Ibara ya 78 - Katiba ya Awali ya Dola ya Khilafah | Quran Course

Ibara ya 78 - Katiba ya Awali ya Dola ya Khilafah | Quran Course

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Ibara ya 78

Article 78

by Sheikh Taqiuddin An-Nabahani3 min readViewed 197 times

Yeyote anayechukua jukumu la kutoa hukumu lazima awe Mwislamu, mtu huru, mtu mzima, mwenye akili timamu, mwadilifu, Faqih (mtu anayejua fiqhi), na mwenye ufahamu wa jinsi ya kutumia kanuni kwenye matukio. Na yule anayechukua kazi ya kusikiliza madhulumu (Madhalim) pamoja na masharti yaliyotajwa, lazima pia awe mwanamume na Mujtahid (mwenye uwezo wa kutoa fiqhi yake mwenyewe na kufanya Ijtihadi).

Whoever undertakes the responsibility of judgement must be a Muslim, free, adult, sane, just, a Faqih (person who knows jurisprudence/Fiqh), and aware of how to apply the rules to the events. And the person who undertakes the judiciary of injustices (Madhalim) in addition to the conditions mentioned, must also be male and a Mujtahid (capable of deriving his own Fiqh/conducting Ijtihad).

Dalili yake ni ile ile iliyotajwa awali kuhusu dalili ya Kadhi Mkuu, isipokuwa kwamba si sharti kwa hakimu anayehukumu mizozo na kwa muhtasibu (hisbah) kuwa mwanaume; bali inaruhusiwa hakimu kuwa mwanamke, kwa kuwa si nafasi ya utawala bali ni uamuzi wa kisheria, yaani wao hufikisha hukumu ya Shari'ah ilhali si wao wanaotekeleza. Kwa hiyo, hadithi inayosema: «لَنْ يُفْلِحَ قَوْمٌ وَلَّوْا أَمْرَهُمُ امْرَأَةً» (Kamwe hawatofanikiwa watu waliomkabidhi mamlaka yao mwanamke).

Its evidence is what was mentioned previously for the evidence for the Supreme judge, except that it is not a condition in the judge who settles the disputes and the judge of Hisbah to be male, rather it is permitted for the judge to be a woman, since it is not a position of ruling but rather a judge, in other words, they convey the Shari’ah rule while they are not the one who implements it. Accordingly, the narration. .» لَنْ ي فُْلِحَ قَ وْمٌ وَلَّوْا أَمْرَهُمُ امْرَأَة « .

Kwanza, maandishi yanayohusiana na somo maalum, kama vile maandishi yanayojibu swali, yanapaswa kufanywa mahususi kwa suala au tukio la swali hilo; si sahihi kuyafanya ya jumla kwa masuala yote, kwa kuwa swali linaonekana katika jibu, na kwa kuwa maneno yapo katika somo maalum, ni lazima yakomezwe kwenye somo hilo. Kwa kuwa neno la Mtume (ﷺ) limeunganishwa na swali au tukio, hukumu yake pia inaunganishwa nalo. Hii ni tofauti na pale ambapo Mtume (ﷺ) angesema jambo hilo mwanzoni (si kujibu tukio), ambapo lingekuwa la jumla na lingeunganishwa na ujumla huo. Ama ikiwa neno lake ni maoni juu ya tukio maalum, au jibu la swali maalum, basi hali ni tofauti. Iwapo maandishi, yaani maneno ya Allah (SWT) au maneno ya Mtume (ﷺ), yameunganishwa bila shaka yoyote na swali au tukio, basi hukumu inaunganishwa nalo bila mashaka. Hili linahusu somo lililotokana na swali au tukio. Na haihusu mhusika wa swali wala aliyetendewa tukio, kwa kuwa katika zote mbili kinachozingatiwa ni ujumla wa maneno, si sababu maalum. Na ndiyo maana kuna tofauti kati ya sababu na somo: kinachozingatiwa ni ujumla wa maneno, si sababu maalum, kwa kuwa maneno hayajaunganishwa na sababu, hivyo yanabaki kwenye ujumla wake. Hii ni tofauti na tukio au swali, yaani tofauti na somo lililojumuishwa na tukio, au somo lililojumuishwa na swali, kwa kuwa maneno yameunganishwa nalo kwa uhakika, wala hakuna shaka katika hilo, kwani simulizi ilitolewa kwa ajili yake, au kutokana nalo, na kwa sababu hiyo ni mahususi kwa somo hilo, si ya jumla. Basi ndivyo ilivyo kuhusu simulizi.

