Mataki na 13

Asali, kowane mutum yana cikin rashin laifi. Babu wanda ya kamata a hukunta shi ba tare da hukuncin kotu ba. Haramun ne a azabtar da kowa; duk wanda ya aikata hakan zai fuskanci hukunci.

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.

Wannan maƙala tana ƙunshe da batutuwa uku: Ƙa'idar rashin laifi, haramcin ɗora hukunci ba tare da hukuncin alƙali ba, da kuma haramcin azabtarwa.

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.

Dangane da batun farko, dalilinsa ya samo asali ne daga abin da Wa'il Ibn Hajr ya ruwaito, inda ya ce:

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.

Wasu mutane biyu suka zo wurin Annabi ﷺ: wani daga Hadramaut, wani kuma daga Kinda. Wanda ya zo daga Hadramaut ya ce: "Ya Manzon Allah ﷺ, wannan mutum ya kwace mini filayena wanda ya kasance na mahaifina." Wanda ya zo daga Kinda ya yi jayayya, ya ce: "Wannan filina ne, kuma yana hannuna: ni ne nake noma a cikinsa. Babu wani hakki a gare shi a cikinsa." Manzon Allah ﷺ ya ce wa mutumin Hadramaut: "Kana da wata hujja (da za ka goyi bayan da'awarka)?" Ya amsa da cewa a'a. Annabi ﷺ ya ce: "To, shari'arka za a yanke ta bisa rantsuwarsa." Ya ce: "Ya Manzon Allah ﷺ, shi maƙaryaci ne, ba ya damuwa da abin da yake rantsuwa da shi, kuma ba ya kula da komai." A nan Manzon Allah ﷺ ya ce: "To, babu wata mafita a gare ka sai wannan." Ya ce: "Ba ka da wani hakki a kansa face wannan" (Muslim ne ya ruwaito shi). Ya kuma ce: "Amma, nauyin hujja yana kan mai da'awa, kuma rantsuwa tana kan wanda ya musanta" (Al-Bayhaqi ne ya ruwaito shi da isnadi sahihi). A ruwaya ta farko, Manzon Allah ﷺ ya ɗora wa mai ƙara nauyin hujja, kuma wannan yana nufin cewa wanda ake ƙara ba shi da laifi har sai an tabbatar da laifinsa; a ruwaya ta biyu, Manzon Allah ﷺ ya bayyana cewa asali, hujja tana kan mai ƙara. Wannan yana zama shaida cewa wanda ake ƙara ba shi da laifi har sai an tabbatar da laifinsa.

“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.

Game da al'amari na biyu, dalilinsa ya samo asali ne daga maganar Manzon Allah ﷺ,

As for the second matter, its evidence is derived from the saying of the Messenger of Allah (pbuh) ,.

. مَنْ أَخَذْتُ لَهُ مَالاً فَ هَذَا مَالِي فَ لْيَأْخُذْ مِنْهُ، وَمَنْ جَلَدْتُ لَهُ ظَهْراً فَ هَذَا ...« »... ظَهْ رِي فَ لْيَ قْتَصَّ مِنْه .

"Duk wanda na karɓi dukiyarsa daga gare shi, ga dukiyata nan; ya karɓi daga cikinta, kuma duk wanda na yi wa bulala a baya, ga bayana nan; ya yi mini bulala." (Abu Ya'la ya ruwaito shi daga Al-Fadl bin 'Abbas). Al-Haythami ya ce a cikin silsilar Abu Ya'la akwai Ata' bin Muslim, wanda Ibn Hibban ya tabbatar da amincinsa, amma wasu sun ce yana da rauni, sauran mutanen kuma amintattu ne. Haka kuma an ruwaito shi a Al-Mu'jam Al-Awsat na Al-Tabarani da wannan lafazin.

“Whoseever property I have taken from, here is my property; let him take from it, and whosever back I have lashed, here is my back; let him lash it” (reported by Abu Ya’la from Al- Fadl bin ‘Abbas). Al-Haythami said that in the chain of Abu Ya’la Ata’ bin Muslim, who Ibn Hibban verified as trustworthy whereas others claimed he is weak, and the remainder of the men are trustworthy. It is narrated in Al-Mu’jam Al-Awsat of Al- Tabarani with the wording.

