Maoni Yangu na Ufafanuzi Kuhusiana na Mifano Iliyotangulia
My Opinion And Comment In Regards To The Previous Examples
Mengi ya Ahkaam yaliyotajwa katika mifano iliyotangulia yanategemea Daleel Shar'iy kutoka katika Kitaab, Sunnah au Ijmaa' As-Sahaabah.
Most of the Ahkaam mentioned in the previous examples are based upon a Daleel Shar’iy from the Kitaab, the Sunnah or the Ijmaa’ As-Sahaabah.
Kwa hiyo, kuruhusiwa kumteua Khalifa hata pale ambapo yupo mtu mwenye sifa bora zaidi kunatokana na kwamba masharti ya kuanzishwa kwa Khilafah yanatimizwa na yeye, ilhali kuwa Mujtahid si miongoni mwa masharti hayo. Maswahaba (rah) walimpa Bai'ah 'Uthmaan Ibn 'Affaan (ra) ijapokuwa baadhi yao walikuwa wakiona kwamba 'Ali Ibn Abi Taalib alikuwa bora kuliko yeye. Hakuna aliyewakemea kwa hilo, na hivyo likawa ni Ijmaa' ambalo ni chanzo kinachozingatiwa miongoni mwa vyanzo vya sheria ya Kiislamu.
So the permissibility of appointing a Khalifah when there is somebody who has greater merit is due to the conditions of the contraction of the Khilafah being met by him in the case where being a Mujtahid are not from amongst those conditions. The Sahaabah (rah) gave the Bai’ah to ‘Uthmaan Ibn ‘Affaan (ra) even though some of them viewed that ‘Ali Ibn Abi Taalib was better than him. None rebuked them for that and as such it represented an Ijmaa’ which represents a considered source from sources of the Islamic legislation.
Kuhusu kuwafukuza watu wa Fasaad, Umar ibn Al-Khattaab (ra) alimfukuza Nasr Bin Al-Hajjaaj, na hakuna aliyemkemea kwa hilo. Kwa hiyo hili linawakilisha Ijmaa' ya Maswahaba, ambayo ni Daleel na si Maslahah.
As for banishing the people of Fasaad, then ‘Umar ibn Al-Khattaab (ra) banished Nasr Bin Al-Hajjaaj and no one rebuked him for that and as such it represents an Ijmaa’ of the Sahaabah which is a Daleel and not a Maslahah.
Kuhusu kuharibu au kuangamiza kile ambacho kinaweza kudhaniwa kuwa ndicho kitakachoipa adui nguvu, Waislamu waliharibu mitende ya Bani An-Nadhir. Allah Ta'aalaa amesema:
As for destroying or ruining that which is most likely to be believed to give strength to the enemy, then the Muslims destroyed the palm trees of Bani An-Nadeer. Allah Ta’Aalaa said:
Chochote mlichokikata katika mitende yao au mlichokiacha kimesimama juu ya mashina yake, ilikuwa kwa idhini ya Allah, na ili awatweze wale waliopindukia uasi. (Al-Hashr)
Whatever you have cut down of [their] palm trees or left standing on their trunks - it was by permission of Allah and so He would disgrace the defiantly disobedient (Al-Hashr ).
Kuhusu ruhusa ya kuwatoza kodi matajiri pale Bait ul-Maal inapokosa fedha za kutosha kugharamia matumizi ambayo ni wajibu wa Dola, hili linatokana na wajibu wa Khalifah wa kulea na kusimamia mambo ya watu, na kutokana na kanuni ifuatayo:
In respect to the permission to tax the rich if the Bait ul-Maal doesn’t have the necessary sufficient funds to meet the expenditures which are obligatory upon the State, then this is taken from the Khalifah’s obligation to foster and take care of the affairs of the people and from the principle:
"Kile ambacho Waajib haikamiliki isipokuwepo, chenyewe pia ni Waajib."
‘That which the Waajib is not completed except with it is (in itself) Waajib’
Kanuni hii ni kanuni ya kisheria (Qaa'idah Shar'iyah) iliyotolewa kutokana na matini za Kitabu na Sunnah.
This Qaa’idah (principle) is a Qaa’idah Shar’iyah deduced from the texts of the Kitaab and the Sunnah.
Kuhusu kudhamini kile kinachoharibika mikononi mwa mafundi bila ya kuwepo upungufu wowote (au uzembe) kutoka kwao, Mtume wa Allah ﷺ amekataza dhamana ya namna hiyo katika Hadithi:
As for guaranteeing what is destroyed under the hand of the craftsmen without any shortcoming (or negligence) from them then the Messenger of Allah (saw) has forbidden such a guarantee in the Hadeeth:
Hakuna dhima juu ya kitu ambacho kimeaminiwa (Ad-Daaruqutniy).
There is no liability upon the thing that has been entrusted (Ad-Daaruqutniy).
Kuhusu suala la kumpiga anayetuhumiwa ili amkiri (akiri kosa), Al-Ghazaaliy alilikataa hilo, pamoja na kuwepo kwa Qaa’idah Al-Fiqhiyyah (kanuni ya kifiqhi):
In regards to hitting the one accused in order to get him to confess then Al-Ghazaaliy refuted that in addition to the existence of the Qaa’idah Al-Fiqhiyyah (Fiqhi principle):
"Chimbuko ni kutokuwa na hatia ya wajibu."
‘The origin is the innocence of the responsibility’.
Na Qaa'idah:
And the Qaa’idah:
"Ushahidi uko kwa mwenye kudai, na kiapo kiko kwa mwenye kukanusha" (Al-Baihaqi katika Isnadi Sahihi).
‘The proof is upon the one making the claim and the Yameen (oath) is upon the one who denies (it)’ (Al-Baihaqi in a Saheeh Isnaad).
Kwa hiyo, haijuzu kumpiga au kumgonga mtu ili kulazimisha apate kukiri.
It is therefore not permitted to strike or hit someone to extract a confession.
Kuhusu kuwalazimisha wale waliohodhi bidhaa kuziuza kwa bei kama hiyo (yaani bei ya soko), hili ni kuondoa madhara (Darar) ambayo yameuathiri Ummah kutokana na kuhodhi kwao bidhaa. Kwa hiyo ni haki ya Khalifah au Haakim (mtawala) kuondoa madhara haya kwa sababu ya Kauli ya Mtume ﷺ:
As for compelling those who have monopolised to sell what they have at a similar cost (i.e. market price) then this represents the removal of a harm (Darar) that has afflicted the Ummah as a result of their monopolising of the commodities. It is therefore the right of the Khalifah or Haakim (ruler) to remove this harm due to the Qawl of the Messenger (saw):
Hakuna kudhuru wala kulipiza kudhuru (Ahmad).
There should be neither harming nor reciprocating harm (Ahmad).
Kwa hiyo, ni hukmu inayochukuliwa kutoka kwenye Nass (maandishi ya Qur'ani au Sunnah).
It is therefore a Hukm that is taken from the Nass (text).