11 Mahakama - Mfumo wa Hukumu katika Uislamu | Quran Course

11 Mahakama - Mfumo wa Hukumu katika Uislamu | Quran Course

Kuhusu Sunnah, Mjumbe wa Mwenyezi Mungu (ﷺ) mwenyewe alisimamia mahakama, na alihukumu baina ya watu. Al-Bukhari amesimulia kutoka kwa A'isha, mke wa Mjumbe wa Mwenyezi Mungu (ﷺ), kwamba alisema: "Utba Ibnu Abi Waqqas alimwambia nduguye Sa'd bin Abi Waqqas kwamba mtoto wa Zuma'a ni wake, hivyo mchukue na umweke kwako. Katika mwaka wa ushindi, Sa'd alimchukua na akasema: 'Mtoto huyu ni mpwa wangu, na (nduguye) amemkabidhi kwangu.' Abd ibn Zuma'a akasimama na kusema: 'Ni ndugu yangu, mwana aliyezaliwa na baba yangu, na alizaliwa kitandani kwake.' Wote wawili wakaenda kwa haraka kwa Mjumbe wa Mwenyezi Mungu (ﷺ), na Sa'd akasema: 'Ee Mjumbe wa Mwenyezi Mungu! Huyu ni mpwa wangu, na nduguye amenikabidhi,' na Abd bin Zuma'a akasema: 'Ni ndugu yangu, na mwana aliyezaliwa na baba yangu kitandani kwake.' Mjumbe wa Mwenyezi Mungu (ﷺ) akasema: 'Mtoto ni wa kitanda, na mzinzi apigwe mawe.'" Mjumbe wa Mwenyezi Mungu (ﷺ) alikuwa akiwateua mahakimu. Aliamteua 'Ali kuwa hakimu juu ya Yemen, na alimpa maelekezo juu ya jinsi ya kuhukumu kwa kusema: "Watu wawili wenye mzozo wakikujia, usitoe hukumu kwa mmoja wao mpaka umesikia alichosema mwingine." Pia alimteua Mu'az kuwa hakimu juu ya Al-Janad. Hii inaonyesha urithi wa mahakama. Kuhusu namna ya kuhukumu iliyofanywa na Mjumbe (ﷺ), inaweza kutolewa kutoka Hadith ya 'A'iesha kwamba Sa'd na Abd Ibnu Zuma'a walizozana juu ya mtoto wa Zuma'a. Kila mmoja alidai kwamba ni wake. Mjumbe wa Mwenyezi Mungu (ﷺ) aliwajulisha hukumu ya Mwenyezi Mungu kwamba mtoto wa Zuma'a ni ndugu yake Abd Ibnu Zuma'a, na kwamba mtoto ni wa yule ambaye kitandani kwake alizaliwa. Kwa hiyo, hukumu yake (ﷺ) ilikuwa ni kutoa taarifa ya hukumu ya Mwenyezi Mungu, kisha akaitekeleza juu yao, na hivyo 'Abd Ibnu Zuma'a akamchukua mtoto. Hii ndiyo dalili inayotoa maana ya mahakama, na maana hii inatumika kama maelezo ya uhalisia. Hata hivyo, kwa kuwa hili ni uhalisia wa kimungu, na kwa kuwa ufafanuzi wa kimungu kwa kweli ni kanuni ya kimungu, basi unahitaji ushahidi ambao unapatikana kutokana nao, na Hadith hii inatumika kama ushahidi wa ufafanuzi wa uongozi wa kimahakama.

As for the Sunnah, the Messenger of Allah (pbuh) was himself in charge of the Judiciary and He judged between people. Al- Bukhari narrated about A’isha, wife of the Messenger of Allah (pbuh), that she said; “Utba Ibnu Abi Waqqas told his brother Sa’d bin Abi Waqqas that the child of Zuma’a belongs to him, so keep Him with you. In the year of the conquest, Sa’d took Him and said, ‘The child is my nephew, and He (his brother) has entrusted Him to me.’ Abd ibn Zuma’a stopped and said, ‘He is my brother, the son born to my father, and He was born on his bed.’ So they both rushed to the Messenger of Allah (pbuh) and Sa’d said ‘O Messenger of Allah! He is my nephew and my brother has entrusted Him to me’ and ‘Abd bin Zuma’a said, ‘He is my brother and a son born to my father on his bed.’ The Messenger of Allah (pbuh) said, ‘The child is for the bed and for the fornicator is stoning.’” The Messenger of Allah (pbuh) used to appoint the judges. He appointed ‘Ali as judge over Yemen and He gave Him instructions about how to judge by saying; “If two disputing men come to you do not give a judgement for one of them until you have heard what the other has had to say.” He (pbuh) also appointed Mu’az as a judge over Al-Janad. This indicates the legacy of the judiciary. As for the method of judicature carried out by the Messenger (pbuh), it can be deduced from the Hadith of ‘A’iesha that Sa’d and Abd Ibnu Zuma’a disputed over the son of Zuma’a. Each one claimed that He was his. The Messenger of Allah (pbuh) informed them of the divine rule that the son of Zuma’a was the brother of Abd Ibnu Zuma’a, and that the child belongs to the one on whose bed it is born. Therefore, his (pbuh) judgement was information about the divine rule and then He enforced it upon them, and thus ‘Abd Ibnu Zuma’a took the child. This is the evidence that gives the definition of the Judiciary and this definition serves as a description of the reality. However, since it is a divine reality, and since the divine definition is in fact a divine rule, it therefore requires evidence from which it is to be deduced, and this Hadith serves as an evidence for the definition of the judiciary.

“Hii ni nini?” Akasema: “Imelowa kwa mvua, Ewe Mjumbe wa Allah.” Akasema ﷺ: “Kwa nini hukuiweka juu ili watu waione? Yeyote anayedanganya hayuko pamoja nami.” Pia inajumuisha Mazaalim (dhuluma), kwa kuwa ni sehemu ya mahakama na si sehemu ya utawala, kwa kuwa ni malalamiko dhidi ya mtawala. Mazaalim yanafafanuliwa kama: “Kutoa hukumu ya Mwenyezi Mungu kwa njia ya kulazimisha kuhusu mzozo unaoweza kutokea kati ya raia na Khalifah au yeyote kati ya Wula wake au wafanyakazi wake, au mzozo wowote kati ya Waislamu kuhusu tafsiri ya yoyote ya matini za Shari'ah zinazotumika kuhukumu kwazo na kutawala kwa mujibu wake.” Mazaalim (dhuluma) zilitajwa katika Hadith ya Mjumbe wa Allah ﷺ kuhusu kupanga bei pale aliposema: “Na hakika ninatumaini kukutana na Allah Azza wa Jall bila ya kuwa na yeyote anayedai dhidi yangu Mazlama (malalamiko) niliyomfanyia, iwe ni damu au mali.” [Imepokewa na Ahmad kwa mapokezi ya Anas] Hii inaonyesha kwamba malalamiko dhidi ya mtawala, au Waali au watumishi wa umma yanapaswa kuwasilishwa kwa jaji wa Mazaalim, na jaji wa Mazaalim atatoa hukumu ya Mwenyezi Mungu kwa njia ya utekelezaji. Kwa hiyo ufafanuzi huu unajumuisha maeneo matatu ya mahakama yanayoakisiwa katika Ahadith na matendo ya Mjumbe wa Allah ﷺ. Maeneo hayo ni: kusuluhisha mizozo kati ya watu, kuzuia kila kitu kinachoweza kudhuru haki za jamii, na kusuluhisha mizozo kati ya raia na watawala, au kati ya raia na watumishi wa umma ndani ya majukumu yao.

“‘What is this?’ He said; ‘It was dampened by the rain O Messenger of Allah.’ He (pbuh) said; ‘Why don’t you put it on the top so that people can see it? He who cheats does not belong to me.’” It also includes the Mazaalim (unjust acts), because they are part of the judiciary and not part of the ruling, since they are complaints against the ruler. The Mazaalim would be defined as: ‘Delivering of the divine rule by way of compulsion with regards to the dispute that may arise between the citizens and the Khaleefah or any of his Wulah or employees, or any conflict between the Muslims about the interpretation of any of the Shar’a texts used in order to judge by them and to rule according to them.’ The Mazaalim (unjust acts) were mentioned in the Hadith of the Messenger of Allah (pbuh) regarding the fixing of prices where He said; “And verily I hope that I will meet Allah Azza wa Jall without having anyone claiming against me a Mazlama (complaint) I inflicted on him, be it of blood or funds.” [Narrated by Ahmad on the authority of Anas] This indicates that complaints against the ruler, or the Waali or the civil servants should be submitted to the judge of Mazaalim, and the Judge of Mazaalim would deliver the divine rule by way of enforcement. Therefore the definition would include the three areas of judiciary reflected in the Ahadith and actions of the Messenger of Allah (pbuh). These are: settling disputes between people, preventing whatever may harm the rights of the community and the settling of disputes between the citizens and the rulers, or between the citizens and the civil servants within their duties.