Duk kwangilolin da aka kulla da kuma hukunce-hukuncen kotu da aka tabbatar aka kuma aiwatar da su kafin kafa Khilafah, ana ɗaukar su a matsayin ingantattu tsakanin ɓangarorin da suka shiga cikinsu, har zuwa ƙarshen aiwatar da su kafin Khilafah. Shari'a a cikin Khilafah ba za ta soke su ba, kuma ba za ta sake fara su ba. Ba za a karɓi sabbin ƙararraki game da su ba bayan kafa Khilafah.

The contracts and transactions that were concluded, together with the courts' verdicts that were confirmed and executed before the establishment of the Khilafah are considered valid between their parties till the end of their execution before the Khilafah. Judiciary in the Khilafah would not repeal them and nor start them again. No new lawsuits would be accepted regarding them after the establishment of the Khilafah. .

Shari'a ta keɓe lokuta biyu daga cikin wannan:

Two cases would be excluded of that: .

Idan hukuncin da aka tabbatar kuma aka kammala aiwatar da shi har yanzu yana da tasiri mai ci gaba wanda ya saba wa Musulunci.

1. If the case that was confirmed and its execution was finished still have a continuous effect that contradicts Islam. .

2. Idan shari'ar ta shafi wanda ya cutar da Musulunci da Musulmi.

2. If the case relates to somebody that hurt Islam and Muslims.

Dalilin rashin soke kwangiloli, mu'amaloli da shari'o'in da aka tabbatar kuma aka kammala aiwatar da su kafin kafuwar Khilafah, da kuma rashin sake tayar da su sai dai a cikin shari'o'i biyu da aka ambata a sama, shi ne cewa Manzon Allah ﷺ bai koma gidansa da ya yi hijira daga gare shi ba bayan fath na Makka. Uqayl ibn Abi Talib ya gada gidajen dangoginsa da suka musulunta suka yi hijira, bisa ga dokokin Quraishawa.

The evidence for not repealing the contracts, transactions and lawsuits that were confirmed and whose implementation finished before the establishment of the Khilafah, and nor raising them again in other than the above mentioned two cases is that the Messenger (PBUH) did not return back after the conquest of Makkah to his house from which he emigrated. Uqayl ibn Abi Talib had, according to the laws of Quraish, inherited the houses of his relatives that embraced Islam and emigrated.

Ya zubar da su ya sayar da su, har da gidan Manzon Allah ﷺ. A lokacin aka ce wa Manzo ﷺ: "A wane gida za ka sauka?" Sai ya ce: "Shin Aƙeel ya bar mana wani daga cikin gidajenmu?" [Bukhari, Sahih, #3058]. A wata riwaya, ya ce: "Shin Aƙeel ya bar mana wani gida?" Ya sayar da gidajen Manzon Allah ﷺ, amma Manzo ﷺ bai soke su ba. Hadisin Al-Bukhari ya ruwaito shi ta hanyar Usama ibn Zaid, ya ce: "Ya ce a ranar fath: 'Ya Manzon Allah, a ina kake so ka sauka gobe?' Sai Annabi ﷺ ya ce: 'Shin Aƙeel ya bar mana wani gida?'" [Bukhari, Sahih, #3058].

He had disposed of them and sold them, including the house of the Messenger of Allah (PBUH). It was said at that time to the Messenger (PBUH):. "In which house are you going to stay?" He (PBUH) said: "Has Uqayl left any of our houses?" [Bukhari, Sahih, #3058]. In another narration, he said: "Did Uqayl leave to us any house?" He had then sold the houses of the Messenger of Allah (PBUH), but the Messenger (PBUH) did not repeal them. The hadith is reported by Al-Bukhari through Usama ibn Zayd, he said: "That he said on the day of the conquest, ‘O Messenger of Allah, where do you want to stay tomorrow?’ The Prophet (PBUH) said, ‘Did Uqayl leave us any house?’" [Bukhari, Sahih, #3058] .

An kuma ruwaito cewa lokacin da Abu Al-'As ibn Al-Rabi' ya karɓi Musulunci kuma ya yi hijira zuwa Al-Madinah, matarsa Zainab ta riga ta karɓi Musulunci kuma ta yi hijira bayan Badr, alhali shi yana nan a Makkah a matsayin mushriki, sai Manzon Allah ﷺ ya mayar masa da matarsa, ba tare da sabunta masa kwangilar aurenta ba. Wannan ya kasance amincewa da kwangilar auren da aka yi a zamanin Jahiliyya. Ibn Majah ya ruwaito daga Ibn Abbas (ra): "Manzon Allah ﷺ ya mayar da 'yarsa, watau Zainab, ga Abu Al-'As ibn Al-Rabi' bayan shekara biyu bisa kwangilar aurenta ta farko." [Tirmidhi, Sunan, #1142].

