“Jamii huandaa uhalifu; mhalifu ndiye anaufanya.” -- Henry Thomas Buckle Kuuawa kwa PC Sharon Beshenivsky huko Bradfordxvi, Uingereza, kulisababisha baadhi ya watu kutaka polisi wa Uingereza wapewe silaha, huku wengine wakidai sheria kali zaidi za kudhibiti uhalifu wa bunduki. Akizungumza katika kipindi cha Today cha BBC Radio 4, Tom McGhie, mwenyekiti wa Chama cha Polisi cha West Yorkshire, alitaka kufikiriwa upya kwa utaratibu wa kuwapa silaha maafisa wa polisi kila siku.

“Society prepares the crime; the criminal commits it.” -- Henry Thomas Buckle The killing of Pc Sharon Beshenivsky in Bradfordxvi, Briton spurred some to call for the arming of the British police force, while others demanded stiffer laws in curbing gun crime. Speaking on BBC Radio 4's Today programme, Tom McGhie the chairman of the West Yorkshire Police Federation called for a rethink on routinely arming officers.

Idadi ya makosa yanayohusisha silaha za moto nchini Uingereza na Wales imekuwa ikiongezeka kila mwaka tangu mwaka 1997, kwa mujibu wa Ofisi ya Mambo ya Ndani. Matukio ya silaha za moto yaliyorekodiwa na polisi yameongezeka karibu mara tatu ndani ya miaka minane. Hili limetokea licha ya juhudi za serikali za kudhibiti uhalifu wa vurugu unaohusisha bunduki. Mwaka 2003, aliyekuwa Waziri wa Mambo ya Ndani, David Blunkett, alianzisha mfululizo wa hatua zilizojumuisha msamaha mpya wa kurejesha silaha, kifungo cha miaka mitano jela kwa kumiliki silaha za moto kinyume cha sheria, na ulinzi mkubwa zaidi kwa mashahidi wanaotoa ushahidi katika kesi za uhalifu wa bunduki. Hatua hizo zilichukuliwa kutokana na mauaji ya kikatili ya wasichana wawili wadogo huko Birmingham. Mipango hiyo haikufanya kazi kubwa katika kupambana na uhalifu wa vurugu wala kushughulikia chanzo chake.

The number of offences involving firearms in England and Wales has been increasing each year since 1997, according to the Home Office. Firearms incidents recorded by the police have nearly trebled in eight years. This is despite the government's efforts to curb violent crime involving guns. In 2003, the then Home Secretary David Blunkett introduced a host of measures which included a new gun amnesty, a five year prison sentence for illegal possession of firearms and greater protection to witnesses who testify in gun crime cases. The measures were in response to the brutal killing of two young girls in Birmingham. The initiatives did little to combat violent crime or address its root cause.

Katika miezi michache iliyopita, umma wa Uingereza umeshuhudia idadi kubwa ya uhalifu wa hadhi ya juu unaohusisha mauaji, kuchomwa visu, utekaji wa watoto, ubakaji na wizi. Yeyote anayewasha televisheni au kusikiliza redio hatashindwa kugundua kwamba sehemu kubwa ya uhalifu huu haihusishi matumizi ya silaha za moto. Kuna matukio yasiyohesabika ambapo visu ndivyo njia kuu ya kutekeleza uhalifu wa vurugu, lakini bado mawaziri, wanasiasa, wafanyakazi wa jamii na maafisa wa polisi wanachagua kuweka mkazo katika udhibiti wa silaha za moto kama njia ya kupunguza uhalifu wa vurugu.

Over the past few months the British public has witnessed a large number of high profile crimes involving murders, stabbings, child abductions, rapes and robberies. Anyone turning on the television or listening to the radio will not fail to notice that a fair proportion of these crimes do not involve the use of firearms. There are countless incidents, where knives are the primary means of perpetrating violent crime and still ministers, politicians, social workers, and police officers choose to focus on gun control as a means of reducing violent crime.

Mbinu hii ya kujibu uhalifu haiishii kwenye makosa ya kutumia nguvu tu, bali inahusu aina zote za uhalifu. Badala ya kutatua tatizo, mbinu ya sasa inazaa uhalifu zaidi, sheria za ziada, mzigo mkubwa zaidi kwenye mfumo wa magereza ulio na watu wengi kupita kiasi, mzigo mkubwa zaidi kwa mahakama, kikosi cha polisi kilichokata tamaa, umma ulio hatarini, na matumizi makubwa ya rasilimali yanayokadiriwa kufikia takriban pauni bilioni 60.

This reactionary approach towards tackling crime is not only limited to violent offences, but extends to all forms of crime. Instead of solving the problem the current approach leads to more crime, extra legislation and further strain on the over populated prison system as well as a greater burden on the judiciary, a demoralised police force, a vulnerable public and a huge drain on resources estimated to be in the region of £60 billion.

Mwelekeo kama huo unaweza kupatikana katika jamii nyingine zote za Magharibi.

A similar trend can be found in all other Western societies.

Katika jamii hizi, umma umekubali kwa kukata tamaa kwamba uhalifu unaongezeka na kwamba kidogo sana kinaweza kufanywa ili kuupunguza. Hali hii haihitaji kuwa hivyo. Badala yake, kiini cha tatizo ni uelewa usio sahihi katika jamii za Magharibi kuhusu uhalifu na sababu zake; uelewa huo umesababisha serikali za Magharibi kutekeleza suluhisho lisilo na ufanisi katika kupambana na uhalifu.

In these societies the public is resigned to accept that crime is on the increase and very little can be done to reduce it. This does not need to be the case. Rather, what lies at the heart of the issue is the incorrect understanding in Western societies of crime and its causes; this has led to Western governments implementing ineffective solutions to combat crime.

Hata ukali wa sheria haumzuii watu kutenda uhalifu. Kwa hiyo kwa miaka mingi, serikali za Magharibi zimekuwa zikijitahidi kupunguza idadi inayoongezeka ya wazinzi wa watoto, wabakaji, waraibu wa dawa za kulevya, wanaoendesha magari kwa kasi na kuyaharibu, wezi wa kuingia nyumbani, walaghai na wengineo - bila kujali sheria ngapi wanazotunga au muda na fedha ngapi wanazotumia katika utekelezaji wa sheria. Lengo la kibepari katika maisha limeathiri sana mtazamo wa umma kuhusu kuzuia uhalifu. Wananchi katika jamii za kibepari wanajali zaidi kuhifadhi uwezo wao wa kufuatilia starehe za kimwili kiasi kwamba hawako tayari kuingilia kati kuwasaidia watu wengine kufurahia haki yao ya kufuatilia starehe, hasa ikiwa uingiliaji huo unahusishwa na ugumu au hatari.

Even the severity of the law does not deter people from committing crime. Thus for many years, Western governments have struggled to reduce the growing number of paedophiles, rapists, drug addicts, joy riders, burglars, fraudsters and the like - no matter how many laws they enact or how much time and money they spend on policing. The capitalist goal in life has greatly affected the public's attitude towards preventing crime. The public in capitalist societies are more concerned about preserving their ability to pursue sensual pleasure to the extent that they would not intervene to help other people enjoy their right to pursue pleasure, particularly if such intervention was associated with difficulty or danger.

Isipokuwa jambo lenye kutishia harakati zao za pamoja za kujiburudisha, umma mara chache huingilia kati kuzuia uhalifu unaotendeka mbele yao. Mtazamo huu umeulea umma katika jamii za Magharibi kuwa na kutojali uhalifu, hivyo kuwaruhusu wahalifu kustawi miongoni mwao.

Unless it is something that threatens their collective pursuit of enjoyment, the public rarely intervenes to stop crimes committed in front of them. This mindset has moulded the public in Western societies to become apathetic towards crime, thereby allowing criminals to thrive amongst them.

Kwa mfano, ikiwa mwizi angekimbia nje ya duka katika kituo cha ununuzi kilichojaa watu, wengi wa wanunuzi wangesita kumfuatia. Ikiwa kundi la watu lingemshambulia mtu mmoja ndani ya basi, watu wengi wangebaki kimya kwenye viti vyao. Ikiwa mzee mstaafu angekuwa akiporwa barabarani, watu wengi wangepuuza jambo hilo.

For instance if a thief ran out of a shop in a crowded shopping centre, the majority of the shoppers would be hesitant to give chase. If a group of people were attacking an individual on the bus, most people would remain quiet in their seats. If a pensioner was being mugged in the street, most people will ignore it.

Lengo la kibepari maishani pia limedhoofisha uwezo wa mataifa ya kibepari wa kupambana na uhalifu. Hii ni kwa sababu jukumu la serikali za Magharibi ni kutunga sheria na kutekeleza sera zinazowawezesha watu binafsi kufikia kiwango chao bora cha kutosheleza hisia za mwili. Mara nyingi, wanaonufaika kweli ni kundi dogo la watu wanaoweza kuzishawishi serikali.

The capitalist goal in life has also undermined the ability of capitalist states to fight crime. This is because the role of Western governments is to pass laws and implement policies which enable individuals to realise their optimal level of sensual fulfilment. All too often, the true benefactors are a small minority of people who are able to influence governments.

Wanaunda sheria zinazolinda haki yao ya kufuatilia starehe kwa gharama ya wengi wa watu. Kwa upande wake, wengi hawa wanahisi kuwa sheria hizi zinaingilia kwa haki yao ya kufuatilia lengo la kibepari bila haki, na kwa sababu hiyo wengi wao hujikuta wakivunja sheria. Kwa mfano, wengi wa umma wa Uingereza wanachukia silaha za moto, lakini hawaelewi kwa nini serikali imekuwa ikichukua hatua zozote dhidi ya kampuni za vyombo vya habari zinazotukuza ghasia za bunduki kama njia ya haraka ya kupata furaha kupitia filamu, muziki, vitabu na michezo ya video. Vivyo hivyo nchini Marekani, madai ya umma ya kupiga marufuku uuzaji wa bunduki yanakutana na ukimya wa serikali. Katika visa vyote viwili, serikali zinajali zaidi kuruhusu wamiliki wa vyombo vya habari na kampuni za bunduki kuongeza faida yao kwa gharama ya umma.

They pass laws that protect their right to pursue enjoyment at the expense of the vast majority of the people. In turn, this vast majority feel that these laws unfairly impinge on their right to pursue the capitalist goal and hence many resort to breaking the law. For instance, the majority of the British public abhors firearms, but fails to understand why the government has repeatedly taken no action against the media companies that glorify gun violence as the quickest way of attaining happiness through films, music, books and video games. Equally in America, the public's demand to ban the selling of guns is met with government silence. In both cases governments are more interested in allowing the media moguls and gun companies to maximise profits at the cost of the public.

Hoja hiyo hiyo inatumika pia kwa ukarabati wa maeneo maskini ya ndani ya miji, ambayo serikali na mabepari matajiri huyapuuza makusudi kwa kuwa yanaonekana kutokuwa na faida ya kibiashara. Ni jambo linaloeleweka kwamba watu wanaoishi katika maeneo kama hayo watajiingiza katika uhalifu. Hata adhabu ya wahalifu imejengwa juu ya lengo la kibepari; badala ya kubuni adhabu zinazowazuia watu wanaoweza kuwa wahalifu katika jamii, adhabu zipo kwa ajili ya kumzuia tu mhalifu aliyehukumiwa kufuatilia starehe zake. Kwa mfano, milionea Geoffrey Archer aliweza kuendelea na maisha yake ya anasa, ingawa anatumikia kifungo gerezani. Kwa hiyo, katika ngazi zote za tabia ya binadamu, lengo la kibepari maishani ndilo chanzo kikuu cha uhalifu katika jamii za Magharibi.

The same argument applies to the redevelopment of deprived inner city areas, which governments and wealthy capitalists intentionally ignore as they are deemed to be commercially unprofitable. Understandably, people living in such areas will resort to crime. Even the punishment of criminals is based upon the capitalist goal; instead of designing punishments to deter potential criminals in society, punishments exist merely to restrict the convicted criminal's pursuit of pleasure. For example the millionaire Geoffrey Archer was able to follow his lavish lifestyle, even though he is serving a custodial sentence. Therefore, at all levels of human behaviour the capitalist goal in life is the main driving force behind crime in Western societies.

Kwa upande mwingine, Uislamu huzaa jamii ambamo uhalifu si jambo la kawaida bali ni tukio la nadra. Hii ni kwa sababu lengo la Kiislamu maishani ni kutafuta radhi za Allah (SWT). Ni kwa kutafuta radhi za Allah (SWT) ambapo Muislamu hupata furaha.

On the other hand, Islam produces a society where crime is not the norm but an exception. This is because the Islamic goal in life is about seeking the pleasure of Allah (SWT). It is through seeking the pleasure of Allah (SWT) that a Muslim attains happiness.

Kwa hiyo Waislamu hujihadhari sana wanapofanya vitendo, vikubwa au vidogo, kwa sababu wanajua kwamba Akhera watahesabiwa kwa ajili yake. Matokeo yake yatakuwa ama peponi au motoni, yakiamuliwa na jinsi Muislamu anavyotii amri na makatazo ya Allah (SWT) katika maisha haya. Imani hii huwajengea Waislamu hisia kali ya Taqwa (kumcha Allah (SWT)), uwajibikaji kwa wengine na utii kwa sheria na mamlaka za Kiislamu. Katika ngazi ya mtu binafsi, hili huwa kizuizi chenye nguvu dhidi ya uhalifu, kwani mtu huwa na ufahamu wa mara kwa mara wa matokeo ya matendo yake. Allah (SWT)

Therefore Muslims are extremely careful when undertaking actions, large or small because they know that in the hereafter they will be held accountable for them. The outcome of which will be either paradise or hellfire determined by the Muslim's compliance to Allah (SWT)'s commands and prohibitions in this life. This belief instils in Muslims a strong sense of Taqwa (fear of Allah (SWT)), responsibility towards others and obedience to Islamic laws and authority. At an individual level this becomes a very powerful deterrent against crime, as one is constantly aware of the consequences of one's actions. Allah (SWT)

...na Yeye (SWT) anasema katika Qur'ani: "Na Sisi ni karibu zaidi naye kuliko mshipa wa shingo yake" [TMQ 50:16]. Udhihirisho wa kujidhibiti huku unamaanisha kwamba, tofauti na nchi za kibepari, dola ya Kiislamu ya baadaye haitahitaji kutumia rasilimali kubwa kupambana na uhalifu, kutumia mbinu nyingi za ufuatiliaji ili kuwakamata wahalifu, wala kuajiri kikosi kikubwa cha polisi kilichojitolea kuzuia uhalifu.

reminds us in the Quran: "And We are nearer to him than his jugular vein". [TMQ 50:16] The manifestation of this self policing would mean that unlike capitalist countries, the future Islamic state will not need to spend huge resources in fighting crime, use large numbers of surveillance techniques to catch criminals or employ a large police force dedicated to crime prevention.

Vivyo hivyo, hamu ya jamii ya Kiislamu ya kutafuta radhi za Allah (SWT) itazaa mtazamo wa pamoja miongoni mwa umma ambapo kuhifadhi jamii na sheria za Kiislamu kutaonekana kuwa muhimu zaidi kuliko maslahi ya mtu binafsi. Hii ni kwa sababu, kwa Waislamu, kukiuka amri na makatazo ya Allah (SWT) na wakosaji ni dhambi ambayo lazima izuiwe. Uislamu umewawajibisha Waislamu kuamrisha Ma'ruf (mema) na kukataza Munkar (maovu). Mtume ﷺ alisema katika Hadithi iliyopokewa na Abu Sa'id al Khudri:

Similarly, the Islamic society's yearning to seek the pleasure of Allah (SWT) will produce a collective mentality amongst the public where the preservation of society and Islamic laws will be regarded as more important than one's own interest. This is because for Muslims, the transgression of the commands and prohibitions of Allah (SWT) by offenders is a sin that must be stopped. Islam has obliged Muslims to enjoin Mar'uf (good) and forbid Munkar (evil). The Prophet (SAW) said in a Hadith narrated by Abu Sa'id al Khudri:

"Yeyote atakayeona munkar (uovu au makosa) na ayabadilishe kwa mkono wake; asipoweza, basi kwa ulimi wake; asipoweza, basi kwa moyo wake, na huo ndio udhaifu kabisa wa imani." [Muslim] Katika kesi ya raia wasio Waislamu, ni uadilifu wa Uislamu ndio utakaokuwa kichocheo cha kuzuia uhalifu.

"Whosoever sees a Munkar (an evil or wrong) let him change it by his hand, if he could not let it be by his tongue. If he could not let it be by his heart, and this is the weakest of Iman". [Muslim] In the case of non-Muslim citizens it will be the justice of Islam that will be the motivating factor for crime prevention.

Hili litaamsha maoni ya umma na kuwa kizuizi chenye ufanisi dhidi ya uhalifu.

This will galvanise public opinion to become an effective deterrent against crime.

Hata hivyo, daima kutakuwepo na kundi dogo ambalo lingekiuka sheria zilizowekwa na Uislamu. Kwa ajili yao Uislamu umeweka mfumo kamili wa adhabu unaotekelezwa na dola. Adhabu katika Uislamu hazikusudiwi kumzuia mkosaji, bali zinakusudiwa kuwazuia wengine kutenda uhalifu. Kwa mfano, kuhusu mwizi, Allah (SWT) anasema: "Na mwizi, mwanamume au mwanamke, katisheni mikono yao. Ni malipo ya yale waliyoyachuma, adhabu ya mfano itokayo kwa Allah. Allah ni Mwenye nguvu, Mwenye hekima." [TMQ 5:38] Katika Uislamu, mtu binafsi kupitia Taqwa yake, na umma kupitia kujali kwao kuhifadhiwa kwa jamii na dola, wote kwa pamoja hufanya kazi ili kuhakikisha sheria zinatekelezwa na uhalifu unapunguzwa. Historia ya Kiislamu inashuhudia ukweli huu. Kwa mfano, Imam Malik alipoteuliwa kuwa kadhi wa Madina, ilimlazimu kusubiri karibu mwaka mzima kabla ya kusikiliza kesi yake ya kwanza. Pia kumbukumbu za mahakama zilizokuwepo katika miji mikuu ya Dola ya Kiislamu zinaonyesha kuwa aina za kesi zilizoshughulikiwa na mahakama zilikuwa zaidi masuala ya kijamii kama talaka, urithi na mizozo ya kibiashara. Idadi ya kesi zinazohusu mauaji, unyang'anyi wa kutumia nguvu, ubakaji na mengineyo haikukaribia kabisa takwimu zinazotokea katika jamii za Magharibi leo.

However, there will always be a minority that would violate the laws imposed by Islam. For them Islam has laid down a comprehensive punishment system which is administered by the state. The punishments in Islam are not intended to restrict the offender, but are meant to dissuade others from carrying out crime. For instance concerning the thief, Allah (SWT) says: "As to the thief, male or female, cut off his or her hand. It is the reward of their own deeds, an exemplary punishment from Allah. Allah is All Mighty, All Wise." [TMQ 5:38] In Islam the individual through his Taqwa, the public through their concern about the preservation of society and the state all act in unison to ensure that laws are implemented and that crime is minimised. Islamic history bears testimony to this fact. For example, when Imam Malik was appointed the judge of Madinah, he had to wait almost a year before he presided over his first case. Also the records of the courts that existed in the main cities in the Islamic State show that the types of cases dealt by courts were primarily social issues like divorce, inheritance and business related disputes. The number of cases involving murders, muggings, rapes and the like were nowhere near the figures that occur in Western societies today.

Novemba 20, 2005

November 20, 2005