Yarjejeniyoyi, ciniki da hukunce-hukuncen da aka amince da su kuma aka kammala aiwatar da su kafin kafuwar Khilafah, alkalan Khilafah ba sa soke su, haka kuma ba sa sake nazarin su, sai dai idan wata shari'a ta kasance:

The contracts, transactions, and verdicts which were ratified and whose implementation was completed before the establishment of the Khilafah are not nullified by the judges of the Khilafah and nor do they review them, unless a case:

a. Yana da tasiri mai ci gaba wanda ya saba wa Musulunci, saboda haka wajibi ne a sake duba shi.

a. Has a continued effect which contradicts Islam, so it is obligatory to review it.

b. Ko kuma idan yana da alaƙa da cutarwa ga Musulunci da Musulmai wadda shugabanni na baya da mabiyansu suka haddasa, don haka ya halatta ga Khalifah ya sake nazarin irin waɗannan lamura.

b. Or if it was connected with harm to Islam and the Muslims which was brought about by the previous rulers and their followers, and so it is permitted for the Khalifah to review such cases.

c. Ko kuma idan yana da alaƙa da dukiya wadda aka yi ta'addi da ita kuma har yanzu tana hannun wanda ya karɓe ta.

c. Or if it was connected to wealth which had been misappropriated and still remains in the hands of the one who had taken it.

Dangane da kwangiloli, mu'amaloli, da shari'o'in da aka amince da su kuma aka kammala aiwatar da su kafin kafa Khilafah, ana ɗaukar su a matsayin ingantattu tsakanin ɓangarorinsu idan an kammala aiwatar da su kafin Khilafah, kuma alƙalan Khilafah ba za su soke su ba, ko su sake fara su, kuma ba za su karɓi tattaunawa a kansu ba bayan kafa Khilafah.

Considering the contracts, transactions, and cases which were ratified and whose implementation was completed before the establishment of the Khilafah, they are considered valid between their parties when their implementation was completed before the Khilafah, and the judges of the Khilafah do not nullify them nor restart them and would not entertain any discussions around them after the establishment of the Khilafah.

Akwai yanayi guda uku na musamman:

There are three exceptional circumstances:

1. Idan shari'ar da aka tabbatar kuma aka kammala aiwatar da ita tana da ci gaba da tasiri a kan Musulunci.

1. If the case which had been ratified and whose implementation had ended, has a continued effect against Islam.

2. Idan shari'ar ta kasance tana da alaka da cutar da Musulunci da Musulmi.

2. If the case was connected to harming Islam and the Muslims.

3. Idan shari'ar ta shafi almundahana da dukiya wacce har yanzu take hannun wanda ya yi almundahanar.

3. If the case was connected to the misappropriation of wealth which remains in the hand of the one who had misappropriated it.

Dangane da rashin soke kwangiloli, ciniki da hukunce-hukuncen da aka tabbatar tare da kammala aiwatar da su kafin kafuwar daular Khilafah, wannan saboda Manzon Allah ﷺ bai soke cinikai, yarjejeniyoyi da hukunce-hukuncen zamanin Jahiliyya ba lokacin da gidajensu suka zama Dar Al-Islam. Manzon Allah ﷺ bayan fatar Makkah bai koma gidan da ya yi hijira daga gare shi ba, domin Uqayl b. Abi Talib ya gaji – bisa dokokin Quraishawa – gidajen kabilarsa wadanda suka karbi Musulunci suka yi hijira, ya kuma yi mu'amala da su ya sayar da su, daga cikinsu har da gidan Manzon Allah ﷺ. A lokacin aka ce wa Manzon Allah ﷺ: "(A wane gida ne za ka sauka?)" Sai ya ce: "وَهَلْ تَ رَكَ لَنَا عَقِيلٌ مِنْ رِبَاعٍ؟" ﷺ

With respect to not voiding the contracts, transactions and cases which were ratified and whose execution was completed before the establishment of the Khilafah state, this is because the Messenger (pbuh) did not void the transactions, treaties, and verdicts of the time of Jahiliyyah when their abode became the abode of Islam (Dar Al-Islam). The Messenger (pbuh) after the conquest of Makkah did not return to the house which he had emigrated from, when Uqayl b. Abi Talib had inherited – in accordance with the laws of the Quraysh – the houses of his clan who had accepted Islam and emigrated, and had dealt with them and sold them, amongst them the house of the Messenger (pbuh) . At that time it was said to the Messenger (pbuh) : . » وَهَلْ تَ رَكَ لَنَا عَقِيلٌ مِنْ رِبَاعٍ « : )في أي دورك تنزل؟( فقال .

