Mikataba, miamala, na hukumu ambazo zilithibitishwa na utekelezaji wake ukakamilika kabla ya kuanzishwa kwa Khilafah, haziwezi kubatilishwa na mahakimu wa Khilafah, wala hawazipitii upya, isipokuwa kesi ikiwa:

The contracts, transactions, and verdicts which were ratified and whose implementation was completed before the establishment of the Khilafah are not nullified by the judges of the Khilafah and nor do they review them, unless a case:

a. Ina athari inayoendelea inayopingana na Uislamu, kwa hiyo ni wajibu kuipitia upya.

a. Has a continued effect which contradicts Islam, so it is obligatory to review it.

b. Au ikiwa ilihusiana na madhara kwa Uislamu na Waislamu yaliyosababishwa na watawala waliotangulia na wafuasi wao, na hivyo inaruhusiwa kwa Khalifah kupitia upya kesi kama hizo.

b. Or if it was connected with harm to Islam and the Muslims which was brought about by the previous rulers and their followers, and so it is permitted for the Khalifah to review such cases.

c. Au ikiwa ilihusiana na mali iliyochukuliwa kwa njia isiyo halali na bado inabaki mikononi mwa aliyeichukua.

c. Or if it was connected to wealth which had been misappropriated and still remains in the hands of the one who had taken it.

Kuhusu mikataba, miamala na kesi ambazo zilikubaliwa na kutekelezwa kikamilifu kabla ya kuanzishwa kwa Khilafah, zinachukuliwa kuwa halali kati ya wahusika wake pale utekelezaji wake ulipokamilika kabla ya Khilafah, na mahakimu wa Khilafah hawazifutilii mbali wala kuzianzisha upya, wala hawatapokea mijadala yoyote kuhusu hizo baada ya kuanzishwa kwa Khilafah.

Considering the contracts, transactions, and cases which were ratified and whose implementation was completed before the establishment of the Khilafah, they are considered valid between their parties when their implementation was completed before the Khilafah, and the judges of the Khilafah do not nullify them nor restart them and would not entertain any discussions around them after the establishment of the Khilafah.

Kuna hali tatu za pekee:

There are three exceptional circumstances:

1. Ikiwa kesi iliyothibitishwa na utekelezaji wake kumalizika, ina athari endelevu dhidi ya Uislamu.

1. If the case which had been ratified and whose implementation had ended, has a continued effect against Islam.

2. Ikiwa kesi ilihusiana na kuidhuru Uislamu na Waislamu.

2. If the case was connected to harming Islam and the Muslims.

3. Ikiwa kesi ilihusiana na ubadhirifu wa mali ambayo bado iko mikononi mwa aliyeifanyia ubadhirifu huo.

3. If the case was connected to the misappropriation of wealth which remains in the hand of the one who had misappropriated it.

Kuhusu kutobatilisha mikataba, miamala na kesi ambazo zilikubaliwa na kutekelezwa kikamilifu kabla ya kuanzishwa kwa dola ya Khilafah, sababu yake ni kwamba Mtume ﷺ hakubatilisha miamala, mikataba na hukumu za zama za Jahiliyyah pale makazi yao yalipokuwa makazi ya Uislamu (Dar Al-Islam). Baada ya ushindi wa Makkah, Mtume ﷺ hakurudi kwenye nyumba aliyohama kutoka, kwa sababu Uqayl bin Abi Talib alikuwa amerithi – kwa mujibu wa sheria za Quraysh – nyumba za ukoo wake waliosilimu na kuhama, akazishughulikia na kuziuza, miongoni mwazo nyumba ya Mtume ﷺ. Wakati huo ilisemwa kwa Mtume ﷺ: (Utashuka katika nyumba yako ipi?) Akasema: « وَهَلْ تَ رَكَ لَنَا عَقِيلٌ مِنْ رِبَاعٍ »، yaani: "Je, Aqil ametuachia nyumba yoyote?"

With respect to not voiding the contracts, transactions and cases which were ratified and whose execution was completed before the establishment of the Khilafah state, this is because the Messenger (pbuh) did not void the transactions, treaties, and verdicts of the time of Jahiliyyah when their abode became the abode of Islam (Dar Al-Islam). The Messenger (pbuh) after the conquest of Makkah did not return to the house which he had emigrated from, when Uqayl b. Abi Talib had inherited – in accordance with the laws of the Quraysh – the houses of his clan who had accepted Islam and emigrated, and had dealt with them and sold them, amongst them the house of the Messenger (pbuh) . At that time it was said to the Messenger (pbuh) : . » وَهَلْ تَ رَكَ لَنَا عَقِيلٌ مِنْ رِبَاعٍ « : )في أي دورك تنزل؟( فقال .