Firstly, the text which is related in a specific subject is like the text which is an answer to a question, and so it is necessary to make it specific to the issue of the question or event, and it is not correct for it to be general in all issues, because the question is reflected in the answer, and because the words are in a specific subject it is necessary to limit them to that subject, since the word of the Messenger (pbuh) is connected to the question or event, and so the rule is connected to that. This is different than if the Messenger (pbuh) had said that initially (not in response to an event) in which case it would be general and connected to the generality. As for if his word is a comment upon a specific event, or an answer to a specific question, then the situation is different. If the text, in other words, the words of Allah (swt) or the words of the Messenger (pbuh) , were definitely connected to a question or event, then the rule is connected to that without any doubt. This is with respect to the subject that either came from a question or event. And it is not with respect to the questioner or whom the event occurred upon, since the consideration in both of them is given to the generality of the words and not to the specific cause. And this is why there is a difference made between the cause and the subject, so the consideration is to the generality of the words and not to the specific cause, since the words are not connected to the cause, and so they remain upon their generality. This is different to the event or question, in other words, different to the subject which was included by the event, or the subject which was included by the question, since the words are definitely connected to it, and there is no doubt in that, since the narration was only for its sake, or due to it, and due to this it is specific to the subject, and not general. Accordingly the narration.

Hii ni kwa mahakama ya Hisbah na mahakama inayotatua mizozo kati ya watu, ambako inaruhusiwa kwa hakimu kuwa mwanamke. Kuhusu hakimu wa Mahakama ya Madhalim (Dhulma), ni sharti awe mwanaume, kama ilivyo kwa Hakimu Mkuu, kwa sababu kazi yake ni kutawala na kuhukumu pamoja; kwa kuwa anamhukumu mtawala na kutekeleza Shari'ah juu yake. Kwa sababu hiyo, ni sharti awe mwanaume pamoja na masharti mengine ya uhakimu, ambayo kuwa Faqih ni mojawapo. Hata hivyo, mbali na hayo, ni sharti pia awe Mujtahid, kwa sababu kama sehemu ya madhalim anaweza kuhitajika kuchunguza kama mtawala ametawala kwa kitu kisichokuwa kile ambacho Allah (SWT) ameteremsha, yaani ametawala kwa sheria isiyo na dalili ya Shari'ah, au kuchunguza kama dalili aliyoitumia haitumiki kwenye tukio husika. Aina hii ya dhulma inaweza kushughulikiwa na Mujtahid pekee, kwa sababu kama asingekuwa Mujtahid, angekuwa anahukumu juu ya jambo ambalo anajua kidogo kulihusu au hana ujuzi kabisa nalo, na hilo ni haramu na halikubaliki. Kwa hiyo, mbali na masharti ya mtawala na yale ya hakimu, anapaswa pia kuwa Mujtahid.

This is for the judiciary of Hisbah and the judiciary that resolves the disputes between the people, where it is permitted for the judge to be a woman. As for the judge of the Court of Injustices (Madhalim), it is a condition that he is male, like the Supreme Judge, because his work is both ruling and judging, since he rules upon the ruler, and implements the Shari’ah upon him, and for that reason it is a condition that he is male along with the rest of the conditions of the judge, of which being a Faqih is one. However, in addition to that, it is a condition that he should be a Mujtahid, because as part of the injustices (Madhalim) he may be required to look into whether the ruler has ruled by other than that which Allah (swt) has revealed, or in other words, has ruled by a law that has no Shari'ah evidence, or to look into whether the evidence he used does not apply to the event. This type of injustice (Madhlamah) can only be dealt with by a Mujtahid, since if he were not a Mujtahid, he would be judging on something he knows little about or has no knowledge about at all, and that is forbidden and not permitted. Therefore, in addition to the conditions of the ruler and those of the judge, he should also be a Mujtahid.