Beberapa Persoalan Tentang Zakat Harta Dan Zakat Fitrah

1. Pembahagian Zakat Kepada Orang Bukan Islam

 Soalan: Bolehkah zakat dibahagikan kepada orang bukan Islam dalam kategori fakir dan miskin?

Soalan: Bolehkah zakat perdagangan itu diberikan dalam bentuk bahan makanan asas seperti beras, gula, minyak masak dan lain-lain? Jawapan: Para ulama berbeza pendapat tentang cara untuk mengeluarkan zakat perdagangan (zakat ‘uruudh at-tijarah). Terdapat dua pendapat yang utama: Pertama, pendapat ulama Hanafiyah (mazhab Hanafi) yang menyatakan bahawa adalah dibolehkan untuk memilih sama ada untuk mengeluarkan zakat dalam bentuk ‘ain (barang dagangannya) atau dalam bentuk qimah (nilai barang dagangannya iaitu melalui wang). Kedua, pendapat jumhur ulama (Malikiyah, Syafi’iyah, dan Hanabilah) menyatakan bahawa adalah wajib untuk dikeluarkan dalam bentuk nilainya (qimah) dan bukannya dalam bentuk barang yang diperdagangkan. (Wahbah Az-Zuhaili, Al-Fiqh Al-Islami wa Adillatuhu, 2/794-795). Pendapat yang dianggap rajih (kuat) dan dipilih oleh Syeikh Abdul Qadim Zallum adalah pendapat ulama Hanafiyah iaitu dibolehkan untuk sama ada memilih antara membayar dalam bentuk barang dagangannya ataupun nilai barang dagangannya. Ini adalah disebabkan terdapat dalil-dalil yang membolehkan amil zakat mengambil nilai (qimah) sebagai ganti daripada mengambil harta zakatnya itu sendiri (‘ainul mal). Antara dalilnya adalah sebagaimana yang disebutkan oleh Abu Ubaid bahawa ‘Amr bin Dinar ra meriwayatkan daripada Thawus ra, bahawa Nabi saw telah mengutus Muaz ke Yaman. Maka Muaz mengambil baju (tsiyab) sebagai ganti zakat gandum (al-hinthah) dan barli (asy-sya’ir). (Abdul Qadim Zallum, Al-Amwal fi Daulah Al-Khilafah, hal. 168-169; 178). Jadi zakat perdagangan boleh dikeluarkan dalam bentuk barang yang diperdagangkan atau dalam bentuk nilai (qimah) barang dagangannya, yang mana ia dikeluarkan dalam bentuk mata wang yang beredar (an-naqd al-mutadawal). (Abdul Qadim Zallum, Al-Amwal fi Daulah Al-Khilafah, hal. 180). Berdasarkan hal ini, maka para pedagang atau peniaga yang menjual sesuatu barang dagangan (misalnya baju), jika nilai barang dagangannya telah mencapai nisab (iaitu setara dengan 20 dinar, iaitu 85 gram emas atau 595 gram perak dan sudah cukup haulnya iaitu setahun) maka wajib baginya untuk mengeluarkan zakat sebanyak 2.5% daripada keseluruhan nilai barang dagangannya termasuklah keuntungannya. Zakatnya boleh diberikan dalam bentuk barang dagangannya itu sendiri, iaitu baju jika ia menjual baju, atau dalam bentuk mata wang yang beredar yang sama nilai dengannya. (Abdul Qadim Zallum, Al-Amwal fi Daulah Al-Khilafah, hal. 180). Jadi, bolehkah membayar zakat perdagangan dalam bentuk bahan mentah makanan asas? Menurut pegangan kami adalah dibolehkan. Dengan catatan, bahan-bahan tersebut mestilah mempunyai nilai (qimah) yang sama dengan nilai zakat perdagangan yang wajib dikeluarkannya. Wallahu a’lam.

