An-nuur Na. 173

AN-NUUR Na.173 Rajab 1419, Oktoba 30 - Novemba 6, 1998

Tuisheni

Historia: Form IV

Uendeshaji wa Serikali ya Kiislamu wakati wa Makhalifa

Katika mada zilizopita tuliangalia kwa kirefu nafasi ya uongozi wa dola ya Kiislamu baada ya kutawafu Mtume (s.a.w.). Tuliona pia mitazamo na maoni tofauti juu ya uchaguzi wa Khalifa wa kwanza, Abubakar r.a.). Tuliona kwa kifupi utatanishi wa madai kwamba dhima ya uongozi wa dola ya Kiislamu baada ya Mtume (s.a.w.) ilistahili kushikwa na wale wanaohusiana nae kinasaba au ukoo. Tulisema Uislamu si dini iliyofungwa katika mabano, hivyo uongozi wake hauwezi kuwa kama ule wa kampuni, shirika au mali binafsi ambayo milki yake inahusiana au kurithishwa kwa familia, nasaba au ukoo husika. Na hata pale ilipoashiria unasaba imebakia hivyo katika daraja ya utume ambao hautokani na maamuzi ya kiumbe bali ni uteuzi wa Allah mwenyewe.

Hata hivyo sifa ya mteule si nasaba bali ucha Mungu (mwenendo mwema).

"Na mtaje katika kitabu (hiki) Ismail. Bila shaka yeye alikuwa mkweli wa ahadi, na alikuwa Mtume, Nabii (19:54).

Hilo linawekwa wazi zaidi na dua aliyoiomba Nabii Ibrahim:

"Ewe Mola wangu ! Nipe (mtoto awe) miongoni mwa watenda wema. Ndipo tukampa habari njema ya mtoto mpole. (37:100-101).

Aidha upambanuzi kati ya nasaba na mwenendo mwema tunaupata katika surat Yusuf, kisa cha watoto wa mzee wa Yakub. Zaidi tunajifunza kutoka kwa Nabii Nuhu na mwanawe:

"Nuhu alimwomba Mola wake akasema: "Ewe Mola wangu ! Mwanangu ni katika watu wa nyumbani kwangu…

Akasema (Mwenyezi Mungu): Ewe Nuhu ! Huyu si miongoni mwa watu wako yeye ni mwenye mwendo usiokuwa mzuri. Mimi nakunasihi usiwe miongoni mwa wajinga" (11:45-46).

Vile vile tuliona kuwa uongozi katika Uislamu si milki ya ukoo wa kifalme (Royal family). Falme zinazotawala nchi zinazoitwa za Kiislamu hivi leo zinatokana na Waislamu kuishi kinyume na mafundisho ya dini yao. Hata wale walioonekana Maulamaa wakubwa jitihada zao zilikomea katika msisitizo wa mambo binafsi. Na hata wale waliosimama kishupavu kuihuisha "Tawhiid na Sunna" nao vile vile waliangukia katika kuistawisha shirki ya ufalme na umagharibi katika ardhi za Waislamu. Hivi ndivyo ilivyojitokeza Hijaz iliyoporwa na kina Ibn Saud, Jordan, Moroco, Qatar, Yemen, Kuwait, Iraq, Misri n.k. Hebu tuangalie sasa jinsi serikali ya Kiislamu ilivyoendeshwa wakati wa Masahaba.

1. Ukhalifa

Kama tulivyokwisha onyesha kuwa Mtume (s.a.w.) hakuacha usia wowote wa nani awe kiongozi baada ya kutawafu kwake, hivyo kwa kutumia mfumo wa Kiislamu wa kupata viongozi uliofundishwa na Mtume ilipelekea Abubakar kuteuliwa na kuthibitishwa na Waislamu kuwa kiongozi wa kwanza kusimamia uendeshaji wa dola ya Kiislamu. Istilahi inayotumika kumuelezea kiongozi wa Dola ya Kiislamu ni Khalifa. Kwa makosa mwanzoni lilitumika kama Khalifa Rasul Allah (Muwakilishi wa Mtume wa Mwenyezi Mungu) na baada ya muda aliitwa Khalifat Allah, muwakilishi wa Allah27 (s.w.) namna walivyochaguliwa ni kama tulivyoonyeshwa.

Abubakr aliongoza Serikali ya Kiislamu kuanzia 11-13 A.H. 632 - 634 A.D. Omar ibn Khatab aliongoza tangu 13 - 24 A.H. (634 - 644 A.D.) Uthman 24 - 36 A.H. (644 - 656 A.D.) na ali ibn Abi Mutalib 36 - 41 A.H. (656 - 661 A.D.).