. "فَمَنْ كنتُ جَلَدْتُ لَهُ ظ هْراً فَهذا ظَهري فَ لْيَسْتَقِدْ مِنْهُ وَمَنْ كنتُ شَتَمْتُ لَهُ عِرْضاً فَهذا عِرْضي فَ لْيَسْتَقِدْ مِنْهُ ومَنْ كنتُ أَخَذْتُ له مالاً فهذا مالي فَ لْيَسْتَقِدْ منه" .

"Duk wanda na yi wa bulala a baya, ga bayana, bari ya yi mini haka; kuma duk wanda na ci mutuncinsa, ga mutuncina, bari ya yi mini haka; kuma duk wanda na karɓi dukiyarsa, ga dukiyata, bari ya yi mini haka." Kuma a cikin Al-Bidayah Wa-Nihayah na Ibn Kathir ya zo da wannan lafazi.

“Whosever back I have lashed, here is my back, let him do the same to it, and whosever honour I have abused, here is my honour, let him do the same to it, and whosoever property I have taken from, here is my mine; let him do the same to it”. And in Ibn Kathir’s Al-Bidayah Wa-Nihayah it came with the wording.

. "أَلا فَمَنْ كنتُ جَلَدْتُ له ظَهراً فهذا ظهري فَ لْيَسْتَقِدْ ومن كنت أخذت له مالا فهذا مالي فَ لْيَأْخُذْ منه ومن كنت شتمت له عِرْضاً فهذا عِرْضي فليستقد" .

"Duk wanda na yi wa bulala a baya, ga bayana, bari ya yi irin wannan a kaina, kuma duk wanda na kwace dukiyarsa, ga dukiyata, sai ya dauka daga cikinta, kuma duk wanda na zagi mutuncinsa, ga mutuncina, bari ya yi irin haka." Manzon Allah ﷺ ya fadi haka ne a matsayinsa na shugaba; ma'ana, bari wanda aka hukunta ba bisa adalci ba ya ramawa a kaina. Wannan kuma hujja ce da ke hana shugaba hukunta kowane daga cikin talakawansa ba tare da an tabbatar da laifin da ya cancanci irin wannan hukunci ba. Haka kuma, an ruwaito a labarin Mula'anah (mijin da ya zargi matarsa da zina ba tare da shaidu ba) cewa Manzon Allah ﷺ ya ce.

“Whosever back I have lashed, here is mine, let him do the same to it, and whosoever property I have taken from, here is mine, so take from it, and whosever honour I have abused, here is my honour, let him do the same”. The Messenger of Allah (pbuh) said this in his capacity as a ruler; it means let the one who has been wrongly punished retaliate against me and this serves as evidence prohibiting the ruler from punishing any of the subjects without establishing the charge for which he deserves such punishment. Also, it is reported in the story of the Mula’anah (husband’s accusation of his spouse of adultery without witnesses) that the Messenger of Allah (pbuh) said.

.» لَوْ كُنْتُ رَاجِمًا أَحَدًا بِغَيْرِ بَ يِّ نَةٍ لَرَجَمْتُ هَا « .

“Idan da ni zan jefe wani ba tare da hujja ba, da zan jefe ta” (an yarda da shi, kuma lafazin daga Muslim yake), kuma wannan yana nufin cewa bai jefe ta ba saboda rashin bayyananniyar hujja, duk da cewa akwai shakka game da ita. Wannan fahimta tana tabbatuwa ne ta abin da Ibn Abbas ya ruwaito a cikin wani labari inda Manzon Allah ﷺ ya umarci a yi la'ana tsakanin ma'auratan (duba Alkur'ani 24: 4-9), inda nassin ya ce: “Sai wani mutum a cikin taron ya ce wa Ibn Abbas: “Ita ce wacce Manzon Allah ﷺ ya ce game da ita:

“If I were going to have anyone stoned without proof, I would stone her” (agreed upon and the wording is from Muslim), and this means that he did not stone her due to the absence of clear proof even though there was doubt over her. This understanding is confirmed by what is narrated by Ibn Abbas in the narration in which the Messenger of Allah (pbuh) ordered a Mula’anah to be carried out between the couple (refer to Quran 24: 4-9), where the text says “So a man at the gathering said to Ibn Abbas: “Is she the woman about whom the Messenger of Allah (pbuh) said:

. » لَوْ كُنْتُ رَاجِمًا أَحَدًا بِغَيْرِ بَ يِّ نَةٍ لَرَجَمْتُ هَا « .

"Idan zan jefa wani da duwatsu ba tare da hujja ba, da ni zan jefi irin wannan?"

“If I were going to have anyone stoned without proof, I would stone such?”.

Ya ce: "A'a, waccan mace ce da ta jawo shakka ta hanyar halinta na rashin kunya a fili" (an yarda da shi baki ɗaya), ma'ana tana da halin rashin kamewa, amma ba a tabbatar ba; ba ta hanyar hujja ba, kuma ba ta hanyar furtawa ba. Wannan yana nufin shakkar zina tana nan, amma duk da haka Manzon Allah ﷺ bai yi mata rajm ba, domin ba a tabbatar ba, don haka ya ce:

He said: “No, that was a woman who arouse suspicion by her outright misbehavior” (agreed upon), meaning that she used to be indiscreet but it was not proven; neither through evidence and nor through admission. This means that the suspicion of adultery was there, but despite this the Messenger of Allah (pbuh) did not stone her, for it had not been confirmed, and so he said:

. » لَوْ كُنْتُ رَاجِمًا أَحَدًا بِغَ يْرِ بَ يِّ نَةٍ لَرَجَمْ تُ هَا « .

"Idan ni zan yi wa wani rajm, to da zan yi wa wannan mata rajm." Harafin "idan" a harshen Larabci yana nuna kauracewa saboda rashin wani abu, don haka rajmin bai faru ba saboda rashin hujja. Wannan yana zama shaida cewa mai mulki an haramta masa ya ɗora wa kowane mutum daga cikin talakawa hukunci, sai dai idan shi ko ita ta aikata laifin da Shari'a ta ɗauka laifi, kuma da zarar an tabbatar da aikata laifin a gaban alƙali mai cancanta kuma a kotun shari'a, domin hujja ba za ta karɓu ba sai an kafa ta a gaban alƙali mai cancanta kuma a kotun shari'a.

“If I were to stone anyone, I would have her stoned”. The conjunction “if” in the Arabic language denotes abstention due to the absence of something, thus the stoning was not carried out due to the absence of evidence. This serves as evidence that the ruler is forbidden from imposing a penalty on anyone from among the subjects, unless he or she perpetrates a crime which the Shari’ah deems to be a crime, and once his or her perpetration of the crime has been proven before a competent judge and in a court of law, because the evidence could not be admissible unless it is established before a competent judge and in a court of law.

Sai dai mai mulki yana da hakkin ya kama wanda ake zargi da laifi kafin a tabbatar da tuhumar, har zuwa lokacin da zai bayyana a gaban kotu domin a duba tuhumar da aka kawo masa. Sai dai tsare shi ya zama na wani ɗan lokaci kaɗan, kuma ba daidai ba ne a tsare wanda ake zargi har abada. Wannan lokaci dole ne ya zama gajere. Dalilin halascin tsare wanda ake zargi yana samuwa ne daga abin da At-Tirmizi ya ruwaito a cikin wata riwaya Hasan, wadda Ahmad ma ya ruwaito, kuma Al-Hakim ya ce riwayar tana da sahihin sanadi, daga Bahz bin Hakim, daga mahaifinsa, daga kakansa, wanda ya ce:

However, the ruler reserves the right to take someone accused of a crime into custody before the charge is established, pending a court appearance to look into the charge brought against him. However, the detention should be for a limited period of time and it would be wrong to detain the accused for an indefinite period. This period must be short. Evidence about the permissibility of detaining the accused is derived from what Al- Tirmidhi reported in a Hasan narration, which Ahmad also reported, and Al-Hakim stated that the narration has a Sahih chain, on the authority of Bahz bin Hakim on that of his father on that of his grandfather who said:

. » حَبَسَ رَجُلاً فِي تُ هْمَةٍ، ثُمَّ خَلَّى عَنْه أَنَّ النَّبِيَّ « .

Manzon Allah ﷺ ya tsare wani mutum da ake zargi da laifi, sannan ya sake shi. Haka ma Al-Hakim ya ruwaito shi daga Abu Hurairah, cewa.

“The Messenger of Allah (pbuh) detained a person accused of a crime and then he released him.” It has also been reported similarly by Al-Hakim on the authority of Abu Hurayrah that.

. » حَبَسَ فِي تُ هْمَةٍ ي وَْماً وَلَيْ لَة أَنَّ النَّبِيَّ « .

Manzon Allah ﷺ ya tsare wani mutum da ake zargi da laifi na yini guda da dare guda, kuma duk da cewa a cikin isnadin akwai Ibrahim bin Khaitam wanda ake sabani a kansa, an kuma ruwaito shi ta wasu isnadai daga Al-Bayhaqi a cikin Al-Kubra da Ibn Al-Jarud a cikin Al-Muntaqa, daga Bahzi bin Hakim bin Mu'awiyah, daga mahaifinsa, daga kakansa.

“The Messenger of Allah (pbuh) detained someone accused of a crime for a day and a night”, and though the chain includes Ibrahim bin Khaitam who there is dispute over, it has also been reported though other chains by Al-Bayhaqi in Al-Kubra and Ibn Al-Jarud in Al-Muntaqi on the authority of Bahzi bin Hakim bin Mu’awiyah on that of his father on that of his grandfather:

. حَ بَسَ رَجُلاً في تُ هْمَةٍ ساعةً مِنْ نَهارٍ ثُمَّ خَلَّى عنه" "أنَّ النبيَّ .

"Annabi ﷺ ya tsare wani mutum da ake zargi da laifi na tsawon awa guda a rana, sannan ya sake shi." Duk wannan shaida ce a kan wajabcin takaita lokacin tsarewa, cewa ya zama mafi guntun lokaci da zai yiwu, domin Manzon Allah ﷺ ya tsare shi na yini guda da dare guda, kuma ya tsare shi na awa guda a rana. Haka kuma, wannan tsarewa ba hukunci ba ne, face dai tsarewa ce da aka yi domin taimakawa wajen binciken al'amarin.

“The Prophet (pbuh) detained someone accused of a crime for an hour during the day and then released him”. All of this is evidence about the obligation of limiting the period of detention, and that it should be for the shortest time possible, since the Messenger of Allah (pbuh) detained him for a day and a night, and that he detained him for an hour during the day. Besides, this detention is not a punishment, but it is rather a detention aimed at helping with the enquiries.

Dangane da abu na uku, yana nuna haramcin ɗora wa wanda ake tuhuma hukunci kafin a tabbatar da tuhumar da ake masa; haka kuma yana nuna haramcin ɗora hukuncin da Allah (SWT) ya sanya a matsayin azaba a Lahira, wato Wuta, a takaice dai haramcin azabtarwa ta hanyar ƙonawa da wuta. Dangane da haramcin ɗora hukunci kafin tabbatar da tuhuma, dalilinsa ya samo asali ne daga hadisin Manzon Allah ﷺ, inda aka ruwaito cewa ya ce:

As for the third matter, it denotes the prohibition of imposing a penalty upon the accused before the charge against him has been established; it also denotes the prohibition of imposing a penalty which Allah (swt) has made as a punishment in the hereafter, that is the Hellfire, in other words, the prohibition of punishing by burning with fire. As for the prohibition of inflicting a punishment before establishing the charge, its evidence is derived from the narration of the Messenger of Allah (pbuh) in which he was reported to have said.

. » لَوْ كُنْتُ رَاجِمًا أَحَدًا بِغَيْرِ بَ يِّ نَةٍ لَرَجَمْتُ هَا « .