"Wane gida za ka karɓa?" Sai ya ce: "Shin Aqil ya bar mana wata ƙasa?" Kuma a cikin wata riwaya.

"Which house will you take?", and so he said “Did Aqil leave us any land ?” and in a narration.

.» وَهَلْ تَ رَكَ لَنَا عَقِيلٌ مِنْ مَنْ زِلٍ « .

.» وَهَلْ تَ رَكَ لَنَا عَقِيلٌ مِنْ مَنْ زِلٍ « .

"Shin Aqil ya bar mana wani gida ne?"

“Did Aqil leave us any house?”,.

kuma ya sayar da gidajen Manzon Allah ﷺ, kuma bai soke waɗannan cinikayyar ba. Kuma wannan riwayar ta zo ne kamar yadda Al-Bukhari ya ruwaito daga Usama bn Zaid.

and he had sold the houses of the Messenger of Allah (pbuh) and he did not void those transactions. And the narration as reported by Al-Bukhari from Usamah Bin Zayd.

. وَهَلْ ت رَكَ لَنَا « : )أَنَّهُ قَالَ زَمَنَ الْفَتْ ي ح يَا رَسُولَ اللَّيه أَيْنَ تَ نْيزلُ غَدًا؟ قَالَ النَّيبُِّ )»!؟ عَقِيلٌ مِنْ مَنْزِلٍ .

. وَهَلْ ت رَكَ لَنَا « : )أَنَّهُ قَالَ زَمَنَ الْفَتْ ي ح يَا رَسُولَ اللَّيه أَيْنَ تَ نْيزلُ غَدًا؟ قَالَ النَّيبُِّ )»!؟ عَقِيلٌ مِنْ مَنْزِلٍ .

Ya ce a lokacin fatah: Ya Manzon Allah ﷺ, a ina za ka sauka gobe? Sai Annabi ﷺ ya ce: "Shin Aƙil ya bar mana wani gida?"

“He said at the time of the conquest: O Messenger of Allah (pbuh) where will you stay tomorrow”? The Prophet (phuh) said “And did Aqil leave us any house?” .

In the same vein it is reported that when Abu ’l-‘Aas b. Al- Rabi’ became Muslim and emigrated to Madinah – and his wife Zaynab, the daughter of the Messenger of Allah (pbuh) , had become Muslim and emigrated after Badr while he remained on his Shirk in Makkah – the Messenger (pbuh) returned his wife Zaynab to him without renewing his marriage contract with her, confirming the contract they had in the period of Jahilliyah. Ibn Maja reported from Ibn Abbad. رَدَّ ابْ نَتَهُ عَلَى أَبِي الْعَاصِ بْنِ الرَّبِيعِ بَ عْدَ سَنَتَ يْنِ بِنِكَاحِهَا أَنَّ رَسُولَ اللَّهِ « حَدَّثَ نَا يَزِيدُ قَالَ أَخْبَ رَنَا مُحَمَّدُ بْنُ إِسْحَاقَ عَنْ دَاوُدَ بْنِ « : وفي رواية أحمد » الأَوَّلِ رَدَّ ابْ نَتَهُ زَيْ نَبَ عَلَى أَبِي الْعَاصِ حُصَ يْنٍ عَنْ عِكْرِمَةَ عَنِ ابْنِ عَ بَّاسٍ أَنَّ رَسُولَ اللَّهِ » زَوْجِهَا بِنِكَاحِهَا الأَوَّلِ بَ عْدَ سَنَتَ يْنِ وَلَمْ يُحْدِثْ صَدَاقًا .

