13.5 Uanachama wa Baraza la Ummah - Mfumo wa Hukumu katika Uislamu | Quran Course

13.5 Uanachama wa Baraza la Ummah - Mfumo wa Hukumu katika Uislamu | Quran Course

Zaidi ya hayo, Uislamu unawaangalia raia walio chini ya mamlaka yake kwa mtazamo wa kibinadamu tu, bila kujali madhehebu yao, rangi yao, wala jinsia yao. Sera za kitawala zilizowekwa kwa ajili yao zingejengwa juu ya msingi huu, ili utawala uwe kwa manufaa ya binadamu, na hivyo kuutoa kutoka gizani kuingia nuruni. Raia hivyo ni sawa kwa upande wa haki na wajibu zinazohusiana na binadamu katika hadhi yake kama binadamu, kadiri inavyohusu utekelezaji wa hukumu za Mwenyezi Mungu kwa kila mtu. Hakimu anapotatua mizozo na watawala wanapotawala, hawawezi kuwabagua watu; lazima wawatendee kama sawa katika hadhi yao ya uraia na si kitu kingine chochote. Kila raia, kwa hiyo, ana haki ya kutoa maoni yake na kumchagua mwakilishi wake wa kuyatoa maoni yake na yale ya wale waliomchagua. Hii ni kwa sababu Allah (swt) amewaelekezea watu wote Uislamu katika hadhi yao kama binadamu na si kitu kingine. Anasema (swt): “Enyi watu, dalili imekujieni kutoka kwa Mola wenu, na tumekuteremshieni nuru inayong'aa.” [TMQ An-Nisa’: 174] Na pia anasema (swt): “Enyi watu, mimi ni Mtume wa Allah (pbuh) aliyetumwa kwenu nyote.” [TMQ Al- A’raf: 158]

Beside this, Islam looks upon the subjects under its authority from a purely human viewpoint, regardless of their sect, race, or sex. The ruling policies designed for them would be founded on this basis, so that the ruling is for the benefit of humanity, thereby taking it out of the darkness into the light. The citizens are thus equal in terms of rights and duties related to the human in his capacity as a human, as far as the implementation of the divine rules on everyone is concerned. When the judge settles the disputes and when the rulers rule, they cannot differentiate between people, they must treat them as equals in their quality as citizens and nothing else. Each citizen therefore has the right to voice his opinion and to choose his representative to express his opinion and those who elected him. This is because Allah (swt) has addressed all people with Islam in their quality as humans and nothing else. He (swt) says; “O you people, a proof has come to you from your Lord, and we have revealed to you a shining light.” [TMQ An-Nisa’: 174] And He (swt) also says; “O you people, I am the Messenger of Allah (pbuh) sent to all of you.” [TMQ Al- A’raf: 158]