“Idan da zan yi wa wani rajim ba tare da hujja ba, da zan yi wa wannan mace rajim” (an amince da shi daga riwayar Ibn Abbas), duk da cewa an san ta da zina bisa abin da ake fahimta daga kalmomin Ibn Abbas. Idan da ya dace a yi wa wanda ake zargi hukunci don ya amsa laifi, da Manzon Allah ﷺ zai azabtar da wannan mace don ta amsa, domin ya san cewa ba ta boye halayenta na haramun ba. Haramun ne gaba ɗaya a hukunta wanda ake zargi, saboda haka haramun ne a doke wanda ake zargi kafin a tabbatar da tuhuma. Haka kuma haramun ne a zage shi ko a yi masa wani hukunci muddin ba a tabbatar da laifinsa ba. Wannan yana goyon bayan abin da aka riwato daga Ibn Abbas: 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 .

“Wani mutum da ya sha giya har ya bugu aka same shi yana tangal-tangal a kan hanya, sai aka kai shi wurin Annabi ﷺ. Lokacin da yake gaban gidan Al-Abbas, sai ya tsere, ya shiga gidan Al-Abbas, sai aka kama shi. Lokacin da aka ambaci hakan ga Annabi ﷺ, sai ya yi dariya ya ce: Ya yi haka ne? Ba kuma ya ba da umarni game da shi ba.” (Abu Dawud da Ahmad ne suka ruwaito shi, kuma lafazin daga Abu Dawud yake). Saboda haka Manzon Allah ﷺ bai aiwatar da hukunci a kan wannan mutum ba, domin bai amsa laifin ba, kuma ba a tabbatar da tuhumar a gabansa ba. Wannan yana nufin an zarge shi da shan giya, amma hakan bai tabbata ba, don haka ba a azabtar da shi don ya amsa ba, kuma ba a yi masa hukunci ba saboda zargi kawai. Saboda haka, bai dace a yi wa wanda ake tuhuma wani hukunci ba kafin a tabbatar da tuhumar a gaban alkali mai iko da kuma a kotun shari'a.

“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.

Game da rahotannin abin da ya faru na "Al-Ifk" (ƙagen), cewa Ali (ra) ya yi wa baiwar nan duka a gaban Manzon Allah (ﷺ), ya kamata a fahimci cewa baiwar ba a tuhume ta ba, saboda haka ba za a iya amfani da shi a matsayin hujja da ke nuna halascin dukan wanda ake tuhuma ba. Bugu da ƙari, game da rahoton dukan da Ali (ra) ya yi wa Buraira, baiwar Manzon Allah (ﷺ), an ruwaito shi ne a Bukhari, kuma ya ce Ali (ra) ya ce wa Manzon Allah (ﷺ): "Ka tambayi baiwar." Manzon Allah (ﷺ) ne ya yi tambayar. Bukhari bai ambaci cewa Ali (ra) ya yi wa baiwar duka ba. Ga abin da ya zo a cikin ruwayar:

As for the reports of “Al-Ifk” (the lie) incident that ‘Ali (ra) beat the slave-girl before the Messenger of Allah (pbuh) , it should be recognised that the slave-girl was not accused, thus it cannot be used as evidence denoting the permissibility of beating the accused. Besides the narration of ‘Ali’s (ra) beating of Burayrah, the Messenger of Allah (pbuh)’s slave-girl, was reported by Bukhari and he said that ‘Ali (ra) said to the Messenger of Allah (pbuh) “Ask the slave-girl”. It was the Messenger of Allah (pbuh) who did the asking. Bukhari did not mention that ‘Ali (ra) had beaten the slave-girl. To quote from the narration.

. وَأَمَّا عَلِيُّ بْنُ أَبِي طَالِبٍ فَ قَالَ: يَا رَسُولَ اللَّهِ، لَمْ يُضَيِّقِ اللَّهُ عَلَيْكَ وَالنِّسَاءُ، « بَرِيرَةَ فَ قَالَ: سِوَاهَا كَثِيرٌ، وَإِنْ تَسْأَلِ الْجَارِيَةَ تَصْدُقْكَ، قَالَتْ: فَدَعَا رَسُولُ اللَّهِ » أَيْ بَرِيرَة .

“Ali bin Abi Talib ya ce: Ya Manzon Allah ﷺ, Allah bai sa muku wahala ba, kuma akwai mata da yawa banda ita, idan kuma ka tambayi baiwar, za ta gaya maka gaskiya.” Sai Manzon Allah ﷺ ya kira baiwar ya ce: “Ya Buraira!…” A wata riwayar daga Al-Bukhari, an ruwaito cewa:

“‘Ali bin Abi Talib said O Messenger of Allah (pbuh) , Allah has not made it hard upon you and there are plenty of other women other her, and if you ask the slave-girl, she will tell you the truth.” So the Messenger of Allah (pbuh) summoned the slavegirl and said: “O Burayrah!…” In another narration from Al- Bukhari, it was reported:

بَ يْتِي فَسَأَلَ عَنِّي خَادِمَتِي، فَ قَالَتْ: لاَ وَاللَّهِ، مَا وَلَقَدْ جَاءَ رَسُولُ اللَّهِ « عَلِمْتُ عَلَيْ هَا عَيْبًا إِلاَّ أَن هََّا كَانَتْ تَ رْقُدُ حَتَّى تَدْخُلَ الشَّاةُ فَ تَأْكُلَ خَمِيرَهَا أَوْ عَجِينَ هَا، » حَتَّى أَسْقَطُوا لَهَا بِهِ وَانْ تَ هَرَهَا بَ عْضُ أَصْحَابِهِ فَ قَالَ: اصْدُقِي رَسُولَ اللَّهِ .

Manzon Allah ﷺ ya zo gidana ya tambaye ni game da baiwata; sai ta ce: "A'a, na rantse da Allah, ban san wani aibi a cikinta ba sai dai cewa tana barci har ta kai ga tumaki su shiga su ci kullunta." Wasu daga cikin sahabbansa sun tsawatar mata suka ce: "Ki faɗi gaskiya ga Manzon Allah ﷺ…" Al-Bukhari bai ambata cewa 'Ali (ra) ya doki baiwar ba. Sai dai a wasu rahotanni an ambata cewa 'Ali (ra) ya doke baiwar. Ibn Hisham ya ambata cewa lallai ya doke ta. A cikin Sirar Ibn Hisham an ruwaito cewa:

“The Messenger of Allah (pbuh) came to my house and asked about my slave-girl; she said: “No by Allah, I do not know of any fault in her other than that she would sleep to the point that the sheep would enter and eat her dough. Some of his companions rebuked her and said: “Tell the truth to the Messenger of Allah (pbuh)…”, and Al-Bukhari did not mention that ‘Ali (ra) had beaten the slave-girl. However, in other reports, it was mentioned that ‘Ali (ra) had beaten the slave-girl. Ibn Hisham mentioned that he did beat her. In the Sirah of Ibn Hisham it was reported:

وَأَمَّا عَلِيٌ فَإِنَّهُ قَالَ: يَا رَسُولَ اللَّهِ إِنَّ النِّسَاءَ كَثِيرٌ، وَإِنَّكَ لَقَادِرٌ عَلَى أَنْ « بَرِيرَةَ لِيَسْ أَلَهَا، تَسْ تَخْ لِ فَ، وَسَ لِ الْجَ ارِيَ ةَ فَإِن هََّا سَ تَ صْ دُقُ كَ، فَدَعَا رَسُ ولُ اللَّهِ ، فَ قَامَ إِلَيْ هَا عَلِيُّ بْنُ أَبِي طَالِبٍ فَضَ رَبَ هَا ضَرْباً شَدِيداً وَيَ قُولُ: اصْدُقِي رَسُ ولَ اللَّهِ » قَ الَ تْ، فَ تَ قُولُ: واللَّهِ مَا أَعْلَمُ إِلاَّ خَيْر اً .

Dangane da ‘Ali, ya ce: “Ya Manzon Allah (ﷺ), mata suna da yawa, kuma za ka iya cikin sauƙi ka auri wata a maimakon wata. Ka tambayi baiwar nan, domin za ta faɗa maka gaskiya.” Sai Manzon Allah (ﷺ) ya kira Buraira don ya tambaye ta, ‘Ali kuma ya tashi ya yi mata duka mai tsanani, ya ce: “Ki faɗa wa Manzon Allah (ﷺ) gaskiya.” Sai ta amsa da cewa: “Ban san kome game da ita ba sai alheri.” Idan aka ɗauka cewa wannan rahoto ingantacce ne, to duk da haka bai tabbatar da halascin dukan wanda ake zargi ba, domin baiwa Buraira ba a zarge ta ba a wannan lamari, kuma ba za a ce ita shaida ce ba. Ba a yi mata duka saboda ta zama shaida ba, domin Manzon Allah (ﷺ) ya tambayi wasu mutane, amma bai yi musu duka ba. Ya tambayi Zainab ’yar Jahshi, bai kuma yi mata duka ba, duk da cewa ’yar uwarta Hamna ’yar Jahshi tana yaɗa jita-jita game da ‘A’isha (r.a) kamar yadda Al-Bukhari ya ruwaito a cikin labarin Al-Ifk:

“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:

. » قَالَتْ وَطَفِقَتْ أُخْتُ هَا حَمْنَةُ تُحَارِبُ لَهَا، فَ هَلَكَتْ فِيمَنْ هَلَكَ « .

Ta ce: "’yar’uwarta Hamna ta fara yaƙi a madadinta; ita ma ta halaka tare da waɗanda suka halaka." Saboda haka, an yi zargin Zaynab da sanin wani abu, aka kuma tambaye ta, amma ba a taɓa dukanta ba. Don haka bai dace a ce an yi wa Burayrah duka a matsayinta na mai shaida ba; a maimakon haka, an yi mata duka a matsayinta na baiwar Manzon Allah ﷺ. Manzon Allah ﷺ yana da hakkin ya yi wa baiwarsa duka kuma ya umurci a yi mata duka. Manzon Allah ﷺ ya tambayi baiwarsa, kuma ya tambayi wasu, a lokaci guda kuma ya yi shiru game da dukan da Ali (ra) ya yi wa baiwar, da kuma game da yadda sahabbai suka tsawata mata. Sai dai bai yi wa wani mutum duka ba, kuma bai yi shiru game da dukan wani mutum ba, wanda hakan ke nuna cewa ya halatta dukanta saboda baiwarsa ce, kuma mutum yana da hakkin ya yi wa baiwarsa duka domin ya horar da ita ko kuma domin ya bincika al'amari. Saboda haka, wannan riwayar ba za a iya amfani da ita a matsayin hujja game da halaccin yi wa wanda ake tuhuma duka ba, kuma dalilin hana dukansa yana nan a tsaye; hakan yana bayyana ne a faɗin Manzon Allah ﷺ: «لَوْ كُنْتُ رَاجِمًا أَحَدًا بِغَيْرِ بَيِّنَةٍ لَرَجَمْتُ هَا».

“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 « .

"Idan da zan yi wa wani rajm ba tare da hujja ba, da na yi wa wannan mace rajm." (wanda aka amince da shi daga Ibn Abbas). Saboda haka, an haramta gaba ɗaya a doki, a zagi, a yi wa mai tuhuma faɗa, ko a azabtar da shi. Duk da haka, an halatta a tsare shi, domin akwai shaida a kan haka. Wannan shi ne iyakar haramcin aiwatar da hukunci a kan wanda ake tuhuma kafin a tabbatar da tuhumar. Dangane da haramcin aiwatar da hukuncin da Allah (SWT) ya sanya ya zama azaba a Lahira, shaidarsa tana cikin abin da Al-Bukhari ya ruwaito daga Ikrima, wanda ya ce:

“If I were to stone someone without proof, I would have her stoned.” (agreed upon from Ibn Abbas). Therefore, it is absolutely forbidden to beat, insult, reprimand or torture the accused. It is however permitted to detain him because evidence exists about this. This is as far as the prohibition of inflicting punishment upon the accused prior to establishing the charge is concerned. As for the prohibition of inflicting a punishment which Allah (swt) has made a punishment in the Hereafter, its evidence is reflected in what Al-Bukhari reported on the authority of ‘Ikrimah who said:

. أُتِيَ عَلِ ي رَضِيَ اللَّهُ عَنْهُ بِزَنَادِقَةٍ فَأَحْرَقَ هُمْ، فَ بَ لَغَ ذَلِكَ ابْنَ عَبَّاسٍ فَ قَالَ: لَوْ « » لاَ تُ عَذِّبُوا بِعَذَابِ اللَّهِ كُنْتُ أَنَا لَمْ أُحْرِقْ هُمْ لِنَ هْيِ رَسُولِ اللَّهِ .

An wasu Zanadiqa (masu kafirci) aka kawo wa `Ali, sai ya kone su. Labarin wannan lamari ya isa ga Ibn `Abbas, sai ya ce: "Idan da ni ne a wurinsa, ba zan kone su ba, domin Manzon Allah ﷺ ya hana haka, yana cewa: 'Kada ku azabtar da kowa da azabar Allah (wuta).'" Al-Bukhari ya ruwaito daga Abu Hurairah cewa Manzon Allah ﷺ ya ce.

“Some Zanadiqa (atheists) were brought to `Ali and he burnt them. The news of this event, reached Ibn `Abbas who said, "If I had been in his place, I would not have burnt them, as Allah's Prophet (phuh) forbade it, saying, 'Do not punish anybody with Allah's punishment (fire).”. Al-Bukhari narrated on the authority of Abu Hurayrah that the Messenger of Allah (pbuh) said .

. » وَإِنَّ النَّارَ لا ي عَُذِّبُ بِهَا إِلاَّ اللَّه « .

"babu wani mai azabtarwa da wuta sai Allah" (Abu Dawud ya ruwaito daga hadisin Ibn Mas'ud da wannan lafazi,.

“it is none but Allah Who punishes with fire”. Abu Dawud reported from the narration of Ibn Mas’ud with the words,.

. » فَإِنَّهُ لا ي عَُذِّبُ بِالنَّارِ إِلاَّ رَبُّ النَّارِ « .

"Ba wanda ke azabtarwa da wuta sai Ubangijin wuta," saboda haka, idan an kai wanda ake zargi gaban alkali mai iko a kotu, aka tabbatar cewa ya aikata laifin da ake zarginsa da shi, to kada a azabtar da shi da wuta, ko da abin da yake kama da ita, kamar wutar lantarki, kuma kada a azabtar da shi da wani abu kuma wanda Allah (SWT) ke azabtarwa da shi. Bugu da kari, haramun ne a sanya wata azaba daga cikin wadanda Mai shari'a (SWT) bai shar'anta ba. Wannan saboda Mai shari'a (SWT) ya tsara azabobin da za a sanya wa masu laifi, wadanda su ne kisa, bulala, jifa, korar daga kasa, yankewa, daurin kurkuku, lalata dukiya, sanya tara, zagi da kuma alamar kunna wani bangare na jiki.Ban da wadannan, haramun ne a sanya wa kowa wani nau'in azaba dabam. Don haka, kada a azabtar da kowa ta hanyar kona shi da wuta, ko da yake an halatta a kona dukiyarsa, kuma kada a azabtar da kowa ta hanyar ja da farcensa, ko ja da gashin ido, ko da wutar lantarki, ko nutsar da shi, ko zuba masa ruwan sanyi, ko yunwata da shi, ko barin shi cikin sanyi, ko kuma da duk wani abu makamancin haka. Azabtar da wanda ake zargi ya kamata ta takaita ga hukunce-hukuncen da Shari'ah ta tsara, kuma shugaba ya hana shi aiwatar da wani nau'in azaba banda wadannan. Saboda haka, haramun ne gaba daya a azabtar da kowa, kuma duk wanda ya yi haka zai saba wa Shari'ah. Idan aka tabbatar cewa wani ya azabtar da wani, zai fuskanci hukunci. Wadannan su ne hujjojin wannan mataki.

“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.