3. Membayar Zakat Padi

Soalan: Jika zakat pertanian contohnya padi, bolehkah dikeluarkan sebahagian zakat dalam bentuk beras dan bakinya dikeluarkan dalam bentuk wang? Jawapan: Menurut Syeikh Abdul Qadim Zallum, padi (al-aruz) adalah tidak termasuk dalam hasil pertanian yang diwajibkan untuk dikeluarkan zakat. Hanya terdapat 4 sahaja hasil pertanian yang wajib untuk dizakatkan iaitu (1) barli (asy-sya’ir), (2) gandum (al-hinthah), (3) anggur kering/kismis (az-zabib) dan (4) kurma (at-tamr). Selain daripada keempat-empat ini tidak diwajibkan zakat. (Abdul Qadim Zallum, Al-Amwal fi Daulah Al-Khilafah, hal. 162). Pendapat Syeikh Zallum ini adalah hampir dengan pendapat Imam Ibnu Hazm yang menyatakan bahawa dalam zakat pertanian hanya terdapat 3 jenis yang wajib dizakatkan iaitu kurma (at-tamr), barli (asy-sya’ir), dan gandum (al-qamhu) dan tidak ada yang lain. (Lihat Ibnu Hazm, Al-Muhalla, 2/193, Kitabuz Zakat, mas’alah no. 640). Semua fuqaha sepakat (ijma’) bahawa keempat-empat jenis tersebut iaitu barli (asy-sya’ir), gandum (al-hinthah), anggur kering (az-zabib) dan kurma (at-tamr) memang wajib untuk dizakatkan. Ia sebagaimana yang diriwayatkan oleh Ibnu Mundzir dan Ibnu Abdil Barr. (Lihat Ibnu Qudamah, Al-Mughni, 2/49, Kitabuz Zakat; Ibnul Mundzir, Kitab Al-Ijma’, hal 10, pasal 93; Ibnu Hazm, Maratibul Ijma’, hal. 18, Kitabuz Zakat). Sementara itu, para fuqaha berbeza pendapat tentang adakah wajib untuk hasil pertanian selain daripada empat jenis yang disebutkan di atas. (Ibnu Hazm, Al-Muhalla, 2/193). Dalil yang menunjukkan pembatasan/had (hashr) zakat pertanian hanya terkena ke atas empat komoditi tersebut adalah berdasarkan kepada hadis Nabi SAW kepada Mudz bin Jabal dan Abu Musa Al-Asy’ari ketika Nabi SAW mengutus kedua mereka ke Yaman : Laa ta’khudza ash-shadaqah illa min haadzihi al-ashnaaf al-arba’ah asy-sya’ir wal-hinthah wa az-zabib wa at-tamr “Janganlah kamu berdua mengambil zakat kecuali daripada empat jenis iaitu : barli (asy-sya’ir), gandum (al-hinthah), anggur kering (az-zabib) dan kurma (at-tamr).” [HR Al-Baihaqi, As- Sunan Al-Kubra, 4/125]. Dalam hadis di atas, kata “janganlah” (laa) dirangkaikan dengan kata “kecuali” (illa). Ini menunjukkan bahawa adanya pembatasan (qashr) terhadap zakat pertanian yang diambil serta dihadkan kepada empat jenis itu sahaja dan tidak diambil daripada yang lain. (Abdul Qadim Zallum, Al-Amwal fi Daulah Al-Khilafah, hal. 162). Oleh yang demikian, adalah jelas bahawa padi tidak termasuk sebagai salah satu hasil pertanian yang dikenakan kewajiban zakat. Maka ia tidak wajib untuk dikeluarkan zakat padi baik dalam bentuk beras mahu pun wang yang setara nilai dengannya. Namun, jika padi tersebut diperdagangkan, maka padi itu akan dikenakan kewajiban zakat perdagangan (‘urudh at-tijarah) apabila ia sudah memenuhi syarat nisab zakat perdagangan dan juga cukup haulnya (satu tahun). Wallahu a’lam.

4. Ukuran Satu Sha’ dalam Zakat Fitrah

Soalan: Bagi ukuran 1 sha’ itu bersamaan dengan berapa kilogram? Adakah sha’ itu satu ukuran berat ataupun isipadu? Jawapan: Ukuran bagi pengeluaran zakat fitrah adalah satu sha’ bahan makanan asas/ruji bagi setiap kepala. Sha’ itu adalah ukuran takaran (al-kail), bukan ukuran berat (al-wazan) atau isipadu. Satu sha’ gandum (al-qamhu) beratnya adalah 2176 gram. (Abdul Qadim Zallum, Al-Amwal fi Daulah Al-Khilafah, hal. 60). Walaupun takarannya sama (satu sha’), tetapi bagi setiap biji-bijian yang berlainan akan mempunyai berat yang berbeza. Contohnya satu sha’ gandum ukurannya tidak sama dengan satu sha’ beras, begitu juga dengan satu sha’ jagung dan lain-lain lagi. Terdapat ulama Indonesia yang pernah melakukan ukuran dan perhitungan dalam mencari nilai satu sha' itu bersamaan dengan berapa gram beras. Antaranya adalah Prof. Mahmud Yunus yang mana dalam kitabnya, Al-Fiqhul Wadhih Juz 2 hal. 10, beliau menyatakan bahawa 1 sha’ beras itu adalah setara dengan 2187.5 gram beras. Beliau menyatakan : “Wa yukhriju al-muzakkiyyu ‘an kulli syakhsin shaa’an min al aruz, wa qadruhu kiluwaani wa mi’atun wa sab’atun wa tsamaanuuna wa nishfu qiraamin” “Orang yang mengeluarkan (zakat fitrah) untuk setiap kepala adalah sebanyak satu sha’ beras, dan kadarnya (beratnya) adalah bersamaan dengan dua kilogram seratus lapan puluh tujuh perpuluhan lima gram (2187.5 gram).” (Mahmud Yunus, Al-Fiqhul Wadhih, Juz 2 hal. 10). Wallahua'lam.

