Historia - Form IV: 

Maoni tofauti kuhusiana na  uchaguzi wa Khalifa wa kwanza 

Uongozi wa Dola ya kiislamu hauko chini ya ukoo au fulani   

INATOKA TOLEO LILILOPITA 

BAYA kuliko yote yaliyokwishatajwa ni kumsingizia Mtume (s.a.w.) kuwa amepoteza fahamu. Utume wa Mtume umekoma tu pale alipotawafu, kwa sababu yoyote ile, hali hii ingepelekea utata mkubwa katika utume na ujumbe wake ndio maana makafiri wa Kikureish walipomwita Majnuni Mwenyezi Mungu amekanusha hili. Hivyo Mwenyezi Mungu asingejipinga tena na kuruhusu Mtume hata kwa nukta moja awe majnuni. Hali inakuwa ngumu zaidi wakati usia huu unapohusishwa na Ali na kudaiwa kuwa ulikuwepo. Mtume alipotawaf Ali, Abbas na nduguze Mtume walikaa katika nyumba ya Fatuma Muhammad kupanga mashauri ya uwongozi. Kama usia huu ungekuwepo basi tungemtegemea Ali auwakilishe kwenye ukumbi wa mikutano wa Saqifah Bani Saidal ambapo Ansar na Muhajirin walikuwa wanajadili juu ya jambo hilo hilo la uwongozi wa Dola baada ya kufa Mtume (s.a.w.). Isitoshe katika siku aliyokufa Mtume (s.a.w.) Bukhari katika sura ya ugonjwa wa Mtume amenakili hadithi isemayo Abbas alimshika mkono Ali na kumwambia twende kwa Mtume (s.a.w.) kumuuliza kabla hajafa nani ashike nafasi ya uongozi baada yake, kama sisi ni warithi wa halali Mtume ataacha usia. Ali alijibu kuwa hutauliza swali hilo kwani Mtume akisema hapana matumaini yote ya baadae yatatoweka.9 Hivyo ni dhahiri hakukua na usia wowote kutoka kwa Mtume juu ya nani atawale baada yake. 

Lakini ni akili ya ajabu inayofikiria kuwa uongozi wa Kiislamu utokane na ukoo wa Mtume tu kwa sababu hili ni jambo geni katika historia ya Mitume. Hakuna Mtume yeyote aliyeusia nduguze ndio wawe viongozi wao wanapotawafu, ingekuwa ni suna yao pangekuwa na hoja ya kuelezeka. Lakini hata kama ingekuwa hivyo tungetegemea watoto wa kiume wa Mtume wangekuwa hai ili kukamilisha mpango huo. Matumaini ya ukoo wa Mtume kuwa ndio ungeongoza, yanapotea ukizingatia hali ya ukoo wake alipofariki ambayo ni dhahiri kuwa haikuruhusu wapate uwongozi. Ali akiwa na miaka thelathini hivi Abbas alikuwa na miaka kumi na tatu au kumi na nne mwingine ambae ndie angemfuatia ni Abu Sufiyan aliyesilimu mwaka wa 8 Hijiria. (Mwaka wa Fathu Makka) Hivyo ni dhahiri pamoja na kuwa ukoo wa Mtume ulikaa kujadili uwongozi, sawa, walikuwa na haki hiyo kama Waislamu wengine na walipaswa wajitokeze, lakini kukaa kama ukoo wa Mtume haikuwa sahihi. Inashangaza zaidi katika ule utaratibu wa kuahidiana waliojipangia Hassan na Muawiyah kuwa Muawiyah atapokupa Ukhalifa uende kwa mdogo wake Husein, hasa kwa vile ni mjuukuu wa wa Mtume (s.a.w.). Lakini vile vile kama Mtume angeacha usia kuwa awe fulani ingekuwaje baada ya yule fulani kufa? Kwa kuwa Mtume hawakilishwi katika utume wake na uteuzi wake ungekuwa na ukomo kwa yule aliyemteua tu wakati Dola na watu vipo daima hadi siku ya mwisho isingewezekana kwa Mtume kuacha usia. Ni hivyo hivyo kwa ukoo wa Mtume unaukomo, ingefikia mahali ingebaki historia tu kama ilivyo leo watu wanajiita masharifu kwa kisingizio kuwa wana ukoo wa Mtume. Kwa kuwa ukoo wa Mtume ungekoma kama koo nyingine zilizoishi hapa duniani zimetoweka na kwa kuwa Dola ingeendelea kuwepo hadi mwisho wa Dunia basi asingefanya usia kwa mtu yeyote katika ukoo wake. 

