12 Mahakama

Mahakama ni kutoa hukumu ya sheria inayokuwa na nguvu ya kutekelezwa. Hutatua migogoro kati ya watu na huzuia kila kitu kinachodhuru haki za jamii, au huondoa migogoro inayotokea kati ya watu na wanachama wa mfumo wa utawala – wakiwemo watawala na watumishi wa umma – kuanzia Mkuu wa Nchi kushuka chini.

The Judiciary is the pronouncement of the rule that becomes binding. It settles the disputes between the people and prevents that which harms the community’s rights, or it eliminates the disputes arising between people and members of the ruling system – both rulers and civil servants – from the Head of State downwards.

Asili ya mahakama na uhalali wake ni Kitabu na Sunnah. Kwa upande wa Kitabu, ni maneno ya Allah (SWT).

The origin of the judiciary and its legitimacy is the Book and the Sunnah. As for the Book, the words of Allah (swt).

"Na uhukumu baina yao kwa yale aliyoteremsha Mwenyezi Mungu." (TMQ 5:45), na kauli Yake (SWT).

“And judge, [O Muhammad], between them by what Allah has revealed.” (TMQ 5:45), and His (swt) words.

"Na wanapoitwa kwa maneno ya Allah na Mtume wake ili awahukumu baina yao." (TMQ 24:48).

“And when they are called to [the words of] Allah and His Messenger to judge between them.” (TMQ 24:48).

Kuhusu Sunnah, Mtume ﷺ alikuwa akishughulikia mwenyewe kazi ya uamuzi na kuhukumu baina ya watu, kama alivyoandika Bukhari akinukuu kutoka kwa 'Aisha (ra), mke wa Mtume ﷺ, kwamba alisema.

As for the Sunnah, the Messenger (pbuh) used to undertake the judiciary by himself and judge between the people, such as what Bukhari narrated from 'Aisha (ra), the wife of the Prophet (phuh) , that she said.

. )كَانَ عُتْبَةُ بْنُ أَيبي وَقَّاصٍ عَيهدَ إيلَى أَ ي خييه سَعْ ي د بْ ي ن أَيبي وَقَّاصٍ أَنَّ ابْنَ وَلييدَةي زَمْعَةَ يمنِّي فَاقْبيضْهُ، قَالَتْ: فَ لَمَّا كَانَ عَامُ الْفَتْ ي ح أَخَذَهُ سَعْدُ بْنُ أَيبي وَقَّاصٍ وَقَالَ: ابْنُ أَ ي خي قَدْ عَيهدَ إيلَََّ فيييه ، فَ قَامَ عَبْدُ بْنُ زَمْعَةَ فَ قَالَ: أَ ي خي وَابْنُ وَلييدَةي أَيبي وُليدَ عَلَى فيرَا ي شيه، فَ تَسَاوَقَا إيلَى فَ قَالَ سَعْدٌ: يَا رَسُولَ اللَّيه، ابْنُ أَ ي خي كَانَ قَدْ عَيهدَ إيلَََّ فيييه، فَ قَالَ عَبْدُ بْنُ زَمْعَةَ: النَّيبِِّ ،» هُوَ لَكَ يَا عَبْدُ بْنَ زَمْعَة « : أَ ي خ ي وَابْنُ وَ لييدَةي أَيبي وُليدَ عَلَى فيرَا ي شيه ، فَ قَالَ رَسُولُ اللَّيه )» الْوَلَدُ لِلْفِرَاشِ وَلِلْعَاهِرِ الْحَجَرُ « : ثُمَّ قَالَ النَّيبُِّ .

“`Utba bin Abu Waqqas alichukua ahadi thabiti kutoka kwa nduguye Sa`d bin Abu Waqqas kwamba atamchukua mwana wa mjakazi wa Zam`a chini ya uangalizi wake kwa kuwa alikuwa mwanawe (yaani, `Utba). Katika mwaka wa Ushindi (wa Makka) Sa`d bin Abu Waqqas alimchukua, akasema kwamba alikuwa mwana wa nduguye, na nduguye alichukua ahadi kutoka kwake kwa maana hiyo. 'Abu bin Zam`a aliinuka na kusema, "Ndiye nduguyo na mwana wa mjakazi wa baba yangu, na alizaliwa juu ya kitanda cha baba yangu." Kisha wote wawili walimwendea Mtume ﷺ. Sa`d alisema, "Ee Mtume wa Allah ﷺ! Huyu ni mwana wa nduguyo, na amenichukulia ahadi kwamba nitamchukua." 'Abu bin Zam`a akasema, "(Ndiye) nduguyo na mwana wa mjakazi wa baba yangu, na alizaliwa juu ya kitanda cha baba yangu." Mtume ﷺ akasema, "Mvulana ni wako, ee 'Abu bin Zam`a." Kisha Mtume ﷺ akasema, "Mtoto ni wa kitanda (yaani, mwanamume ambaye juu ya kitanda chake alizaliwa), na mawe ni kwa yule aliyefanya zinaa." Mjumbe wa Allah ﷺ alikuwa akiteua mahakimu; aliteua 'Ali (ra) kuwa hakimu juu ya Yemen, na akampa maelekezo kuhusu jinsi ya kuhukumu kwa kusema:

“`Utba bin Abu Waqqas took a firm promise from his brother Sa`d bin Abu Waqqas to take the son of the slave-girl of Zam`a into his custody as he was his (i.e. `Utba's) son. In the year of the Conquest (of Mecca) Sa`d bin Abu Waqqas took him, and said that he was his brother's son, and his brother took a promise from him to that effect. 'Abu bin Zam`a got up and said, "He is my brother and the son of the slave-girl of my father and was born on my father's bed." Then they both went to the Prophet (phuh) Sa`d said, "O Allah's Prophet (phuh) ! He is the son of my brother and he has taken a promise from me that I will take him." 'Abu bin Zam`a said, "(He is) my brother and the son of my father's slave-girl and was born on my father's bed." Allah's Prophet (phuh) said, "The boy is for you. O 'Abu bin Zam`a." Then the Prophet (phuh) said, "The son is for the bed (i.e. the man on whose bed he was born) and stones for the one who has done illegal sexual intercourse”. And the Messenger of Allah (pbuh) used to appoint judges; he appointed ‘Ali (ra) as the judge over Yemen and he gave him instructions about how to judge by saying:

. إِذَا تَ قَاضَى إِلَيْكَ رَجُلاَنِ، فَلاَ تَ قْضِ لِلأَوَّلِ حَتَّى تَسْمَعَ كَلامَ الآخَرِ، فَسَوْفَ « » تَدْرِي كَيْفَ تَ قْضِي .

"Usiamue kwa ajili ya mtu wa kwanza mpaka umesikia kauli ya mwingine. Hivi karibuni utajua jinsi ya kuamua." Imepokewa na Al-Tirmidhi, na Ahmad, na katika riwaya ya Ahmad kwa maneno: ﴿إِذَا جَلَسَ إِلَيْكَ الْخَصْمَانِ، فَلا تَكَلَّمْ حَتَّى تَسْمَعَ مِنْ الآخَرِ كَمَا سَمِعْتَ مِنَ الأَوَّلِ﴾.

“Do not judge for the first until you have heard the statement of the other. Soon you will know how to judge.” reported by Al-Tirmidhi, and Ahmad, and in the report of Ahmad with the wording. . إِذَا جَلَسَ إِلَيْكَ الْخَصْمَانِ، فَلا تَكَلَّمْ حَتَّى تَسْمَعَ مِنْ الآخَرِ كَمَا سَمِعْتَ « » مِنَ الأَوَّلِ .

"Mtu anapokuja mbele yako na wadai wawili, usiamue (wala kusema) mpaka usikie kutoka kwa wa pili kile ulichosikia kutoka kwa wa kwanza."

“When two litigants sit in fron of you, do not decide (and speak) until you listen from the second what you have heard from the first.”.

Njia ya hukumu iliyofanywa na Mtume (ﷺ) inaweza kuhitimishwa kutokana na simulizi ya 'Aisha (ra) kwamba Sa'ad na 'Abd Bin Zuma'ah walibishana kuhusu mtoto wa Zuma'ah, kila mmoja wao akidai kwamba ni wake. Mtume wa Allah (ﷺ) aliwafahamisha hukumu ya Shari'ah kwamba mtoto wa Sawda bint Zuma'ah alikuwa ndugu wa 'Abd Bin Zuma'ah, na kwamba mtoto ni wa yule ambaye kitanda chake ndicho alichozaliwa. Kwa hiyo, hukumu yake ilikuwa ni taarifa kuhusu hukumu ya Shari'ah ambayo kisha aliitekeleza juu yao, na hivyo 'Abd Bin Zuma'ah akamchukua mtoto. Hii ndiyo dalili ya Ibara ya 75, inayotoa ufafanuzi wa mahakama, na ufafanuzi huu hutumika kama maelezo ya uhalisia. Hata hivyo, kwa kuwa ni uhalisia wa Shari'ah, na kwa kuwa ufafanuzi wa Shari'ah ni kweli hukumu ya Shari'ah, basi unahitaji ushahidi ambao kutokana nao unapaswa kuhitimishwa, na simulizi hii hutumika kama ushahidi wa ufafanuzi wa mahakama uliomo katika ibara hii.

The method of adjudication carried out by the Messenger (pbuh) can be deduced from the narration of 'Aisha (ra) that Sa’ad and ‘Abd Bin Zuma’ah disputed over the son of Zuma’ah, so each one of them claimed that he was his. The Messenger of Allah (pbuh) informed them of the Shari’ah rule that the son of Sawda bint Zuma’ah was the brother of ‘Abd Bin Zuma’ah, and that the child belongs to the one on whose bed it is born. Therefore, his judgement was information about the Shari’ah rule which he then enforced upon them, and so Abd Bin Zuma’ah took the child. This is the proof for Article 75, which gives the definition of the judiciary, and this definition serves as a description of the reality. However, since it is a Shari’ah reality, and since the Shari’ah definition is in fact a Shari’ah rule, it ,therefore, requires evidence from which it is to be deduced, and this narration serves as an evidence for the definition of the judiciary found in this article.

Baadhi ya watu wamefafanua mahakama kuwa ni "kusuluhisha mizozo kati ya watu", na ufafanuzi huu una upungufu kwa upande mmoja. Kwa upande mwingine, si maelezo ya hali halisi ya mahakama kama inavyodhihirika katika matendo na maneno ya Mtume wa Allah ﷺ. Badala yake, ufafanuzi huu ni maelezo tu ya kile kinachoweza au kisichoweza kutokea katika mahakama. Hakimu anaweza kutoa hukumu juu ya kesi bila kusuluhisha mzozo kati ya wahusika. Kwa hiyo, ufafanuzi kamili na wa pekee ni ule uliotajwa katika makala hii, na umetolewa kwa kuchunguza simulizi za Hadith.

Some people defined the judiciary as being the “settling of disputes between people”, and this definition is deficient from one angle, and from another angle it is not a description of the reality of the judiciary as reflected in the Messenger of Allah (pbuh)’s actions and sayings. Rather, this definition is merely an explanation of what may or may not occur from the judiciary. The judge may rule upon the case and not settle the dispute between the parties. Therefore, the comprehensive and exclusive definition would be the one mentioned in this article and it has been deduced from the narrations.

Pia ufafanuzi huu unajumuisha hukumu baina ya watu, na hili limetajwa katika riwaya ya 'Aisha (ra). Pia unajumuisha Hisbah (usimamizi wa utaratibu wa umma) ambao ni: "Kufikisha hukumu ya Shari'ah kwa lengo la kuitekeleza kuhusiana na jambo linalosababisha madhara kwa haki za jamii". Hili ndilo lililopokelewa katika riwaya ya rundo la chakula. Imepokewa katika Sahih Muslim kutoka kwa mamlaka ya Abu Huraira kwamba:

Also, this definition includes the judgement between people, and this is mentioned in the narration of 'Aisha (ra). It also includes the Hisbah (public order) which is: “Conveying the Shari’ah rule for the purpose of enforcing it regarding that which causes harm to the rights of the community”. This is what has been narrated in the narration of the heap of food. It is narrated in Sahih Muslim on the authority of Abu Huraira that.

. مَرَّ عَلَى صُبْ رَةِ طَعَامٍ فَأَدْخَلَ يَدَهُ فِيهَا فَ نَالَتْ أَصَابِعُهُ أَنَّ رَسُولَ اللَّهِ « بَ لَلاً، فَ قَالَ: مَا هَذَا يَا صَاحِبَ الطَّعَامِ ؟ قَالَ: أَصَابَ تْهُ السَّمَاءُ يَا رَسُولَ اللَّهِ، قَالَ: أَفَلاَ » جَعَلْتَهُ فَ وْقَ الطَّعَامِ كيْ يَ رَاهُ النَّاسُ، مَنْ غَشَّ فَ لَيْسَ مِنِّي .

Mtume wa Allah ﷺ alipita karibu na rundo la vyakula. Akatia mkono wake ndani yake, na vidole vyake vikalowa. Akamwambia mwenye rundo: "Hii ni nini?" Akajibu: "Ee Mjumbe wa Allah, hivi vimelowa kwa mvua." Akasema: "Kwa nini hukuviweka hivi (sehemu iliyolowa ya rundo) juu ya vyakula vingine ili watu wavione? Yeye anayedanganya si miongoni mwangu (si mfuasi wangu)." Na ndivyo ilivyo katika riwaya ya Ahmad, Ibn Maja na Al-Darimi.

“The Messenger of Allah (pbuh) happened to pass by a heap of eatables. He thrust his hand in that (heap) and his fingers were moistened. He said to the owner: What is this? He replied: Messenger of Allah, these have been drenched by rainfall. He remarked: Why did you not place this (the drenched part of the heap) over other eatables so that people could see it? He who deceives is not of me (is not my follower).” and in the report in Ahmad and Ibn Maja and Al-Darimi.

. » مَنْ غَشَّ نَا فَ لَيْسَ مِنِّا « .

"Asiyetudanganya si miongoni mwetu."

