ماده ۱۳ - پیش‌نویس قانون اساسی دولت خلافت | Quran Course

ماده ۱۳ - پیش‌نویس قانون اساسی دولت خلافت | Quran Course

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ماده ۱۳

Article 13

by Sheikh Taqiuddin An-Nabahani7 min readViewed 207 times

در اصل، هر فرد بی‌گناه است. هیچ کس نباید بدون حکم دادگاه مجازات شود. شکنجه کردن هر کس کاملاً حرام است و هر که این کار را انجام دهد مجازات خواهد شد.

In origin, every individual is innocent. No one should be punished without a court verdict. It is absolutely forbidden to torture anyone; and anyone who does this will be punished.

این مقاله سه موضوع را پوشش می‌دهد: اصل برائت، ممنوعیت تحمیل مجازات بدون حکم قاضی، و ممنوعیت شکنجه.

This article covers three issues: The principle of innocence, the prohibition of imposing a penalty without a judge’s sentence and the prohibition of torture.

در مورد مسئلهٔ اول، دلیل آن از آنچه وائل بن حُجر نقل کرده که گفت:

As for the first issue, its evidence is derived from what was reported by Wa’il Ibn Hajr who said:

. جَاءَ رَجُلٌ مِنْ حَضْرَمَوْتَ وَرَجُلٌ مِنْ كِنْدَةَ إِلَى النَّبِيِّ « ، فَ قَالَ الْحَضْرَمِيُّ: يَا رَسُولَ اللَّهِ، إِنَّ هَذَا قَدْ غَلَبَنِي عَلَى أَرْضٍ لِي كَانَتْ لأَبِي، فَ قَالَ الْكِنْدِيُّ: هِيَ أَرْضِي فِي يَدِي أَزْرَعُهَا لَيْسَ لَهُ فِيهَا حَ ق، فَ قَالَ رَسُولُ اللَّهِ لِلْحَضْرَمِيِّ: أَلَكَ بَ يِّ نَةٌ؟ قَالَ: لاَ، قَالَ: فَ لَكَ يَمِينُهُ، قَالَ: يَا رَسُولَ اللَّهِ، إِنَّ الرَّجُلَ فَاجِرٌ لا ي بَُالِي عَلَى مَا حَلَفَ عَلَيْهِ » وَلَيْسَ يَ تَ وَرَّعُ مِنْ شَيْءٍ، فَ قَالَ: لَيْسَ لَكَ مِنْهُ إِلاَّ ذَلِكَ.

آمد مردی از حضرموت و مردی دیگر از کِنده نزد پیامبر ﷺ. آن که از حضرموت آمده بود گفت: ای فرستادهٔ خدا ﷺ، این مرد زمینی را که از آنِ پدرم بود، به زور از آنِ خود کرده است. مردی که از کِنده آمده بود اعتراض کرد: این زمین از آنِ من است و در تصرّفِ من است؛ من آن را کشت می‌کنم و او هیچ حقّی در آن ندارد. پیامبر ﷺ به مرد حضرمی فرمود: آیا دلیلی (برای اثبات ادعایت) داری؟ او پاسخ منفی داد. پیامبر ﷺ فرمود: پس دعوای تو با سوگند او فیصله می‌یابد. او (مرد حضرمی) گفت: ای فرستادهٔ خدا ﷺ، او دروغگوست و از سوگند خوردن پروا ندارد و به هیچ چیزی اعتنا نمی‌کند. در این هنگام فرستادهٔ خدا ﷺ فرمود: پس برای تو جز این راهی نیست. و فرمود: «تو هیچ حقّی بر او جز این نداری» (به روایت مسلم). و نیز فرمود: «اما بار اثبات بر عهدهٔ مدّعی است و سوگند بر عهدهٔ کسی که انکار می‌کند.» (به روایت البیهقی با سند صحیح). در روایت نخست، پیامبر ﷺ اثبات را بر عهدهٔ مدّعی نهاد و این بدان معناست که متّهم تا زمانی که جرمش ثابت نشده، بی‌گناه است؛ و در روایت دوم، پیامبر ﷺ توضیح داد که در اصل، دلیل باید از سوی مدّعی ارائه شود. این خود گواهی است بر آن که متّهم تا زمانی که جرمش ثابت نشده، بی‌گناه است.