5. Zakat Wang Simpanan

Soalan: Adakah wang tabungan atau simpanan yang disimpan selama satu tahun dianggap sama dengan pendapatan? Adakah dikenakan zakat ke atasnya dan berapakah nisabnya? Adakah ia termasuk dalam zakat pendapatan? Jawapan: Wang kertas (an-nuquud al-waraqiyah atau wang fiat) tidak kira sama ada disimpan dalam tabung dan bank ataupun tidak, ia wajib dikeluarkan zakat jika telah memenuhi dua kriteria sepertimana zakat emas dan perak. Pertama, ia telah mencapai nisab iaitu setara dengan nilai emas (20 dinar iaitu 85 gram emas) atau senilai dengan nisab perak (200 dirham iaitu 595 gram). Kedua, ia telah cukup satu tahun (haul) tanpa digunakan. Zakat yang dikenakan adalah sebanyak 2.5%. (Abdul Qadim Zallum, Al-Amwal fi Daulah Al-Khilafah, hal. 177). Kewajiban zakat atas wang kertas itu diqiyaskan dengan kewajiban zakat ke atas emas dan perak kerana terdapat persamaan dari segi ‘illat (sebab berlakunya hukum) terhadap kedua-dua wang kertas dan emas/perak. Kedua-duanya mempunyai sifat sebagai mata wang (an-naqdiyah) dan juga sebagai harga (ats-tsamaniyyah). Illat ini diistinbath (digali) daripada pelbagai hadis yang mengisyaratkan bahawa adanya sifat sebagai mata wang (an-naqdiyah) dan sebagai harga (ats-tsamaniyyah) yang menjadi landasan kewajiban terhadap zakat ke atas emas dan perak. (Abdul Qadim Zallum, Al-Amwal fi Daulah Al-Khilafah, hal. 177). Antaranya, hadis Nabi SAW : "Fa-haatuu shadaqata ar-riqqah" “Maka datangkanlah (bayarlah) zakat riqqah (perak yang dicetak sebagai mata wang).” [HR Bukhari, dari Ali bin Abi Thalib RA]. Sebutan kata “riqqah” (perak yang dicetak sebagai mata wang) dan bukannya kata “fidhdhah” (perak) menunjukkan adanya sifat sebagai mata wang (an-naqdiyah) dan sebagai harga (ats-tsamaniyyah). Siifat ini bukan hanya wujud pada perak atau emas yang dijadikan mata wang, tetapi juga pada wang kertas yang dilakukan sekarang, meskipun wang kertas tersebut tidak disandarkan dengan emas atau perak. Jadi, wang kertas wajib untuk dizakatkan sepertimana wajibnya zakat ke atas emas dan perak. Oleh itu, sesiapa yang mempunyai wang yang telah memenuhi kedua-dua kriteria tersebut, iaitu nisab dan haul, maka ia wajib untuk dikeluarkan zakat sebanyak 2.5 %. (Abdul Qadim Zalum, Al-Amwal fi Daulah Al-Khilafah, hal. 177). Berkaitan dengan nisab, mungkin ada yang bertanya, apakah standard atau kayu ukur yang perlu digunapakai. Adakah nisab emas (85 gram emas) ataupun nisab perak (595 gram perak) memandangkan fakta/realiti (manath) wang kertas yang ada sekarang tidak dijamin atau disandarkan kepada emas dan perak? Dalam masalah ini, kami cenderung kepada pendapat Wahbah Az-Zuhaili yang mana ia menyatakan bahawa pendapat yang lebih tepat (ashah) adalah menggunakan nisab emas untuk zakat wang simpanan berbanding nisab perak. Ini adalah kerana nisab emas itu nilainya adalah setara dengan nisab binatang ternak (unta, lembu dan kambing). Ia juga disebabkan oleh meningkatnya kos sara hidup dan juga melonjaknya pelbagai keperluan-keperluan yang lain. (Wahbah Az-Zuhaili, Al-Fiqh Al-Islami wa Adillatuhu, 2/773). Sebagai contoh, pada hari ini (Julai 2013), harga emas semasa adalah RM155.00 per gram. Jadi, untuk mengira nisab zakat wang adalah RM155 x 85 gram emas = RM13,175.00. Jika seseorang itu mempunyai simpanan