7.1 Msaidizi Aliyekabidhiwa - Mfumo wa Hukumu katika Uislamu | Quran Course

7.1 Msaidizi Aliyekabidhiwa - Mfumo wa Hukumu katika Uislamu | Quran Course

Neno "Wazir" katika Hadith ni la jumla (Mutlaq), linalojumuisha msaada au usaidizi wowote katika jambo lolote; kwa hiyo anaweza kumsaidia Khalifa katika kazi na majukumu ya Ukhalifa. Hadith ya Abi Sa'id al-Khudri si maalum kwa msaada katika jambo la utawala, kwa sababu Jibril na Mikaili, waziri wawili wa Mtume wa Allah (ﷺ) kutoka mbinguni, hawana uhusiano wa kumsaidia katika majukumu na kazi za utawala. Kwa hiyo neno "Waziray" (waziri wangu wawili) katika Hadith halionyeshi kitu kingine zaidi ya maana ya kilugha, yaani wasaidizi wangu wawili. Kumchukua mtu kuwa msaidizi au mwenye kusaidia ni katika mambo ya Mubah, na vivyo hivyo kumteua waziri ni katika mambo ya Mubah. Mtume (ﷺ) kuwateua Abu Bakr na 'Umar kuwa wazili hakutoki nje ya maana ya kilugha, kwani haionekani kwamba walibeba pamoja na Mtume wa Allah (ﷺ) kazi za utawala. Hata hivyo, kuwateua kuwa wazili wawili wake kunawapa nguvu za lazima za kumsaidia katika kila jambo bila kuzuia hilo katika mambo na kazi za utawala na serikali. Kuwateua kuwa wazili kunaonyesha kwamba inaruhusiwa kwa Khalifa kumchukua kuwa wazili mtu anayemsaidia na kumsaidia katika mambo na kazi za utawala. Baada ya Abu Bakr kuwa Khalifa, alimteua 'Umar ibn al-Khattab kuwa msaidizi wake. Msaada wake ulikuwa dhahiri kiasi kwamba baadhi ya Maswahaba walimwambia Abu Bakr: "Hatuwezi kutambua kama Khalifa ni wewe mwenyewe au ni 'Umar." 'Umar alipokuwa katika nafasi ya Ukhalifa, 'Uthman na 'Ali walikuwa wasaidizi wa 'Umar, lakini hawakuonekana kutekeleza nafasi ya usaidizi kwa 'Umar katika mambo ya utawala. Hali yao ilikuwa sawa na ile ya Abu Bakr na 'Umar pamoja na Mtume wa Allah (ﷺ). Wakati wa 'Uthman, 'Ali na Marwan ibn al-Hakam walikuwa wasaidizi wake wawili. Hata hivyo, 'Ali hakuridhika na baadhi ya mambo, kwa hiyo alibaki mbali. Hata hivyo, Wizara ya Marwan ilikuwa dhahiri sana katika kumsaidia ‘Uthman katika majukumu ya utawala.

