Wasu mutane sukan ce, "Shin za mu iya aiwatar yau da irin waɗannan hukunce-hukunce na zalunci da aka aiwatar tun dā a cikin hamada? Shin halal ne a yanke hannun ɓarawo saboda shillings biyar? Shin irin waɗannan abubuwa za su iya faruwa a karni na ashirin, wanda ke ɗaukar mai laifi a matsayin wanda al'umma ta cutar da shi, kuma yana tabbatar da cewa ya cancanci a yi masa magani maimakon hukunci?" Yaya ne karni na ashirin yake barin kisan mutane dubu arba'in marasa laifi a Arewacin Afirka, amma ya hana a aiwatar da hukuncin da ya dace kan mai laifi guda ɗaya!! Kaico ga mutane daga kalmomin yaudara waɗanda sau da yawa suke ɓoye gaskiya!! Ga abin da ya isa game da wayewar karni na ashirin da mugayen ayyukanta. Bari mu tattauna ra'ayin laifi da hukunci a Musulunci.

Some people often say, "Can we apply today the same barbarous punishments which were applied long ago in the desert? Is it permissible to cut a thief's hand for five shillings? Could such things take place in the twentieth century, which regards the criminal as the victim of society and maintains that he is entitled to medical treatment rather than punishment?" How is it that the twentieth century permits the slaughter of forty thousand innocent people in North Africa but forbids the rightful punishment of one single criminal!! Woe to people from deceptive Words that often hide the truth!! So much for the twentieth century civilization and its evils. Let us discuss the concept of crime and punishment in Islam.

Ana ɗaukar laifi sau da yawa a matsayin tashin hankali na mutum ɗaya a kan al'umma. Shi ya sa ra'ayin laifi da hukunci yana da alaƙa sosai da ra'ayin al'umma game da dangantakar mutum da al'umma.

Crime is often regarded as an individual aggression against the community. That is why the concept of crime and punishment is closely connected with a nation's concept of the individual-community relationship.

Ƙasashen da ke bin tsarin daidaikun mutane, kamar ƙasashen jari-hujja na Yamma, suna wuce gona da iri wajen ɗaukaka mutum ɗaya; suna ɗaukar shi a matsayin cibiyar dukkan rayuwar al'umma. Irin waɗannan ƙasashe suna takaita ikon gwamnati na hana 'yancin mutum. Wannan halin yana bayyana a yadda suke fahimtar laifi da hukunci. Suna jin tausayin masu laifi kuma suna nuna musu rahama saboda su waɗanda hali na lalacewa, rikitattun matsalolin tunani da cututtukan jijiyoyi suka rinjaya, waɗanda ba su iya shawo kansu ba. Saboda haka, irin waɗannan ƙasashe suna da kwaɗayin rage hukunce-hukunce har ta kai, musamman a laifuffukan ɗabi'a, ba a ƙara ɗaukar su a matsayin hukunci ba.

Individualistic countries-such as the capitalist western states go too far in sanctifying the individual; they regard him as the centre of all social life. Such countries straiten the state's right to restrict the freedom of the individual. This attitude is reflected in their conception of crime and punishment. They sympathize with criminals and treat them kindly because they are victims of corrupted circumstances, psychological complexes and nervous disorders which they could not overcome. Therefore such states are inclined to reduce penalties until--especially in moral offences they are no longer regarded as punishment.

A wannan mataki ne ilimin nazarin hankali (psycho-analysis) ke shigowa don kare ko bayyana laifi. Ya kamata a lura cewa Freud ne jagoran wannan sauyin tarihi da ya ɗauki mai laifi a matsayin wanda ya zama wanda aka cuta ta hanyar rikice-rikicen jima'i da ke samuwa sakamakon danne buƙatun jima'i da al'umma, addini, ɗabi'a da al'ada ke yi. Daga baya dukkan makarantun masana ilimin nazarin hankali sun bi misalin Freud, amma da yawa daga cikinsu ba su yarda da shi ba cewa ƙarfin jima'i ne cibiyar rayuwa. Dukkan irin waɗannan makarantu suna ɗaukar mai laifi a matsayin halitta mai karɓa, wanda ya zama wanda aka cuta ta hanyar yanayi na gaba ɗaya da na kansa da ya taso a cikinsa. Suna yin imani da abin da ake kira "ƙaddarar hankali" (psychological determinism), wato, mutum ba shi da 'yancin nufi ko aiki game da ƙarfin hankali wanda ke aiki bisa tsarin da aka ƙayyade tun farko.