wang sebanyak RM14,000.00, maka ini bererti jumlah wangnya sudah melebihi nisab minimum untuk wajib dikeluarkan zakat (RM13,175.00). Jika wangnya yang telah mencapai nisab itu tadi sudah dimilikinya (tidak digunakan langsung atau tiada pengurangan) selama satu tahun (haul) hijriyah (bukan tahun Masihi), maka zakat yang dikenakan adalah 2.5% x RM14,000 = RM350. Jika 10 tahun yang lalu, harga emas semasa adalah kira-kira RM30 per gram. Jadi nisab zakat pada ketika itu adalah RM30 x 85 gram emas = RM2550.00. Jika jumlah wangnya sudah sampai atau melebihi RM2550.00, dan tersimpan selama sekurang-kurangnya setahun tanpa digunakan, maka zakat yang wajib dikeluarkan pada waktu itu adalah 2.5% daripada simpanannya yang ada. Inilah yang dimaksudkan oleh Wahbah Az-Zuhaili tentang meningkatnya kos sara hidup di mana nilai wang kertas fiat beberapa tahun dahulu adalah berbeza dengan nilai wang kertas hari ini jika pengiraannya dibandingkan dengan nilai emas semasa. Oleh itu, adalah tidak relevan jika sekiranya zakat simpanan wang ditetapkan nisabnya dalam bentuk matawang (contohnya ringgit) memandangkan harga emas sentiasa berubah di sepanjang masa. Zakat simpanan wang fiat perlu sentiasa dikira berdasarkan harga emas semasa. Wang simpanan adalah sama sekali tidak sama dan tidak pernah sama dengan gaji (pendapatan). Wang simpanan sememangnya boleh berasal daripada gaji. Ia juga boleh datang daripada sumber-sumber yang lain seperti harta warisan, sedekah, hadiah, zakat dan lain-lain lagi. Oleh itu, dalam syariah Islam, yang wujud bagi wang hanyalah zakat wang (simpanan) dan bukannya zakat pendapatan. Zakat wang itu bersifat umum dan hasil wang tersebut boleh datang daripada gaji (pendapatan) ataupun sumber-sumber halal yang lain. Kami tidak bersetuju dengan apa yang dikenali sebagai zakat pendapatan kerana dalil-dalil yang digunakan sebagai asas dan hujah adalah sangat lemah serta didapati terdapat istidlal (penggunaan dalil) yang sungguh keliru. Di sini kami tidak berniat untuk membentangkan kekeliruan tentang zakat pendapatan ini. Tetapi sekiranya menginginkan bacaan lanjut, bolehlah dibaca melalui jaringan berikut http://www.mykhilafah.com/fikih/2339-hukum-zakat-pendapatan atau menelaah kitab yang berjudul Zakat Rawatib Al-Muwazhzhafin wa Kasb Ash-hab Al-Mihan Al-Hurrah, karangan Dr. Al-Yazid bin Muhammad Ar-Radhi. Wallahua'lam.

Q&A: Implementing hudud without Khilafah

Question:

Assalamu Alaikum wa Rahmatullahi wa Barakatuhu

Is it permissible (from a shar'i perspective) to carry out a punishment from the punishments of Allah on earth by Jihadist groups or members in "the absence of the Islamic State"? May Allah bless you and aid you.

From Noor Abulfilat

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Answer:

Wa Alaikum Assalam wa Rahmatullahi wa Barakatuhu.

The carrying out of a punishment is a consequent of the judgment after proving the evidence of legitimacy, and the judiciary is the obligatory notification of the judgment. This obligation means the presence of a power that obligates the perpetrator to be sentenced, and this power is the authority, i.e. the ruler applies Allah's rulings and obliges Muslims to abide by these rulings, so the punishments are not executed except by the ruler who establishes Allah's rulings.