Katika Uislamu ukoo huhesabiwa kwa mwanaume, udugu kwa mfano wa Mtume na Ali haumfanyi Ali awe na damu ya Utume hivyo ahusike na Utume, hivi sio kweli na hili ni maarufu. Pengine kwa kujua hivi ndio sababu ya kutoachwa hai mtoto yeyote wa kiume wa Muhammad. Watoto wa Fatuma Muhammad kwa msingi huu ni kweli Muhammad ni babu yao wa kikeni lakini ukoo wao unahesabiwa kwa babu yao wa kiumeni. Vile vile Dola ya Kiislamu ni ya Dunia nzima, ni mawazo butu kudhania na kushikilia kuwa ukoo wa Mtume ambao kimsingi haupo ungeweza kugawanywa duniani kote na kuendesha Dola mbali mbali za Kiislamu. Udhaifu huu pamoja na maelezo yaliyotangulia yamefanya iwe vigumu kwa Mtume kuwa ameacha usia unaohusu ukoo wake au mwingine yeyote. Mtume (s.a.w.) hakuacha usia wa nani awe kiongozi baada ya kutawafu kwake kwa sababu aliwaachia Waislamu wateue na kuchagua kiongozi wao kwa kutumia vipaji vyao kupitia maamuzi yanayohusu Uislamu wao. Katika uhai wake Mtume (s.a.w.) aliwafundisha Waislamu kuhusu uwongozi katika Dola ya Kiislamu, lakini utawala na Ukhalifa ni wa watu wote. Hakuna mwenye haki ya kuzuia mwingine kutawala kama aya ya 55 ya sura ya 24 inavyobainisha. 

Mwenyezi Mungu amewaahidi wale walioamini miongoni mwenu na kufanya vitendo vizuri, atawafanya makhalifa katika ardhi kama alivyowafanya wale kabla yao... (24:55). 

Ukiachilia mbali dondoo kuwa uongozi ni wa watu wote, Mtume vile vile amefundisha maana, umuhimu na hali ya kutawala kuwa madaraka, milki, hukumu au uwezo mtu alionao katika ardhi na vilivyomo amepewa na Allah. Nafasi yake hapa duniani ni mdhaminiwa tu, sio mtawala wa hivyo, kwa sababu hiyo, hana madaraka ya kutawala atakavyo, amuwakilishe Muumba na atawale kufuatana na maagizo yake: 

Na hakika tumekukalisheni katika ardhi na tumekuwekeeni humo vitu vyote vinavyohitaji maisha yenu... (7:10). 

... Hata Mola wenu atamuangamiza adui na kukufanyeni watawala katika nchi (hizi na aone jinsi mtakavyofanya (7:129). 

Na kumbukeni (Mwenyezi Mungu) alivyokufanyeni Makhalifa baada ya Adi na kukuwekeni vizuri katika ardhi... (7:74). 

Taifa lolote lenye mamlaka juu ya sehemu ya ardhi ni kaimu wa Mwenyezi Mungu: 

Yeye ndie aliyekufanyeni manaibu katika ardhi (35:39).  

Kwa yote hayo wote wanajukumu la kusimamisha uadilifu sio ukoo wa Mtume tu: 

Kwa hakika tuliwapeleka Mitume wetu kwa dalili waziwazi na tutaviteremsha vitabu na uadilifu pamoja nao ili watu wasimamie uadilifu (57:25). 

Hivyo Mtume (s.a.w.) kwa makusudi hakuacha uteuzi wowote wa nani ashike uongozi baada ya kutawafu kwake kwa kuwa amewacha mafunzo ya kudumu ya namna ya kupata viongozi, watu wachague wenyewe kwa mujibu wa mafundisho ya Uislamu. 

  
Our first task is to understand the real meaning of the Qur’an with the help of all the intellectual faculties we possess. We can then proceed to assess the value of its teaching. How are we to test the truth and usefulness of the Qur’anic teaching? The Qur’an itself helps us to answer this question. It proposes three ways in which it may be tested and offers to abide by the results of these tests. It is significant that the tests proposed are all acceptable to reason. Nowhere is the supernatural involved. The appeal is invariably to human reason and experience. 

Before proceeding to consider the tests, let us recapitulate the teaching of the Qur’an. The Qur’an enjoins man to believe in God, to follow His laws, to believe in one’s own self, to love and serve his fellow-beings, to act in a virtuous manner so as to develop and express the best in him, and finally to believe in and prepare for the Hereafter. All these we are invited to test in the light of reason. Is there anything in this teaching that is repugnant to reason? No doubt it is possible to doubt the existence of God and the reality of the Hereafter. But then, it is, also possible to doubt the existence of the world. There is no conclusive proof of the existence of the objective world and some philosophers have argued, in all seriousness, that belief in such a world is unjustified. All that we can be sure of is the actual momentary sensation. In spite of philosophical arguments our belief in objective reality remains unshaken. Life pays little heed to the cobwebs of philosophers. The point to bear in mind is that suprarational realities are not less real because they cannot be proved by logical arugments. In applying the rational test it is permissible to ask whether there is anything in the teaching which runs counter to reason and to that part of human knowledge which commands universal acceptance. The question as to whether every element in it can be logically proved in inadmissible, because, the teaching, if it is to be true to its nature, cannot avoid reference to realities which transcent reason. In this case, the rational test will take the form of determining whether or not the teaching is in direct conflict with reasons and whether it furthers the interests of humanity. It is needless to say that the Qur’an has stood the test of reason and proved itself to be in harmony with the best in man: 

Say (O Muhammad! to the unbelievers): I say not unto you (that) I possess the treasures of Allah, nor that I have knowledge of the unseen, and I say not unto you: Lo I am malak. I follow only that which is revealed to me. 

