Mikataba na miamala iliyofungwa, pamoja na hukumu za mahakama zilizothibitishwa na kutekelezwa kabla ya kuanzishwa kwa Khilafah, zinachukuliwa kuwa halali kati ya pande zake hadi mwisho wa utekelezaji wake kabla ya Khilafah. Mfumo wa mahakama katika Khilafah hautazifuta wala kuanza upya. Hakuna kesi mpya zitakazokubaliwa kuhusu hizo baada ya kuanzishwa kwa Khilafah.

The contracts and transactions that were concluded, together with the courts' verdicts that were confirmed and executed before the establishment of the Khilafah are considered valid between their parties till the end of their execution before the Khilafah. Judiciary in the Khilafah would not repeal them and nor start them again. No new lawsuits would be accepted regarding them after the establishment of the Khilafah. .

Visa viwili vingeondolewa katika hilo:

Two cases would be excluded of that: .

1. Ikiwa kesi iliyothibitishwa na utekelezaji wake kukamilika bado ina athari endelevu inayopingana na Uislamu.

1. If the case that was confirmed and its execution was finished still have a continuous effect that contradicts Islam. .

2. Ikiwa kesi inahusu mtu aliyeidhuru Uislamu na Waislamu.

2. If the case relates to somebody that hurt Islam and Muslims.

Ushahidi wa kutoondoa mikataba, miamala na kesi zilizothibitishwa na ambazo utekelezaji wake ulikamilika kabla ya kuanzishwa kwa Khilafah, wala kuzifufua upya isipokuwa katika kesi mbili zilizotajwa hapo juu, ni kwamba Mtume ﷺ hakurudi kwenye nyumba yake aliyohama kutoka humo baada ya ushindi wa Makka. Uqayl ibn Abi Talib alikuwa, kwa mujibu wa sheria za Quraish, amerithi nyumba za jamaa zake waliosilimu na kuhama.

The evidence for not repealing the contracts, transactions and lawsuits that were confirmed and whose implementation finished before the establishment of the Khilafah, and nor raising them again in other than the above mentioned two cases is that the Messenger (PBUH) did not return back after the conquest of Makkah to his house from which he emigrated. Uqayl ibn Abi Talib had, according to the laws of Quraish, inherited the houses of his relatives that embraced Islam and emigrated.

Alikuwa ameziondoa na kuziuza, ikiwa ni pamoja na nyumba ya Mtume wa Allah ﷺ. Wakati ule ilisemwa kwa Mtume ﷺ: "Utakaa katika nyumba gani?" Yeye ﷺ alisema: "Je, Uqayl ameacha chochote kati ya nyumba zetu?" [Bukhari, Sahih, #3058]. Katika riwaya nyingine, alisema: "Je, Uqayl ameacha kwetu nyumba yoyote?" Kisha alikuwa ameziuza nyumba za Mtume wa Allah ﷺ, lakini Mtume ﷺ hakuzibatilisha. Hadithi hii imepokewa na Al-Bukhari kupitia Usama ibn Zayd, aliyesema: "Kwamba alisema siku ya ushindi, ‘Ee Mtume wa Allah, unataka kukaa wapi kesho?’ Mtume ﷺ akasema, ‘Je, Uqayl ametuachia nyumba yoyote?’" [Bukhari, Sahih, #3058].

He had disposed of them and sold them, including the house of the Messenger of Allah (PBUH). It was said at that time to the Messenger (PBUH):. "In which house are you going to stay?" He (PBUH) said: "Has Uqayl left any of our houses?" [Bukhari, Sahih, #3058]. In another narration, he said: "Did Uqayl leave to us any house?" He had then sold the houses of the Messenger of Allah (PBUH), but the Messenger (PBUH) did not repeal them. The hadith is reported by Al-Bukhari through Usama ibn Zayd, he said: "That he said on the day of the conquest, ‘O Messenger of Allah, where do you want to stay tomorrow?’ The Prophet (PBUH) said, ‘Did Uqayl leave us any house?’" [Bukhari, Sahih, #3058] .

Pia imesimuliwa kwamba Abu Al-‘As ibn Al-Rabi' alipoukubali Uislamu na kuhamia Al-Madinah, mkewe Zainab alikuwa tayari ameukubali Uislamu na kuhamia baada ya vita vya Badr, huku yeye akibaki mshirikina huko Makkah. Mtume wa Allah ﷺ alimrudishia mkewe bila kufanya upya mkataba wa ndoa naye. Hii ilikuwa kuukubali mkataba wa ndoa uliofungwa wakati wa Jahiliyyah. Ibn Majah alipokea kupitia Ibn Abbas (ra): "Mtume wa Allah ﷺ alimrudisha binti yake, yaani Zainab, kwa Abu Al-‘As ibn Al-Rabi' baada ya miaka miwili, kwa kutegemea mkataba wake wa kwanza wa ndoa." [Tirmidhi, Sunan, #1142].

It was also narrated that when Abu Al-‘As ibn Al-Rabi' embraced Islam and emigrated to Al-Madinah, his wife Zainab had then embraced Islam and emigrated after Badr, while he remained Mushrik in Makkah, the Messenger of Allah (PBUH) returned to him his wife, without renewing her marriage contract to him. This was recognition of the marriage contract concluded at Jahiliyyah time. Ibn Majah reported through Ibn Abbas (ra): "That the Messenger of Allah (PBUH) sent back his daughter, i.e. Zainab to Abu Al-‘As ibn Al-Rabi' after two years based on her first marriage contract". [Tirmidhi, Sunan, #1142] .

Kuhusu kuondoa madai yenye athari endelevu zinazopingana na Uislamu, Mtume (ﷺ) alifuta riba iliyobaki kwa Abbas kutoka kwa watu baada ya kuja katika Dola ya Kiislamu, na aliwapa tu mtaji wao halisi. Hii ina maana kwamba baada ya Dar ul-Islam, riba iliyobaki juu yao ingekuwa riba iliyofutwa. Abu Dawud alisimulia kupitia Suleiman bin Amru kutoka kwa baba yake, alisema:

With regard to raising the lawsuits that have continuous effect contradictory to Islam, the Messenger (PBUH) had cancelled the usury left to Abbas on the people after they came to the Islamic State, and only gave their actual capital. This means after dar ul-Islam, the usury left upon them would become cancelled usury. Abu Dawud narrated through Suleiman ibn Amru from his father, he said: .

Nilimsikia Mtume wa Allah ﷺ akisema katika Hijjah ya kuaga:

"I heard the Messenger of Allah (PBUH) say in the farewell pilgrimage: .

"Tazama! Riba yoyote ya zama za Jahiliyyah imefutwa. Mnastahiki mtaji wenu tu, ambapo hamtendi dhuluma (kwa wengine) wala hamdhulumiwi."

"Behold! Any usury from the days of Jahiliyyah is cancelled. You are only entitled of your capitals, where you do not wrong (others) and nor are you wronged." .

Zaidi ya hayo, wale waliokuwa wameoa zaidi ya wake wanne kwa mujibu wa sheria za Jahiliyyah walilazimika, baada ya kuingia Dar ul-Islam, kushikilia wake wanne tu. Al-Tirmidhi alisimulia kupitia kwa Abdullah ibn ‘Umar kwamba Ghaylan ibn Salamah Al-Thaqafi alisilimu wakati alikuwa na wake kumi katika Jahiliyyah, nao wakasilimu pamoja naye.

Moreover, those who were married to more than four wives according to the laws of Jahiliyyah were obliged after dar ul-Islam to hold to four only. Al- Tirmidhi reported through Abdullah ibn ‘Umar that Ghaylan ibn Salamah Al- Thaqafi embraced Islam while having ten wives in Jahiliyyah, and they embraced Islam together with him. .

Mtume ﷺ alimwamuru achague wanne kati yao.". Kwa hiyo, mikataba yenye athari endelevu inayopingana na Uislamu, athari hizo huondolewa baada ya kuanzishwa kwa Khilafah. Kuondolewa huku ni wajibu. Kwa mfano, ikiwa mwanamke Mwislamu alikuwa ameolewa na Mkristo kabla ya Uislamu, basi baada ya kuanzishwa kwa Khilafah mkataba huu unafutwa kulingana na kanuni za Shari'ah. .

"The Prophet (PBUH) commanded him to choose four of them.". Therefore, the contracts that have continuous effect contradictory to Islam, such effects are removed after the establishment of the Khilafah. This removal is obligatory. If for example a Muslim woman was married to a Christian before Islam, then after the establishment of the Khilafah this contract is cancelled in accordance with the rules of shara. .

