Kontrak-kontrak dan transaksi-transaksi yang telah dimeterai, beserta keputusan-keputusan mahkamah yang telah disahkan dan dilaksanakan sebelum penubuhan Khilafah, dianggap sah di antara pihak-pihaknya sehingga selesai pelaksanaannya sebelum Khilafah. Badan kehakiman dalam Khilafah tidak akan membatalkannya dan tidak akan memulakannya semula. Tiada tuntutan mahkamah baharu yang akan diterima berkenaan perkara-perkara tersebut selepas penubuhan 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. .

Dua kes akan dikecualikan daripada itu:

Two cases would be excluded of that: .

1. Sekiranya kes yang telah disahkan dan pelaksanaannya telah selesai masih mempunyai kesan berterusan yang bercanggah dengan Islam.

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

2. Jika kes itu berkaitan dengan seseorang yang menyakiti Islam dan umat Islam.

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

Bukti untuk tidak membatalkan kontrak, transaksi dan tuntutan yang telah disahkan serta pelaksanaannya telah selesai sebelum didirikannya Khilafah, dan tidak pula membangkitkannya kembali selain dalam dua kes yang disebutkan di atas, ialah bahawa Rasulullah ﷺ tidak kembali ke rumahnya yang dahulu beliau tinggalkan ketika berhijrah setelah pembukaan Makkah. Uqayl bin Abi Talib, menurut undang-undang Quraisy, telah mewarisi rumah-rumah kaum kerabatnya yang memeluk Islam dan berhijrah.

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.

Dia telah melupuskan rumah-rumah itu dan menjualnya, termasuk rumah Rasulullah ﷺ. Ketika itu dikatakan kepada Rasulullah ﷺ: "Di rumah manakah Tuan akan tinggal?" Baginda ﷺ bersabda: "Adakah Uqayl meninggalkan sebarang rumah kita?" [Bukhari, Sahih, #3058]. Dalam riwayat lain, baginda bersabda: "Adakah Uqayl meninggalkan kepada kita sebarang rumah?" Kemudian dia menjual rumah-rumah Rasulullah ﷺ, tetapi Rasulullah ﷺ tidak membatalkan penjualan itu. Hadis ini diriwayatkan oleh Al-Bukhari melalui Usamah bin Zayd, beliau berkata: "Bahawa dia berkata pada hari penaklukan, ‘Wahai Rasulullah, di manakah Tuan mahu tinggal esok?’ Nabi ﷺ bersabda, ‘Adakah Uqayl meninggalkan kita sebarang rumah?’" [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] .

Diriwayatkan juga bahawa apabila Abu Al-‘As ibn Al-Rabi' memeluk Islam dan berhijrah ke Al-Madinah, isterinya Zainab telah pun memeluk Islam dan berhijrah selepas Badr, sementara dia kekal sebagai musyrik di Makkah, maka Rasulullah ﷺ mengembalikan isterinya kepadanya, tanpa memperbaharui akad nikahnya dengannya. Ini adalah pengiktirafan terhadap akad nikah yang dimeterai pada zaman Jahiliyyah. Ibn Majah meriwayatkan melalui Ibn Abbas (ra): "Bahawa Rasulullah ﷺ mengembalikan puterinya, iaitu Zainab, kepada Abu Al-‘As ibn Al-Rabi' selepas dua tahun berdasarkan akad nikah pertamanya". [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] .

Berkenaan dengan membatalkan tuntutan-tuntutan yang mempunyai kesan berterusan yang bertentangan dengan Islam, Rasulullah ﷺ telah membatalkan riba yang masih tertunggak atas orang ramai, termasuk yang dimiliki oleh Abbas, selepas mereka datang ke Negara Islam, dan hanya mengembalikan modal sebenar mereka sahaja. Ini bermakna selepas Dar al-Islam, riba yang masih tertunggak ke atas mereka menjadi riba yang dibatalkan. Abu Dawud meriwayatkan melalui Sulaiman bin Amru daripada ayahnya, katanya: .

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: .

Saya mendengar Rasulullah ﷺ bersabda dalam haji wada': .

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

"Ketahuilah! Segala riba dari zaman Jahiliyyah dibatalkan. Kamu hanya berhak atas modal kamu, di mana kamu tidak menzalimi (orang lain) dan kamu pun tidak dizalimi."

"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." .