As to the evidences for that, they are as follows:

1. General evidences, such as:

Allah سبحانه وتعالى says:

الزانية والزاني فاجلدوا كل واحد منهما مائة جلدة

"The [unmarried] woman or [unmarried] man found guilty of sexual intercourse - lash each one of them with a hundred lashes"

(an-Nur: 2)

And Allah سبحانه وتعالى says:

والسارق والسارقة فاقطعوا أيديهما جزاء بما كسبا نكالا من الله والله عزيز حكيم

"[As for] the thief, the male and the female, amputate their hands in recompense for what they committed as a deterrent [punishment] from Allah. And Allah is Exalted in Might and Wise."

(al-Ma'idah: 38)

And Allah سبحانه وتعالى says:

والذين يرمون المحصنات ثم لم يأتوا بأربعة شهداء فاجلدوهم ثمانين جلدة

"And those who accuse chaste women and then do not produce four witnesses - lash them with eighty lashes"

(an-Nur: 4)

Al-Bukhari has narrated from Ibn Abbas that the Messenger صلى الله عليه وسلم said:

"من بدل دينه فاقتلوه"

"He who changes his religion (i.e. apostates) kill him."

Muslim has narrated from Ubadah Bin as-Samit who said the Messenger of Allah said:

"خذوا عني، خذوا عني، قد جعل الله لهن سبيلا، البكر بالبكر جلد مائة ونفي سنة، والثيب بالثيب جلد مائة، والرجم"

"Receive from me (this revelation), receive from me (this revelation). Allah has ordained a way for those women (unmarried females who committed adultery). When an unmarried man, commits adultery with an unmarried woman, they should receive one hundred lashes and be exiled for a year. If they (fornicate while they) were married, they shall receive hundred lashes and be stoned to death."

At-Tirmidhi has narrated in his Sunan from Abi Saleh from Mu'awiyah that he said: the Messenger of Allah صلى الله عليه وسلم said:

"من شرب الخمر فاجلدوه..."

"Whoever drinks Khamr, lash him..."

These are general evidences that obligate the executing of punishments (lashing, amputating, kill him, one hundred lashes and stoning to death...), and they don't specify who should establish the punishment and how he should establish it. The general evidences, as in Usul, need indication, and commitment to them are through explaining the general. In his noble Ahadith, the Messenger صلى الله عليه وسلم had indicated this generality, and the Companions (may Allah be pleased with them) as well indicated this during the period of the righteous Caliphates in a clear explanation that the punishments are executed by the ruler with a clear indication that is based on Shar'i texts, and from these indicated texts that explain the general texts:

a. Allah سبحانه وتعالى says:

وَأَنِ احْكُمْ بَيْنَهُمْ بِمَا أَنْزَلَ اللَّهُ وَلَا تَتَّبِعْ أَهْوَاءَهُمْ وَاحْذَرْهُمْ أَنْ يَفْتِنُوكَ عَنْ بَعْضِ مَا أَنْزَلَ اللَّهُ إِلَيْكَ فَإِنْ تَوَلَّوْا فَاعْلَمْ أَنَّمَا يُرِيدُ اللَّهُ أَنْ يُصِيبَهُمْ بِبَعْضِ ذُنُوبِهِمْ وَإِنَّ كَثِيرًا مِنَ النَّاسِ لَفَاسِقُونَ

"And judge, [O Muhammad], between them by what Allah has revealed and do not follow their inclinations and beware of them, lest they tempt you away from some of what Allah has revealed to you. And if they turn away - then know that Allah only intends to afflict them with some of their [own] sins. And indeed, many among the people are defiantly disobedient."

(al-Ma'idah: 49)

This noble Ayah, and other extensive Ayat in this subject indicate that the Messenger صلى الله عليه وسلم is the one designated to execute the rulings, and the speech of the Messenger صلى الله عليه وسلم in ruling is a speech to every ruler who comes after him and rules by Islam. This is according to the Usuli (fundamental) Rule that states that the speech of the Messenger صلى الله عليه وسلم is a speech to his Ummah as is, so if it were about the subject of ruling, it would be a speech for the Khulafaa after him as long as there is no specifying evidence. This is not mentioned here, so the one who applies the rulings is the ruler who rules by Islam.

b. There are Ahadeeth for the Messenger صلى الله عليه وسلم that shows that the guilty person whom should be punished used to be brought to the Messenger of Allah صلى الله عليه وسلم to apply the punishment upon him. Muslim extracted on the authority of Anas bin Malik,