Wanachuoni wamekubaliana, hasa wanachuoni wa Usul (misingi ya sheria), kwamba hukumu za Mwenyezi Mungu zinamlenga kila mtu mwenye akili timamu anayeweza kuelewa hitimisho, awe Muislamu au si Muislamu, mwanaume au mwanamke. Hii ni kwa upande wa wasiokuwa Waislamu. Kuhusu ushiriki wa wanawake katika Baraza la Ummah, sababu ni kwamba Baraza la Ummah si sehemu ya utawala, wala halihusiki na Hadithi ya Mtume wa Mwenyezi Mungu ﷺ inayohusu usimamizi wa mwanamke. Pia imethibitishwa kwamba 'Umar alipokuwa na tatizo lililoletwa kwake, na alipotaka kushauriana na Waislamu juu yake, iwe tatizo linahusu hukumu za sheria, utawala au jambo lingine lolote linalohusu Dola, alikuwa akiwaita Waislamu msikitini, na alikuwa akiwaita wanaume na wanawake pamoja na kuwauliza wote maoni yao. Siku moja alibadilisha maoni yake pale mwanamke alipomwonyesha kwamba ilikuwa si sahihi kuweka kiwango cha mahari. Katika mwaka wa kumi na tatu wa Utume wa Mtume wa Mwenyezi Mungu ﷺ, mwaka alipohamia Madina, walimjia ﷺ Waislamu sabini na watano, miongoni mwao walikuwamo wanawake wawili, nao wote wakampa Bay'ah ya pili ya Al-'Aqaba, ambayo ilikuwa Bay'ah ya vita na mapigano na Bay'ah ya kisiasa. Walipokwisha kutoa Bay'ah yao wote, alisema ﷺ kwao: "Niletieni Wakuu kumi na wawili (Nuqaba'a) miongoni mwenu watakaokuwa na jukumu kwa nafsi zao na kwa watu wao." Amri hii ilielekezwa kwa kila mmoja, ili wachague miongoni mwa wote waliokuwepo. Hakubainisha kama wawe wanaume au wanawake, wala hakuwatenga wanawake, si kwa upande wa wanaochagua wala kwa upande wa wanaochaguliwa. Kanuni ya Mutlaq (isiyofungwa) inapaswa kuchukuliwa hivyo, isipokuwepo ushahidi unaoifunga, na kanuni ya 'Aam (ya jumla) nayo inapaswa kuchukuliwa hivyo, isipokuwepo ushahidi unaoibainisha. Katika jambo hili, usemi ulikuwa wa jumla na usiofungwa. Hakuna ushahidi wowote wa kubainisha au kuweka kikwazo kilichoripotiwa, jambo linaloonyesha kwamba Mjumbe wa Allah (pbuh) aliwaamuru wanawake wawili wachague Nuqabah (Viongozi), na akawapa haki ya kuchaguliwa kuwa Nuqabah miongoni mwa Waislamu. Mjumbe wa Allah ﷺ aliketi mara moja kuchukua Bay’ah kutoka kwa watu, huku Abu Bakr na ‘Umar wakiketi pamoja naye, na wanaume na wanawake wote walitoa Bay’ah kwake ﷺ. Bay’ah hii ilikuwa ya utawala na si ya Uislamu, kwa kuwa wanawake walikuwa tayari ni Waislamu. Baada ya Bay’at al-Ridhwan huko Hudaybiyah, wanawake nao walitoa Bay’ah yao kwake ﷺ. Allah (SWT) anasema: “Ee Nabii! Wanapokujia wanawake waumini kukuapia kwamba hawatamshirikisha Allah na chochote, wala hawataiba, wala hawatazini…” [TMQ Al-Mumtahinah: 60] Bay’ah hii pia ilikuwa juu ya utawala, kwa sababu Qur’an ilikwisha kuamua kwamba wao ni waumini, na Bay’ah ilikuwa juu ya kutotii Yake katika kila jambo jema (ma’roof).

The scholars have agreed, especially the scholars of Usul (foundations), that the divine rules are addressed to every sane person able to understand the speech, whether He is Muslim or not, male or female. This is as far as the non-Muslims are concerned. As regards the membership of Women to the Council of the Ummah, this is because the Council of the Ummah is not part of ruling and is not subject to the Hadith of the Messenger of Allah (pbuh) which relates to the woman’s guardianship. It has also been confirmed that when ‘Umar had a problem brought to his attention and He wanted to consult the Muslims about it, whether the problem was related to the divine rules (legislation) or related to ruling or any other matter that concerned the State, He would summon the Muslims to the Masjid, and He would summon both men and women and ask them all for their opinion. He, on one occasion, reversed his opinion when a woman pointed out to Him that it was wrong to fix the Doweries. In the thirteenth year of the Messenger of Allah’s (pbuh) Prophethood, the year He emigrated, there came to the Him (pbuh) seventyfive Muslims, among whom were two women, and they all gave Him the second Bay’ah of Al-’Aqaba, which was a Bay’ah of war and fighting and a political Bay’ah. Once they had all given their Bay’ah, He said to them; “Bring me twelve Chiefs (Nuqaba’a) from among you who would be responsible for themselves and their folk.” This order was addressed to everyone, to select from among everyone present. He (pbuh) did not specify whether they should be men or women and He did not exclude the women, neither in regard to who was to select, nor to who should be selected. The Mutlaq (unrestricted) rule should be taken as such, unless there is evidence that restricts it, and the A’aam (general) rule should also be taken as such, unless there is evidence that specifies it. In this case the speech was unrestricted and general. No evidence of specification or restriction has been reported, which indicates that the Messenger of Allah (pbuh) ordered the two women to elect the Nuqabah (Chiefs), and gave them the right to be chosen as Nuqabah from amongst the Muslims. The Messenger of Allah (pbuh) sat once to take the Bay’ah from the people, with Abu Bakr and ‘Umar sitting with him, and both men and women gave Him the Bay’ah. This Bay’ah was one on ruling and not on Islam, for the women were already Muslims. After the Bay’ah of the Ridhwan in Hudaybiyah the women gave Him their Bay’ah too. Allah (swt) says; “O Prophet! When believing women come to you to take the oath that they will not associate in worshipping any other thing whatsoever with Allah, that they will not steal, that they will not commit adultery).” [TMQ Al-Mumtahinah: 60] This Bay’ah was also over ruling, because the Qur’an pre-determined that they were believers, and the Bay’ah was over not disobeying Him in any ma’roof.