Say: are the blind man and the seer equal? Will ye not then take thought? (6; 50; 11; 24). 

Secondly, the Qur’an invites people to judge it in the light of history. It asks them to ponder over the rise and fall of nations. It assures them that if they seek the causes of the downfall of a people, they will find that the people had contravened the principles of right conduct and permanent values which were communicated to them by the Nabi of their age. Right belief and right conduct enable a nation to rise to power and wrong beliefs and actions lead to its downful. Time and again the Qur’anic teaching, which confirms the teaching of earlier Anbiya, was put to the test and was found to be a trustworthy guide to the good life. People who rejected it and followed the wrong path inevitably fell into decay and were overtaken by a dreadful fate. The Qur’an advises men to pay attention to the facts of history in order to discover the difference between the ways of life of the nations which flourished and prospered and those which perished. It will be brought home to them that the latter cherished false and harmful beliefs and their conduct was not in harmony with the eternal laws of God: 

But they deny the knowledge that they coluld not compass and whereof the final result had not come unto them. Even so did those before them deny. Then see what were the consequences for the wrong-doers (10:39). 

Finally we come to the pragmatic test. The unbelievers are repeatedly urged to apply this test and satisfy themselves about the truth and value of the Qur’an. A tree is judged by the quality of its fruit and a creed by its effects on the life and conduct of men. The believers who had accepted the teaching and had regulated their lives in accordance with it, provided irrefutable evidence of its value to man. Their character had been transformed overnight. Formerly they were mean, selfish, quarrelsome, narrow-minded and self-centred carring only for petty gain. Afterwards, they were united in the pursuit of noble ends, were bound to each other by ties of love and affection, were kind and just to their enemies and lived up to the high ideals which they professed. The Qur’an had brought into existence a new type of man - self-respecting, self-reliant, conscious of his worth and desirous of enhancing it and fired with the ambition to set up a better social order in the world. These men by their lives and actions testified to the value of the Qur’an the spirit of which they had imbibed. The Prophet was fully justified in pointing to these men as a living testimony for the truth of the faith he preached. The astounding effect of the faith on the life of man was the strongest proof ot its truth and values: 

Say: O my people! work in your own way. I too am working. Thus ye will come to know for which of us will be the happy sequel. Lo! the wrong doers will not be successful (6:136). 

Such are tests which the Qur’an desires to be applied. Even bitter critics will have to concede that the tests are crucial, practical and provocative. 

Again and again the Qur’an exhorts man to think and think hard. The man who uses his reason is held up to admiration. 

The blind man is not equal with the seeing, nor is darkness equal to light, nor is the shadow equal with the sun’s refulgence; nor are the living equal with the dead (35:198-22). 

Those who think rightly can find the light of knowledge and can discover the parth that leads to success: 

Are those who know equal with those who know not? But only men of understanding will pay heed (39: 9). 

Again: 

Surely those which stride for Us, We guide them to Our ways, and verily Allah is with those who lead a balanced life of goodness (29:69). 

The Believers (Mu’mins), according to the Qur’an, are: 

Those who, when the revelations of their Rabb are presented to them, do not fall thereat deaf and blind (25: 73). 

KUCHOMWA MOTO NYUMBA ZA WANANCHI: Nzasa wamtaka Mkapa awaonyeshe pa kwenda 
Na Mwandishi Wetu, Nzasa 

Mishikaki ya nguruwe Moshi yachomwa mbele ya Msikiti 
Na Mwandishi Wetu 

MAONI YETU: 
Je; ni halali kuchoma Kidungu cha mtu? 

Upimaji huu mpya ni wa nini 
Na Mwandishi Wetu 

TANGAZO LA HIFADHI YA MSITU WA KAZIMZUMBWI 

Ndoa si lengo, ni wasila wa kufikia lengo 
Na Bi. Zuhura Tajiri, Shinyanga 
 
Teknologia:
Jifunze kuunganisha Kompyuta
Na Hassan Omar

Makala:
Nani atakayewahoji Waheshimiwa hawa

Goda Muslim School, Manzese
Na Mwandishi Wetu

Utabiri sahihi wa kuibuka kwa Uislamu
Na Sheikh Bernard P. Nyangasa

Historia ya mgogoro wa Nzasa
Na Mwandishi Wetu

DUMT watoa msaada kwa walioathirika Nzasa
Na Mwandishi Wetu

UCHOMAJI NYUMBA NZASA: Wafadhili wana mchango gani?
Na Mwandishi Wetu

Mafundisho ya Quran 
Kutoa pasipo masimango 

Barua za wasomaji 

Masomo ya dini ya Kiislam 

Chakula na Lishe