Kazi na wajibu wa Khalifa

Khalifa akiwa mrithi wa Mtume (s.a.w.) kazi yake ya msingi kabisa ni kulinda, kuukuza na kuuimarisha Uislamu. Kulifanikisha hili alingoza swala za kila siku, Ijumaa na Idi mbili. Hali kadhalika aliongoza Hija na kuhutubia waumini. Mikoani kazi ya kuswalisha ilifanywa na ama na gavana, hakimu au kamanda wa mkoa kulingana na upeo wa ucha Mungu uliofikiwa. Kuimarisha uislamu, walimu waliteuliwa kuwafundisha Uislamu waliosilimu na kuwafikishia ujumbe ambao hawajaingia Uislamu. Si hivyo tu kuhakikisha Uislamu unafuatwa, Makhalifa waliteua watu maalum. Kufuatilia mwenendo wa watu, waliowatia moyo wenye matendo na kuwaadhibu pale pale waovu.28

Kwa kazi hii hii khalifa alihusika na kuueneza uislamu katika nchi za kigeni. Katika kufanya hili alilazimika kuondoa vikwazo vyote vitavyozuia kuenea kwa uislamu. Kama ilikuwa lazima basi alitangaza Jihad dhidi ya makafiri kwa kushauriana na Shura. Hali kadhalika ilikuwa kazi yake kuhakikisha kuna amani na kuwa na uhusiano wa kidiplomasia unaokubalika kisheria na nchi za nje.

Khalifa katika serikali ya Kiislamu ndie mtendaji mkuu wa serikali, kama alivyokuwa Mtume (s.a.w.). Akiwa mtendaji mkuu wa serikali kwanza kabisa alisimamia utekelezaji wa madhumuni ya Dola ya Kiislamu ambayo ni:

1. Kujenga maisha ya binaadamu juu ya misingi ya ucha mungu na matendo mema, kuyasafisha maisha ya mwanadamu kutokana na maasi kudumisha haki na usawa, kukomesha ukatili, ukandamizaji, tabaka, uonezi, unyonyaji, dhulma, n.k.

Kwa hakika tuliwapeleka mitume wetu kwa dalili wazi wazi na tukateremsha vitabu na uadilifu pamoja nao, ili watu wasimamie uadilifu. (57:25).

2. Kutumia uchumi wa Taifa kwa kukuza kuendeleza maadili mema utakatifu na utu wema katika maisha ya ria wake.

Wale ambao tukiwamakinisha katika ardhi, husimamisha swala na wakatoa zaka na wanaamrisha mema na kukataza yaliyo mabaya ... (24:41).

3. Kuamrisha mema na kukataza mabaya. Hatua nne zilichukuliwa kufanikisha hili. Kuteua mahakimu wacha mungu kusimamia haki na sheria. Kuteuwa wahubiri (walimu) kuwaelekeza watu wema na uovu. Swala za Ijumaa na Idi, na hotuba za hija zilitumika kukazia wema na ucha mungu. Tume teule ya kufuatilia tabia za watu na kuadhibu hapo hapo kwa makosa yasiyohitaji kwenda mahakamani iliundwa.

4. Kulinda mipaka ya nchi kwa gharama yoyote, mipaka ya nchi iliundwa ama kwa vita au kwa amani. Uhai wa Dola yoyote unahitaji ardhi - na ikosekanapo hakuna Dola. Ilikuwa pia ni kazi ya msingi ya kulinda mipaka ya Dola na kuhakikisha mshikamano wake.

5. Pamoja na kulinda na kutekeleza madhumuni ya Dola ya Kiislamu Khalifa akishirikiana na shuura aliteua viongozi mbali mbali wa serikali ya Kiislamu tangu wakuu wa majimbo(Mikoa), mahakimu, wakusanyaji kodi, majemedari na majeshi, makatibu, wakuu wa polisi n.k.

kama ilivyo leo maraisi wanavyoteua viongozi mbali mbali wa serikali zao ingawa ni za kitwaghuti. Kwa mfano Abubakr aliteua magavana 17 kama ifuatavyo:

2:6 Khalifa umar aliteua magavana kumi na tano kama ifuatavyo:

Khalifa Uthman alibadilisha magavana wakati wa upinzani, lakini kwa kiwango kikubwa walibaki wale wale. Khalifa Ali alikusudia kufanya mabadiliko lakini katika kufanya hivyo ndio ikapelekea vita vya wenyewe kwa wenyewe. Uteuzi wa viongozi ulizingatia sifa za viongozi ambazo kwa mujibu wa mfumo wa kisiasa wa Kiislamu ni kama

Evolution of Muslim Law

Certainly this is in the earlier scriptures, the scriptures of Abraham and Moses. (xix. 87)..