“There came a person from Hadramaut and another from Kinda to the Prophet (pbuh) . One who had come from Hadramaut said: Messenger of Allah (pbuh), only this man has appropriated my land which belonged to my father. The one who had came from Kinda contended. This is my land and is in my possession: I cultivate it. There is no right for him in it. The Messenger of Allah (pbuh) said to the Hadramite: Have you any evidence (to support you)? He replied in the negative. The Prophet (pbuh) said: Then your case is to be decided on his oath. He (the Hadramite) said: Messenger of Allah (pbuh), he is a liar and cares not what he swears and has no regard for anything. Upon this the Messenger of Allah (pbuh) remarked: For you then there is no other help to it.” He said: “You have no other rights over him but this” (reported by Muslim). He also said, “But, the onus of proof is upon the claimant, and the taking of an oath is upon him who denies.”(reported by Al-Bayhaqi with a Sahih chain). In the first narration, the Messenger of Allah (pbuh) commissioned the plaintiff with the proof, and this means that the defendant is innocent until proven guilty; in the second narration, the Messenger of Allah (pbuh) explained that in origin, the proof should be provided by the plaintiff. This serves as evidence that the defendant is innocent until proven guilty.

اگر می‌خواستم کسی را بدون دلیل سنگسار کنم، آن زن را سنگسار می‌کردم» (متفق‌علیه از ابن عباس)، با این‌که بنا بر آنچه از سخن ابن عباس فهمیده می‌شود، او زناکار شناخته شده بود. اگر روا بود که متهم را برای وادار کردن او به اعتراف مجازات کنند، پیامبر خدا ﷺ آن زن را شکنجه می‌داد تا اعتراف کند، در حالی که می‌دانست او نسبت به کار نامشروعش بی‌پروا بود. مجازات متهم به‌طور مطلق حرام است؛ بنابراین زدن متهم پیش از اثبات اتهام نیز حرام است. همچنین تا زمانی که گناه او ثابت نشده، توهین به او یا اعمال هرگونه مجازات بر وی حرام است. این مطلب با آنچه از ابن عباس روایت شده تأیید می‌شود: «فَلَمَّا شَرِبَ رَجُلٌ فَسَكِرَ، فَلُقِيَ يَمِيلُ فِي الْفَجِّ، فَانْطُلِقَ بِهِ إِلَى النَّبِيِّ ﷺ، فَلَمَّا حَاذَى بِدَارِ الْعَبَّاسِ انْفَلَتَ فَدَخَلَ عَلَى الْعَبَّاسِ فَالْتَزَمَهُ، فَذُكِرَ ذَلِكَ لِلنَّبِيِّ ﷺ، فَضَحِكَ وَقَالَ: أَفَعَلَهَا وَلَمْ يَأْمُرْ فِيهِ بِشَيْءٍ».

“If I were to have someone stoned without proof, I would have her stoned” (agreed upon from the narration of Ibn Abbas), despite the fact that she was known to be an adulteress according to what is understood from the words of Ibn Abbas. If it were fitting to inflict punishment upon the accused in order to make them confess, the Messenger of Allah (pbuh) would have tortured that woman to make her confess, knowing that she was indiscreet about her illicit behaviour. It is absolutely forbidden to punish the accused and ,therefore, it is forbidden to beat the accused before the charge has been established. It is also forbidden to insult him or to inflict upon him any punishment as long as his guilt has not been confirmed. This is supported by what has been narrated from Ibn Abbas: . فَ لَمَّا شَرِبَ رَجُلٌ فَسَكِرَ، فَ لُقِيَ يَمِيلُ فِي الْفَجِّ، فَانْطُلِقَ بِهِ إِلَى النَّبِيِّ « حَاذَى بِدَارِ الْعَبَّاسِ انْ فَلَتَ فَدَخَلَ عَلَى الْعَبَّاسِ فَالْتَ زَمَ هُ، فَذُكِرَ ذَلِكَ لِلنَّبِيِّ » فَضَحِكَ وَقَالَ: أَفَ عَلَهَا وَلَمْ يَأْمُرْ فِيهِ بِشَيْءٍ .

«مردی که شراب نوشیده و مست شده بود، در حالی یافت شد که در راه تلوتلو می‌خورد، پس او را نزد پیامبر ﷺ بردند. وقتی به خانهٔ العباس رسید، از دست آنان گریخت و وارد خانهٔ العباس شد، پس او را گرفتند. وقتی این موضوع به پیامبر ﷺ گفته شد، خندید و فرمود: آیا چنین کرده است؟ و دربارهٔ او هیچ فرمانی نداد.» (روایت ابوداوود و احمد، با لفظ ابوداوود). پس رسول خدا ﷺ آن مرد را مجازات نکرد، زیرا او اعتراف نکرده بود و اتهام او نیز در حضور پیامبر ﷺ ثابت نشده بود. این یعنی او به نوشیدن شراب متهم شده بود، اما این امر تأیید نشد، و بنابراین برای وادار کردن او به اعتراف شکنجه نشد و صرف همین اتهام، هیچ کیفری بر او تحمیل نشد. از این رو، تحمیل هرگونه مجازات بر متهم پیش از ثابت شدن اتهام در برابر قاضی صالح و در دادگاه، کاری نادرست است.

