty so that jihad remains constant as its permanency prevents jihad which is obligatory. Measuring a specific period in the truce is a condition of its validity so if no specific period is measured for it, this invalidates the armistice treaty since the Hudaybiyya armistice had a specific period measured for it. If the armistice is contracted and it is valid, it is obliged upon us to abstain from them and observe the armistice treaty until its period concludes or they violate it with their nullifying it either by their saying so clearly, fighting us, killing a Muslim or a dhimmi in our land or something is done contradicting the armistice’s conditions and the rest do not reject this from him by word(s) or action(s). If this occurs, the truce is nullified in all of these. Similarly if the State fears their treachery by something which invalidates their show of the truce such as when a sign of this appears; this would be nullification of the truce. If something like this occurs, a surprise attack against them is allowed any time, night or day, since their breaking the truce allows the Muslims to fight them and to nullify the truce with them. This is because when the Messenger (saw) came to a truce with Quraysh and they broke his truce, all what was forbidden in the truce period became permitted so he fought them and conquered Makkah. Also because the truce is a fixed period contract which ends with its period finishing or its nullification. Allah (swt) said: