Mataki na 86 - Tsarin Mulki na Daular Khilafah (Daftarin Farko) | Quran Course

Mataki na 86 - Tsarin Mulki na Daular Khilafah (Daftarin Farko) | Quran Course

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Mataki na 86

Article 86

by Sheikh Taqiuddin An-Nabahani2 min readViewed 186 times

Muhtasib yana da hakkin ya nada mataimaka a madadinsa. Ya zama wajibi su cika sharuddan da ake bukata ga Muhtasib, kuma an halatta masa ya tura su wurare daban-daban. Wadannan mataimaka za su sami ikon aiwatar da ayyukan Hisbah a yankunan da aka tura su, da kuma cikin al'amuran da aka danka musu.

The Muhtasib has the right to appoint deputies for him. They should fulfil the requirements of the Muhtasib, and he is allowed to assign them to different places. Those deputies would have the power to carry out the duties of the Hisbah in the areas to which they have been assigned, and in the cases for which they have been delegated.

Wannan labarin yana da iyaka dangane da ko naɗin Muhtasib ya haɗa da haƙƙin naɗa wakilai a madadinsa; wato, haƙƙin naɗa wasu. Wannan idan Khalifa ne ya naɗa shi. Amma idan naɗin ya fito ne daga Alƙalin Alƙalai, to dole ne a fara amincewa da wannan sharaɗi, kumaban da haka, naɗin Alƙalin Alƙalai dole ne ya ƙunshi sharaɗin da zai ba shi ikon ba alƙalan da ya naɗa izinin sanya wasu su yi aiki a madadinsu, wato, a ba su haƙƙin samun mataimaka. Idan Alƙalin Alƙalai bai da irin wannan ikon, to ba zai kasance cikin matsayin amincewa da irin wannan wakilci ba, don haka Muhtasib ba zai iya samun mataimaka ba; wato, ba shi da haƙƙin wakilci. Ikon alƙali na wakiltar wasu a madadinsa, ko Muhtasib ne, ko Qadi (alƙali), ko alƙalin Kotun Zalunci (Madhalim), ba ya hannun alƙalin sai idan Khalifa ya ba shi izini, ko kuma idan izinin ɗaukar alƙalai da barin waɗanda aka naɗa su yi wakilci an ba shi ga Gwamnan Shari'a, wato Alƙalin Alƙalai. Wannan saboda an naɗa alƙali ga shari'a, wato wani nau'in shari'a na musamman, wanda shi ne Hisbah. Saboda haka, idan ba a ba shi haƙƙin wakilci ba, wato haƙƙin naɗa mataimaki a madadinsa, to ba zai mallaki ikon wajibi na naɗa kowa ba. Wannan ya shafi Qadi da alƙalin Kotun Zalunci, domin kowannensu za a naɗa shi ga shari'a bisa ga sharaɗin naɗi, kuma ba su da wani iko, wato ba su da ikon naɗa alƙalai sai dai idan an ambata hakan a cikin yarjejeniyar naɗinsu. Saboda haka, ba shi da haƙƙin naɗa mataimaka don gudanar da ayyukan Hisbah a madadinsa, sai dai idan hakan na cikin yarjejeniyarsa. Haka kuma ya shafi Alƙalin Alƙalai.

Ya Unais! Je wurin matar wannan (mutumin) – wani mutum daga Aslam – idan ta amsa (cewa ta aikata zina), to ka jefe ta da duwatsu har ta mutu.” (Wanda Bukhari da Muslim suka ruwaito daga Abu Hurairah da Zaid bn Khalid), wanda ke nuna cewa alƙali zai iya aika wakili a madadinsa domin ya yanke hukunci kan wani al’amari da ya ƙayyade masa. Haka kuma hakan na iya kasancewa ga Muhtasib, domin shi ma alƙali ne. Sai dai dole ne alƙali ya ba wakilinsa damar kula da shari’ar gaba ɗaya; wato dole ne a ba shi damar duba ƙorafin da kuma yanke hukunci da kansa, idan naɗin wakilcin zai zama ingantacce. Wannan saboda shari’a isar da hukunci ne wanda kuma yake ɗaure mutane, don haka a wannan mahallin ba za a iya raba shi ba. Saboda haka, ba zai iya naɗa shi kawai ya bincika ba tare da ya yanke hukunci ba; a’a, naɗin dole ne ya zama cikakke ta yadda zai zama alƙali kuma hukuncinsa ya zama ingantacce. Ko da bai yanke hukunci ba a zahiri, aikinsa zai ci gaba da kasancewa ingantacce, domin ba sharadi ba ne ya yi hukunci a matsayin alƙali. Alƙali zai iya duba wata shari’a, kafin ya kammala aikinsa da yanke hukunci, a cire shi daga aikinsa, sannan a miƙa shari’ar ga wani alƙali wanda zai yanke hukunci. Haka ma yake ga wakilin alƙali: ba sharadi ba ne ya yanke hukunci, amma dole ne a ba shi ikon bincike da yanke hukunci idan aka naɗa shi; wato dole ne a naɗa shi a matsayin cikakken alƙali, mai dukkan ikon da ya wajaba ga alƙali. Haka kuma yake ga Muhtasib: yana naɗa wakilai masu ikon bincike da yanke hukunci a cikin shari’o’in da ya ba su, ko a yankunan da ya sanya su, idan an ba shi ikon naɗa wakilai. Sharuɗɗan waɗanda alƙali ya naɗa a matsayin mataimakansa sune cewa dole ne su zama Musulmi, 'yantattu, adalai, balaga, kuma masu ilimin fiqhu a cikin al'amuran da zai yi nazari a kansu; a takaice, mataimakin Muhtasib yana da sharuɗɗa iri ɗaya da na Muhtasib, tunda dukkansu alƙalai ne.

.» وَاغْ دُ يَا أُنَ يْسُ - رجل من أسلم - إِلَى امْرَأَةِ هَذَا، فَإِنِ اعْ تَ رَفَتْ فَارْجُمْهَا «. “O Unais! Go to the wife of this (man) and if she confesses (that she has committed illegal sexual intercourse), then stone her to death.” (agreed upon from Abu Hurayrah and Zayd Bin Khalid), which indicates that the judge can send a delegate on his behalf to judge upon an issue that he has specified for him, and in the same way this can be for the Muhtasib since he is a judge. However, the judge must allow his deputy to deal with the case as a whole; in other words, he must be allowed to look into the complaint and pronounce judgement himself, if the appointment to deputise is to be considered valid. This is because the judiciary is the conveying of the rule which is then binding, so in this context it cannot be split, and ,therefore, he cannot appoint him to merely investigate without judging but rather the appointment must be complete so that he becomes a judge and his judgement becomes valid. Even if he did not actually pronounce a judgement, his work would be valid, since it is not a condition for him to act as a judge - a judge could look into a case, and before completing his work and pronouncing his judgement, he could be relieved of his duties, and then the case would be referred to another judge who would pass judgement. The same applies to the judge’s deputy - it is not a condition for him to pass judgement, but he must be given the right to investigate and pass judgement when appointed; in other words, he must be appointed as a full judge, holding all the mandatory powers given to a judge. The same applies to the Muhtasib - he appoints deputies with powers to investigate and judge in the cases he assigns for them, or in the areas in which he places them, if he has been given the power to appoint deputies. The conditions for those whom the judge appoints as his deputies are that they must be Muslim, free, just, adult and possessing knowledge of jurisprudence in the issues which he will be looking into; in other words, the deputy of the Muhtasib has the same conditions as the Muhtasib since they are both judges.