At this stage psycho-analysis comes in to justify or explain away the crime. It will be noted that Freud was the champion of the historical change which regarded a criminal as the victim of the sexual complexes resulting from the repression of the sexual instincts by society, religion. morality and tradition. Later all schools of psycho-analysts followed Freud's example but many of them did not agree with him that sexual energy was the centre of life. All such schools regard a criminal as a passive creature who is the victim of general and personal circumstances amidst which he was brought up. They believe in what is called "psychological determinism" that is to say, a man has no freedom of will or action with respect to the psychological energy which acts according to a predetermined manner.

A gefe guda kuma, ƙasashen gurguzu suna riƙe da cewa al'umma abu ne mai tsarki wanda mutum ba zai iya tayar masa da kai ba. Saboda haka, irin waɗannan ƙasashe suna ɗaukar manyan hukunce-hukunce, har da kisa da azabtarwa, a kan duk mutumin da ya yi tawaye ga gwamnati.

On the other hand, communist countries maintain that the community is a sacred entity against which the individual must not rebel. Therefore, such states inflict great penalties including death and torture on individuals who rebel against the state.

Kwaminisanci yana danganta laifuffuka ga la'akari da tattalin arziki maimakon la'akari da hankali, kamar yadda Freud da sauran masana ilimin hankali suka yi. Kwaminisanci yana ganin cewa al'ummar da ke fama da rashin tsari a tattalin arziki ba za ta iya renon kyawawan halaye ba. Saboda haka, ya kamata a daina hukunta masu laifi. Amma shin 'yan kwaminisanci za su iya bayyana dalilin da ya sa ake aikata laifuffuka, da kuma dalilin da ya sa har yanzu ana amfani da gidajen yari da kotuna a Rasha, inda tattalin arziki ke bisa ka'idar daidaito gaba ɗaya?

Communism refers offences to economic rather than psychological considerations--as Freud and other psychologists did. Communism holds that a society which suffers from economic disorder cannot foster virtues. Therefore criminals should not be punished. But can the communists explain why crimes arc committed, why prisons and courts are still in use in Russia where the economy is governed by the theory of absolute equality?

Babu shakka cewa tunanin masu son kai da na kwaminisanci duk suna da gaskiya a wani bangare.

There is no doubt that both individualistic and communist conceptions are partly true.

Gaskiya ne cewa yanayin da mutum yake ciki yana da babban tasiri ga halayensa, kuma cikin zuciya da ba a sani ba na iya kai wani ga aikata laifi a wasu lokuta. Amma mutum ba halitta ce mai karɓar komai ba kawai a fuskantar irin waɗannan yanayi. Masana ilimin hankali suna yin wannan kuskure: suna mai da hankali ga kuzarin motsi da ke cikin mutum, amma suna yin watsi da kuzarin sarrafawa wanda yake a cikin tsarin ɗan adam tun asali. Kuzarin da yake baiwa yaro damar sarrafa gabobinsa na ɓoye da kuma guje wa yin fitsari a kan gado bayan wani shekaru, shi ne irin wannan kuzarin da zai iya sarrafa motsin zuciyarsa da ayyukansa, don kada ya ci gaba da bin sha'awoyinsa marasa kamewa da sauye-sauyen ra'ayinsa kwatsam.

It is true that circumstances surrounding an individual have a great effect on his constitution and that the subconscious complex may sometimes lead to crime. But man is not a completely passive being in confronting such circumstances. The psycho-analysts commit this mistake: they concentrate on the dynamic energy in man but they ignore the controlling energy which is quite inherent in the human system. The energy which enables a child to control his secretive glands and avoid wetting his bed after a certain age is the same energy which can control his emotions and actions so that he may not continuously give in to his unruly passions and sudden whims.

A gefe guda kuma, yanayin tattalin arziki yana da wani tasiri kan ji da ayyukan mutane. Gaskiya ne cewa yunwa, ta hanyar lalata ruhi da haifar da ƙiyayya, na iya kai wa ga laifi ko lalacewar ɗabi'a. Amma faɗin cewa abin tattalin arziki kaɗai ne ke tasiri ga halayen ɗan adam rabin gaskiya ce kawai. Hakan yana karyatawa ta hanyar gaskiyar rayuwa a Tarayyar Soviet, wadda ke da'awar cewa ta kawar da yunwa da talauci.

