21.9 Mtu Aliyelindwa (al-Mu'stamin) - Utu wa Kiislamu | Quran Course

21.9 Mtu Aliyelindwa (al-Mu'stamin) - Utu wa Kiislamu | Quran Course

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21.9 Mtu Aliyelindwa (al-Mu'stamin)

21.9 The Protected Person (al-m'ustamin)

by Sheikh Taqīuddīn An-Nabahānī2 min readViewed 121 times

Mustamin, pamoja na kasra chini ya meem, ni yule anayetafuta usalama. Ni yule anayeingia katika nchi ya mtu mwingine kwa dhamana ya usalama, yaani yule anayeingia katika nchi ya mwingine kwa dhamana ya usalama, iwe ni Muislamu au ni mpiganaji wa adui. Iwapo Muislamu ataingia katika nchi ya vita (Dar al-Harb) kwa dhamana ya usalama, haijuzu kwake kuwapinga kwa jambo lolote, kwa kuwa Waislamu wamefungwa na masharti yao. Akitoka na chochote katika mali yao ambacho hakukichukua kwa nguvu, kama vile alichukua kwa hila au wizi, umiliki wake wa vitu hivyo ni umiliki usiojuzu, na ni lazima avitoe kuwa sadaka. Ama akivichukua kwa nguvu, vitarudishwa kwao, kwa kuwa mali iliyochukuliwa kwa nguvu ni dhamana kwa aliyenyang'anywa; vitarudishwa kwake, iwe alikuwa kafiri au Muislamu. Kama vile kuingia kwa Muislamu katika nchi ya kufuru kwa dhamana ya usalama kunavyoruhusiwa, ndivyo mpiganaji wa adui anavyoruhusiwa kuingia katika nchi ya Waislamu kwa dhamana ya usalama. Mtume wa Allah ﷺ alitoa usalama kwa makafiri siku ya kuteka Makkah, akasema:

The “M'ustamin” with a “kasra” in the “meem” is the one seeking security. He is the one entering the homeland of another with a security i.e. the one who enters another’s country with a security whether he was a Muslim or belligerent. If the Muslim enters the war homeland (Dar al-Harb) with a security, it is forbidden for him to oppose anything from them as Muslims are bound by their conditions. If he leaves with anything of their property which he did not take by force such as he took by guile or theft, his possession of these is a forbidden ownership and he must give them as sadaqa. Whereas if he seizes by force, it is returned to them since seizure by force is ensured for the one seized from; it is returned to him whether he was a disbeliever or a Muslim. Just as a Muslim’s entry into the kufr land is allowed with a security, the belligerent is allowed to enter the Muslims’ land with a security. The Messenger of Allah (saw) did give security to the disbelievers on the day of the conquest of Makkah and said:

Hata hivyo, mpiganaji aliyepewa hakikisho la usalama hairuhusiwi kukaa katika ardhi ya Waislamu kwa miaka mingi. Hupewa hakikisho la usalama kwa mwezi mmoja au miwili, au zaidi, lakini hapewi kwa zaidi ya mwaka mmoja. Akipewa hakikisho la usalama lisilo na kikomo bila muda maalum, desturi ni mwaka mmoja, kwa kuwa inaruhusiwa kwake kuishi katika Dola ya Kiislamu bila jizya, hivyo anapewa mwaka mmoja. Akizidi muda huu, hupewa chaguo kati ya kuendelea kuishi huku akilazimishwa kulipa jizya, au kuondoka Dar al-Islam. Akibaki baada ya mwaka mmoja, inachukuliwa kwamba amekubali kulipa jizya, na dhimma inawekwa juu yake, hivyo anakuwa dhimmi, na jizya inachukuliwa kutoka kwake, kwa sababu si halali kwa kafiri kubaki katika ardhi ya Kiislamu bila jizya. Jizya iliyo juu yake inamwondokea, na dhimma inakuwa ni wajibu juu yake. Akiondoka mwishoni mwa mwaka au kabla yake, jizya haimwangukii. Akiondoka, hakikisho lake la awali linabatilika, hivyo akitaka kuingia mara ya pili anahitaji hakikisho jipya la usalama.