In the same vein it is reported that when Abu ’l-‘Aas b. Al- Rabi’ became Muslim and emigrated to Madinah – and his wife Zaynab, the daughter of the Messenger of Allah (pbuh) , had become Muslim and emigrated after Badr while he remained on his Shirk in Makkah – the Messenger (pbuh) returned his wife Zaynab to him without renewing his marriage contract with her, confirming the contract they had in the period of Jahilliyah. Ibn Maja reported from Ibn Abbad. رَدَّ ابْ نَتَهُ عَلَى أَبِي الْعَاصِ بْنِ الرَّبِيعِ بَ عْدَ سَنَتَ يْنِ بِنِكَاحِهَا أَنَّ رَسُولَ اللَّهِ « حَدَّثَ نَا يَزِيدُ قَالَ أَخْبَ رَنَا مُحَمَّدُ بْنُ إِسْحَاقَ عَنْ دَاوُدَ بْنِ « : وفي رواية أحمد » الأَوَّلِ رَدَّ ابْ نَتَهُ زَيْ نَبَ عَلَى أَبِي الْعَاصِ حُصَ يْنٍ عَنْ عِكْرِمَةَ عَنِ ابْنِ عَ بَّاسٍ أَنَّ رَسُولَ اللَّهِ » زَوْجِهَا بِنِكَاحِهَا الأَوَّلِ بَ عْدَ سَنَتَ يْنِ وَلَمْ يُحْدِثْ صَدَاقًا .

Manzon Allah ﷺ ya mayar da 'yarsa ga Abu Al-'As b. Al-Rabi' bayan shekara biyu, bisa ga aurensu na farko. Kuma a cikin hadisin da Ahmad ya ruwaito: "Yazid ya gaya mana cewa Muhammad Bin Ishaq ya sanar da mu daga Dawud Bin Husain daga Akrama daga Ibn 'Abbas cewa Manzon Allah ﷺ ya mayar da 'yarsa ga Abu Al-Aas, mijinta, bisa ga aurensu na farko, bayan shekara biyu, kuma bai karɓi sabon sadaki ba." Wannan ya faru ne bayan Abu Al-'As ya karɓi Musulunci.

“The Messenger of Allah (pbuh) returned his daughter to Abu Al-‘As b. Al-Rabi’ after two years, on the basis of the first marriage contract” and in the report in Ahmad “Yazid said to us that Muhammad Bin Ishaq informed us from Dawud Bin Husain from Akrama from Ibn ‘Abbas that the Messenger of Allah (pbuh) returned his daughter to Abu Al-Aas, her husband, on the basis of the first marriage contract, after two years, and did not take a new dowry”. This took place after Abu Al-‘As had embraced Islam.

Game da yadda ake magance al'amuran da suke da tasiri mai ci gaba wanda ya saba wa Musulunci, Manzon Allah ﷺ ya soke ribar da ta rage a hannun mutane bayan sun zama wani ɓangare na Dawlar Musulunci, kuma ya ba su damar riƙe jarinsu. Wato, da zarar Dar Al-Islam ta kafu, duk abin da ya rage musu na riba an soke shi. Abu Dawud ya ruwaito ta hanyar Sulaiman b. ‘Amr daga mahaifinsa: Na ji Manzon Allah ﷺ yana cewa a Hajjinsa na bankwana:

With regards to dealing with the cases that have a continuous effect that contradicts Islam, the Messenger of Allah (pbuh) voided the interest that remained upon the people after they became part of the Islamic State, and allowed them to keep their capital. In other words, once Dar Al-Islam was established whatever was left to them in terms of interest was voided. Abu Dawud reported through Sulayman b. ‘Amr from his father: I heard the Messenger of Allah (pbuh) say in his farewell pilgramage:

"Hakika dukkan nau'in riba na zamanin jahiliyya an soke shi. Kuna da jarin ku kawai: ba za ku yi zalunci ba, kuma ba za a yi muku zalunci ba." Haka nan, duk wanda ya auri mata fiye da hudu bisa dokokin jahiliyya, bayan ya shiga cikin Dar al-Islam, an tilasta masa ya riƙe hudu kawai. Al-Tirmidhi ya ruwaito daga Abdullah bin Umar cewa Ghaylan bin Salamah al-Thaqafi ya karbi Musulunci, kuma yana da mata goma a zamanin jahiliyya, wadanda suma suka karbi Musulunci tare da shi.

