10.3.5 Muundo wa Mahakama

10.3.5 Muundo wa Mahakama - Utangulizi wa Mfumo wa Uislamu | Quran Course

Kuhusu dalili juu ya mahakama inayotatua mizozo inayotokea baina ya watu, hii inatokana na vitendo vya Mtume wa Allah ﷺ, na katika kumteua Mu‘adh ibn Jabal juu ya eneo fulani la Yemen.

As for the evidence about the judiciary that settles the disputes that occur between people, this is derived from the actions of the Messenger of Allah (saw), and in his appointment of Mu‘adh ibn Jabal over an area of Yemen.

Mamlaka za lazima za Qadi ‘Aam.

The Mandatory powers of the Qadi ‘Aam.

Kesi zote zinapaswa kuamuliwa katika vikao vya mahakama ambapo ushahidi unawasilishwa kwa qadhi. Kwa kuwa mamlaka ya utawala ni ya Allah (swt), hakuna dhana ya jury. Ushahidi unawasilishwa kwa hakimu ambaye kisha huamua kwa msingi wa Qur'ani na Sunnah. Haijuzu kuwa na zaidi ya hakimu mmoja anayeongoza kesi na mwenye mamlaka ya kutoa hukumu. Hata hivyo, inaruhusiwa majaji wengine kuwepo pamoja naye. Kazi yao itakuwa ni kutoa ushauri au kutoa maoni tu, lakini maoni yao hayatakuwa ya lazima. Hii ni kwa sababu Mtume wa Allah ﷺ hakuwahi kuteua majaji wawili kushughulikia jambo moja, bali jaji mmoja kwa jambo moja, jambo linaloonyesha kwamba haijuzu kuwa na majaji wawili au zaidi wa kuchunguza jambo moja.

All the cases have to be judged in court sessions where the evidence is presented to the qadi. Since sovereignty belongs to Allah (swt), there is no concept of jury. The evidence is presented to the judge who then judges on the basis of Qur’an and Sunnah. It is forbidden to have more than one judge presiding over the case and having the power to render judgement. However it is permitted for other judges to be present with him. Their role would merely be to counsel or voice an opinion, but their opinions would not be binding. This is so because the Messenger of Allah (saw) never appointed two judges to deal with one matter, but only one judge for one matter, which indicates that it is forbidden to have two or more judges to look into one matter.

Hakimu anaweza kutoa hukumu katika mahakama ya kisheria pekee, na ushahidi na viapo vinaweza kuzingatiwa katika mahakama ya kisheria pekee. Hili ni kwa sababu imepokewa kwa mapokezi ya ‘Abdullah ibn al-Zubayr, aliyesema: “Mtume wa Allah ﷺ ameamuru kwamba pande mbili zinazozozana ziketi mbele ya hakimu.” Hadithi hii inaonyesha namna ambavyo utoaji wa haki unapaswa kufanyika: Pande mbili zinazozozana zinapaswa kuketi pamoja mbele ya hakimu, na hilo litafanyika katika mahakama ya kisheria.

The judge can only rule in a judicial court and any evidences or oaths can only be considered in the judicial court. This is so because it has been reported on the authority of ‘Abdullah ibn al-Zubayr who said, “The Messenger of Allah has ordered that the two disputing parties should sit before the judge.” This hadith demonstrates the form in which the judiciary should be conducted : The two disputing parties should sit together before a judge, and this would be in a judicial court.

Inaruhusiwa kuwa na ngazi mbalimbali za mahakama kulingana na aina ya kesi. Hivyo, itaruhusiwa kuwa na baadhi ya majaji waliowekewa mipaka ya kushughulikia kesi maalum kwa kiasi fulani, na kupeleka kesi nyingine kwa mahakama nyingine.

It is permitted to have various levels of court according to the type of case. Thus it would be permitted to have some judges confined to dealing with specific cases to a certain extent and to refer other cases to other courts.

Hii ni kwa sababu uamuzi wa kisheria (al-qadhaa) ni uwakilishi unaotolewa na Khalifa, na ni kama uwakilishi mwingine (al-wilaaya). Kwa kweli, uamuzi wa kisheria ni aina ya uwakilishi ambao unaweza kuwa wa jumla, ambapo hakimu ana mamlaka ya kushughulikia mambo mbalimbali; au unaweza kuwa maalum, ambapo hakimu anabobea katika mambo machache tu. Kwa hiyo, inaruhusiwa kuwa na ngazi mbalimbali za mahakama kama Waislamu walivyokuwa nazo zamani. Al-Mawardi aliandika katika kitabu chake kiitwacho al-Ahkam al-Sultaniyya:

This is so because the judiciary is a delegation from the Khaleefah and it is just like the deputyship. In fact the judiciary is a form of deputyship which can be general, where the judge would have authority to consider a wide variety of matters; or it can be specific, with the judge specialising in only a few matters. Therefore, it is permitted to have various levels of tribunal as Muslims had in the past : Al-Mawardi wrote in his book entitled al-Ahkam al-Sultaniyya:

“Abu ‘Abdullah al Zubayr alisema: Kwa muda, Maamiri hapa Basra walikuwa wakiteua kadhi katika msikiti mkuu (al-Masjid al-Jami‘), wakimwita kadhi wa msikiti. Alikuwa akihukumu katika mizozo inayohusu kiasi ambacho hakizidi dinari ishirini na dirhamu mia mbili, na alikuwa akiamuru malipo ya matunzo. Hakuvuka mipaka yake wala majukumu aliyokabidhiwa.”

“Abu ‘Abdullah al Zubayr said: For a while, the Amirs here in Basra used to appoint a judge at the central mosque (al-Masjid al- Jami‘), they called him the judge of the mosque, he used to judge in disputes involving sums that do not exceed twenty dinars and two hundred dirhams, and he used to impose the maintenances. He would not exceed his boundaries nor the duties entrusted to him.”.

Maeneo tofauti ya mamlaka ya Qadi ‘Aam. Kuna maeneo kumi ambayo mamlaka ya Qadi ‘Aam yanaweza kutumika. Haya ni:

Different areas of authority of the Qadi ‘Aam. There are ten areas where the jurisdiction of the Qadi ‘Aam may apply. These are:

Hakimu wa mizozo kati ya watu, kwa mfano kuhusu umiliki wa mali (Munaza‘at).

Judge of disputes between people, e.g. over ownership of property (Munaza‘at).

Jaji wa Haki (Huquq).

Judge of Rights (Huquq).

Hakimu wa ulezi, kwa mfano juu ya yatima, mtoto ambaye hajafikia umri wa kubaleghe, mali ya mtoto n.k. (Wilaya).

Judge of guardianship, e.g. over the orphan, the child who is not mature, the child’s money etc. (Wilayah).

Jaji wa wakfu, k.m. mali iliyotolewa kwa matumizi ya watu kwa ajili ya Allah, kama misikiti, mashamba n.k. (Awqaf).

Judge of trusts e.g. goods given up for use by people for the sake of Allah like mosques, fields etc. (Awqaf).

Hakimu wa utekelezaji wa wasia, yaani urithi (Tanfeedh al-wasiya).

Judge of implementation of the will, i.e. inheritance (Tanfeedh al-wasiya).

Hakimu ambaye ni waliy amr (mlezi) wa watu wasio na waliy amr, kwa mfano wanawake wasio na mlezi ambao wanataka kuolewa n.k. (Tazweej al-ayama).

Judge who is waliy amr (guardian) of people who do not have waliy amr, e.g. single women who want to marry etc. (Tazweej al-ayama).

Hakimu wa kutekeleza adhabu za hadd (Iqamat al-hudud).

Judge for establishing hadud punishments (‘Iqamat il hadud).

Hakimu wa kuwatunza maslahi ya watu, yaani maslahi ya umma, kama vile watu wanapobishana kuhusu kujengwa kwa reli katika eneo fulani, n.k. (An nazar fi masalih al-nass).

Judge for looking after the interests of the people, i.e. public interest like if the people were to dispute about building a railway in the area etc. (An nazar fi masalih al-nass).

Hakimu anayechunguza tabia za mashahidi - ana mahakama maalum, ambayo huthibitisha ustahiki wa mashahidi (Tasaffahi shuhud).

Judge who looks into the character of the witnesses - he has a special court, which verifies the eligibility of the witnesses (Tasaffahi shuhud).

Hakimu wa kusuluhisha migogoro baina ya mwenye nguvu na dhaifu (Taswia fil hukmi bain al-quwi wal-daeef).

Judge to solve disputes between the weak and the strong (Taswia fil hukmi bain al-quwi wal-daeef).

Pia kuna aina maalum ya hakimu anayechunguza mizozo ya ndani ya familia, yaani mizozo kati ya mume na mke.

There is also a special type of judge who looks into the domestic disputes, i.e. between the husband and wife.

Uamuzi wa Hakimu ni wa mwisho.

The Judge’s decision is Final.