However the belligerent with a security is not enabled to dwell in the Muslims’ land for years. He is given security for a month or two or more but is not given for more than one year. If he is given an unrestricted security without a determined period, the convention is a year as it is allowed for him to reside in the Islamic State without jizyah so he is given a year. If he exceeds this, he is given a choice between residence and being compelled with the jizyah or leaving Dar al Islam. If he stays after a year, it is considered that he accepted the jizyah and the dhimmah is imposed upon him so he becomes a dhimmi and jizyah is taken from him because it is not permitted for a disbeliever to remain in the Islamic land without jizyah. The jizyah due falls from him and the dhimmah becomes compelled upon him. If he leaves at the end of the year or before it, jizyah does not fall due from him. If he leaves, his previous security is invalidated so if he wishes to enter a second time he requires a new security.

Kuwaunga msta'min ni wajibu kwa Khalifah mradi yuko ndani ya Dar al-Islam, kwa hiyo hukumu yake ni kama hukumu ya watu wa dhimmah. Ikiwa msta'min atafanya kitu kinachowajibisha adhabu, adhabu zote zinatekelezwa dhidi yake kama zinavyotekelezwa dhidi ya watu wa dhimmah, isipokuwa adhabu ya lazima ya pombe, kwa sababu Dar al-Islam ndiyo mahali pa kutekeleza hukumu za Shari'ah, hivyo hukumu za Shari'ah zinatekelezwa dhidi ya kila mtu aliye ndani yake miongoni mwa Waislamu, dhimmi au msta'mineen. Mtume wa Allah ﷺ aliandika kwa watu wa mkataba wa Najran, nao walikuwa Wakristo:

Supporting the musta’min is obliged upon the Khalifah as long as he is in Dar al-Islam, so his rule is like the rule of the people of dhimmah. If the musta’min commits what obliges a punishment, all punishments are undertaken against him like the people of dhimmah except the obligatory punishment of alcohol as the Dar al-Islam is the place for enforcing the Shari’ah rules so the Shari’ah rules are enforced upon everyone within it among Muslims, dhimmis or musta’mineen. The Messenger of Allah (saw) wrote to the pledge of Najran and they were Christians:

Riba ni miongoni mwa hukumu za Kiislamu, kwa hiyo kutoruhusu kwa Mtume ﷺ kuchukua ahadi ya riba kutoka kwa watu wa dhimmah ni dalili ya kuamrisha kufuata hukumu hizo, na mu'stamin anashughulikiwa kwa mwenendo sawa na dhimmi.

Riba is from the Islamic rules so the Messenger’s implementation of no pledge upon riba from the people of dhimmah is an evidence for commanding with the rules, and the musta’min is dealt with the dealing of the dhimmi.

Utu wa Kiislamu Juzuu ya 2 193

The Islamic Personality Vol 2 193

Ikiwa musta'min atachukua dhamana kwa ajili yake mwenyewe, dhamana hii pia ni dhamana kwa mali yake iliyo pamoja naye hata kama hakuchukua dhamana kwa ajili yake. Kwa hiyo mali yake inalindwa kama vile mwili wake, na Mwislamu anahakikisha thamani ya pombe yake na nguruwe yake ikiwa aliviharibu. Malipo ya damu (diyya) yanamlazimu iwapo atamuua bila kukusudia, na atauawa kwa ajili yake iwapo atamuua kwa makusudi. Ni wajibu kujiepusha na kumdhuru musta'min, na kumsengenya nyuma yake ni haramu kwa kuwa anashughulikiwa kama vile mdhimmi anavyoshughulikiwa. Ikiwa musta'min atafariki katika Dar al-Islam na warithi wake wako Dar al-Harb, mali yake huhifadhiwa na ushahidi huchukuliwa, iwe kutoka kwa Waislamu au kutoka kwa watu wa dhimma, kwa kuwa ni mali iliyolindwa; hivyo hukabidhiwa kwa wamiliki wake wanaomrithi. Kwa kifupi, wote wanaoomba dhamana kutoka kwa Waislamu, inaruhusiwa kwa Waislamu kuwapa dhamana kwa kauli ya Allah.

If the musta’min takes a security for himself, this security is (also) a security for his property with him even if he did not take a security for it. So his property is protected as is his body and the Muslim ensures the value of his alcohol and pig if he destroyed them. Blood money is obliged upon him if he kills accidentally and he is killed for him if he kills him deliberately. It is obligatory to abstain from harming the musta’min and backbiting behind him is forbidden since he is dealt with like the dhimmi is dealt with. If the musta’min dies in Dar al-Islam and his heirs are in Dar al-Harb, his property is preserved and the evidence is taken whether from the Muslims or the people of dhimmah as it is protected property so it is handed over to its owners who inherit him. In short all who request security y from Muslims, it is allowed for the Muslims to give them security due to Allah’s statement: