Ibara ya 93

Article 93

by Sheikh Taqiuddin An-Nabahani2 min readViewed 200 times

Kila mtu ana haki ya kumteua yeyote amtakaye kuwa wakili (Wakeel) wake katika mashtaka na utetezi, bila kujali kama ni Mwislamu au si Mwislamu, mwanamume au mwanamke. Hakuna tofauti katika jambo hili kati ya mteuzi na wakili. Inaruhusiwa kumteua wakili kwa ada kulingana na masharti yaliyokubaliwa na mteuzi.

Every person has the right to appoint whomsoever he wishes as a proxy (Wakeel) for oneself in the disputes and defence, irrespective of whether he is Muslim or not, male or female. There is no distinction in this matter between the commissioner and the proxy. The proxy is permitted to be appointed for a fee according to the terms agreed upon with the commissioner.

Makala hii inaeleza ruhusa ya uwakilishi (wakala) katika migogoro, na ushahidi wake ni ushahidi wa kuruhusiwa kwa uwakilishi, kwa kuwa ni wa jumla na unajumuisha kila aina ya uwakilishi. Uwakilishi umethibitishwa kwa Sunnah; imepokewa na Abu Dawud kwa mnyororo wake wa wapokezi kwamba Jabir bin Abdullah alisema:

This article explains the permission of proxy in disputes, and its evidence is the evidence for the granting of proxy, since it is general and encompasses every type of proxy. Proxy is confirmed by the Sunnah; it is narrated by Abu Dawud with its chain of narration that Jaber Bin Abdullah said:

. فَسَلَّمْتُ عَلَيْهِ وَقُ لْتُ لَهُ: أَرَدْتُ الْخُرُوجَ إِلَى خَيْبَ رَ، فَأَتَ يْتُ رَسُولَ اللهِ « إِنِّي أَرَدْتُ الْخُرُوجَ إِلَى خَ يْ بَ رَ، فَ قَالَ: إِذَا أَتَ يْتَ وَكِيلِي فَخُذْ مِنْهُ خَمْسَةَ عَشَرَ وَسْقًا، » فَإِنِ ابْ تَ غَى مِنْكَ آيَةً فَضَعْ يَدَ كَ عَلَى تَ رْقُ وَتِهِ .

“Nilitaka kutoka kwenda Khaybar, kwa hiyo nilimwendea Mtume wa Allah ﷺ, nikampa salamu na kusema: Ninaondoka. Akasema: ‘Nenda kwa wakala wangu, na chukua kutoka kwake mizigo kumi na tano. Akikuomba ishara kutoka kwako, weka mkono wako juu ya kifua chake cha bega.’” (imethibitishwa na Al-Hafiz katika Al-Talkhis), na imepokelewa kutoka kwake kwamba alimwakilisha Abu Rafi’ kuhusu kukubali ndoa ya Maymunah; Ahmad ameripoti katika Al-Musnad kutoka kwa Abu Rafi’:

“I wanted to go out to Khaybar, so I went to the Messenger of Allah (pbuh) and gave him a greeting and said: I am leaving. He said: ‘Go to my agent, and take fifteen loads from him. If he asks for a token from you, place your hand upon his collarbone.” (authenticated by Al-Hafiz in Al-Talkhis), and it is narrated from him that he gave proxy to Abu Rafi’ regarding the acceptance of marriage to Maymunah; Ahmad reported in Al-Musnad from Abu Rafi’:

. أن رسول الله صلى الله عليه وسلم تزوج ميمونة حلالا وبنى بها حلالا « » وكنت الرسول بينهما .

"Mtume wa Allah ﷺ alimwoa Maymuna, nami nilikuwa mjumbe kati yao" (Abu Rafi'). Kwa hiyo, kila kitu ambacho tabia huru ya mtu inaweza kuhusika nacho na kinachoruhusiwa kukabidhiwa, na kinaweza kutolewa kwa wakala, iwe ni mwanaume au mwanamke, Mwislamu au kafiri, ni halali. Pia, suala la wakala katika mizozo limethibitishwa na Ijma' ya Maswahaba, kwa kuwa Ali (ra) alimpa Uqayl wakala kabla ya Abu Bakr (ra), na akasema: ما قُ ي ضيَ له فلي وما قُ ي ضيَ عليه فعلَيَّ .

“The Messenger of Allah (pbuh) married Maymuna, and I was the Messenger (pbuh) between them”. So, anything that the person’s free conduct in is considered valid, and can be deputised, can be given as a proxy, whether male or female, Muslim or disbeliever. Also, the issue of proxy in disputes is itself confirmed by the Ijma’ of the companions, since Ali (ra) gave a proxy to Uqayl before Abu Bakr (ra) and said. . ما قُ ي ضيَ له فلي وما قُ ي ضيَ عليه فعلَيَّ .

"Kile kinachoamuliwa kwake ni kwangu, na kile kinachoamuliwa dhidi yake ni juu yangu", na alimteua Abdullah bin Jafar kuwa wakili wa 'Uthman (ra) na akasema "migogoro ina madhara (Quhms) na shetani huhudhuria, na mimi nachukia kuhudhuria". Hili lilitajwa na Ibn Qudamah katika Al-Mughni, akasema "simulizi hizi zimeenea kwa kuwa ni maarufu, na hakuna aliyetaja mtu yeyote aliyezikataa". Maana ya Quhm ni uharibifu. Kwa msingi huu, uwakilishi unaruhusiwa wakati wa kudai na kuthibitisha haki, iwe mwakilishwa yupo au hayupo wakati wa hukumu, mzima au mgonjwa, na kibali cha upande wa mgogoro hakihitajiki kwa kuwa ni haki ambayo kuteua mwakilishi kunaruhusiwa bila masharti yoyote, bila kujali kama upande wa mgogoro umekubali au haukubali.

“Whatever is ruled for him is for me, and whatever is ruled upon him is upon me”, and he appointed Abdullah Bin Jafar as a proxy to ‘Uthman (ra) and said “disputes have perils (Quhms) and the devil attends them, and I hate to attend”. This was mentioned by Ibn Qudamah in Al-Mughni and he said “these stories have spread since they are famous and no one mentioned anyone who rejected them”. The meaning of Quhm is destructive. Based upon this, proxy is permitted when requesting and establishing rights, whether the commissioner is present or absent at the judgement, healthy or sick, and the agreement of the disputing party is not required since it is a right in which deputising is permitted without any restrictions irrespective of whether the disputing party agreed or not.

Inaruhusiwa kwa mtu kuwekwa kuwa wakili (mwakilishi) kwa malipo, kwa kuwa hii ni aina ya ajira inayoruhusiwa, kwani ajira kwa ujumla inajumuisha kila jambo, ikiwemo kuwakilisha. Kwa sababu ufafanuzi wa ajira ni mkataba wa kubadilishana huduma kwa malipo, na hili linatumika pia kwa huduma ya uwakilishi, hivyo ufafanuzi huo unamhusu. Basi, ikiwa uteuzi wa mwakilishi unafanywa kwa malipo, mwakilishi anastahili malipo hayo kutoka kwa mtu aliyemteua, kwa masharti ambayo wote wawili wameridhia. Hata hivyo, ni lazima mkataba wa ajira uwekwe kwa vitendo na wote wawili wakubaliane juu yake ili apate malipo, kwa sababu uteuzi wa mwakilishi wenyewe ni mkataba usiolazimu malipo yoyote, bali malipo yaliyokubaliwa juu ya mkataba ndiyo yanayolazimu. Kwa hiyo, ni lazima kuwepo mkataba wa ajira kwa mwakilishi pamoja na mkataba wa kumteua mwakilishi. Uteuzi wa mwakilishi na kuchukua malipo vyote ni halali bila vizuizi, iwe mtu anafanya kazi hiyo kama taaluma anayojipatia riziki nayo au la. Kwa sababu hiyo, kazi ya kile kinachojulikana leo kama mawakili na mawakili wa mahakama inachukuliwa kuwa sahihi kwa kuwa ni halali kuchukua malipo kwa kazi hiyo; lakini kile kisichoruhusiwa ni kutafuta hukumu kutoka kwa sheria za kikafiri ili kuthibitisha haki na batili. Bali haki ni kile Uislamu ulichothibitisha kuwa ni haki, na batili ni kile ulichokifanya kuwa batili, na hakuna thamani kwa kinachotofautiana na hayo hata kama kanuni za ukafiri zimekithibitisha.

It is permitted for the proxy to be appointed for a fee, since it is a permitted type of employment, as employment is general and encompasses every issue including deputising. Because the definition of employment is a contract upon an exchange of a service for compensation and this applies to the service of proxy and so the definition applies to it. So if the appointment of proxy is done for a fee, then the proxy is entitled to the fee from the commissioner according to the terms that they are both content with. However, it is imperative that a contract of employment is put into effect and that both of them agree upon it in order for him to be entitled to the fee, because the appointment of proxy itself is a contract which does not necessitate any fee, but an agreed fee upon the contract is what would necessitate it. Accordingly, it is imperative that there is a contract of employment upon the proxy along with the contract of appointing the proxy. Both appointment of proxy and taking fee are permitted without restriction, irrespective of whether the person takes it as a profession with which he makes his living out of or not, and due to this the work of what is known today as lawyers and barristers is considered valid in terms of being valid to take a fee for it, but their seeking judgement from Kufr laws to confirm the truth from the falsehood is what is not permitted. Rather the truth is what Islam confirmed as the truth, and the falsehood is what it made false, and there is no value for what is different from that even if the rules of Kufr confirmed it.