. أَلا إِنَّ كُلَّ رِبًا مِنْ رِبَا الْجَاهِلِيَّةِ مَوْضُوعٌ، لَكُمْ رُءُوسُ أَمْوَالِكُمْ لا تَظْلِمُونَ وَلا « » تُظْلَمُونَ . “All claims to usury (interest) of the pre-Islamic perion have been abolished. You shall have your capital sums, deal not unjustly, and you shall not be dealt with unjustly.” In the same manner, those who had married more than four in accordance with the laws of Jahilliyah, after they were part of the Dar Al- Islam they were compelled to keep just four. Al-Tirmidhi reported from Abdullah Bin Umar that Ghaylan Bin Salamah Al-Thaqafi embraced Islam, and he had ten wives in Jahiliyyah who embraced Islam with him,

. » أَنْ يَ تَخَيَّ رَ أَرْبَ عًا مِنْ هُنَّ فَأَمَرَهُ النَّبِيُّ « .

. » أَنْ يَ تَخَيَّ رَ أَرْبَ عًا مِنْ هُنَّ فَأَمَرَهُ النَّبِيُّ « .

ﷺ ya umarce shi da ya zaɓi huɗu daga cikinsu.

“so the Prophet (phuh) ordered him to select four from amongst them”.

Dangane da haka, kwangiloli masu tasiri mai ci gaba wanda ya saɓa wa Musulunci ya zama dole a cire tasirinsu bayan kafuwar Khilafah, kuma wannan cirewa wajibi ne.

Based upon this, the contracts which have a continuous effect that contradicts Islam are to have the effect removed after the establishment of the Khilafah, and this removal is obligatory.

Misali, idan wata mace ta karɓi Musulunci kuma ta kasance aurene da wani Bakirista kafin Musulunci, to bayan Khilafah wannan kwangilar za ta ƙare (a ɓaci) bisa ga ƙa'idojin Shari'a.

For example, if a woman embraced Islam and she was married to a Christian before Islam, after the Khilafah this contract would be voided in accordance with the Shari’a rules.

Game ta yadda ake mu'amala da al'amuran da ke cutar da Musulunci da Musulmai, wannan saboda Manzon Allah ﷺ ya umarci a kashe wasu mutane da suka cutar da Musulunci da Musulmai a zamanin Jahiliyya bayan cin Makkah, kuma aka kashe su ko da sun daure kansu a labulen Ka'aba, sanin cewa Manzon Allah ﷺ ya fadi.

As for dealing with the cases that inflict hurt upon Islam and the Muslims, this is because the Messenger (pbuh) ordered the killing of a few men who had caused harm to Islam and the Muslims during the time of Jahiliyyah after the conquest of Makkah, and so they were killed even if they tied themselves to the curtains of the Ka’bah, in knowledge that the Messenger of Allah (pbuh) said.

.» إِنَّ الإِسْلامَ يَجُبُّ مَا كَانَ قَ بْ لَه « .

.» إِنَّ الإِسْلامَ يَجُبُّ مَا كَانَ قَ بْ لَه « .

"Musulunci yana share abin da ya gabace shi" (Ahmad da Al-Tabarani suka ruwaito daga Amr b. Al-'As); wato, duk wanda ya cutar da Musulunci da Musulmai yana cikin banda ga wannan ruwaya.

“Islam wipes away what was before it” (reported by Ahmad and Al-Tabarani from Amr b. Al-‘As); in other words, whoever harms Islam and the Muslims is an exception to this narration.

Tun da Manzo (ﷺ) ya yi afuwa ga wasu daga cikinsu, kamar ‘Ikrimah ɗan Abi Jahl, to ya halatta ga Khalifa ya aiwatar da hukunci a kansu ko ya yi musu afuwa. Wannan kuma ana aiwatar da shi a kan waɗanda suke azabtar da Musulmi saboda faɗar gaskiya, ko waɗanda suke zagin Musulunci, haka ma riwayar.

Since the Messenger (pbuh) gave amnesty to some of them, such as ‘Ikrimah b. Abi Jahl, it is permitted for the Khalifah to apply the case upon them or give them amnesty. This is applied upon those who torture the Muslims due to their saying the word of truth, or those who defame Islam, and so the narration.

. » إِنَّ الإِسْلامَ يَجُبُّ مَا كَانَ قَ بْ لَه « .

. » إِنَّ الإِسْلامَ يَجُبُّ مَا كَانَ قَ بْ لَه « .

"Musulunci yana shafe abin da ya gabace shi" ba ya shafar su, a'a, su keɓantacce ne daga wannan doka, kuma yin hukunci a kansu yana bisa abin da Khalifa ya yanke.