"Utachukua nyumba ipi?" Kisha akasema, "Je, Aqil ametuachia ardhi yoyote?" Na katika riwaya moja.

"Which house will you take?", and so he said “Did Aqil leave us any land ?” and in a narration.

.» وَهَلْ تَ رَكَ لَنَا عَقِيلٌ مِنْ مَنْ زِلٍ « .

.» وَهَلْ تَ رَكَ لَنَا عَقِيلٌ مِنْ مَنْ زِلٍ « .

"Je, Aqil alituachia nyumba yoyote?"

“Did Aqil leave us any house?”,.

na alikuwa amewauza nyumba za Mtume wa Allah ﷺ, wala hakubatilisha miamala hiyo. Na hadithi kama ilivyopokewa na Al-Bukhari kutoka kwa Usamah bin Zayd.

and he had sold the houses of the Messenger of Allah (pbuh) and he did not void those transactions. And the narration as reported by Al-Bukhari from Usamah Bin Zayd.

. وَهَلْ ت رَكَ لَنَا « : )أَنَّهُ قَالَ زَمَنَ الْفَتْ ي ح يَا رَسُولَ اللَّيه أَيْنَ تَ نْيزلُ غَدًا؟ قَالَ النَّيبُِّ )»!؟ عَقِيلٌ مِنْ مَنْزِلٍ .

. وَهَلْ ت رَكَ لَنَا « : )أَنَّهُ قَالَ زَمَنَ الْفَتْ ي ح يَا رَسُولَ اللَّيه أَيْنَ تَ نْيزلُ غَدًا؟ قَالَ النَّيبُِّ )»!؟ عَقِيلٌ مِنْ مَنْزِلٍ .

Alisema wakati wa ushindi: "Ewe Mjumbe wa Allah (ﷺ), kesho utashuka wapi?" Mtume (ﷺ) akasema: "Je, Aqil ametuachia nyumba yoyote?"

“He said at the time of the conquest: O Messenger of Allah (pbuh) where will you stay tomorrow”? The Prophet (phuh) said “And did Aqil leave us any house?” .

In the same vein it is reported that when Abu ’l-‘Aas b. Al- Rabi’ became Muslim and emigrated to Madinah – and his wife Zaynab, the daughter of the Messenger of Allah (pbuh) , had become Muslim and emigrated after Badr while he remained on his Shirk in Makkah – the Messenger (pbuh) returned his wife Zaynab to him without renewing his marriage contract with her, confirming the contract they had in the period of Jahilliyah. Ibn Maja reported from Ibn Abbad. رَدَّ ابْ نَتَهُ عَلَى أَبِي الْعَاصِ بْنِ الرَّبِيعِ بَ عْدَ سَنَتَ يْنِ بِنِكَاحِهَا أَنَّ رَسُولَ اللَّهِ « حَدَّثَ نَا يَزِيدُ قَالَ أَخْبَ رَنَا مُحَمَّدُ بْنُ إِسْحَاقَ عَنْ دَاوُدَ بْنِ « : وفي رواية أحمد » الأَوَّلِ رَدَّ ابْ نَتَهُ زَيْ نَبَ عَلَى أَبِي الْعَاصِ حُصَ يْنٍ عَنْ عِكْرِمَةَ عَنِ ابْنِ عَ بَّاسٍ أَنَّ رَسُولَ اللَّهِ » زَوْجِهَا بِنِكَاحِهَا الأَوَّلِ بَ عْدَ سَنَتَ يْنِ وَلَمْ يُحْدِثْ صَدَاقًا .