The word Wazir in the Hadith is unrestricted (Mutlaq) which includes any help or assistance in any matter; therefore He can assist the Khaleefah in the functions and the tasks of the Khilafah. The Hadith of Abi Sa’id al- Khudri is not specific to the assistance in the matter of ruling, because Jibra’il and Mika’il, the two Wazirs of the Messenger of Allah (pbuh) from the heaven, have no relationship in helping Him in the responsibilities and functions of ruling. Therefore, the word Waziray (my two Wazirs) in the Hadith does not indicate other than the linguistic meaning, which is my two assistants. Taking anyone as an assistant or as a helper is of the Mubah matters, likewise appointing the Wazir is of the Mubah matters. The Messenger’s appointment of Abu Bakr and ‘Umar as Wazirs does not go out of the bounds of the linguistic meaning, since it does not appear that they carried along with the Messenger of Allah (pbuh) the tasks of ruling. However appointing them as two Wazirs to Him gives them the mandatory powers of assisting Him in every matter without restricting that in the matters and tasks of ruling and the government. Appointing them as Wazirs indicates that it is allowed for the Khaleefah to take as a Wazir a person who assists Him and helps Him in the matters and tasks of ruling. After Abu Bakr became the Khaleefah, He appointed ‘Umar ibn al- Khattab as an assistant to him. His assistance was so evident to the point that some of the Sahabah said to Abu Bakr; “we cannot tell whether the Khaleefah is yourself or ‘Umar.” Once ‘Umar held the post of the Khilafah, ‘Uthman and ‘Ali were ‘Umar’s assistants, but they did not appear to carry out any assistant role to ‘Umar in the matters of ruling. Their situation was similar to that of Abu Bakr and ‘Umar with the Messenger of Allah (pbuh). At the time of ‘Uthman, ‘Ali and Marwan ibn al-Hakam were his two assistants. However ‘Ali was unhappy about some affairs, so He remained distant. However, Marwan’s Wizara was quite evident in assisting ‘Uthman in the tasks of ruling.

Ikiwa Khalifa atamteua mtu awe msaidizi wake katika mambo ya utawala, basi humkabidhi usimamizi wa mambo kwa ujumla, kama naibu wake. Kwa ukabidhi huo, mtu aliyekabidhiwa huwa Waziri na msaidizi aliyefwakilishwa wa Khalifa, na ana majukumu kama yale ya Khalifa. Hata hivyo, hana mamlaka ya Khalifa kwa nafsi yake, bali anayapata kupitia kukabidhiwa wizara na Khalifa kama naibu wake. Kwa hiyo, Khalifa akisema: "Nimemteua fulani kuwa Waziri wangu wa ukabidhi," au "msaidizi wangu wa ukabidhi," au akimwambia mtu: "Kuwa naibu wangu katika yale yaliyo juu yangu," au kwa maneno mengine yenye maana hiyo, basi mtu huyo aliyeteuliwa ataanzia hapo kufurahia mamlaka yote yanayotakiwa kwa Khalifa kama naibu wake. Al-Mawardi, katika kitabu chake Al Ahkam Al-Sultaniyya, aliita cheo hiki "Wizarat-ut-Tafweed," na akakieleza kama ifuatavyo: "Kuhusu Wizara ya ukabidhi, maana yake ni kwamba Imamu humteua Waziri ambaye humkabidhi uendeshaji wa mambo kwa mujibu wa maoni yake mwenyewe na kuyatekeleza kwa mujibu wa Ijtihadi yake mwenyewe." Hii ndiyo hali halisi ya msaidizi aliyekabidhiwa. Yeye ni msaidizi wa Khalifa katika kazi zote za Ukhalifa. Ana mamlaka ya kutekeleza kazi yoyote inayohusu Ukhalifa, iwe Khalifa amemkabidhi kazi hiyo mahsusi au la, kwa sababu amepewa ukabidhi wa jumla. Hata hivyo, anapaswa kumripoti Khalifa kwa kila kazi anayofanya, kwa kuwa yeye ni msaidizi na si Khalifa. Kwa hiyo hawezi kujitegemea mbali na Khalifa, bali ni lazima amwarifu kuhusu kila kitendo anachofanya, awe kikubwa au kidogo. Hii ni kwa sababu uendeshaji wa mambo ya utawala umekabidhiwa kwa Khalifa.