On the other hand, economic conditions do have some effect on the feelings and actions of individuals. It is true that hunger, by disintegrating the spirit and breeding hatred, may lead to crime or moral corruption. But to say that only the economic factor influences human conduct is a half truth. It is belied by the facts of life in the Soviet Union which claims to have wiped out hunger and poverty.

Babban tambayar ita ce: kafin a yanke hukunci ko a hukunta mai laifi ko a'a, dole ne a tantance girman alhakinsa game da laifin da ya aikata. Ya kamata a lura cewa Musulunci yana la'akari da wannan lamari idan yana duba batun laifi da hukunci.

The main question is this: before deciding whether or not a criminal should be punished, we must determine the extent of his responsibility for the offence he committed. It is to be noted that Islam takes this into account when it considers the question of crime and punishment.

Musulunci bai taba tsara hukunce-hukunce ba bisa rashin tunani, kuma ba ya aiwatar da su ba tare da yin la'akari da su sosai ba. A wannan fanni Musulunci yana da wata ka'ida ta musamman wadda ta haɗa mafi kyau daga bangarorin duniya biyu: ka'idar gama-gari (kwaminisanci) da ka'idar mutum ɗaya (individualism). Musulunci yana kiyaye daidaiton adalci ta hanya madaidaiciya, kuma yana ƙin yarda a bincika dukkan sharuɗɗa da yanayin da ke da alaƙa da laifin. Idan aka yi nazarin wani laifi, Musulunci yana la'akari da abubuwa biyu a lokaci guda: ra'ayin mai laifin da ra'ayin al'ummar da aka yi wa ta'adi. Bisa la'akari da waɗannan abubuwa, Musulunci yana tsara hukuncin da ya dace, wanda ya yi daidai da dokokin hankali mai kyau da tunani mai hikima, kuma wanda ba zai canza ba saboda ra'ayoyin masu laifi ko son zuciyar al'umma ko ta mutum ɗaya.

Islam never prescribes punishments haphazardly nor does it execute these without due consideration. In this respect Islam has a unique theory which combines the best of both worlds: the communist as well as the individualistic theories. Islam holds the balance of justice in the right manner and insists on examining all conditions and circumstances connected with the offence. On studying a crime Islam takes into account two considerations at the same time; the viewpoint of the criminal and that of the community against which aggression took place. In the light of such considerations Islam prescribes the fair punishment which is in accordance with the dictates of sound logic and wise reasoning and which must not be affected by delinquent theories and national or individual whims.

Musulunci yana sanya hukunce-hukunce na kariya waɗanda za su iya bayyana kamar masu tsanani ko marasa kyau idan aka duba su a sama kawai ko ba tare da yin tunani sosai a kansu ba. Sai dai Musulunci ba ya aiwatar da irin waɗannan hukunce-hukunce sai bayan ya tabbatar da cewa laifin ba shi da hujja ko kuma cewa mai laifin bai aikata shi ba bisa wani wajibi da ke kansa.

Islam imposes preventive punishments which may appear cruel or coarse if viewed superficially or without proper consideration. But Islam does not execute such punishments unless it ascertains that the crime was not justifiable or that the criminal was not acting under any obligation.

Islama ya wajabta a yanke hannun ɓarawo, amma ba a taɓa aiwatar da irin wannan hukunci ba idan akwai ko da ƙaramin shakka cewa yunwa ce ta tura ɓarawon ya aikata laifin.

Islam prescribes that a thief's hand should be cut, but such punishment is never inflicted where there is the slightest doubt that, he thief was impelled to crime by hunger.

Musulunci ya tanadi cewa a jefe mazinaci da mazinaciyya, amma ba ya aiwatar da wannan hukunci sai dai idan sun kasance ma'aurata, kuma sai an samu hujja tabbatacciya daga shaidu huɗu masu gani da ido, watau idan ma'aurata biyu sun aikata wannan babban laifi a fili.

Islam prescribes that both adulterer and adulteress should be stoned but it does not inflict such punishment unless they are married persons and upon conclusive evidence by four eye witnesses i.e. when two married persons flagrantly commit such a heinous crime.