In the same vein it is reported that when Abu ’l-‘Aas b. Al- Rabi’ became Muslim and emigrated to Madinah – and his wife Zaynab, the daughter of the Messenger of Allah (pbuh) , had become Muslim and emigrated after Badr while he remained on his Shirk in Makkah – the Messenger (pbuh) returned his wife Zaynab to him without renewing his marriage contract with her, confirming the contract they had in the period of Jahilliyah. Ibn Maja reported from Ibn Abbad. رَدَّ ابْ نَتَهُ عَلَى أَبِي الْعَاصِ بْنِ الرَّبِيعِ بَ عْدَ سَنَتَ يْنِ بِنِكَاحِهَا أَنَّ رَسُولَ اللَّهِ « حَدَّثَ نَا يَزِيدُ قَالَ أَخْبَ رَنَا مُحَمَّدُ بْنُ إِسْحَاقَ عَنْ دَاوُدَ بْنِ « : وفي رواية أحمد » الأَوَّلِ رَدَّ ابْ نَتَهُ زَيْ نَبَ عَلَى أَبِي الْعَاصِ حُصَ يْنٍ عَنْ عِكْرِمَةَ عَنِ ابْنِ عَ بَّاسٍ أَنَّ رَسُولَ اللَّهِ » زَوْجِهَا بِنِكَاحِهَا الأَوَّلِ بَ عْدَ سَنَتَ يْنِ وَلَمْ يُحْدِثْ صَدَاقًا .

Mjumbe wa Allah ﷺ alimrudisha binti yake kwa Abu Al-‘As b. Al-Rabi’ baada ya miaka miwili, kwa msingi wa mkataba wa ndoa wa kwanza, na katika riwaya ya Ahmad: “Yazid alituambia kwamba Muhammad Bin Ishaq alituarifu kutoka kwa Dawud Bin Husain kutoka kwa Akrama kutoka kwa Ibn ‘Abbas kwamba Mjumbe wa Allah ﷺ alimrudisha binti yake kwa Abu Al-Aas, mume wake, kwa msingi wa mkataba wa ndoa wa kwanza, baada ya miaka miwili, na hakuchukua mahari mapya.” Hili lilitokea baada ya Abu Al-‘As kuwa amesilimu.

“The Messenger of Allah (pbuh) returned his daughter to Abu Al-‘As b. Al-Rabi’ after two years, on the basis of the first marriage contract” and in the report in Ahmad “Yazid said to us that Muhammad Bin Ishaq informed us from Dawud Bin Husain from Akrama from Ibn ‘Abbas that the Messenger of Allah (pbuh) returned his daughter to Abu Al-Aas, her husband, on the basis of the first marriage contract, after two years, and did not take a new dowry”. This took place after Abu Al-‘As had embraced Islam.

Kuhusu kushughulikia kesi zenye athari endelevu zinazopingana na Uislamu, Mtume wa Allah ﷺ aliufuta riba iliyobaki kwa watu baada ya kuwa sehemu ya Dola ya Kiislamu, na aliwaruhusu kubaki na mitaji yao. Kwa maneno mengine, mara tu Dar Al-Islam ilipoanzishwa, kila riba iliyobaki kwao ilifutwa. Abu Dawud alipokea kupitia Sulayman b. ‘Amr kutoka kwa baba yake: Nilimsikia Mtume wa Allah ﷺ akisema katika Hijja yake ya kuaga:

With regards to dealing with the cases that have a continuous effect that contradicts Islam, the Messenger of Allah (pbuh) voided the interest that remained upon the people after they became part of the Islamic State, and allowed them to keep their capital. In other words, once Dar Al-Islam was established whatever was left to them in terms of interest was voided. Abu Dawud reported through Sulayman b. ‘Amr from his father: I heard the Messenger of Allah (pbuh) say in his farewell pilgramage:

Kwa hakika, riba yote ya kipindi cha ujahili imefutwa. Mna haki ya mitaji yenu ya asili; hamtadhulumu wala hamtadhulumiwa. Vivyo hivyo, wale waliokuwa wameoa zaidi ya wanne kulingana na sheria za Ujahiliyya, baada ya kuwa sehemu ya Dar Al-Islam walilazimishwa kubakiza wanne tu. Al-Tirmidhi amepokea kutoka kwa Abdullah bin Umar kwamba Ghaylan bin Salamah Al-Thaqafi alisilimu, na alikuwa na wake kumi katika Ujahiliyya ambao nao walisilimu pamoja naye.

