11.9 Mamlaka za lazima za qadhi wa Mazaalim - Mfumo wa Hukumu katika Uislamu | Quran Course

11.9 Mamlaka za lazima za qadhi wa Mazaalim - Mfumo wa Hukumu katika Uislamu | Quran Course

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11.9 Mamlaka za lazima za qadhi wa Mazaalim

11.9 The mandatory powers of the Mazaalim judge

by Abdul Qadeem Zalloom3 min readViewed 96 times

Qāḍī al-Maẓālim ana mamlaka ya lazima ya kumwondoa mtawala yeyote au mtumishi yeyote wa umma, na pia ana haki ya kumwondoa Khalifa.

The Qadhi al-Mazaalim has the mandatory power to remove any ruler or civil servant, and He also has the right to remove the Khaleefah.

Mahakama ya Mazalim (Qadhi al-Mazaalim) ina haki ya kuwaondoa watawala, kwani mtawala huteuliwa kwa mkataba unaojulikana kama mkataba wa kukabidhi madaraka, ambao pia huitwa mkataba wa uteuzi (Taqleed). Khalifa ana haki ya Wilaya, yaani utawala, na pia ana haki ya kuteua, ambayo ni kukabidhi madaraka, na uteuzi unaweza kufanywa tu kwa maneno yaliyo wazi. Kwa hiyo kumwondoa mtawala aliyeteuliwa na Khalifa ni kuvunja mkataba huo, na Khalifa bila shaka anahifadhi haki hiyo. Hii ni kwa sababu Mtume wa Allah ﷺ aliwateua Wali na kuwaondoa. Makhalifa Waongofu pia waliwateua Wali na kuwaondoa; Khalifa pia angeweza kuwapa wale aliowateua haki ya kuteua na kuondoa. Hata hivyo, mahakama ya Mazalim haina haki ya kuwaondoa watawala kwa niaba ya Khalifa, kwani haitendi kwa niaba yake katika uteuzi na kuondoa. Badala yake inatenda kwa niaba yake katika kuchunguza madhulumu (Mazalim). Kwa hiyo, ikiwa kuwepo kwa mtawala huyo katika wilaya yake ni dhulma, mahakama ina haki ya kuiondoa dhulma hiyo, yaani ina haki ya kumwondoa mtawala huyo madarakani. Basi uwezo wake wa kumwondoa mtawala hautekelezwi kwa niaba ya Khalifa, bali ni kwa ajili ya kuondoa dhulma tu. Hivyo, yule ambaye mahakama inamhukumu kuondolewa, lazima aondolewe, hata kama Khalifa hakubaliani na hukumu hiyo. Hii ni kwa sababu kumwondoa mtawala huyo ni kuondoa dhulma, na hili linamhusu kila mtu, pamoja na Khalifa, kwa kuwa hukumu ya hakimu inawahusu wote. Kuhusu uwezo wake wa kumwondoa Khalifa, nao pia ni kwa hukumu inayolenga kuondoa dhulma. Kwa sababu ikiwa Khalifa yuko katika hali inayohitaji aondolewe, au katika hali ambayo kwa sababu yake anapaswa kuondolewa, basi kubaki kwake madarakani kutakuwa ni dhulma. Ni mahakama ya Mazalim inayohukumu kuondolewa kwa madhulumu, kwa hiyo itaamuru aondolewe. Kwa hiyo, hukumu ya mahakama ya Mazaalim ya kumwondoa Khalifa itakuwa hukumu inayolenga kuondoa dhulma.

The Qadhi al-Mazaalim has the right to remove the rulers, for the ruler is appointed by a contract, known as the contract of assignment which is also called the contract of appointment (Taqleed). The Khaleefah has the right of the Wilayah that is the ruling, and He has the right of appointment, which is the assignment, and the appointment can only be done with clear wording. Thus the removal of the ruler appointed by the Khaleefah would be a termination of that contract, and the Khaleefah undoubtedly reserves that right. This is because the Messenger of Allah (pbuh) appointed the Wulah and removed them. The Khulafaa’ Ar-Rashidoon also appointed the Wulah and removed them; the Khaleefah could also delegate to those whom He appointed the right to appoint and remove. However, the court of Mazaalim does not have the right to remove the rulers on behalf of the Khaleefah, for it does not act on his behalf in appointing and removal. it rather acts on his behalf in looking into the Mazaalim. So if the presence of that ruler in his Wilayah was a Mazlema, the court has the right to remove that Mazlema i.e. it has the right to remove that ruler from office. Therefore, its power to remove the ruler is not done on behalf of the Khaleefah, but merely to remove the Mazlema. So the one whom it judges to be removed should be removed, even if the Khaleefah does not agree with the judgement. This is because the removal of that ruler would be the removal of a Mazlema, and this applies to everyone, including the Khaleefah, for the judgement of the judge applies to everyone. As for its power to remove the Khaleefah, this would also be by a judgement aimed at removing a Mazlema. This is because if the Khaleefah were in a situation that necessitates his removal, or in a situation as a result of which He should be removed, then his stay in office would be a Mazlema. It is the court of Mazaalim that judges the removal of Mazaalim, so it would order his removal. Therefore, the judgement of the court of Mazaalim to remove the Khaleefah would be a judgement aimed at removing a Mazlema.