Ya kamata a ambata cewa Musulunci ya ɗauki irin wannan matakan kariya dangane da dukkan hukunce-hukuncen da ya tsara.

It is to be mentioned that Islam took similar precautions with respect to all the punishments it had prescribed.

Wannan ya bayyana ta cikin wata ka'ida da Khalifa na uku, Umar bin Al-Khattab, ya kafa, wanda ake ɗaukar sa a matsayin ɗaya daga cikin manyan masu kafa dokoki a Musulunci. Umar yana sananne da tsananin riko da aiwatar da dokokin Shari'a (doka); saboda haka ba za a ce ya yi sassauci wajen fassara doka ba. Ya kamata a tuna cewa Umar bai aiwatar da hukuncin da aka shar'anta na satar dukiya (yanke hannu) ba a lokacin shekarar yunwa, lokacin da ake da shakku cewa yunwa za ta iya tilasta mutane su yi sata.

This is evident from a rule laid down by the third Caliph, Omar bin Al-Khattab who is considered as one of the most prominent legislators or Islam. Omar was known for his strict rigidity in enforcing the rules of Al-Sharia (law); therefore it cannot be said that he was lenient in the interpretation of the law. It should be remembered that Omar did not carry out the punishment prescribed for theft (cutting the hand) during the year of famine when there was some doubt that people might be impelled to theft by hunger.

Wannan ka'ida tana da kyau a misalta ta da wannan labari:

The above-mentioned rule is best illustrated by the following episode:

An wa ruwaito wa Umar cewa wasu yara da ke bautar Hatib Ibn Abi Balta'a sun sace raƙumar wata mace daga kabilar Muznah. Sa'ad da Umar ya yi wa yaran tambaya, sun amince da satar, sai ya umarta a yanke hannayensu. Amma daga baya ya sake tunani, ya ce: "Na rantse da Allah, da ba don na sani ba kai ne kake amfani da waɗannan yara kana barin su da yunwa, har su sami damar cin abin da aka haramta musu, da na yanke hannayensu." Note: I rendered "God" as Allah in the Hausa, which conflicts with your rule. Corrected version below. An wa ruwaito wa Umar cewa wasu yara da ke bautar Hatib Ibn Abi Balta'a sun sace raƙumar wata mace daga kabilar Muznah. Sa'ad da Umar ya yi wa yaran tambaya, sun amince da satar, sai ya umarta a yanke hannayensu. Amma daga baya ya sake tunani, ya ce: "Na rantse da Ubangiji, da ba don na sani ba kai ne kake amfani da waɗannan yara kana barin su da yunwa, har su sami damar cin abin da aka haramta musu, da na yanke hannayensu."

"It was reported to Omar that some boys in the service of Hatib Ibn Abi Balta'a had stolen the she-camel of a man from the tribe of Muznah. When Omar questioned the boys they admitted the theft so he ordered their hands to be cut. But on second thoughts he said, “By God I would cut their hands if I did not know that you employ these boys and starve them so that they would be permitted to eat that which is prohibited unto them".

Daga nan sai ya yi magana da mai aikinsu yana cewa: "Na rantse da Allah, tunda ban yanke hannayensu ba, zan ci ka tara mai raɗaɗi," sannan ya umarce shi da ya biya kuɗin raƙumar mace sau biyu.

Then he addressed their employer saying: “By God, since I have not cut their hands I am going to penalize you with a fine that shall pain you" and he ordered him to pay double the price of the she-camel".

Wannan lamari ya nuna wata ka'ida bayyananniya kuma a fili: ba za a aiwatar da hukunci ba inda akwai yanayi da suka tilasta mai laifi aikata laifin. Wannan ka'ida tana samun goyon bayan maganar Annabi ﷺ: "Ku guji aiwatar da hukunci saboda shakka."

This episode illustrates a. very clear and express principle; punishment win not be inflicted where there are circumstances which impelled the wrong-doer to commit the crime. This principle is supported by the saying of the prophet: “Avoid the execution of punishment by doubt".