It was also narrated that when Abu Al-‘As ibn Al-Rabi' embraced Islam and emigrated to Al-Madinah, his wife Zainab had then embraced Islam and emigrated after Badr, while he remained Mushrik in Makkah, the Messenger of Allah (PBUH) returned to him his wife, without renewing her marriage contract to him. This was recognition of the marriage contract concluded at Jahiliyyah time. Ibn Majah reported through Ibn Abbas (ra): "That the Messenger of Allah (PBUH) sent back his daughter, i.e. Zainab to Abu Al-‘As ibn Al-Rabi' after two years based on her first marriage contract". [Tirmidhi, Sunan, #1142] .

Dangane da soke shari'o'in da ke da tasiri mai ci gaba wadanda suka saba wa Musulunci, Manzon Allah ﷺ ya soke riba da ta rage wa Abbas daga hannun mutane bayan sun zo Dawlar Musulunci, kuma ya ba su jarinsu kawai. Wannan yana nufin cewa bayan dar ul-Islam, ribar da ta rage a kansu za ta zama riba da aka soke. Abu Dawud ya ruwaito ta hanyar Sulaiman dan Amr daga mahaifinsa, ya ce:

With regard to raising the lawsuits that have continuous effect contradictory to Islam, the Messenger (PBUH) had cancelled the usury left to Abbas on the people after they came to the Islamic State, and only gave their actual capital. This means after dar ul-Islam, the usury left upon them would become cancelled usury. Abu Dawud narrated through Suleiman ibn Amru from his father, he said: .

Na ji Manzon Allah ﷺ yana cewa a Hajjin Bankwana: .

"I heard the Messenger of Allah (PBUH) say in the farewell pilgrimage: .

"Ku saurara! Duk wani riba daga zamanin Jahiliyyah an soke shi. Kuna da hakkin kuɗin jarinku kawai, inda ba ku zalunta (wasu) ba, kuma ba a zalunce ku ba."

"Behold! Any usury from the days of Jahiliyyah is cancelled. You are only entitled of your capitals, where you do not wrong (others) and nor are you wronged." .

Haka kuma, waɗanda suka auri fiye da mata huɗu bisa ga dokokin Jahiliyya, bayan shigowar dar ul-Islam an wajabta musu su riƙe mata huɗu kawai. At-Tirmidhi ya ruwaito daga Abdullahi ɗan ʿUmar cewa Ghaylan ɗan Salamah Ath-Thaqafi ya karɓi Musulunci yana da mata goma a zamanin Jahiliyya, kuma matan nasa suka karɓi Musulunci tare da shi.

Moreover, those who were married to more than four wives according to the laws of Jahiliyyah were obliged after dar ul-Islam to hold to four only. Al- Tirmidhi reported through Abdullah ibn ‘Umar that Ghaylan ibn Salamah Al- Thaqafi embraced Islam while having ten wives in Jahiliyyah, and they embraced Islam together with him. .

Annabi ﷺ ya umurce shi da ya zaɓi huɗu daga cikinsu. Saboda haka, kwangiloli masu tasiri mai ci gaba waɗanda suka saɓa wa Musulunci, irin waɗannan tasiri ana cire su bayan kafuwar Khilafah. Wannan cirewa wajibi ne. Misali, idan wata mace Musulma ta kasance tana auren wani Bakirista kafin Musulunci, to bayan kafuwar Khilafah wannan kwangila tana ƙarewa bisa ƙa'idojin shari'a.

"The Prophet (PBUH) commanded him to choose four of them.". Therefore, the contracts that have continuous effect contradictory to Islam, such effects are removed after the establishment of the Khilafah. This removal is obligatory. If for example a Muslim woman was married to a Christian before Islam, then after the establishment of the Khilafah this contract is cancelled in accordance with the rules of shara. .

Game da fara shari'a a kan waɗanda suka cutar da Musulunci da Musulmi, wannan abu ne da aka halatta, domin Manzo (SAW) a lokacin da ya ci Makkah, ya bayyana cewa jinin wasu mutane an iya zubar da shi ba tare da hukunci ba, saboda suna cutar da Musulunci da Musulmi a zamanin Jahiliyya. Ya umarta a zubar da jininsu koda sun rataye kansu a labulen Ka'aba. Wannan kuwa duk da cewa Manzon Allah (SAW) ya ce: "Musulunci yana kawar da abin da ya gabace shi", kamar yadda Ahmad da Tabarani suka ruwaito daga Amr ibn Al-As. Ma'ana, waɗanda suka cutar da Musulunci da Musulmi an keɓe su daga wannan hadisi. Tun da Manzo (SAW) daga baya ya yafe wa wasu daga cikinsu, kamar yadda ya yafe wa Ikrima ibn Abu Jahl, don haka Khalifa yana da izinin fara shari'a a kansu ko ya yafe musu. Wannan ya shafi waɗanda suke azabtar da Musulmi saboda sun faɗi gaskiya, ko waɗanda suka zagi Musulunci. Hadisin: "Musulunci yana kawar da abin da ya gabace shi" [Ahmad, Musnad, 4/199] ba ya shafar su, domin an keɓe su daga gare shi, kuma ana fara shari'a a kansu bisa ra'ayin Khalifa. Sai dai a wajen waɗannan lokuta biyu, yarjejeniyoyin da aka ƙulla kafin kafuwar Khilafah, tare da ciniki da shari'o'i, ba a soke su ba, kuma ba a fara su ba, muddin an tabbatar da su kuma an kammala aiwatar da su kafin kafuwar Khilafah. Misali, idan mutum aka yanke masa hukuncin daurin shekara biyu saboda laifin fasa kofofin makaranta, ya kuma kammala shekara biyun kafin kafuwar Khilafah, ya fita daga kurkuku. Sannan bayan kafuwar Khilafah ya so ya fara shari'a a kan wanda ya daure shi saboda wannan laifi, domin yana ganin bai cancanci daurin ba. Irin wannan shari'a ba a karɓa, domin abin ya riga ya faru, an yanke hukunci a kansa, kuma an kammala aiwatar da shi kafin kafuwar Khilafah. Dole ne ya mayar da al'amarin ga Allah (SWT). ...yana sa ran samun lada daga gare Shi (S.W.T). Amma idan, mutumin nan an yanke masa hukuncin shekara goma, daga cikinsu biyu sun cika, sannan aka kafa Khilafah; a wannan yanayi Khalifa yana da izinin duba lamarin, ko dai ta hanyar soke hukuncin daga asalinsa, ta yadda zai fita daga kurkuku babu laifi a kansa, ko kuma ya gamsu da lokacin da ya riga ya yi a ciki, sai ya fita daga kurkuku. Haka kuma ana iya yin nazari a kan sauran lokacin hukuncin, la'akari da dokokin Allah da suka dace da maslahar 'yan ƙasa, musamman batutuwan da suka shafi haƙƙoƙin mutane, ta yadda za a kawar da rikici.

In regards to starting lawsuits related to those who harmed Islam and the Muslims, this is permitted because the Messenger (PBUH), when he conquered Makkah declared the blood of some people to be shed with impunity as they used to harm Islam and Muslims in Jahiliyyah. He asked that their blood be shed even if they hung themselves to the curtains of the Ka’bah. This is despite the Messenger of Allah (PBUH) saying: "Islam removes that which comes before it", as narrated by Ahmad and Tabarani from Amr ibn Al-As. This means the one that harmed Islam and Muslims are excluded from this hadith.. Since the Messenger (PBUH) forgave some of them later on, such as his forgiving to Ikrimah ibn Abu Jahl, therefore the Khalifah is allowed to start a lawsuit against these or forgive them. This applies to those who used to torture Muslims for saying the truth or those who defamed Islam. The hadith: "Islam removes that which comes before it", [Ahmad, Musnad, 4/199] does not apply to them, for they are excluded of it, and a case is started against them according to the view of the Khalifah.. In other than these two cases the contracts concluded before the establishment of the Khilafah, together with the transactions and lawsuits are not cancelled and nor started as long as they were confirmed and their implementation finished before the establishment of the Khilafah.. Thus, if a man for example was sentenced with two years of imprisonment for a charge of breaking the doors of a school, and he finished the two years before the establishment of the Khilafah and he left the prison. Then after the establishment of the Khilafah he wanted to start a case against the one that imprisoned him for that charge because he views that he did not deserve imprisonment. Such a case is not accepted, because it happened, and a sentence was given for it and its implementation finished before the establishment of the Khilafah. He has to refer this matter to Allah (S.W.T), anticipating reward from Him (S.W.T).. If however, this man was sentenced for ten years, of which two had finished, and the Khilafah was established; in this case the Khalifah is allowed to examine the case, either by cancelling the sentence of punishment from its origin, thus letting him come out of the prison as free of the charge, or to be satisfied with the period he already spent, and he comes out of the prison. It is also possible to study the remaining time of the sentence taking into consideration the relevant divine rules and the interest of the citizens, particularly the issues related to the rights of the people, such that it removes the discord.