Hakuna mahakama za rufaa wala mahakama ya kubatilisha hukumu, hivyo mfumo wa mahakama, kwa upande wa namna kesi zinavyoshughulikiwa, ni mmoja na uleule. Hukumu ikiwa imetolewa na hakimu, inakuwa ya lazima, na hukumu ya hakimu mwingine haitaibatilisha kamwe wala chini ya hali yoyote. Hukumu ya hakimu haiwezi kubatilishwa isipokuwa na yeye mwenyewe binafsi, na hakuna hakimu mwingine anayeweza kufanya hivyo. Ushahidi wa jambo hili unatokana na makubaliano ya jumla ya Maswahaba, kwa maana Abu Bakr alihukumu katika baadhi ya kesi kwa kutumia ijtihadi yake mwenyewe, huku ‘Umar asikubaliane naye, lakini hakubatilisha hukumu zake; ‘Ali alipingana na ijtihadi ya ‘Umar lakini hakubatilisha hukumu zake; ‘Ali alitofautiana na Abu Bakr na ‘Umar, lakini hukumu zao hazikuwahi kubatilishwa. Watu wa Najran walimwendea ‘Ali na kumwambia: “Ewe Amiri wa waumini, kitabu chako kiko mikononi mwako na msamaha wako uko ulimini mwako.” Akasema: “Ole wenu! ‘Umar aliongozwa kwenye uongofu, na sitabatilisha hukumu aliyoitoa ‘Umar.”

There are no appeal courts and there is no court of cessation, so the judiciary, as far as the method by which the cases are treated, is one and the same. If the judge pronounced a sentence, it would become binding, and the sentence of another judge would never and under no circumstances reverse it. The sentence of the judge cannot be reversed except by him personally and no other judge could do this. The evidence for this is derived from the general consensus of the Sahabah, for Abu Bakr judged in some cases according to his own ijtihad while ‘Umar did not agree with him, and he did not reverse his judgements; ‘Ali disagreed with ‘Umar’s ijtihad but did not reverse his sentences; ‘Ali differed with Abu Bakr and ‘Umar but their sentencing was never reversed. The people of Najran came to ‘Ali and said to him: “O Amir of the believers, your book is in your own hands and your pardon is with your own tongue. He said: Woe to you, ‘Umar was rightly guided and I will not reverse a judgement pronounced by ‘Umar. “.

Hii ndiyo sababu hakuna mahakama za rufaa katika Uislamu, wala mahakama za kubatilisha hukumu. Mamlaka ya mahakama kwa upande wa kutoa hukumu inapaswa kuwa ya ngazi moja. Kanuni ya Shari‘ah inasema: "Ijtihadi haibatilishi ijtihadi nyingine." Kwa hiyo hakuna mujtahid (mwanachuoni) anayeweza kuwa chanzo chenye mamlaka kwa mujtahid mwingine; hivyo itakuwa haramu kuwa na mahakama zinazobatilisha hukumu za mahakama nyingine.

This is why there are no courts of appeal in Islam, nor are there courts of cessation. The judiciary from the adjudication point of view should be of the same level. The Shari‘ah principle states : “The ijtihad does not reverse another ijtihad.” So no mujtahid (scholar) could serve as an authoritative source for another mujtahid; thus it would be forbidden to have tribunals that reverse the sentences of other tribunals.

Hata hivyo, ikiwa hakimu ataacha kutawala kwa Sharia, na kuhukumu kwa kanuni ya ukafiri, hukumu yake itakuwa batili. Vilevile, ikiwa atahukumu kwa kanuni inayopingana na Sharia (yaani, bila ushahidi wowote hata wenye shaka), na zipo nukuu zinazompinga, basi hukumu ya mtawala au ya hakimu inapaswa kukataliwa, kwa kuwa Mtume wa Allah ﷺ alisema: "Kila jambo lisilotokana na mafundisho yetu hukataliwa." Mwenye mamlaka ya kulikataa jambo hilo atakuwa hakimu wa madhalimu (tutakayoeleza baadaye).

However, if the judge abandons the rule by the Shari‘ah, and judges by a rule of disbelief, his judgement would be false, and also if he judged by a rule that contradicts the Shari‘ah (i.e. if he did not have an evidence or even a doubtful evidence), and there were texts that contradicted him, then the judgement of the ruler or the judge should be rejected for the Messenger of Allah (saw) said, “Anything that is not derived from our teaching is a reject.” And the one who has the power to reject it would be the judge of the madhaalim (see later).

Kazi wa aina hii kazi yake ni kufikisha hukumu ya Shari‘ah kwa njia ya kulazimisha katika jambo lolote linaloweza kuidhuru maslahi ya umma. Taasisi ya aina hii pia inajulikana kama hisba, nayo hutekeleza kazi maalum ndani ya Dola ya Kiislamu, ambayo ni kuwasimamia wafanyabiashara na mafundi wasije wakadanganya katika biashara zao, kazi zao au bidhaa zao, wasije wakatumia vibaya vipimo na mizani, wala kufanya kitendo chochote kingine kinachoweza kuathiri haki za umma.

The function of this judge is related to conveying the Shari‘ah rule by way of compulsion in whatever may harm the common interest. This type of institution is also known as the hisba, and it carries out a specific task within the Islamic State, which is the controlling of the traders and skilled workers lest they cheat in their trade, work or in their products, lest they wrongly use the weights and measures or any other type of action that may affect the public rights.

Kwa upande wa ushahidi wa hukumu hii, hili limeangaziwa katika hadithi ya rundo la chakula: Imepokewa katika Sahih Muslim kwa mapokezi ya Abu Hurayrah kwamba: "Mjumbe wa Allah ﷺ alipita karibu na rundo la chakula, alipoweka mkono wake ndani yake vidole vyake vikalowa, hivyo akamwambia muuzaji: Ni nini hiki? Akasema: Kimelowa kwa mvua, Ee Mjumbe wa Allah. Akasema ﷺ: Kwa nini hukukiweka juu ili watu waone? Yeyote anayetudanganya si miongoni mwetu."

As for the evidence of this judiciary, this is highlighted in the hadith of the heap of food : It has been reported in Sahih Muslim on the authority of Abu Hurayrah the following: “The Messenger of Allah (saw) passed by a heap of food, as he put his hand inside it his fingers got wet, so he said to the vendor: What is this? He said : It was dampened by the rain O Messenger of Allah. He (saw) said : Why don’t you put it on the top so that people can see it? He who cheats us is not one of us.”.

Hivyo basi, hili lilikuwa haki ya umma ambayo Mjumbe wa Allah ﷺ aliitazama, na akaamua kwamba chakula chenye unyevu kiwekwe juu ya bidhaa nyingine ili kuzuia udanganyifu. Na hili linatumika kwa haki zote za pamoja au maslahi ya aina hii. Haihusishi sheria ya adhabu wala sheria ya jinai, kwa kuwa hizo si za aina hiyo, kwani kimsingi ni mizozo baina ya watu.

So this was a public right on which the Messenger of Allah looked into, and judged that the wet food should be displayed at the top to prevent cheating. And this applies to all the common rights or interests that are of this nature. It does not include the penal code or the criminal law, for they are not of the same sort, as they are disputes between people in the first place.

Mamlaka za lazima za Muhtasib.

The Mandatory powers of the Muhtasib.

Muhtasibu ana mamlaka ya kuhukumu kosa mara tu anapolijua, na hili linaweza kufanyika papo hapo na mahali popote; hahitaji kuwa katika mahakama ya mahakama. Atakuwa na idadi ya maafisa wa polisi wa kutekeleza amri zake na kutekeleza hukumu papo hapo. Mahakama ya mahakama haitahitajika kwa muhtasibu kuchunguza kesi iliyopo, kwani anatoa hukumu mara tu anapokuwa na uhakika kwamba kosa limetendeka, na ana mamlaka ya kuhukumu mahali popote na wakati wowote, iwe sokoni, nyumbani, au akiwa ndani ya gari wakati wa mchana au usiku.

The muhtasib has the power to judge on the offence as soon as he learns about it, and this could take place on the spot and in any place; he does not need to be in a judiciary court. He will have at his disposal a number of police officers to execute his orders and apply the sentence on the spot. A judiciary court would not be required for the muhtasib to look into the case at hand as he passes the judgement the moment he is sure that it took place, and he has the power to judge in any place and at any time, be it in the market, in the house, or while riding in the car both day or night.

Hivyo ndivyo kwa sababu dalili inayothibitisha haja ya kuwepo kwa mahakama ya kimahakama ili kushughulikia kesi haitumiki kwa muhtasib, kwani hadithi iliyothibitisha sharti hilo inasema: "Ikiwa wadai wawili wamekaa mbele yako", na hili halihusu hakimu wa hisba, kwani hakuna mlalamikaji wala mshtakiwa, kuna tu jambo la kijamii lililokiukwa, au ukiukwaji wa Shari‘ah. Zaidi ya hayo, Mjumbe wa Allah ﷺ alipoangalia kesi ya rundo la chakula, wakati huo alikuwa akitembea sokoni na chakula kilikuwa kimeonyeshwa kwa ajili ya kuuzwa, hakumwita muuzaji kwake, bali mara tu alipogundua kosa alilishughulikia papo hapo. Hii inaonyesha kwamba kesi za hisba hazihitaji mahakama ya kimahakama.

This is so because the evidence that confirms the need to have a judiciary court in order to deal with a case does not apply to the muhtasib, for the hadith which confirmed such condition states: ‘If the two disputing parties sat before you’, and this is not applicable to the judge of hisba, for there is no plaintiff and no defendant, there is only a public concern that has been violated, or a violation of the Shari‘ah. Besides, when the Messenger of Allah (saw) looked into the case of the heap of food, he was at the time walking in the market and the food was displayed for sale, he (saw) did not summon the vendor to him, but as soon as he detected the offence he dealt with it on the spot. This indicates that the cases of hisba do not require a judiciary court.

Muhtasib anaweza kupewa haki ya kuchagua manaibu wa kumwakilisha. Wanapaswa kutimiza sharti za muhtasib, na anaruhusiwa kuwapangia sehemu tofauti. Manaibu hawa wangekuwa na uwezo wa kutekeleza majukumu ya hisba katika maeneo waliyopangiwa na katika kesi walizokabidhiwa. Manaibu hawa lazima wateuliwe kama majaji kamili, wakiwa na mamlaka yote ya lazima anayopewa jaji.

The muhtasib can be given the right to select deputies in lieu of him. They should fulfil the requirements of the muhtasib, and he is allowed to assign them to different places. These deputies would have the power to carry out the duties of the hisba in the areas they have been assigned to and in the cases they have been delegated for. These deputies must be appointed as full judges, holding all the mandatory powers given to a judge.

Masharti ya kisheria kwa wale ambao kadhi huwateua kuwa manaibu wake ni: Lazima wawe Waislamu, wenye akili timamu, huru, wenye haki, waliobalehe, na mafaqihi (wanazuoni wenye elimu ya fiqhi) katika mambo ambayo wamekabidhiwa kuyashughulikia; yaani, lazima wawe na masharti yale yale ya muhtasib kwani nao pia ni makadhi kama yeye.

The legal requirements for those whom the judge appoints as his deputies are: They must be Muslims, sane, free, just, mature and faqihs (learned scholars) in the matters they are assigned to deal with, i.e. they must have the same requirements of the muhtasib for they are also judges like him.

Qadhi wa madhalim ni qadhi aliyeteuliwa ili kuondoa kila dhuluma (kitendo cha ukandamizaji) inayotendwa na Dola dhidi ya mtu yeyote, iwe mtu huyo ni raia wa Dola au mtu anayeishi chini ya mamlaka yake, na iwe dhuluma hiyo imetendwa na Khalifa au na wale wanaofanya kazi chini yake, wawe ni watawala au watumishi wa umma.

The judge of madhaalim is a judge appointed to lift every madhlama (unjust act) perpetrated by the State against any person, whether this person were a citizen of the State or a person living under its authority, and whether this madhlama were perpetrated by the Khaleefah or those working under him be they rulers or civil servants.

Hii ni maelezo ya hakimu wa madhaalim, na asili ya mahakama ya madhaalim inatokana na riwaya zinazonasibishwa kwa Mtume wa Allah ﷺ alipoeleza vitendo vya dhulma vinavyofanywa na mtawala wakati anapowatawala raia kuwa ni madhlama. Anas aliripoti: "Bei zilipanda wakati wa Mtume wa Allah ﷺ, wakamwambia: Ee Mtume wa Allah, kwa nini hutoi amri ya kupanga bei? Akasema: Hakika Allah ndiye Mwenye kupokea, Mwenye kupanua mali, Mwenye kuruzuku, na Mwenye kupanga bei, nami natumai kukutana na Allah (SWT) bila kuwa na mtu yeyote anayenishtaki kwamba nimemfanyia madhlama, iwe ni katika damu au katika mali." Hivyo basi, aliona kupanga bei kuwa ni madhlama, kwa sababu kama angelifanya hivyo, yaani kuanzisha upangaji wa bei, angekuwa amefanya kitendo bila mamlaka.

This is the definition of the judge of madhaalim and the origin of the judiciary of madhaalim is derived from reports attributed to the Messenger of Allah (saw) when he described the unjust acts perpetrated by the ruler while ruling over the subjects as being a madhlama. Anas reported: “Prices soared during the time of the Messenger of Allah (saw) so they said to him: O Messenger of Allah why don’t you introduce pricing? He said: Verily Allah is the Recipient, the Extender of wealth , the Provider, and the Pricer, and I hope that I will meet Allah (swt) without having anyone accusing me of having perpetrated a madhlama against him be it in blood or in money.” He (saw) therefore judged the pricing as being a madhlama, for if he had done it, i.e. introduced pricing, he would have acted without authority.

Madhaalim (dhulma au matendo ya dhuluma) yametajwa katika hadithi ya Mtume wa Allah ﷺ alipoonyesha: "Ikiwa nimechukua mali ya mtu, hii hapa mali yangu, na achukue kutoka humo; na ikiwa nimempiga mtu mgongoni, hapa ni mgongo wangu, na alipize." Hii inaonyesha kwamba malalamiko dhidi ya mtawala, wali au mtumishi wa serikali yanapaswa kupelekwa kwa qadhi wa madhaalim, na qadhi wa madhaalim atatekeleza hukumu ya Shari'ah kwa nguvu ya kulazimisha.

The madhaalim (unjust acts) were mentioned in the hadith of the Messenger of Allah (saw) where he said: “If I took money from someone, here is my money, let him take from it, and if I whipped the back of someone, here is my back, let him retaliate.” This indicates that complaints against the ruler, or the wali or the civil servant should be submitted to the judge of madhaalim, and the Judge of madhaalim would convey the Shari‘ah rule by way of compulsion.

Yeye (ﷺ) pia alishughulikia masuala yanayoathiri haki za pamoja ambazo Dola inazipanga kwa ajili ya watu kama sehemu ya madhaalim, kama vile umwagiliaji wa ardhi ya kilimo kwa maji ya pamoja kwa zamu; Mjumbe wa Allah (ﷺ) alichunguza mgogoro wa umwagiliaji uliotokea kati ya al-Zubayr ibn al-Awwam na mtu mmoja wa Ansar; yeye (ﷺ) alishuhudia jambo hilo binafsi na akamwambia Al-Zubayr: “Mwagilie kwanza ewe Zubayr, kisha Mwansari.” Kwa hiyo, dhulma yoyote inayompata mtu yeyote, iwe imefanywa na mtawala, au inayotokea kutokana na mpangilio au amri za Dola, itachukuliwa kuwa ni dhulma, kama inavyofahamika kutokana na hadithi mbili hizo. Jambo hilo kisha litapelekwa kwa Khalifa ili alishughulikie, au kwa yeyote ambaye Khalifa atamteua kuwa hakimu wa madhaalim kushughulikia mambo kama hayo badala yake.

He (saw) also made the issues that affect the common rights which the State organises for the people as part of the madhaalim, such as the irrigation of farming lands by common water in turn; the Messenger of Allah (saw) looked into the dispute over irrigation that took place between al-Zubayr ibn al-Awwam and a man of the Ansar; he (saw) witnessed it personally and said to Al-Zubayr: “You irrigate first O Zubayr and then the Ansari.” Therefore, any madhlama that occurs on any person, whether perpetrated by the ruler, or occurring as a result of the State’s organisation or orders, would be considered as a madhlama, as gathered from the two ahadith. The matter would be then referred to the Khaleefah to deal with it or to whoever the Khaleefah appoints as judge of madhaalim to deal with such matters in lieu of him.

Mamlaka za lazima za Qadhi wa Madhaalim.

The Mandatory powers of the Judge of Madhaalim.

Kuwahesabu Watawala:

Accounting the Rulers:

Hakimu wa madhaalim ana mamlaka ya lazima ya kumwondoa mtawala yeyote au mtumishi yeyote wa umma, na pia ana haki ya kumwondoa Khalifah. Hakimu wa madhaalim ana haki ya kuwaondoa watawala, kwa kuwa mtawala huteuliwa kwa mkataba, unaojulikana kama mkataba wa uteuzi (bay‘ah al-in‘iqad). Ni muhimu kuelewa kwamba mahakama ya madhaalim haitendi kwa niaba ya Khalifah, bali ni mahakama huru ambayo ipo kuondoa dhulma yoyote inayotekelezwa na Dola dhidi ya raia wake yeyote. Kwa hiyo, ikiwa dhulma imetokea katika wilaya ya gavana fulani, mahakama ina haki ya kuiondoa dhulma hiyo, hata kama itahitaji kumwondoa gavana huyo madarakani, hata kama Khalifah hakubaliani na hukumu hiyo.

The judge of madhaalim has the mandatory powers to remove any ruler or civil servant, and he also has the right to remove the Khaleefah. The judge of madhaalim has the right to remove the rulers, for the ruler is appointed by a contract, known as the appointment contract (bay‘ah al-in‘iqad). It is important to understand that the court of madhaalim does not act on behalf of the Khaleefah, but is an independent court that is there to remove any madhlama implemented by the State on any of its citizens. So if a madhlama occurred in the wilayah of a certain governor, the court has the right to remove that madhlama it may have to remove that governor from office, even if the Khaleefah does not agree with the judgement.

Kuhusu mamlaka yake ya kumwondoa Khalifah, hili nalo litakuwa hukumu inayolenga kuondoa madhlama. Kwa sababu ikitokea hali inayolazimu kuondolewa kwake, au hali ambayo kwa sababu yake anapaswa kuondolewa, basi kuendelea kwake madarakani kutakuwa ni madhlama, na mahakama ya madhaalim ndiyo inayohukumu kuondolewa kwa madhlama, hivyo inaamuru aondolewe. Kwa hiyo, hukumu ya mahakama ya madhaalim ya kumwondoa Khalifah itakuwa hukumu inayolenga kuondoa madhlama. Hii ni njia kuu ya msingi ambayo Uislamu umeibainisha kwa ajili ya kumdhibiti na kumwajibisha mtawala.