Idan muka yi nazari a kan manufar da Musulunci ya ɗauka wajen tsara hukunci, za mu fahimci cewa Musulunci yana ƙoƙari da farko ya tsarkake al'umma daga yanayin da zai iya kai wa ga laifi. Bayan ya ɗauki irin wannan matakin kariya, Musulunci yana tsara hukunci mai hana aikata laifi kuma mai adalci, wanda za a iya aiwatarwa a kan mutanen da ba su da wata hujja mai ma'ana game da laifukansu. Idan al'umma ba ta iya kawar da yanayin da zai iya kai wa ga laifi ba, ko kuma akwai wani shakku game da laifin, ba za a aiwatar da hukunci ba, kuma shugaba zai saki mai laifin, ko kuma ya yi masa hukunci mai sauƙi (duka ko ɗaurin kurkuku), gwargwadon yadda yake da alhakin laifin.

If we study the policy adopted by Islam in prescribing punishment we shall realize that Islam tries in the first place to purify society from circumstances that may lead to crime. After taking such precaution Islam prescribes a preventive and just punishment which may be inflicted upon persons who have no reasonable justification for their crimes. Where the community is unable to preclude circumstances which may lead to crime or where there is some doubt regarding the crime, the punishment will not be inflicted and the ruler will set the criminal free or he may inflict on him a light punishment (beating or imprisonment) in proportion to his extent of responsibility for the crime.

Musulunci yana ƙoƙari ta hanyoyi daban-daban don hana yanayin da zai iya kai wa ga laifi. Yana kuma ƙoƙari don tabbatar da adalci wajen raba dukiya. Ya ma yi nasarar kawar da duk talauci a zamanin Umar bin Abdul Aziz. Ƙasar Musulunci tana da alhakin tallafa wa kowane ɗan ƙasa, ba tare da la'akari da addininsa ba, kabilarsa, harshensa, launinsa ko matsayinsa a cikin al'umma. Ƙasar kuma tana da alhakin tabbatar da aiki mai kyau ga dukkan 'yan ƙasa. Inda babu aiki, ko kuma idan mutum ba zai iya aiki ba, za a ba shi taimako daga baitul-mali.

Islam strives by various means to preclude circumstances that may lead to crime. It strives to ensure a fair distribution of wealth. It even managed to wipe out all poverty in the regime of Omar bin Abdul Aziz. The Islamic state is responsible for the support of every citizen, regardless of his religion, race, language, color or social status. The state is also responsible for ensuring decent work for all citizens. Where work is not available or if an individual is incapable of working, aid will be given to him from the public treasury.

Musulunci ya rufe duk wata hanya da mutum zai iya bi zuwa fashi, duk da haka yana bincika dukkan yanayin laifi domin tabbatar, kafin a aiwatar da hukunci, cewa mai laifin ba wani abu ne ya tilasta shi ya aikata laifin ba.

Islam precludes all possible motives for robbery yet it examines all circumstances of a crime to ascertain, before the infliction of the punishment, that the criminal was not impelled to commit crime.

Islam recognizes the strength and insistence of the sexual instinct, but it seeks to satisfy this instinct through lawful means, namely marriage. For this reason Islam encourages early marriage and provides assistance from the public treasury for those who wish to marry but cannot afford to do so. On the other hand, Islam purifies society from temptations that stir up the passions. It also prescribes lofty and noble ideals which drain excessive energy and direct it into the service of the public good. It prefers that leisure time be spent in striving to draw ever closer to God. In this way Islam removes all the motives that may lead to crime. Nevertheless, Islam does not hasten to impose punishment unless the offender has disregarded the norms and sunk to the level of an animal by committing adultery so openly that he could be seen by four eyewitnesses. Fassarar Hausa: Musulunci yana amincewa da ƙarfi da tsananin buƙatar sha'awar jima'i, amma yana neman biyan wannan buƙata ta hanyoyin halal, wato aure. Saboda haka Musulunci yana ƙarfafa yin aure da wuri, kuma yana ba da taimako daga baitulmalin jama'a ga waɗanda suke son yin aure amma ba su iya biyan kuɗinsa ba. A ɗaya ɓangaren kuma, Musulunci yana tsarkake al'umma daga jaraba da ke tada sha'awoyi. Haka nan yana shimfiɗa manyan kyawawan manufofi waɗanda ke kashe ƙarfin kuzari fiye da kima, su kuma karkatar da shi zuwa hidimar maslahar jama'a. Yana son a ciyar da lokacin hutu wajen ƙoƙarin ƙara kusanci ga Allah... (note: per rules, "God" stands in place of Allah) Corrected final translation: Musulunci yana amincewa da ƙarfi da tsananin buƙatar sha'awar jima'i, amma yana neman biyan wannan buƙata ta hanyoyin halal, wato aure. Saboda haka Musulunci yana ƙarfafa yin aure da wuri, kuma yana ba da taimako daga baitulmalin jama'a ga waɗanda suke son yin aure amma ba su iya biyan kuɗinsa ba. A ɗaya ɓangaren kuma, Musulunci yana tsarkake al'umma daga jaraba da ke tada sha'awoyi. Haka nan yana shimfiɗa manyan manufofi masu daraja waɗanda ke kashe ƙarfin kuzari fiye da kima, su kuma karkatar da shi zuwa hidimar maslahar jama'a. Yana son a ciyar da lokacin hutu wajen ƙoƙarin ƙara kusanci ga Ubangiji. Ta haka Musulunci yana kawar da dukkan dalilan da za su iya kai mutum ga laifi. Duk da haka, Musulunci ba ya gaggawar yanke hukunci sai dai idan mai laifi ya raina al'adu ya kuma ruguje zuwa matakin dabba ta hanyar yin zina a fili har ana iya ganinsa da idanun shaidu huɗu.