Kuhusu kuanzisha kesi dhidi ya wale waliodhuru Uislamu na Waislamu, hili linaruhusiwa kwa sababu Mtume (ﷺ), alipoiteka Makka, alitangaza kwamba damu ya baadhi ya watu inamwagwa bila adhabu, kwa kuwa walikuwa wakiudhuru Uislamu na Waislamu katika zama za Jahiliyyah. Aliamuru damu yao imwagwe hata kama wangejinyonga kwenye pazia la Al-Ka'bah. Hilo lilikuwa licha ya kauli ya Mtume (ﷺ): "Uislamu huondoa yaliyotangulia kabla yake", kama ilivyopokewa na Ahmad na Tabarani kutoka kwa Amr bin Al-As. Maana yake ni kwamba wale waliodhuru Uislamu na Waislamu wametengwa na hadith hii. Kwa kuwa Mtume (ﷺ) baadaye aliwasamehe baadhi yao, kama alivyomsamehe Ikrimah bin Abu Jahl, basi Khalifa anaruhusiwa kuanzisha kesi dhidi yao au kuwasamehe. Hili linahusu wale waliokuwa wakiwatesa Waislamu kwa kusema ukweli au waliolikashifu Uislamu. Hadith: "Uislamu huondoa yaliyotangulia kabla yake" [Ahmad, Musnad, 4/199] haiwahusu, kwa kuwa wametengwa nayo, na kesi huanzishwa dhidi yao kulingana na maoni ya Khalifa. Katika kesi zingine isipokuwa hizi mbili, mikataba iliyofungwa kabla ya kuanzishwa kwa Khilafah, pamoja na miamala na kesi, hazifutwi wala hazianzishwi upya, mradi zilithibitishwa na utekelezaji wake ulikamilika kabla ya kuanzishwa kwa Khilafah. Kwa mfano, mtu aliyehukumiwa kifungo cha miaka miwili kwa shtaka la kuvunja milango ya shule, akamaliza miaka hiyo miwili kabla ya kuanzishwa kwa Khilafah, na akatoka gerezani. Kisha baada ya kuanzishwa kwa Khilafah, akataka kuanzisha kesi dhidi ya aliyemfunga kwa shtaka hilo, kwa sababu anaona hakustahili kufungwa. Kesi kama hiyo haikubaliwi, kwa kuwa tukio lilitokea, hukumu ilitolewa, na utekelezaji wake ulikamilika kabla ya kuanzishwa kwa Khilafah. Anapaswa kulipeleka jambo hili kwa Allah (S.W. T), akitarajia malipo kutoka Kwake (S.W.T).. Hata hivyo, ikiwa mtu huyu alihukumiwa kifungo cha miaka kumi, ambapo miwili ilikwishamalizika, na Khilafah ikaanzishwa; katika hali hii Khalifah anaruhusiwa kuchunguza kesi hiyo, ama kwa kufuta hukumu ya adhabu tangu mwanzo, hivyo kumwachia atoke gerezani akiwa huru na shitaka, au kuridhika na muda aliokwisha kuutumikia, naye atoke gerezani. Pia inawezekana kuchunguza muda uliobaki wa hukumu huku ukizingatia hukumu za kiungu zinazohusika na maslahi ya raia, hasa masuala yanayohusiana na haki za watu, kwa namna ambayo itaondoa mifarakano.

In regards to starting lawsuits related to those who harmed Islam and the Muslims, this is permitted because the Messenger (PBUH), when he conquered Makkah declared the blood of some people to be shed with impunity as they used to harm Islam and Muslims in Jahiliyyah. He asked that their blood be shed even if they hung themselves to the curtains of the Ka’bah. This is despite the Messenger of Allah (PBUH) saying: "Islam removes that which comes before it", as narrated by Ahmad and Tabarani from Amr ibn Al-As. This means the one that harmed Islam and Muslims are excluded from this hadith.. Since the Messenger (PBUH) forgave some of them later on, such as his forgiving to Ikrimah ibn Abu Jahl, therefore the Khalifah is allowed to start a lawsuit against these or forgive them. This applies to those who used to torture Muslims for saying the truth or those who defamed Islam. The hadith: "Islam removes that which comes before it", [Ahmad, Musnad, 4/199] does not apply to them, for they are excluded of it, and a case is started against them according to the view of the Khalifah.. In other than these two cases the contracts concluded before the establishment of the Khilafah, together with the transactions and lawsuits are not cancelled and nor started as long as they were confirmed and their implementation finished before the establishment of the Khilafah.. Thus, if a man for example was sentenced with two years of imprisonment for a charge of breaking the doors of a school, and he finished the two years before the establishment of the Khilafah and he left the prison. Then after the establishment of the Khilafah he wanted to start a case against the one that imprisoned him for that charge because he views that he did not deserve imprisonment. Such a case is not accepted, because it happened, and a sentence was given for it and its implementation finished before the establishment of the Khilafah. He has to refer this matter to Allah (S.W.T), anticipating reward from Him (S.W.T).. If however, this man was sentenced for ten years, of which two had finished, and the Khilafah was established; in this case the Khalifah is allowed to examine the case, either by cancelling the sentence of punishment from its origin, thus letting him come out of the prison as free of the charge, or to be satisfied with the period he already spent, and he comes out of the prison. It is also possible to study the remaining time of the sentence taking into consideration the relevant divine rules and the interest of the citizens, particularly the issues related to the rights of the people, such that it removes the discord.