“He who deceives us is not from us”.

Pia inajumuisha Madhalim (dhuluma), kwa sababu ni sehemu ya mahakama na si sehemu ya utawala, kwa kuwa ni malalamiko dhidi ya mtawala. Madhalim inafafanuliwa kama "Kufikisha hukumu ya Shari'ah kwa lengo la kuitekeleza kuhusu migogoro inayotokea kati ya watu na Khalifah, magavana wake au watumishi wa umma, na kuhusu yanayotokea kati ya Waislamu kutokana na tofauti katika maana ya andiko kutoka katika maandiko ya Shari'ah yanayotumiwa ili kuhukumu kwayo na kutoa hukumu kwa mujibu wake." Madhalim zilitajwa katika simulizi ya Mtume ﷺ kuhusu kupanga bei, pale alipoyasema:

It also includes the Madhalim (injustices), because they are part of the judiciary and not part of the ruling, since they are complaints against the ruler. The Madhalim is defined as “Conveying the Shari’ah rule for the purpose of enforcing it regarding the disputes which occur between the people and the Khalifah, his governors or civil servants, and regarding what occurs between the Muslims due to differences in the meaning a text from the Shari’ah texts used in order to judge by them and to rule according to them.” The Madhalim were mentioned in the narration of the Messenger of Allah (pbuh) regarding the fixing of prices where he said:

. وَإِنِّي لأَرْجُو أَنْ أَلْقَى اللَّهَ وَلا يَطْلُبُنِي أَحَ دٌ بِمَظْلِمَةٍ ظَلَمْ تُ هَا إِي اَّهُ فِي دَمٍ وَلا « » مَالٍ .

“Na ninatumai kwamba nitakutana na Allah, na hakuna hata mmoja wenu anayenidai (fidia) kwa dhuluma yoyote (niliyoitenda) inayohusu damu au mali.” Imepokewa na Ahmad kutoka kwa Anas bin Malik, na kwa maneno yake.

“And I am hopeful that I will meet Allah and none of you are seeking (recompense from) me for an injustice (I have inflicted) involving blood or wealth.” reported by Ahmad from Anas Bin Malik, and in his words.

. مَنْ أَخَذْتُ لَهُ مَالاً فَ هَذَا مَالِي فَ لْيَأْخُذْ مِنْهُ، وَمَنْ جَ لَ دْتُ لَهُ ظَهْراً فَ هَذَا « » ظَهْرِي فَ لْيَ قْتَصَّ مِنْه .

“Yeyote ambaye nilichukua mali yake, hapa kuna mali yangu; na achukue kutoka humo, na yeyote ambaye mgongo wake nilimpiga, hapa kuna mgongo wangu, achukue kisasi kutoka kwake.” Imepokewa na Abu Ya’la kutoka kwa Al-Fadl bin ‘Abbas. Al-Haythami amesema kwamba ‘Ata’ bin Muslim, ambaye yumo katika mnyororo wa wapokezi wa Abu Ya’la, ameaminiwa na Ibn Hibban na wengineo, ilhali wengine wamemdhoofisha, na wapokezi waliobaki ni waaminifu. Hili linaonyesha kwamba suala la mtawala, gavana au mtumishi wa umma hupelekwa kwa hakimu wa Mahakama ya Madhalimu katika dai lolote la dhuluma, na hakimu wa Mahakama ya Madhalimu hutoa hukumu ya Shari’ah itakayokuwa ya lazima.

“Whoever I took property from, here is my property; let him take from it, and whosever back I whipped, here is my back to take recompense from.” reported by Abu Ya’la from Al-Fadl Bin ‘Abbas. Al-Haythami said that ‘Ata’ b. Muslim, who is in the chain of Abu Ya’la, has been considered trustworthy by Ibn Hibban and others, whereas others have weakened him, and the rest of the narrators are trustworthy. This indicates that the issue of the ruler, governor or civil servant is raised to the judge of the Court of Injustices (Madhalim) in any claim of an injustice, and the judge of the Court of Injustices (Madhalim) conveys the Shari’ah rule which would be binding.

Kulingana na hilo, ufafanuzi huu utajumuisha aina tatu za mahakama zinazoakisiwa katika hadithi na matendo ya Mtume wa Allah ﷺ. Aina hizo ni kutatua migogoro baina ya watu, kuzuia kila kitu kinachoweza kudhuru haki za jamii, na kutatua migogoro baina ya raia na watawala, au baina ya raia na watumishi wa umma katika kazi zao.

Based upon this, the definition would encompass the three types of judiciary reflected in the narrations and actions of the Messenger of Allah (pbuh) . These are the settling of disputes between people, preventing whatever may harm the rights of the community and the settling of the disputes between the subjects and the rulers, or between the subjects and the civil servants in their work.