“Islam wipes away what was before it” does not apply to them, rather they are an exception to it, and the application of the case upon them is in accordance with whatever the Khalifah decides.

Game da mu'amala da shari'o'in dukiyar da aka wawure wacce take hannun wanda ya wawure ta, Muslim ya ruwaito daga Wa'il bn Hujr, wanda ya ce:

As for dealing with cases to do with misappropriated wealth that remains with the one who misappropriated it, Muslim reported from Wa’il Bin Hujr who said.

. فَأَتَاهُ رَجُلاَنِ يَخْتَصِمَانِ فِي أَرْضٍ فَ قَالَ أَحَدُهُمَا كُنْتُ عِنْدَ رَسُولُ اللَّهِ « إِنَّ هَذَا انْ تَ زَى عَلَى أَرْضِي يَا رَسُولَ اللَّهِ فِي الْجَاهِلِيَّةِ وَهُوَ امْرُؤُ الْقَيْسِ بْنُ عَابِسٍ الْكِنْدِيُّ وَخَصْمُهُ رَبِيعَةُ بْنُ عِبْدَانَ قَالَ: بَ يِّ نَتُكَ، قَالَ: لَيْسَ لِي ب يَِّ نَةٌ، قَالَ: يَمِينُهُ، قَالَ إِذَنْ يَذْهَبُ بِهَا، قَالَ: لَيْسَ لَكَ إِلاَّ ذَاكَ، قَالَ: فَ لَمَّا قَامَ لِيَحْلِفَ قَالَ رَسُولُ اللَّهِ » مَنِ اقْ تَطَعَ أَرْضًا ظَالِمًا لَقِيَ اللَّهَ وَهُوَ عَلَيْهِ غَضْ بَانُ .

. فَأَتَاهُ رَجُلاَنِ يَخْتَصِمَانِ فِي أَرْضٍ فَ قَالَ أَحَدُهُمَا كُنْتُ عِنْدَ رَسُولُ اللَّهِ « إِنَّ هَذَا انْ تَ زَى عَلَى أَرْضِي يَا رَسُولَ اللَّهِ فِي الْجَاهِلِيَّةِ وَهُوَ امْرُؤُ الْقَيْسِ بْنُ عَابِسٍ الْكِنْدِيُّ وَخَصْمُهُ رَبِيعَةُ بْنُ عِبْدَانَ قَالَ: بَ يِّ نَتُكَ، قَالَ: لَيْسَ لِي ب يَِّ نَةٌ، قَالَ: يَمِينُهُ، قَالَ إِذَنْ يَذْهَبُ بِهَا، قَالَ: لَيْسَ لَكَ إِلاَّ ذَاكَ، قَالَ: فَ لَمَّا قَامَ لِيَحْلِفَ قَالَ رَسُولُ اللَّهِ » مَنِ اقْ تَطَعَ أَرْضًا ظَالِمًا لَقِيَ اللَّهَ وَهُوَ عَلَيْهِ غَضْ بَانُ .

"Ina tare da Manzon Allah ﷺ, sai wasu mutum biyu suka zo wurin suna jayayya a kan wani yanki na ƙasa. Ɗayansu ya ce: Manzon Allah, wannan mutum ya ƙwace min ƙasata ba tare da hujja ba a zamanin jahiliyya. Mai ƙara shi ne Imru'l-Qais b. 'Abis Al-Kindi, abokin hamayyarsa kuma shi ne Rabi'a b. 'Iban. Manzon Allah ﷺ ya ce (wa mai ƙara): Kana da hujja (don tabbatar da da'awarka)? Ya amsa: Ba ni da hujja. Sai Manzon Allah ﷺ ya ce: To, rantsuwa tana kan shi (wato wanda ake ƙara). Ya ce: A wannan yanayi zai ƙwace wannan (dukiyar). Ya ce: Babu wata hanya da ta rage maka sai wannan. Mai ruwaito hadisin ya ce: Lokacin da (wanda ake ƙara) ya tashi domin ya yi rantsuwa, Manzon Allah ﷺ ya ce: Duk wanda ya ƙwace ƙasa ba bisa ƙa'ida ba, zai haɗu da Allah yana cikin yanayin da Allah zai yi fushi da shi."