Islam recognizes the strength and importunity of sex but it tries to satisfy the sexual instinct through legal means i.e. marriage. Therefore Islam advocates early marriage and provides aid from the public treasury for those who wish to get married yet cannot afford to do so. On the other hand, Islam purifies society from temptations which excite the passions. It also prescribes lofty and noble ideals which exhaust excessive vitality and direct it into the service of public interest. It prefers that leisure time should be spent in trying to become closer and closer to God. In this manner Islam eradicates all motives that may lead to crime. Nevertheless, Islam does not hasten to inflict punishment unless the criminal has disregarded traditions and degenerated to animality by committing adultery so openly that he could be seen by four eye-witnesses.

Ana iya cewa yanayin tattalin arziki, zamantakewa da ɗabi'a na yanzu yana sa wa matasa wahala wajen yin aure, saboda haka suna faɗawa cikin zina. Akwai ɗan gaskiya a cikin haka. Amma idan Musulunci ya zama an aiwatar da shi yadda ya kamata, ba za a sami wata jaraba mai hargitsa hankali da take jagorantar matasa zuwa lalacewa ba, kuma ba za a sami fina-finai, jaridu ko waƙoƙin batsa ba. Babu wata jaraba mai ban sha'awa da za ta kasance a kan tituna. Ba za a sami talauci da zai hana mutane aure ba. A lokacin ne kawai, kuma a lokacin ne kawai, za a iya kiran mutane su yi nagarta, kuma za su iya yin nagarta. A irin wannan yanayi, ana iya hukunta masu laifi, domin ba su da uzuri ko hujja.

It may be said that the present economic, social and moral conditions make it difficult for young men to get married and consequently they are led to adultery. There is some truth in that. But when Islam is truly applied there will be no maddening crazy temptations which lead young men to corruption, and there will be no pornographic motion pictures, newspapers or songs. No exciting temptation will be walking along the streets. There will be no poverty which prevents people from marriage. It is then and only then that people may be called on to be virtuous and they can be virtuous. In such a case punishment may be inflicted on offenders because they have no excuse or justification.

Kafin ya tsara hukunci, Musulunci da farko yana ƙoƙarin kawar da dukkan yanayi da dalilai da ke iya kai ga aikata laifi. Amma ko da bayan haka aka aikata laifi, Musulunci yana ƙoƙarin dakatar da aiwatar da hukunci idan akwai wani shakka a cikinsa.

Before prescribing punishment, Islam tries in the first place to wipe out all circumstances and motives that may lead to crime. But even if after that a crime is committed Islam tries to waive the execution of punishment if there is any doubt about it.

Shin akwai wani tsari da zai iya kaiwa adalcin Musulunci?

Could any other system match the justice of Islam?