As for its powers to remove the Khaleefah, this would also be a judgement aimed at removing a madhlama, for if a situation arose that necessitated his removal, or a situation as a result of which he should be removed, then his stay in office would be a madhlama, and it is the court of madhaalim that judges the removal of a madhlama, so it orders his removal. Therefore, the judgement of the court of madhaalim to remove the Khaleefah would be a judgement aimed at removing a madhlama. This is a principle mechanism that Islam has defined for regulating and accounting the ruler.

Mahakama ya madhaalim ina mamlaka ya kuchunguza madhlama yoyote, iwe madhlama hayo yamefanywa na watumishi wa serikali, au yanahusiana na kwenda kinyume cha Shari'ah kwa upande wa Khalifa, au na kanuni mbalimbali za Shari'ah ambazo Khalifa amezipitisha, au yanahusiana na kuweka kodi au jambo lingine lolote. Hii ni kwa sababu Mtume wa Allah ﷺ alikataa kupanga bei pale Maswahaba walipomwomba afanye hivyo baada ya bei kupanda sana, na yeye ﷺ alizingatia kupanga bei kuwa ni madhlama. Hii inathibitisha kwamba ikiwa kitendo cha mtawala kinapingana au kinakiuka kanuni za Shari'ah, kitazingatiwa kuwa ni madhlama. Mtume wa Allah ﷺ alikuwa mtawala juu ya Waislamu na kiongozi wao mkuu wa dola.

The court of madhaalim has the powers to look into any madhlama, whether the madhlama were perpetrated by government employees, or related to the contradiction of the Shari‘ah by the Khaleefah, or the various Shari‘ah rules adopted by the Khaleefah, or related to the imposing of a tax or any other matter. This is so because the Messenger of Allah (saw) refused to fix the prices when the Sahabah requested him to do so after the prices had soared, and he (saw) considered price fixing as being a madhlama. This proves if the action of the ruler contradicted or violated the Shari‘ah rules, it would be considered a madhlama. The Messenger of Allah (saw) was a ruler over the Muslims and their head of state.

Zaidi ya hayo, kila tendo linalohusu biashara ya serikali, linalofanywa na mwanachama yeyote wa serikali, ikiwa tendo hilo lilikuwa kinyume cha yaliyo halali, au likivunja kanuni za Shari‘ah, litachukuliwa kuwa madhlama, kwa kuwa mtu huyo atakuwa naibu wa Khaleefah, akimwakilisha kulingana na kazi aliyopewa ndani ya mfumo wa utawala. Kwa hiyo, hadithi kuhusu bei inaonyesha kwamba kosa linalofanywa na Khaleefah ni madhlama.

Furthermore, every action that is part of the government business, performed by any member of the government, if this action was in contradiction of what is lawful, or if it violated the Shari‘ah rules, it would be considered a madhlama, for that person would be a deputy to the Khaleefah, acting on his behalf according to the task assigned to him within the ruling system. Therefore, the hadith about the pricing indicates that the offence committed by the Khaleefah is a madhlama.

Kuangalia katika maandishi kutoka katiba au kanuni kungekuwa ni kuangalia mpangilio wa mamlaka, kwa kuwa katiba na kanuni zinawakilisha sheria za msingi, na kwa kuwa sheria zinawakilisha mpangilio wa Khalifah. Hili pia limo katika hadithi kuhusu bei, kwani kungekuwa sawa na kuangalia vitendo vya Khalifah. Zaidi ya hayo, Allah (SWT) anasema: "Mkikhitilafiana katika jambo lolote, lirudisheni kwa Allah na Mtume." [TMQ 4:59].

To look into a text from the constitution or the canon, would be to look into the order of the authorities, since the constitution and the canon represent the basic laws and since the laws represent the order of the Khaleefah, this is also included in the hadith about the pricing, for it would be like looking into the Khaleefah’s actions; and besides, Allah (swt) says, “If you dispute about something refer it to Allah and the Messenger.” [TMQ 4:59].

yaani, ikiwa mlibishana na watawala juu ya jambo fulani, na mzozo huo ulihusu kifungu katika katiba au kifungu cha sheria, basi ingekuwa ni mzozo kati ya raia na watawala kuhusu hukumu ya Shari‘ah, na hivyo lazima urejeshwe kwa Allah na Mtume Wake, ambayo katika kesi hii maana yake ni kuupeleka kwenye mahakama ya madhaalim, yaani kwenye hukumu ya Allah (swt) na Mtume Wake ﷺ.

i.e. if you disputed with the people in authority about a matter, and this dispute was about an article in the constitution or an article of the law, then it would be a dispute between the subjects and those in authority about a rule of Shari‘ah, then it must be referred to Allah and His Messenger, which means in this case to refer it to the court of madhaalim, i.e. to the judgement of Allah (swt) and His Messenger (saw).

Kuhusu mamlaka ya lazima aliyopewa hakimu wa madhaalim ya kuchunguza suala la kuwekwa kwa kodi, hii inatokana na hadithi ya Mtume wa Allah ﷺ aliposema: "Ikiwa nimechukua fedha kwa yeyote, hizi ni fedha zangu, na amchukue kutoka humo." Pia alisema ﷺ: "Na natumaini kukutana na Allah Azza wa Jall bila kuwa na mtu yeyote anayedai madhlama dhidi yangu, iwe ni kwa damu au kwa fedha." Iwapo Khaleefah angechukua fedha kutoka kwa raia kinyume cha sheria, hilo lingekuwa madhlama. Kwa hiyo mahakama ya madhaalim ina haki ya kuchunguza mambo ya kodi, kwa kuwa ni fedha zilizochukuliwa kutoka kwa raia. Uchunguzi wake wa makusanyo ya kodi utalenga kuamua kama kodi hizo zimewekwa kihalali na Shari‘ah juu ya Waislamu, kama fedha zinazochukuliwa kulisha wahitaji, ambazo hazitakuwa madhlama; au kuamua kama kodi hizo hazikuwekwa na Shari‘ah, kama fedha zinazochukuliwa kujenga bwawa lisilochukuliwa kuwa la lazima, ambalo kwa hiyo litakuwa madhlama na litalazimika kuondolewa. Ndiyo maana mahakama ya haki ina mamlaka ya kuchunguza kodi.

As for the mandatory powers given to the judge of madhaalim to look into the imposing of a tax, this is derived from the hadith of the Messenger of Allah (saw) where he said, “If I took money from anyone, here is my money, let him take from it.” And he (saw) also said: “And I hope to meet Allah Azza wa Jall without having anyone claiming a madhlama against me, whether in blood or money.” If the Khaleefah took money from the subjects unlawfully, it would be a madhlama, therefore the court of madhaalim has the right to investigate tax affairs for it is money taken from the subjects. Its investigation of tax collections would be with the aim of ruling whether those taxes are lawfully imposed by Shari‘ah on the Muslims, such as the money taken to feed the needy, which would not be a madhlama; or with the aim of ruling whether those taxes are not imposed by the Shari‘ah, such as the monies taken to build a dam that is not considered to be essential which would therefore be a madhlama and would have to be removed. This is why the court of justice has the power to look into the taxes.

Katika mahakama ya madhaalim, kuketi kwa mahakama ni jambo la hiari, na kumwita mshtakiwa si lazima, wala uwepo wa mlalamikaji si wa lazima; mahakama ya madhaalim ina haki ya kuchunguza madhlama hata kama hakuna mtu aliyewasilisha dai.

In the judiciary of madhaalim, the court sitting is optional, and the summons of the defendant is not necessary, nor is the presence of a plaintiff; the court of madhaalim has the right to look into a madhlama even if nobody filed a claim.

Hivyo ndivyo kwa sababu ushahidi unaothibitisha haja ya mahakama ya kawaida kuchunguza kesi hautumiki kwa mahakama ya madhaalim, kwa kuwa si lazima kila wakati kuwepo na mdai. Mahakama ya madhaalim huchunguza madhlama hata kama hakuna mtu aliyewasilisha dai, na kwa kuwa si lazima kila wakati kumwita mshtakiwa, kwani inalenga madhlama yenyewe. Kwa hiyo haja ya mahakama ya kawaida, ambayo inatokana na hadithi za Mtume wa Allah ﷺ: “Wadai wawili husimama mbele ya hakimu.” na: “Iwapo wadai wawili wamekaa mbele yako.”, haitumiki kwa mahakama ya madhaalim. Basi mahakama ya madhaalim ina haki ya kuchunguza madhlama inapotokea bila vikwazo vyovyote kama wakati, mahali au vikao vya mahakama.

This is so because the evidence that confirms the need for a judiciary court to look into a case does not apply for the court of madhaalim for it is not always necessary to have a plaintiff. The court of madhaalim looks into the madhlama even if nobody filed a claim, and because it is not always necessary to summon the defendant, for it concentrates on the madhlama; therefore the necessity of a judiciary court, which is deduced from the ahadith of the Messenger of Allah (saw): “The two disputing parties sit before the judge.” and: “If the two disputing parties sat before you.”, does not apply to the court of madhaalim. Therefore, the court of madhaalim reserves the right to look into the madhlama as it occurs without any restrictions such as time, place or court sitting.

10.3.5 Muundo wa Mahakama

Aina za Mahakimu:

Qadi ‘Aam

Qadhi Muhtasib (au Qadhi Hisba)

Qadi Madhaalim