No one can deny that much has been added to the old books by human hands, and it may be that some of their verses were lost and some altered as well. But it is a fact that the bulk of the God-given laws is still there in the Bible.

Much of the Muslim Law as given in the Qur’an and in the Traditions of the Prophet is identically the same as at present found in the two Testaments.

Just a few examples would be sufficient to illustrate this proposition. In surah An nisaa verses 22 and 23, the Qur’an gives the prohibited circle for rmarriage, on grounds of consanguinity and affinity. Compare this with the prohibited list as given in the third book of Moses "Leviticus", chapter 18,v erses 6 to 18, and you will find that the Qur’anic list is just an improvement on the Biblical list. It, in no sense, repeals it: Prohibition on the ground of fosterage is not there in the Bible. The Qur’an has mentioned it. The well-known passage from "Exodus", chapter 22, verses 23 and 24 "Life for life, eye for eye, tooth for tooth, hand for hand, foot for foot", etc., has been repeated in the Qur’an:

"And We prescribed to them in it that life is for life, and eye for eye, and nose for nose, and ear for ear, and tooth for tooth and (that there is) reprisal in wounds but he who forges it, it shall be expiation for him".

The improvement made by the Qur’an in this case, as well as in the case of all criminal offences, is that pardon has also been provided for. The law of crimes as given in the Old Testament does not recognise forgiveness anywhere. On the other hand, it says:

"And thine eye shall not pity; but life shall go for life, eye for eye, tooth for tooth, hand for hand, foot for foot" (Deuteronomy, chapter 19, verse 21).

Yes another example. The Qur’an says:

"O you who believe! do not go near prayer when you are intoxicated until you know what you say." (iv.43).

The Bible says:

"Do not drink wine nor strong drink, thou, nor they sons with thee, when you go into the tabernacle of the congregation, lest ye die: it shall be a statute for ever throughout your generations" (Leviticus, chapter 10, verse 9).

As regards the customary laws of a people, Islam definitely recognises them as long as they do not offend against the letter or the spirit of the Qur’an or the Sunnah. The force behind the rules of custom is the common sense and the good conscience of a people. The Qur’an says:

"And the believing men and the believing women are guardians of each other; they enjoin good and forbid evil". (ix. 71).

The words ma’ruf and munkar are usually taken to mean "good’ and "evil" as here. But the word ma’ruf literally means something known and recognised and the word munkar means its opposite, something not known and not recognised. Therefore ma’ruf means something which people generally know and recognise and which they generally say and do. Munkar is just the opposite of it. For instance, people go out fully dressed, and they generally abstain from going out naked or half naked. Therefore to go out fully dressed is ma’ruf and to go out naked or half naked is munkar. The Qur’an has thus recognised the enforce ability of customary laws. As a matter of fact, the binding force of a rule of custom is as great as that of the Ijmaa’l Ummah.

It can, therefore, be safely stated that all the customary laws of jahili Arabia and later of other countries as well, excepting the laws that were specifically repealed or amended by the Qur’an or the Hadith became part and parcel of Islamic Laws, by adoption and adaption.

Now, the Biblical laws and the rules of the customary laws of Arabia and other countries which the Muslims conquered, were, so to say, the raw material from which the most beautiful and magnificent structure of Islamic Laws was constructed.

The First Period in the History of the Evolution of the Islamic Law. It would be conducive to better understanding if we divide the history of the evolution of Muslim Law into different periods. The first period began with the beginning of the revelation of the Qur’an. It was a period of more than twenty-two years beginning from the forty-first year of the Prophet’s life.

From time to time, during this period, several rules of the Civil, the Criminal, the Revenue, the International and the Constitutional Law were revealed. It may be noted here that, unlike the books of Moses, the Qur’an was not profuse at all in this respect. The Book was not meant to be a code of law, exhaustive in any sense. As a matter of fact, many of the rules of law given in the Qur’an were revealed in answer to the questions put by people. For example:

"They ask thee about the new moons". (2.189).

"They ask thee what they should spend". (2. 215).

"They ask thee concerning the sacred month." (2. 217).

"They ask thee about intoxicants and games of chance". (2.219).

"They ask thee what is allowed to them". (5.4).

"They ask thee about the accessions". (8. 1)

"They ask thee concerning the orphans". (2. 220)

These are just a few instances out of the large number of such questions mentioned in the Holy Qur’an.