“A man who had drunk wine and become intoxicated was found staggering on the road, so he was taken to the Prophet (pbuh) . When he was opposite Al-Abbas's house, he escaped, and entered Al-Abbas’s house, so he grasped hold of him. When that was mentioned to the Prophet (pbuh) , he laughed and said: Did he do that? and he gave no command regarding him.” (reported by Abu Dawud and Ahmad, with the wording from Abu Dawud). So the Messenger of Allah (pbuh) did not apply the punishment upon that man because he did not confess and nor were the charges against him established in his presence. This means that he was accused of drunkenness but this was not confirmed and thus he was not tortured in order to make him confess and no penalty was imposed upon him just for the mere accusation. Therefore, it would be wrong to inflict any punishment on the accused prior to the establishment of the charge before a competent judge and in a court of law.

اما علی، او گفت: «ای فرستادهٔ خدا ﷺ! زنان بسیارند و به آسانی می‌توان یکی را به جای دیگری گرفت. از کنیز بپرسید، زیرا او حقیقت را خواهد گفت.» پس فرستادهٔ خدا ﷺ بَرِیره را فراخواند تا از او بپرسد، و علی برخاست و او را سختی کتک زد و گفت: «حقیقت را به فرستادهٔ خدا ﷺ بگو.» او پاسخ داد: «من از او جز خوبی نمی‌دانم.» اگر فرض کنیم که این روایت صحیح است، با این حال دلالت نمی‌کند بر جواز زدن متهم، زیرا کنیز بَرِیره در این ماجرا متهم نبود و نمی‌توان گفت که او شاهد بود. او به خاطر شاهد بودنش کتک نخورد، زیرا فرستادهٔ خدا ﷺ از دیگران نیز پرسید اما آنان را کتک نزد. ایشان از زینب بنت جَحش پرسید و او را نزد، با آنکه خواهرش حَمنه بنت جَحش درباره عایشه (رضی‌الله عنها) شایعه‌پراکنی می‌کرد، چنان‌که البخاری در روایت حدیث الإفک نقل کرده است:

“As for ‘Ali, he said: “O Messenger of Allah (pbuh) Women are many, and you can easily take one for another. Ask the slave-girl, for she will tell you the truth.” So the Messenger of Allah (pbuh) called Burayrah to ask her, and ‘Ali got up and gave her a violent beating, and said: “Tell the Messenger of Allah (pbuh) the truth.” To which she replied: “I know only good of her”. Assuming that this report is sound, it however does not stipulate the permissibility of beating the accused, because the slave-girl Burayrah was not accused in this case and it cannot be said that she was a witness. She was not beaten for being a witness because the Messenger of Allah (pbuh) did ask other people but did not beat them. He asked Zaynab Bint Jahsh and he did not beat her, despite the fact that her sister Hamnah Bint Jahsh used to spread rumours about 'Aisha (ra) as Al-Bukahri reported in the narration of Al-Ifk:

She said: her sister Hamna set about fighting her battle; she perished alongside those who perished». Hence, Zaynab was suspected of knowing something and she was questioned, but she was never beaten. Therefore, it would be wrong to say that Burayrah was beaten in her quality as a witness; rather, she was beaten in her quality as the slave-girl of the Messenger of Allah ﷺ. The Messenger of Allah ﷺ is entitled to beat his slave-girl and to order her beating. The Messenger of Allah ﷺ did ask his slave-girl and he asked others as well, and at the same time he kept silent over Ali's (ra) beating of the slave-girl and over the companions reprimanding her. However, he did not beat any other person, nor did he keep silent over the beating of any other person, which indicates that he permitted her beating because she was his slave-girl, and one is entitled to beat his slave-girl in order to discipline her or to investigate a matter. Therefore, this narration cannot be used as evidence about the permissibility of beating the accused, and the evidence pertaining to the prohibition of his beating stands; this is reflected in the saying of the Messenger of Allah ﷺ: «لَوْ كُنْتُ رَاجِمًا أَحَدًا بِغَيْرِ بَيِّنَةٍ لَرَجَمْتُهَا».

“She said: her sister Hamna set about fighting her battle; she perished alongside those who perished”. Hence, Zaynab was suspected of knowing something and she was questioned, but she was never beaten. Therefore, it would be wrong to say that Burayrah was beaten in her quality as a witness; rather, she was rather beaten in her quality as the slave-girl of the Messenger of Allah (pbuh) . The Messenger of Allah (pbuh) is entitled to beat his slave-girl and to order her beating. The Messenger of Allah (pbuh) did ask his slave-girl and he asked others as well and at the same time he kept silent over Ali’s (ra) beating of the slavegirl and over the companions reprimanding her. However he did not beat any other person and nor did he keep silent over the beating of any other person, which indicates that he permitted her beating because she was his slave-girl, and one is entitled to beat his slave-girl in order to discipline her or to investigate a matter. Therefore, this narration cannot be used as evidence about the permissibility of beating the accused and the evidence pertaining to the prohibition of his beating stands; this is reflected in the saying of the Messenger of Allah (pbuh) : .» لَوْ كُنْتُ رَاجِمًا أَحَدًا بِغَيْرِ بَ يِّ نَةٍ لَرَجَمْتُ هَا « .

«زیرا هیچ‌کس جز پروردگار آتش، با آتش عذاب نمی‌کند.» بنابراین، اگر متهم نزد قاضی صالح در دادگاه آورده شود و جرمی را که به او نسبت داده شده، مرتکب شده باشد، نباید با آتش، یا با آنچه شبیه آن است، مانند برق، و نه با هیچ چیز دیگری که خداوند (سبحانه و تعالی) با آن عذاب می‌کند، مجازات شود. افزون بر این، هرگونه مجازاتی که از سوی شارع (سبحانه و تعالی) تعیین نشده باشد، روا نیست. زیرا شارع (سبحانه و تعالی) مجازات‌های مقرر برای مجرمان را معین کرده است، و آن‌ها عبارت‌اند از: کشتن، تازیانه زدن، سنگسار، تبعید، قطع عضو، زندان، تخریب اموال، جریمه نقدی، تحقیر و داغ نهادن بر هر عضوی از بدن. جز اینها، اعمال هرگونه مجازات دیگر بر کسی روا نیست. از این رو، هیچ‌کس را نباید با سوزاندن با آتش مجازات کرد، هرچند سوزاندن اموال او جایز است؛ و نباید کسی را با کندن ناخن‌ها، یا کندن ابروها، یا با برق‌گرفتگی، یا با غرق کردن، یا با ریختن آب سرد بر او، یا با گرسنه نگه داشتن، یا با سرد نگه داشتن او و مانند آن مجازات کرد. مجازات متهم باید به کیفرهایی که شریعت مقرر کرده است محدود بماند و حاکم از اعمال هرگونه شکل دیگری از مجازات جز اینها منع شده است. بنابراین، شکنجه دادن هیچ‌کس به‌طور مطلق حرام است، و هر که چنین کند، شریعت را نقض کرده است. اگر ثابت شود که کسی دیگری را شکنجه کرده، مجازات خواهد شد. این‌ها دلایل این بند است.

“for no one punishes with fire except the Lord of the fire”. Therefore, if the accused was brought before a competent judge in a court of law and shown to have committed the crime he was accused of, he should not be punished by fire, nor by that which is similar to it, such as electricity and nor by anything else which Allah (swt) punishes with. Furthermore, it is forbidden to inflict any punishment from among those not decreed by the Legislator (swt). This is so because the Legislator (swt) has determined the punishments to be imposed upon the guilty parties, and these are killing, lashing, stoning, exile, cutting, and imprisonment, destruction of property, imposing a fine, vilification and branding any part of the body. Apart from these, it is forbidden to inflict any other type of punishment upon anyone. Hence, no one should be punished by burning with fire, though it is permitted to burn his property, and nor should anyone be punished by pulling his nails, nor by pulling his eyebrows, nor by electrocution, nor by drowning, nor by pouring cold water over him, nor by starving him, nor by letting him go cold and nor by anything similar. Punishing the accused should be confined to the penalties decreed by the Shari’ah and the ruler is forbidden from applying any other form of punishment apart from these. Therefore, it is absolutely forbidden to torture anyone, and whoever does so will be violating the Shari’ah. If it is established that someone has tortured anyone else, he will be punished. These are the evidences of this article.