If the Khaleefah appointed someone to be his assistant in the matters of ruling, He delegates to Him the administration of the affairs, in general terms, as a deputy to him. By such delegation, the delegated person becomes a Wazir and a delegated assistant to the Khaleefah and, He has responsibilities like those of the Khaleefah. However, He does not possess his powers by himself like the Khaleefah, rather through the assignment of the wizara’ to Him by the Khaleefah as a deputy to him. Therefore, if the Khaleefah declares I have appointed so and so person as my delegated Wazir, or as my delegated assistant, or if He said to someone: ‘Be my deputy in what is assigned to me’ or any other wording to that effect, then the designated person would thereafter enjoy all the mandatory powers of the Khaleefah as deputy to him. Al-Mawardi, in his book Al Ahkam Al-Sultaniyya called this post ‘Wizarat-ut-Tafweed, and He described it as follows; “As for the delegated Wizarah, it means that the Imam appoints a Wazir, for whom He delegates the running of the affairs according to his own opinion and executing them according to his own Ijtihad.” This is the reality of the delegated assistant. He is an assistant to the Khaleefah in all the Khilafah functions. He has a mandate to perform any task related to the Khilafah, whether the Khaleefah delegated that particular task to Him or not, for He has been given a general delegation. However, He should report back to the Khaleefah for every task He performs, for He is an assistant and not a Khaleefah. Thus He cannot be independent of the Khaleefah but must report to Him about every action He undertakes no matter how big or small. This is because the running of the ruling affairs is commissioned to the Khaleefah.

Uhalisia huu wa msaidizi au Waziri katika maana ya Shari'ah ni tofauti kabisa na uhalisia wa wizara katika mfumo wa kidemokrasia. Hii ni kwa sababu wizara katika mfumo wa kidemokrasia ni serikali, ambayo ni kundi la watu ambao, kwa nafasi yao kama kundi maalum, wanatekeleza utawala. Hii ni kwa sababu utawala, kwa mtazamo wao, ni wa kundi na si wa mtu binafsi. Kwa maneno mengine, Imarah ni ya pamoja na si ya mtu mmoja. Hivyo, mtawala halisi mwenye mamlaka yote ya lazima ya kutawala ni serikali, yaani kundi la mawaziri, na hakuna hata mmoja wao anayemiliki mamlaka kamili ya kutawala, bali mamlaka hayo yamegawanywa kati ya baraza zima la mawaziri. Kwa upande wa waziri mmoja mmoja, amepewa eneo moja la utawala ambalo ndani yake atakuwa na mamlaka ya lazima, ambayo serikali kwa ujumla inamkabidhi. Maeneo yasiyokabidhiwa kwake yanabaki mikononi mwa serikali kama baraza, si kwake yeye binafsi. Kwa mfano, waziri wa sheria ana mamlaka fulani ya lazima ndani ya wizara yake, lakini kuna mambo mengine ambayo hana mamlaka nayo, bali yanaamuliwa na kuendeshwa na serikali nzima. Hii ndiyo hali halisi ya serikali katika mfumo wa kidemokrasia. Kutokana na hilo, tunaona tofauti kubwa kati yake na Wizara ya mfumo wa Kiislamu, na pia tunaona tofauti kubwa ya maana kati ya neno Wazir, yaani msaidizi katika Uislamu, na neno Wazir, yaani waziri katika mfumo wa kidemokrasia. Kwa hiyo, Wazir na Wizara (waziri na wizara) katika mfumo wa Kiislamu maana yake ni msaidizi wa Khalifah katika majukumu yake yote bila ubaguzi, ambapo anatekeleza majukumu hayo na kumripoti Khalifah. Wizara ni nafasi ya mtu mmoja anayeiendesha, na kama ingepewa zaidi ya mtu mmoja, kila mmoja wao angekuwa na mamlaka ya lazima sawa na aliyonayo Khalifah. Wizara katika mfumo wa kidemokrasia, kwa upande mwingine, kwa kweli ni kundi, si mtu mmoja, ambapo kila waziri ana mamlaka juu ya eneo maalum la utawala pekee. Yeye hana mamlaka kamili bali mamlaka yaliyo na mipaka. Yaliyotajwa hapo juu yanaonyesha wazi tofauti kati ya dhana ya Wazir na Wizara katika Uislamu na dhana zao katika mfumo wa kidemokrasia. Hata hivyo, maana ya Wazir na Wizara kama inavyoonyeshwa na mfumo wa kidemokrasia ndiyo maana inayotawala na iliyoenea; na inapotajwa, ndiyo maana inayowajia watu akilini papo hapo. Kwa hiyo, ili kuondoa mkanganyiko wowote na kubainisha maana halisi ya Shari'ah kwa kuwaondoa maana nyingine zote, haifai kuwaita wasaidizi wa Khalifah Wazir na kutumia neno Wizara bila kizuizi. Badala yake, anapaswa kuitwa msaidizi (Mu'awin), na hiyo ndiyo maana halisi. Kwa upande mwingine, inapaswa kuwekwa aina fulani ya kizuizi wakati wa kutumia maneno Wazir na Wizara ili kuondoa maana ya kidemokrasia na kuonyesha maana ya Kiislamu pekee. Kutokana na haya yote tunapata kwamba Mu'awin ni mtu ambaye ukabidhi wake unajumuisha kazi zote za dola katika maeneo yote ya dola. Kwa hiyo, inasemwa: "Khalifah humkabidhi msaidizi ukabidhi wa jumla kama naibu wake mwenyewe." Hivyo, hali halisi ya kazi ya Mu'awin ni kuwa naibu wa Khalifah; unaibu huu unapaswa kuwa wa jumla, ukijumuisha mambo yote ya dola, yaani, yeye ni mtawala msaidizi.

