28. Mahusiano Baina ya Watu - Utu wa Kiislamu | Quran Course

28. Mahusiano Baina ya Watu - Utu wa Kiislamu | Quran Course

Uislamu katika sheria zake zote unaweka sheria kwa binadamu, si kwa watu maalum tu, bali unaweka sheria kwa binadamu anayewakilishwa katika watu binafsi. Unaweka sheria kwa watu hawa binafsi wakiwa na sifa yao ya kibinadamu, wakizingatiwa kama mkusanyiko wa watu wanaounda jamii, na unaweka sheria kwa watu hawa na jamii hii kuhusu wanachohitaji katika mahusiano, na katika mahusiano baina ya watu binafsi ambayo kwa kuwepo kwake jamii huundwa. Kwa kuwa maana inayokusudiwa kwa binadamu ni jinsi ya binadamu, bila kujali kama ni Khalid au Muhammad, sheria hiyo ilikuja kwa binadamu huyu, si kwa mtu maalum. Na kwa kuwa lengo la mtu binafsi ni mtu maalum kwa kuzingatia kuwa yeye ni Khalid fulani au Muhammad fulani, Uislamu uliweka kwamba utekelezaji wa wajibu uliowekwa kwa mtu binafsi katika hali yake ya kibinafsi, na lengo lake ni kushughulikia matatizo ya mtu binafsi kama mtu binafsi, na uliamuru kufungwa na yote ambayo Uislamu ulikuja nayo. Kanuni, hata kama zimewekwa kwa binadamu, bado anayetakiwa kutekeleza wajibu wake ni mtu maalum, kama Khalid yeyote au Muhammad yeyote. Hata hivyo, hili si katika hali yake ya kibinafsi inayomhusu yeye peke yake ambayo hakuna mwingine anayeweza kushirikiana naye, kama urefu wake, upendo wake wa mimea michanga, au kujizuia kwake kula nyama, bali ni kama mtu binafsi katika hali yake ya kuwa binadamu, ambaye kwake yanatumika sifa za asili za binadamu, ambamo hudhihirika nguvu ya uhai inayojidhihirisha katika vitendo vya mtu huyu katika hali yake ya kuwa binadamu. Uislamu ulikuja na kanuni za kupanga mahusiano baina ya watu binafsi katika maisha yao ya hadharani na ya faragha, yaani ulikuja na kanuni za kupanga mahusiano yao baina ya watu, kama vile ulivyokuja na kanuni zilizowekwa kupanga mahusiano baina ya watu na Dola, na baina ya Dola na nchi nyingine, au kupanga jamii kwa kuzingatia kuwa ni jamii. Kanuni hizi zote zimewekwa kwa mtu mahususi, Muhammad au Khalid au Hassan, lakini kwa kuzingatia kwamba yeye ni binadamu.

Islam in all its legislation legislates for human beings not for specific individuals but it legislates for the human being represented in individuals. It legislates for these individuals with their human attribute in their consideration as a collection of people who are a community and legislates for these individuals and this community what they need of relationships and of the relationships between individuals by whose existence a community is created. And since the connotation by human beings is the species of human beings irrespective of his being Khalid or Muhammad, the legislation came for this human being not for a specific individual. And since the intention by the individual is a specific person in respect of his being a particular Khalid or Muhammad, Islam made performing the legislated responsibilities requested from the individual in his individualised capacity and intended by it is the treatment of the problems of the individual as an individual, and commanded the restriction with all that Islam came with. The rules, even if legislated for human beings, yet the one requested to undertake its responsibilities is the specific individual as any Khalid or Muhammad. However this is not in his individual capacity specific to him wherein none other can associate with him such as his length, his love of young herbs, his abstention from meat, but rather as an individual in the capacity of his being a human being upon whom applies the innate attributes of the human wherein appears the vital energy which manifest in the actions of this individual in his capacity as a human being. Islam came with rules to organise the relationships between individuals in their public and private lives i.e. it came with rules to organise their relationships between people just as it came with rules legislated to organise relationships between people and the State, and between the State and other states or to organise the community in respect of it being a community. All of these are rules imposed upon a specific individual, Muhammad or Khalid or Hassan but in respect of his being a human being.

Kutokana na kufuata kanuni za Shari'ah kwa ujumla, tunaona kwamba Uislamu, pale ulipoweka sheria, ulilinda maslahi ya mtu binafsi katika utu wake mahususi, na maslahi ya jamii anayoishi ndani yake kama jamii inayoundwa na watu binafsi, katika asili yake kama jamii, si katika uhusiano wa mahusiano kati ya watu binafsi. Anaposheria kwa ajili ya jamii pamoja na mahusiano yaliyomo ndani yake, analinda maslahi ya mtu binafsi; na anaposheria kwa ajili ya mtu binafsi katika mahusiano kati yake na wengine, analinda maslahi ya jamii. Kwa msingi huo, tunaona kwamba aliporuhusu Dola kuchukua sehemu ya mali ya Waislamu ili kusimamia mambo ya raia pale ambapo mapato yalionekana wazi kuwa hayatoshi, aliizuia Dola isichukue zaidi ya kile Allah (SWT) alichowawajibisha jamii, kama vile fedha za jihadi au kuwalisha wenye njaa. Na aliizuia isichukue hilo isipokuwa kutoka katika ziada ya mali ya matajiri, yaani kile kinachozidi mahitaji yao ya msingi, ambayo ni chakula, mavazi na makazi, pamoja na mahitaji yao ya msingi yanayochukuliwa kuwa ya lazima kulingana na maana ya jamii yao, yaani kulingana na yanayojulikana katika mahitaji yao kama ndoa, na yale wanayoyategemea kujikidhia kama mahitaji yao ya mbali, watumishi na mfano wa haya. Ndani ya sheria hii ya kuhifadhi jamii kuna ulinzi wa maslahi ya mtu binafsi. Pia utaona kwamba Shari'ah inaporuhusu mtu binafsi kujenga nyumba au kupanda bustani, inamwekea njia ya watu na inamzuia kujenga, kupanda au kulima kwa namna yoyote inayovamia haki ya njia ya mali ya umma. Na inapomruhusu mtu binafsi kuuza alichonacho nje ya nchi za Kiislamu katika biashara, inamzuia kuuza silaha na kila kitu kinachoimarisha adui dhidi ya Waislamu. Sheria hii kwa mtu binafsi inalinda maslahi ya jamii.

From following the Shari’ah rules in their generality, we find that when Islam legislated rules it protected the interests of the individual in his specific personality and the interests of the community in which he lives in its capacity as a community composed of individuals in its essence as a community not in the relation to relationships between individuals. When it legislates for the community with the relationships within it, it protects the individual’s interests, and when it legislates for the individual in the relationships between him and other(s) it protects the interests of the community. Accordingly we find that when it allowed the State the right to take from the Muslims’ wealth to administer the affairs of the citizens where it explicitly stated revenues are not sufficient, it restricted the State not to take more than what Allah (swt) obliged upon the community like taking money for jihad or feeding the hungry. And it restricted it not to take this except from the excess money of the wealthy i.e. what exceeds their basic needs which are food, clothing and shelter, and their basic needs which are considered necessities according to the definition of their society i.e. according to the well-known from their needs like marriage and what they are depend upon to satisfy like their remote needs, servants and similar to this. Within this legislation to preserve the society is the protection for the individual’s interests. You will also find that when the Shar’a allows the individual to build a house or plant a garden that it imposes upon him a path for the people and prevents him from building, planting or cultivating in any way that encroaches upon the right of the path of public property. And when it allows the individual to sell what he owns outside the homelands of Islam in trade, it prevented him from selling weapons and all that strengthens the enemy against Muslims. This legislation for the individual protects the community’s interests.

Kwa hiyo sheria inayopanga mahusiano kati ya watu binafsi, pamoja na kuwa sheria kwa mahusiano ya mtu binafsi, haiwezi kutenganishwa na kuwa sheria kwa binadamu, wala kuwa sheria kwa jamii, yaani kwa mahusiano yaliyopo kati ya watu binafsi wa jamii hii. Hivyo basi, mifano (namadhij) ya hukumu za Shari'ah zinazohusu mahusiano ya watu binafsi ni hukumu za Shari'ah za jumla kwa binadamu wote, hata kama zinashughulikia mahusiano ya watu binafsi na zinatumika kwa watu maalum wanaozitekeleza moja kwa moja. Kwa mfano, biashara ni hukumu za Shari'ah za kupanga mahusiano kati ya watu binafsi wanaotekeleza hukumu za Kiislamu chini ya bendera ya Dola ya Kiislamu. Wao ndio wanaotekeleza hukumu hizi moja kwa moja; hata hivyo, zinawahusu watu wote wa binadamu. Muhammad na Khalid wanapofanya biashara moja kwa moja, wote wawili wanaelekezwa kutekeleza hukumu za biashara kwa kuwa wamejishughulisha na biashara, na Hassan na Salih hawaombwi nao kwa kuwa hawajishughulishi na biashara. Hukumu za biashara zimewekwa ili zitekelezwe na watu binafsi, lakini kwa nafasi yao ya kuwa binadamu wanaoishi katika jamii, nao huzitekeleza pale tatizo linapotokea na wanapozitekeleza moja kwa moja. Kwa kuwa Muislamu binafsi analazimika kufuata hukumu za Kiislamu kwa matendo yake binafsi, basi ni wajibu wa mtu binafsi kujua hukumu za Shari'a katika kila suala analokusudia kulitekeleza moja kwa moja. Kwa hiyo ni vyema kutoa mfano (namadhij) wa hukumu zinazohusu mahusiano kati yao, ili Waislamu wazijue na warejee vitabu vya Shari'ah kujua wanachohitaji.

Accordingly the legislation which organises relationships between individuals on top of its being legislation for individual relationships cannot be separated from its being legislation for a human being or its being legislation for the community or its being legislation for the society i.e. for the standing relationships between the individuals of this community. Hence the model (namadhij) for the Shari’ah rules related to the relationships of individuals are Shari’ah rules general for all humanity even if they treat the relationships of individuals and are applied upon specific individuals who directly perform them. For example, trade is Shari’ah rules for organising the relationships between individuals who implement the Islamic rules under the banner of the Islamic State. They are the ones who directly perform these rules; however they apply to all individuals of humanity. When Muhammad and Khalid directly undertake trade, both are addressed to execute the rules of trade as they are engaged in trade, and Hassan and Salih are not requested by them as they are not engaged in trade. The rules of trade are legislated to be implemented by individuals but in their capacity of being human beings living in a community and they implement them when a problem arises and they directly perform it. Since the individual Muslim is obliged for the Islamic rules upon his individual actions, then it is an individual obligation upon him to know the Shar’a rules in each issue he intends to directly perform. So it is beneficial to offer a model (namadhij) of the rules related to the relationships between them so that Muslims know them and return to the books of Shari’ah to know what they need.