. أَلا إِنَّ كُلَّ رِبًا مِنْ رِبَا الْجَاهِلِيَّةِ مَوْضُوعٌ، لَكُمْ رُءُوسُ أَمْوَالِكُمْ لا تَظْلِمُونَ وَلا « » تُظْلَمُونَ . “All claims to usury (interest) of the pre-Islamic perion have been abolished. You shall have your capital sums, deal not unjustly, and you shall not be dealt with unjustly.” In the same manner, those who had married more than four in accordance with the laws of Jahilliyah, after they were part of the Dar Al- Islam they were compelled to keep just four. Al-Tirmidhi reported from Abdullah Bin Umar that Ghaylan Bin Salamah Al-Thaqafi embraced Islam, and he had ten wives in Jahiliyyah who embraced Islam with him,

. » أَنْ يَ تَخَيَّ رَ أَرْبَ عًا مِنْ هُنَّ فَأَمَرَهُ النَّبِيُّ « .

. » أَنْ يَ تَخَيَّ رَ أَرْبَ عًا مِنْ هُنَّ فَأَمَرَهُ النَّبِيُّ « .

basi Mtume ﷺ alimwamuru amchague wanne miongoni mwao.

“so the Prophet (phuh) ordered him to select four from amongst them”.

Kwa msingi huu, mikataba yenye athari endelevu inayopingana na Uislamu inapaswa kuondolewa athari zake baada ya kuanzishwa kwa Khilafah, na kuondolewa huku ni wajibu.

Based upon this, the contracts which have a continuous effect that contradicts Islam are to have the effect removed after the establishment of the Khilafah, and this removal is obligatory.

Kwa mfano, ikiwa mwanamke alisilimu na alikuwa ameolewa na Mkristo kabla ya Uislamu, baada ya Khilafah mkataba huu utabatilishwa kulingana na kanuni za Shari'a.

For example, if a woman embraced Islam and she was married to a Christian before Islam, after the Khilafah this contract would be voided in accordance with the Shari’a rules.

Kuhusu kushughulikia kesi zinazoleta madhara kwa Uislamu na Waislamu, hili ni kwa sababu Mtume ﷺ aliamuru kuuawa kwa baadhi ya watu waliosababisha madhara kwa Uislamu na Waislamu wakati wa Jahiliyyah baada ya ushindi wa Makkah, na hivyo waliuawa hata kama walijifunga kwenye mapazia ya Al-Ka'bah, kwa kujua kile alichosema Mjumbe wa Allah ﷺ.

As for dealing with the cases that inflict hurt upon Islam and the Muslims, this is because the Messenger (pbuh) ordered the killing of a few men who had caused harm to Islam and the Muslims during the time of Jahiliyyah after the conquest of Makkah, and so they were killed even if they tied themselves to the curtains of the Ka’bah, in knowledge that the Messenger of Allah (pbuh) said.

.» إِنَّ الإِسْلامَ يَجُبُّ مَا كَانَ قَ بْ لَه « .

.» إِنَّ الإِسْلامَ يَجُبُّ مَا كَانَ قَ بْ لَه « .

"Uislamu unafuta yaliyokuwepo kabla yake" (imepokewa na Ahmad na Al-Tabarani kutoka kwa Amr b. Al-'As); kwa maneno mengine, yeyote anayeidhuru Uislamu na Waislamu ni ubaguzi kwa riwaya hii.

“Islam wipes away what was before it” (reported by Ahmad and Al-Tabarani from Amr b. Al-‘As); in other words, whoever harms Islam and the Muslims is an exception to this narration.

Kwa kuwa Mtume (ﷺ) aliwasamehe baadhi yao, kama vile ‘Ikrimah b. Abi Jahl, basi inaruhusiwa kwa Khalifah kutekeleza hukumu juu yao au kuwasamehe. Hili linatumika kwa wale wanaowatesa Waislamu kwa sababu ya kusema neno la haki, au wale wanaoidhalilisha Uislamu, na ndivyo ilivyo katika riwaya hiyo.

Since the Messenger (pbuh) gave amnesty to some of them, such as ‘Ikrimah b. Abi Jahl, it is permitted for the Khalifah to apply the case upon them or give them amnesty. This is applied upon those who torture the Muslims due to their saying the word of truth, or those who defame Islam, and so the narration.

. » إِنَّ الإِسْلامَ يَجُبُّ مَا كَانَ قَ بْ لَه « .

. » إِنَّ الإِسْلامَ يَجُبُّ مَا كَانَ قَ بْ لَه « .

"Uislamu hufuta yaliyotangulia" haitumiki kwao; badala yake wao ni ubaguzi kwa kanuni hiyo, na utekelezaji wa hukumu juu yao unafuata kile ambacho Khalifah ataamua.

“Islam wipes away what was before it” does not apply to them, rather they are an exception to it, and the application of the case upon them is in accordance with whatever the Khalifah decides.

Kuhusu kushughulikia kesi zinazohusu mali iliyoporwa ambayo bado iko mikononi mwa aliyeipora, Muslim amepokea kutoka kwa Wa'il bin Hujr, aliyesema:

As for dealing with cases to do with misappropriated wealth that remains with the one who misappropriated it, Muslim reported from Wa’il Bin Hujr who said.

. فَأَتَاهُ رَجُلاَنِ يَخْتَصِمَانِ فِي أَرْضٍ فَ قَالَ أَحَدُهُمَا كُنْتُ عِنْدَ رَسُولُ اللَّهِ « إِنَّ هَذَا انْ تَ زَى عَلَى أَرْضِي يَا رَسُولَ اللَّهِ فِي الْجَاهِلِيَّةِ وَهُوَ امْرُؤُ الْقَيْسِ بْنُ عَابِسٍ الْكِنْدِيُّ وَخَصْمُهُ رَبِيعَةُ بْنُ عِبْدَانَ قَالَ: بَ يِّ نَتُكَ، قَالَ: لَيْسَ لِي ب يَِّ نَةٌ، قَالَ: يَمِينُهُ، قَالَ إِذَنْ يَذْهَبُ بِهَا، قَالَ: لَيْسَ لَكَ إِلاَّ ذَاكَ، قَالَ: فَ لَمَّا قَامَ لِيَحْلِفَ قَالَ رَسُولُ اللَّهِ » مَنِ اقْ تَطَعَ أَرْضًا ظَالِمًا لَقِيَ اللَّهَ وَهُوَ عَلَيْهِ غَضْ بَانُ .

. فَأَتَاهُ رَجُلاَنِ يَخْتَصِمَانِ فِي أَرْضٍ فَ قَالَ أَحَدُهُمَا كُنْتُ عِنْدَ رَسُولُ اللَّهِ « إِنَّ هَذَا انْ تَ زَى عَلَى أَرْضِي يَا رَسُولَ اللَّهِ فِي الْجَاهِلِيَّةِ وَهُوَ امْرُؤُ الْقَيْسِ بْنُ عَابِسٍ الْكِنْدِيُّ وَخَصْمُهُ رَبِيعَةُ بْنُ عِبْدَانَ قَالَ: بَ يِّ نَتُكَ، قَالَ: لَيْسَ لِي ب يَِّ نَةٌ، قَالَ: يَمِينُهُ، قَالَ إِذَنْ يَذْهَبُ بِهَا، قَالَ: لَيْسَ لَكَ إِلاَّ ذَاكَ، قَالَ: فَ لَمَّا قَامَ لِيَحْلِفَ قَالَ رَسُولُ اللَّهِ » مَنِ اقْ تَطَعَ أَرْضًا ظَالِمًا لَقِيَ اللَّهَ وَهُوَ عَلَيْهِ غَضْ بَانُ .

"Nilikuwa pamoja na Mtume wa Allah ﷺ, wakaja watu wawili wakigombea kipande cha ardhi. Mmoja wao akasema: Ewe Mtume wa Allah ﷺ, mtu huyu alikichukua ardhi yangu bila haki katika siku za ujinga. Mdai alikuwa Imru'l-Qais b. 'Abis Al-Kindi, na mpinzani wake alikuwa Rabi'a b. 'Iban. Mtume ﷺ akamwambia mdai: Je, unayo ushahidi (wa kuthibitisha dai lako)? Akajibu: Sina ushahidi. Hapo Mtume wa Allah ﷺ akasema: Basi kiapo ni chake (yaani cha mshitakiwa). Akasema: Katika hali hiyo, yeye (mshitakiwa) atachukua mali hii. Akasema: Basi hakuna njia nyingine iliyobaki kwako isipokuwa hii. (Msimulizi) alisema: Alipoinuka mshitakiwa ili kuapa, Mtume wa Allah ﷺ akasema: Yeyote aliyeichukua ardhi kwa dhuluma atakutana na Allah akiwa katika hali ya kuwa Yeye amemkasirikia."

“I was with the Messenger of Allah (pbuh) and two men came there disputing over a piece of land. One of them said: Messenger of Allah, this man appropriated my land without justification in the days of ignorance. The (claimant) was Imru'l-Qais b. 'Abis Al-Kindi and his opponent was Rabi'a b. 'Iban. The Prophet (phuh) said (to the claimant): Have you evidence (to substantiate your claim)? He replied: I have no evidence. Upon this the Messenger of Allah (pbuh) remarked: Then his (that is of the defendant) is the oath. He (the claimant) said: In this case he (the defendant) would appropriate this (the property). He said: There is than no other way left for you but this. He (the narrator) said: When he (the defendant) stood up to take oath, the Messenger of Allah (pbuh) said: He who appropriated the land wrongfully would meet Allah in a state that He would be angry with him”.

Mtume ﷺ alikubali kusikiliza dai la mtu mmoja kuhusu ardhi iliyotwaliwa kwa dhuluma, huku akijua kwamba tukio hilo lilitokea wakati wa jahiliyyah.

The Messenger (pbuh) accepted to listening to the claim of the man regarding land misappropriated with knowledge that this occurred in jahilliyah.

Kwa hiyo, yeyote aliyechukua kipande cha ardhi, au kunyakua malisho ya mali ya mtu binafsi, au kuchukua mali fulani kutoka kwa umma au mali ya dola, na ikawa imetumiwa vibaya, basi dai kuhusu hilo litakubaliwa.

Accordingly, whoever took a piece of land, or misappropriated a pasture of an individual’s wealth, or took some wealth from the public or state property, and it was misappropriated, the claim regarding it would be accepted.

Kwa mambo mengine yasiyokuwa hizo hali tatu, mikataba, miamala, na kesi zilizokuwepo mbele ya Khilafah hazibatilishwi wala kuanzishwa upya, mradi zilikuwa zimehitimishwa na kutekelezwa kabla ya kuanzishwa kwa Khilafah.

As for anything other than these three situations, the contracts, transactions, and cases before the Khilafah are not voided nor restarted, so long as they had been concluded and executed before the establishment of the Khilafah.

Kwa mfano, ikiwa mtu alihukumiwa kifungo cha miaka miwili kwa kosa la kuvunja milango ya shule, na akamaliza miaka hiyo miwili kabla ya kuanzishwa kwa Khilafah na kutoka gerezani, kisha baada ya kuanzishwa kwa Khilafah akataka kudai fidia kwa kifungo chake kwa sababu alidhani hakustahili kufungwa, dai hili halikubaliwi, kwa kuwa tukio lilitokea, likahukumiwa na hukumu ikatekelezwa kabla ya kuanzishwa kwa Khilafah, na hivyo hesabu yake iko kwa Allah (SWT).

For example if a man had been given a two year jail sentence for the charge of breaking school doors, and he had completed the two years before the establishment of the Khilafah and had left prison, and then after the establishment of the Khilafah he wanted to make a claim against his imprisonment since he thought he did not deserve prison, this claim is not accepted, since the case occurred and was ruled upon and executed before the establishment of the Khilafah, and so his account is with Allah (swt).

Ikiwa mtu alihukumiwa kifungo cha miaka kumi na miaka miwili ilikuwa tayari imepita, kisha Khilafah ikaanzishwa, basi katika hali hii Khalifah anaweza kuchunguza jambo hilo, na anaweza kuondoa adhabu yote, hivyo mtu huyo anatoka gerezani akiwa hana hatia ya kile alichoshtakiwa nacho, au anaridhika na kile kilichotumika, yaani hukumu aliyopewa inachukuliwa kuwa ni miaka miwili na anatoka gerezani, au inaangaliwa adhabu iliyobaki na sheria za Shari'a zinatekelezwa kwa kuzingatia kile kinachohusiana na kile kilicho sahihi kwa raia, na hasa kesi zinazohusiana na haki za watu binafsi, na kilicho sahihi baina ya watu.

If a man was sentenced to ten years of which two years had passed and then the Khilafah was established, then in this case the Khalifah can look into it, and can remove the punishment in its entirety, so the man leaves prison innocent of what he was accused of, or suffices with what was spent, in other words, the sentence given to him is considered to be two years and he leaves the prison or the remaining sentence is looked at and the Shari’a laws are complied with in respect to what has a relation to what is correct for the citizens, and especially the cases connected to the individuals’ rights, and what is correct between people.