Lebih-lebih lagi, mereka yang telah berkahwin dengan lebih daripada empat isteri menurut undang-undang Jahiliyyah diwajibkan, selepas memasuki dar ul-Islam, untuk berpegang hanya kepada empat sahaja. At-Tirmizi meriwayatkan melalui Abdullah bin 'Umar bahawa Ghaylan bin Salamah Ath-Thaqafi memeluk Islam sedangkan dia mempunyai sepuluh isteri pada zaman Jahiliyyah, dan mereka turut memeluk Islam bersamanya.

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. .

Nabi ﷺ memerintahkannya untuk memilih empat orang daripada mereka. Oleh itu, kontrak-kontrak yang mempunyai kesan berterusan yang bertentangan dengan Islam, kesan-kesan tersebut dimansuhkan selepas penubuhan Khilafah. Pemansuhan ini adalah wajib. Sebagai contoh, jika seorang wanita Muslim telah berkahwin dengan seorang Kristian sebelum Islam, maka selepas penubuhan Khilafah kontrak ini dibatalkan menurut hukum syarak.

"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. .

Berkenaan dengan memulakan tuntutan terhadap mereka yang memudaratkan Islam dan orang Islam, perkara ini dibenarkan kerana Rasulullah (ﷺ), ketika menakluk Makkah, mengisytiharkan darah sebahagian orang untuk ditumpahkan tanpa dikenakan apa-apa tanggungan, kerana mereka dahulu memudaratkan Islam dan orang Islam pada zaman Jahiliyyah. Baginda meminta supaya darah mereka ditumpahkan walaupun mereka bergantung pada tirai Ka'bah. Ini walaupun Rasulullah (ﷺ) bersabda: "Islam menghapuskan apa yang berlaku sebelumnya", sebagaimana yang diriwayatkan oleh Ahmad dan Tabarani daripada Amr bin Al-As. Ini bermakna mereka yang memudaratkan Islam dan orang Islam dikecualikan daripada hadis ini. Oleh kerana Rasulullah (ﷺ) kemudiannya memaafkan sebahagian daripada mereka, seperti pengampunan baginda kepada Ikrimah bin Abu Jahl, maka Khalifah dibenarkan untuk memulakan tuntutan terhadap mereka atau memaafkan mereka. Ini terpakai kepada mereka yang dahulu menyeksa orang Islam kerana menyatakan kebenaran atau mereka yang memfitnah Islam. Hadis: "Islam menghapuskan apa yang berlaku sebelumnya", [Ahmad, Musnad, 4/199] tidak terpakai kepada mereka, kerana mereka dikecualikan daripadanya, dan tuntutan dimulakan terhadap mereka menurut pandangan Khalifah. Dalam selain dua keadaan ini, kontrak yang dimeterai sebelum tertubuhnya Khilafah, bersama dengan transaksi dan tuntutan, tidak dibatalkan dan tidak pula dimulakan semula selagi ia telah disahkan dan pelaksanaannya selesai sebelum tertubuhnya Khilafah. Sebagai contoh, jika seorang lelaki dijatuhi hukuman dua tahun penjara atas tuduhan memecahkan pintu sebuah sekolah, dan dia menamatkan dua tahun itu sebelum tertubuhnya Khilafah serta keluar dari penjara, kemudian selepas tertubuhnya Khilafah dia mahu memulakan tuntutan terhadap orang yang memenjarakannya atas tuduhan itu kerana dia berpendapat dia tidak layak dipenjarakan, tuntutan sedemikian tidak diterima, kerana perkara itu telah berlaku, hukuman telah dijatuhkan untuknya dan pelaksanaannya selesai sebelum tertubuhnya Khilafah. Dia hendaklah menyerahkan perkara ini kepada Allah (SWT). ...mengharapkan ganjaran daripada-Nya (S.W.T). Namun, jika lelaki ini dijatuhi hukuman sepuluh tahun, dan dua tahun daripadanya telah selesai, kemudian Khilafah ditegakkan; dalam keadaan ini Khalifah dibenarkan meneliti kes tersebut, sama ada dengan membatalkan hukuman itu sejak dari asalnya, sehingga dia dibebaskan dari penjara dengan tiada tuduhan terhadapnya, atau dengan berpuas hati dengan tempoh yang telah dijalaninya, lalu dia keluar dari penjara. Adalah juga mungkin untuk mengkaji baki tempoh hukuman dengan mengambil kira hukum-hukum syarak yang berkaitan dan kepentingan rakyat, terutamanya perkara-perkara yang berkaitan dengan hak-hak rakyat, supaya perselisihan itu dapat dihapuskan.

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.