This reality of the assistant or the Wazir in Shari’ah terms is totally different to the reality of the ministry in the democratic system. This is because the ministry in the democratic system is the government; which is a group of individuals who, in their capacity as a particular group, carry out the ruling. This is because ruling, in their view, belongs to the group not to the individual. In other words, the Imarah is collective and not singular. Thus, the actual ruler who enjoys all the mandatory powers to rule is the government i.e. a group of ministers as a minister and none of them enjoys the absolute mandate to rule, but the mandate to rule is shared amongst the whole cabinet. As for the single minister, He is assigned to one area of ruling in which He would posses mandatory powers, which the government as a whole assigns to him. As for the areas not been assigned to him, they remain in the hands of the government as a cabinet and not to Him in person. For instance, the minister of justice enjoys some mandatory powers within his ministry and there are other matters over which He has no mandate, rather they are decided and run by the government as a whole. This is the reality of the government in the democratic system. From it we notice a marked difference between it and the Wizara of the Islamic system and we can also see a wide difference in meaning between the word Wazir i.e. assistant in Islam and the word Wazir i.e., minister in the democratic system. Therefore, the Wazir and the Wizara (minister and ministry) in the Islamic system means the Khaleefah’s assistant in all his duties without exception, wherein He performs such duties and reports back to the Khaleefah. The wizara is a singular position run by one person, and if it were given to more than one person each one of them would enjoy the same mandatory powers that the Khaleefah possesses. The Wizara (ministry) in the democratic system, on the other hand, is in fact a group, and not an individual, where each minister has powers only over a specific area of ruling. He does not enjoy full powers rather limited ones. The above clearly illustrates the difference between the concepts of the Wazir and the Wizara in Islam and their concepts in the democratic system. Nevertheless, the meanings of the Wazir and the Wizara as portrayed by the democratic system are the meanings that are predominant and widespread; and once mentioned, they are the meanings that immediately spring to people’s minds. Therefore, to remove any confusion and to determine the exact Shari’ah meaning to the exclusion of all other meanings, it would be invalid to call the Khaleefah’s assistants Wazirs and use the term Wizara without restriction. Rather, He should be called assistant (Mu’awin) and that would be the true meaning. On the other hand, some form of restriction should be laid down when using the words Wazir and Wizara to dismiss the democratic meaning and indicate the Islamic meaning alone.We gather from all this that the Mu’awin is the person whose delegation includes the whole of the state’s functions in the whole of the state’s territories. Therefore, it is said; “the Khaleefah delegates to the assistant a general delegation as a deputy to himself.” Thus, the reality of the Mu’awin’s job is that it is a deputyship for the Khaleefah; this deputyship should be general, including all the affairs of the state, i.e. He is an assistant ruler.