Hii ni kwa sababu ushahidi unaothibitisha haja ya mahakama ya kawaida kuchunguza kesi hauhusu mahakama ya Mazaalim, kwani si lazima kila wakati kuwepo mlalamikaji. Mahakama ya Mazaalim huchunguza dhulma hata kama hakuna aliyewasilisha dai. Pia si lazima kumwita mshtakiwa, kwa sababu hu-chunguza dhulma bila kuhitaji kuwepo kwake. Kwa hiyo ushahidi kuhusu umuhimu wa mahakama ya kawaida hauhusiani nayo. Hili linatokana na yale aliyoyapokea Abu Dawood na Ahmad kutoka kwa ‘Abdullah bin Az-Zubair, aliyesema: “Mtume wa Allah ﷺ aliamuru wale wadai wawili waketi mbele ya hakimu”, na kauli yake ﷺ kwa Ali (rta): “Ikiwa wadai wawili wameketi mbele yako.” Kwa hiyo mahakama ya Mazaalim ina haki ya kuchunguza dhulma inapotokea, bila vikwazo vya muda, mahali au kikao cha mahakama. Hata hivyo, kwa sababu ya hadhi ya mahakama hii na mamlaka yake ya lazima, daima imezungukwa na mambo ya heshima na ukuu. Katika zama za Masultani wa Misri na Ash-Sham, Baraza la Sultani, ambamo Mazaalim zilishughulikiwa, lilijulikana kama Dar al-’Adl (Nyumba ya Haki). Sultani alikuwa akiteua manaibu wa kumwakilisha, na Qudhah (Majaji) pamoja na Fuqahah (Wanazuoni wa fiqhi) pia walikuwa wakihudhuria. Al-Maqreezi alitaja katika kitabu chake kiitwacho Al-Sulook Ila Ma’arifati Douwal Al-Mulook (Njia ya Kujua Hali za Wafalme), kwamba Sultani Al-Malik Al-Salih Ayyub aliwateua manaibu wa kumwakilisha katika Dar al-Adal. Walikuwa wakiketi huko ili kuondoa dhulma, na kuwakusanya mashahidi, Qudhah na Fuqahah. Kwa hiyo hakuna ubaya mahakama ya Mazaalim ikiwa na jengo la kifahari, kwani hilo ni Mubah, hasa ikiwa linaonyesha nguvu ya haki.

This is because the evidence that confirms the need for a judicial court to look into a case does not apply to the court of Mazaalim for it is not always necessary to have a plaintiff. The court of Mazaalim looks into the Mazlema even if nobody filed a claim. It is also not necessary to summon the defendant, because it examines the Mazlema, without the need of his attendance. Therefore, the evidence regarding the necessity of a judicial court does not apply. This is due to what Abu Dawood and Ahmed narrated from ‘Abdullah bin Az-Zubair, He said; “The Messenger of Allah (pbuh) ordered that ‘the two disputing parties sit before the judge”, and his (pbuh) saying to Ali (rta); “If the two disputing parties sat before you.” Therefore, the court of Mazaalim reserves the right to look into the Mazlema as it occurs without any restrictions such as time, place or court sitting. However, due to the standing of this court, as far as its mandatory power are concerned, it has always been surrounded by the elements of prestige and grandeur. In the times of the Sultans in Egypt and Ash-Sham, the Council of the Sultan, where the Mazaalim used to be dealt with, used to be known as the Dar al-’Adl (House of Justice), where the Sultan used to appoint deputies to act on his behalf, and the Qudhah (Judges) and the Fuqahah (Jurists) also used to attend. Al-Maqreezi mentioned in his book entitled, Al-Sulook Ila Ma’arifati Douwal Al-Mulook (The way to know the States of the kings), that the Sultan Al-Malik Al-Salih Ayyub appointed deputies to act on his behalf in the Dar al-Adal. They used to sit there to remove the Mazaalim, and to gather the witnesses, Qudhah and the Fuqahah. Therefore, there is no harm if the court of Mazaalim had a splendid house, for this would be Mubah, especially if this reflected the might of justice.