“I was with the Messenger of Allah (pbuh) and two men came there disputing over a piece of land. One of them said: Messenger of Allah, this man appropriated my land without justification in the days of ignorance. The (claimant) was Imru'l-Qais b. 'Abis Al-Kindi and his opponent was Rabi'a b. 'Iban. The Prophet (phuh) said (to the claimant): Have you evidence (to substantiate your claim)? He replied: I have no evidence. Upon this the Messenger of Allah (pbuh) remarked: Then his (that is of the defendant) is the oath. He (the claimant) said: In this case he (the defendant) would appropriate this (the property). He said: There is than no other way left for you but this. He (the narrator) said: When he (the defendant) stood up to take oath, the Messenger of Allah (pbuh) said: He who appropriated the land wrongfully would meet Allah in a state that He would be angry with him”.

Manzon Allah ﷺ ya karɓi da'awar mutumin game da wata ƙasa da aka mallaka ba bisa ƙa'ida ba, tare da sanin cewa hakan ya faru a zamanin jahiliyya.

The Messenger (pbuh) accepted to listening to the claim of the man regarding land misappropriated with knowledge that this occurred in jahilliyah.

Saboda haka, duk wanda ya karɓi wani fili, ko ya mayar da makiyayar dukiyar wani mutum ta kansa, ko ya karɓi wasu dukiya daga jama'a ko dukiyar gwamnati, aka kuma yi ɓata da ita, to da'awar da ta shafe ta za a karɓa.

Accordingly, whoever took a piece of land, or misappropriated a pasture of an individual’s wealth, or took some wealth from the public or state property, and it was misappropriated, the claim regarding it would be accepted.

Game da duk wani yanayi banda waɗannan uku, yarjejeniyoyi, ma'amaloli da shari'o'in da ke gaban Khilafah ba a soke su ba, kuma ba a sake fara su ba, muddin an kammala su kuma an aiwatar da su kafin kafuwar Khilafah.

As for anything other than these three situations, the contracts, transactions, and cases before the Khilafah are not voided nor restarted, so long as they had been concluded and executed before the establishment of the Khilafah.

Misali, idan wani mutum an yanke masa hukuncin daurin shekara biyu saboda laifin farfasa kofofin makaranta, ya kuma kammala shekaru biyun kafin kafuwar Khilafah ya fita daga gidan yari, sannan bayan kafuwar Khilafah ya so ya gabatar da korafi game da daurin da aka yi masa saboda yana ganin bai cancanci zaman gidan yari ba, to wannan korafi ba a karɓarsa, domin lamarin ya faru aka yanke hukunci a kansa aka aiwatar da shi kafin kafuwar Khilafah, don haka lissafinsa yana wurin Allah (SWT).

For example if a man had been given a two year jail sentence for the charge of breaking school doors, and he had completed the two years before the establishment of the Khilafah and had left prison, and then after the establishment of the Khilafah he wanted to make a claim against his imprisonment since he thought he did not deserve prison, this claim is not accepted, since the case occurred and was ruled upon and executed before the establishment of the Khilafah, and so his account is with Allah (swt).

Idan an yanke wa wani mutum hukuncin shekara goma a kurkuku, sannan shekara biyu suka wuce, sannan aka kafa Khilafah, to a wannan hali Khalifah zai iya duba lamarin, kuma yana iya soke hukuncin gaba daya, ta yadda mutumin zai fita daga kurkuku babu laifi a kan abin da aka zarge shi da shi, ko kuma ya wadatu da abin da ya riga ya yi a kurkuku, wato a dauka cewa hukuncinsa shekara biyu ne kawai, sai ya fita daga kurkuku; ko kuma a duba sauran hukuncin, a kuma bi dokokin Shari'a dangane da abin da ya shafi abin da yake daidai ga 'yan kasa, musamman shari'o'in da suka danganci hakkokin mutane, da abin da yake daidai a tsakanin mutane.

If a man was sentenced to ten years of which two years had passed and then the Khilafah was established, then in this case the Khalifah can look into it, and can remove the punishment in its entirety, so the man leaves prison innocent of what he was accused of, or suffices with what was spent, in other words, the sentence given to him is considered to be two years and he leaves the prison or the remaining sentence is looked at and the Shari’a laws are complied with in respect to what has a relation to what is correct for the citizens, and especially the cases connected to the individuals’ rights, and what is correct between people.