Saboda wasu Turawa ba su yi nazari sosai kan gaskiyar tunanin Musulunci game da laifi da hukunci ba, shi ya sa suke ganin hukunce-hukuncen da Musulunci ya shar'anta a matsayin abu mai tsananin zalunci da kuma wulakanta mutuncin ɗan Adam. Suna zaton kuskure cewa irin waɗannan hukunce-hukunce, kamar na Turawan zamani, za a rika aiwatar da su kullum. Suna kuma tunanin cewa al'ummar Musulunci tana yin kisa a kullum ta hanyar bulala, yankewar hannu da jifa. Amma gaskiyar magana ita ce, irin waɗannan hukunce-hukuncen hana aikata laifi ba a aiwatar da su sau da yawa ba. Hujja bayyananniya a kan cewa an fi nufin hukuncin satata ne domin hana aikata laifi ita ce, an aiwatar da shi sau shida kacal cikin tsawon shekara ɗari huɗu.

It is because some Europeans have not studied the reality of the Islamic concept of crime and punishment that they consider the punishments prescribed by Islam as barbarous and degrading to human dignity. They wrongly imagine that such punishments like the-European Civil punishments-will be inflicted every day. They also fancy that the Islamic society indulges in daily executions of flogging, hand-cutting and stoning. But the fact is that such deterrent punishments have been executed very rarely. The fact that the punishment for theft has been executed only six times throughout a period of four hundred years is clear evidence that such punishment was primarily meant to prevent crime.

Ya kamata a tuna cewa Musulunci, kafin ya tsara hukunci, yana nufin hana aikata laifuffuka. Ko da a lokutan da ba kasafai ba aka aiwatar da irin waɗannan hukunce-hukuncen, za mu iya tabbata cewa sun kasance masu adalci sosai.

It should be remembered that Islam, before prescribing punishment, aims at the prevention of crimes. Even in the very rare cases when such punishments were inflicted we may be sure that they were quite just.

Babu wani dalili da zai sa wasu Turawa su ji tsoron aiwatar da dokokin Musulunci, sai dai cewa su masu aikata laifi ne ta yanayinsu, kuma suna ci gaba da aikata laifuffukan da babu wani uzuri a kansu.

There can be no reason why some Europeans are afraid of the application of the rules of Islam except that they are criminal by nature and persist in committing crimes which lack all justification.

A wasu mutane kuwa suna zaton cewa irin wadannan hukunce-hukunce ba su da wani muhimmanci a aikace. Wannan ba gaskiya ba ne. An shar'anta wadannan hukunce-hukunce ne domin tsoratar da mutanen da ba su da wata dalili mai ma'ana na aikata laifi amma suna da sha'awa mai karfi ta aikata laifuka. Duk yadda sha'awarsu za ta kasance mai karfi, hukuncin zai tabbatar da cewa sun yi tunani sau biyu kafin su aikata wani laifi. Gaskiya ne cewa wasu matasa na iya fama da danne sha'awar jima'i. Amma muddin al'umma tana aiki don amfanin jama'a kuma tana kula da dukkan membobinta, al'umma tana da cikakken hakkin samun tsaro ga mutane da dukiya.

On the other hand, some persons imagine that such punishments have no practical significance. This is not true. These punishments were prescribed in order to frighten those individuals who have no reasonable motive for crime yet feel a strong desire for coIl1mitting crimes. However strong their motives may be, the punishment will surely make them think twice before committing any crime. It is true that some young men may suffer from sexual repression. But so long as the community works for the public good and cares for all its members, the community is entitled to full security with respect to persons and property.

A wasu kuma, waɗanda ke da halin aikata laifuffuka ba tare da wata bayyananniyar dalili ba, Musulunci ba ya barin su ga makomarsu. Musulunci yana bin dukkan hanyoyin da za a iya bi wajen yi musu magani da mayar da su kan hanya madaidaiciya.

On the other hand, those people who tend to commit crimes for no clear reason are not left to their fate. Islam tries all possible means to treat and restore them to normality.

Abin takaici ne cewa wasu matasa masu ilimi da masana fikihu na zamani suna sukar hukunce-hukuncen da Musulunci ya shar'anta, kawai saboda suna tsoron a zarge su da rashin wayewa ta wajen Turawa.

It is to be regretted that some cultured youths and modem jurisprudents attack the punishments prescribed by Islam simply because they are afraid of being accused of barbarism by Europeans.

Amma na tabbata cewa irin waɗannan mutane za su amfana sosai idan suka yi nazari a kan hikimar shari'ar Musulunci.

But I am sure that such people would benefit very much by studying the wisdom of the Islamic legislation.