An-nuur Na. 172

AN-NUUR Na.172 Rajab 1419, Oktoba 23 - 29, 1998

Masomo ya Dini ya Kiislam
Utaratibu wa kupata Viongozi katika Uislamu

Kwa kuwa tumeanza na namna Abubakar alivyochaguliwa na tumegusia tofauti zilizopo leo hii kuhusiana na uchaguzi huo ni vyema tukamilishe mada ya namna viongozi walivyopatikana katika Uislamu katika kipindi cha Makhalifa wanne.

Mtume (s.a.w.) hakusema kwa maneno lakini alisema kwa vitendo. Kumchagua Abubakar kuwa Imam wa msikiti na kutoruhusu mtu mwingine kuswalisha na aliposwalisha mtu mwingine swala ilirudiwa ni dhahiri kwa maoni yetu Mtume (s.a.w.) alikuwa amependekeza kuwa kiongozi awe Abubakar na akawaachia Waislamu waamue kumkubali au kumkataa. Tunaamini kuwa Abubakar alimuelewa hivi Mtume (s.a.w.) ndio maana alipokuwa anakaribia kutawafu aliwaita wajumbe wa Shura na kushauri kuwa yeye anampendekeza umar awe ndie Khalifa baada ya kifo chake. Wajumbe wa Shura walipokubali ndipo akamwambia Ali aandike usia huo. Abubakar alifanya hivi kwa ijitahadi yake ambayo inakubalika katika Uislamu na hasa akizingatia hali ilivyokuwa mara Mtume alipofariki, Waislamu walipogawanyika makundi matatu. Hivyo alitumia njia hii ambayo ni ya Kiislamu, hakuiburuza Shura na kulikuwa na mjadala kabla ya kukubalika rai hiyo. Wajumbe maarufu wa Shura walikuwa Umar, Uthman, Ali Abdul Rahman bin Auf, Muadh bin Jabal, Ubay bin Kaab, Zaid bin Thabit na wajumbe wengine mashuhuri kutoka Muhajirin na Ansar.10 Abubakar alitoa pendekezo lake la kumteua Umar kuwa Khalifa wa pili, wote walikubali ila walieleza wasi wasi wao juu ya ukali wa Umar, hii ndio hoja pekee iliyotolewa na Ali na Talha. Abubakar aliikataa hoja hii kwa kuwafamisha kuwa Ukhalifa utamfanya asiwe mkali, kwa kuwa hoja dhidi ya Umar ilikuwa hii tu basi pendekezo likakubalika.

Hatua iliyofuata ambayo imeimarisha uhuru wa kuchagua viongozi ni kuwahutubia waumini katika msikiti wa Mtume, akisaidiwa na jamaa zake, alisimama kwenye membari, kwanza alitaka ule usia usomwe mbele ya watu wote waliokuwa msikitini na yeye azungumze nao.11 Usia wenyewe ulikuwa kama ifuatavyo:

Bismillahi Rahman Rahiim. Hili ni tamko linalofanywa na Abubakar bin Abi Quhafah ambaye yuko karibu ya kwenda akhera. Wakati wa kuwa katika hali ya kufa hata kafiri humuamini Mwenyezi Mungu, na hata mfanya madhambi hutubia (hurudi kwenye imani yake) na kafiri humtegemea Allah. Nimefanya kila jema kwa ajili ya Mwenyezi Mungu na Mtume wake na kwa kuboresha dini yake na kwa manufaa ya Waislamu na kwa mimi mwenyewe katika kumteua Umar kuwa Khalifa. Nategemea atakuwa muaminifu na mtekelezaji haki lakini

akibadilika na kuwa dhalimu mimi sina lawama kwa kuwa sina Elimu ya ghaib. Kila mmoja anawajibika kwa afanyayo.12

Baada ya usia huu kusomwa, Abubakar alipanda kwenye membari huku akisaidiwa na kuuhutubia umma kama ifuatavyo:-

Enyi Ndugu zangu, sikumchagua kuwa Khalifa ukoo wangu au ndugu zangu. Nimemteua aliyebora miongoni mwenu mnakubaliana na uteuzi wangu? Wote waliitikia kwa kukubali. 13

S.A. Husain anasema wote waliitikia ndiyo!14 Baada ya waumini kukubali ndipo akamgeukia Umar na kumpa ushauri wa kuagana.

Uislamu sio Dini iliyofungwa katika mabano, inasifa ya kwenda na wakati katika maana kuwa maamuzi yake ilimradi yamo katika mfumo wa Uislamu yanakubalika. Hali ilivyokuwa wakati alipofariki Mtume imetofautiana na ile ya wakati alipotawafu Abubakar. Wakati wa kifo cha Abubakar, Umar alikuwa amejitokeza kuwa ndiye Khalifa bila upinzani lakini wakati wa kifo cha Umar hali ilikuwa tofauti. Walikuwepo watu wengi wenye sifa zinazolingana hivyo alichokifanya Umar ni kuteua jopo la wagombea sita wa ukhalifa ambao walikuwa uthman, Ali, Saad bin Waqqas, Talha, Zubair na Abdur-Rahman bin Auf.15 Agizo lingine alilotoa ni kuwa katika muda wa siku tatu baada ya kifo chake wawe wameshaamua wao wenyewe nani miongoni mwao awe Khalifa.

Jopo hili lilikaa kwa muda mrefu bila kufikia uamuzi ndipo Abdur-Rahman bin Auf aliposhauri kuwa kati yao mmoja ajitoe ili aweze kutoa uamuzi. Alipokosa jibu alijitoa mwenyewe na akaanza kazi ya kutafuta maoni ili kukamilisha uteuzi. Talha hakuwepo hivyo wagombea walibaki wanne. Imetokea kuwa Ali alimpendekeza Uthman na Uthman alimpendekeza Ali. Zubair na Saad walimpendekeza Uthman. Baada ya kushauriana na Maswahaba wengine na kwa kuzingatia muda wa siku tatu Abdur-Rahman bin Auf alitoa uamuzi asubuhi ya siku ya nne na kumtangaza Uthman kuwa ndio Khalifa. Abdur-Rahman bin Auf (r.a.) alianza kumpa mkono wa ahadi ya utii na kutambua Ukhalifa wake ndipo Waislamu waliokuwa msikitini wakafuatia na kwa namna hii Uthman akawa Khalifa wa tatu. Talha aliporudi Madina, Uthman alimshauri moja kati ya mawili, achukue nafasi ya Ukhalifa au ampe mkono wa ahadi ya utii. Talha alikubali kumpa mkono wa utii. Utaratibu huu pia umo katika mkondo wa Uislamu na ni aina ya tatu ya utaratibu wa kupata viongozi katika Uislamu.

Mkondo wa historia ya Kiislamu juu ya utaratibu wa kuingia kwenye mamlaka umechukua sura mpya, pale alipouliwa Khalifa wa tatu na wapinzani na kundi hili la wapinzani likamtaka Ali awe ndiye Khalifa wa nne bila ya kuzingatia mazingira yalivyokuwa Ali akakubali kuchukua nafasi hiyo. Jambo hili lilipelekwa msikitini na wapo waliokubali Ukhalifa wa Ali bila masharti, wapo waliokubali kwa sharti kuwa wahalifu waadhibiwe na wapo waliokataa kumpa mkono wa ahadi ya utii miongoni mwao ni Muhammad bin Muslimah, Usamah bin Zaid, Hassan bin Thabit, Ka’ab bin Malik, Abu Said Khudri, Numan bin Bashir, Zaid bin Thabit, Mughirah bin Shubah na Abdullah bin Salama.16 Wangine waliokataa ni ndugu na jamaa wa ukoo wa Uthman. Baadhi ya waliokataa Ukhalifa wa Ali walihamia Syria.

Utaratibu huu, ingawa kuna baadhi ya wanachuoni wanaokubali lakini hauhitaji mjadala wowote, ni wazi kuwa hamna nafasi katika Uislamu; kwa hakika watu wa Madina walikuwa na khofu na kundi hili la wauwaji hivyo kukubali kwao ule Ukhalifa wa Ali kwa mfumo ule yawezekana ni matokeo ya woga tu na sio hiyari yao. Majibu ya Zubeir na Talha walipoulizwa na mjumbe wa Gavana wa Basra katika msafara wa Bibi Aisha kwa nini wanavunja Ahadi ya utii kwa Khalifa walisema. "Baiat ilifanywa mbele ya ncha ya upanga na ahadi ya kuwaadhibu wauwaji.17

Islamic Political Theory

THE belief in the Unity and the sovereignty of Allah is the foundation of the social and moral system propounded by the Prophets. It is the very starting-point of the Islamic political philosophy.

The basic principle of Islam is that human beings must, individually and collectively, surrender all rights of overlordship, legislation and exercizing of authority over others. No one should be allowed to pass orders or make commands in his own right and no one ought to accept the obligation to carry out such commands and obey such orders. None is entitled to make laws on his own authority and none is obliged to abide by them. This right vests in Allah alone.

‘The Authority rests with none but Allah. He commands you not to surrender to any one save Him.This is the right way (of life).’

‘They ask: "have we also got some authority?" Say:"all authority belongs to God alone."’

‘Do not say wrongly with your tongues that this is lawful and that is unlawful.’

"Who so does not establish and decide by that which Allah has revealed, such are disbelievers.’

According to this theory, sovereignty belongs to Allah. He alone is the law-giver. Noman, even if he be a Prophet, has the right to order others in his own right to do or not to do certain things. The Prophet himself is subject to God’s commands.

‘They are the people to whom We gave the Scripture and Command and Prophethood.’

‘It is not (possible) for any human being to whom Allah has given the Scripture and the Wisdom and the Prophethood that he should say to poeple: Obey me instead of Allah. Such a one (could only say): be solely devoted to the Lord.

Thus the main characteristics of an Islamic state that can be deduced from these express statements of the Holy Quur’an are asfollows:-

(1) No person, class or group, not even the entire population of the state as a whole, can lay claim to sovereignty. God alone is the real sovereign; all others are merely His subjects;

(2) God is the real law-giver and the authority of absolute legislation vests in Him. The believers cannot resort to totally independent legislation nor can they modify and law which God has laid down, even if the desire to effect such legislation or change in Divine laws is unanimous; and

(3) An Islamic state must, in all respects,be founded upon the law laid down by God through His Prophet. The government which runs such a state shall be entitled to obedience in its capacity as a poltical agency set up to enforce the laws of God and only in sofar as it acts in that capacity. It it disregards the law revealed by God, its commands will not be binding on the believers.