أخرج مسلم عَنْ أَنَسِ بْنِ مَالِكٍ، «أَنَّ النَّبِيَّ  أُتِيَ بِرَجُلٍ قَدْ شَرِبَ الْخَمْرَ، فَجَلَدَهُ بِجَرِيدَتَيْنِ نَحْوَ أَرْبَعِينَ»، قَالَ: وَفَعَلَهُ أَبُو بَكْرٍ، فَلَمَّا كَانَ عُمَرُ اسْتَشَارَ النَّاسَ، فَقَالَ عَبْدُ الرَّحْمَنِ: أَخَفَّ الْحُدُودِ ثَمَانِينَ، «فَأَمَرَ بِهِ عُمَرُ»

"A person who had drunk wine was brought to the Prophet صلى الله عليه وسلم. He gave him forty stripes with two lashes. Abu Bakr also did that, but when Umar (assumed the responsibilities) of the Caliphate, he consulted people and Abd al-Rahman said: The mildest punishment (for drinking) is eighty (stripes) and 'Umar their prescribed this punishment."

The ones who carry this out are the scholars from the Prophet's صلى الله عليه وسلم Companions and others.

وأخرج البيهقي عَنْ أَبِي هُرَيْرَةَ، وَزَيْدِ بْنِ خَالِدٍ أَنَّ "رَجُلًا ذَكَرَ أَنَّ ابْنَهُ زَنَا بِامْرَأَةِ رَجُلٍ، فَقَالَ رَسُولُ اللَّهِ : «لَأَقْضِيَنَّ بَيْنَكُمَا بِكِتَابِ اللَّهِ»، فَجَلَدَ ابْنَهُ مِائَةً وَغَرَّبَهُ عَامًا، وَأَمَرَ أُنَيْسًا أَنْ يَغْدُوَ عَلَى امْرَأَةِ الْآخَرِ، فَإِنِ اعْتَرَفَتْ رَجَمَهَا، فَاعْتَرَفَتْ، فَرَجَمَهَا".

Al-Baihaqi has narrated from Abu Hurairah and Zaid Bin Khaled that "a man mentioned that his son has committed fornication with another man's wife, so the Messenger of Allah صلى الله عليه وسلم said: "I will judge between you by the Book of Allah", so he lashed his son one hundred time and exiled him for one year, and he commanded Unais to ask the other's wife, so if she confessed, she will be stoned to death. She confessed, so he stoned her to death."

وأخرج البيهقي كذلك في السنن الصغير عَنْ أَبِي الزُّبَيْرِ، عَنْ جَابِرٍ، «أَنَّ رَجُلًا، زَنَا بِامْرَأَةٍ، فَلَمْ يُعْلَمْ بِإِحْصَانِهِ، فَجُلِدَ، ثُمَّ عُلِمَ بِإِحْصَانِهِ، فَرُجِمَ» وأخرج النسائي نحوه.

Al-Baihaqi has narrated also in his book As-Sunan as-Sagheer from Abi az-Zubair from Jabir that "a man committed fornication with a woman. It was not known that he was married. So he was lashed. It was then known that he was married, so he was stoned to death." An-Nasa'i' has narrated a hadith of the like.

وأخرج أبو داود في سننه عَنْ صَفْوَانَ بْنِ أُمَيَّةَ، قَالَ: كُنْتُ نَائِمًا فِي الْمَسْجِدِ عَلَيَّ خَمِيصَةٌ لِي ثَمَنُ ثَلَاثِينَ دِرْهَمًا، فَجَاءَ رَجُلٌ فَاخْتَلَسَهَا مِنِّي، فَأُخِذَ الرَّجُلُ، فَأُتِيَ بِهِ رَسُولُ اللَّهِ ، فَأَمَرَ بِهِ لِيُقْطَعَ، قَالَ: فَأَتَيْتُهُ، فَقُلْتُ: أَتَقْطَعُهُ مِنْ أَجْلِ ثَلَاثِينَ دِرْهَمًا، أَنَا أَبِيعُهُ وَأُنْسِئُهُ ثَمَنَهَا؟ قَالَ: «فَهَلَّا كَانَ هَذَا قَبْلَ أَنْ تَأْتِيَنِي بِهِ»

Abu Dawud extracted in his Sunan on the authority of Safwan Bin Umayyah who said: I was sleeping in the mosque on a cloak mine whose price was thirty dirhams. A man came and snatched it away from me. The man was seized and brought to the Messenger of Allah صلى الله عليه وسلم. He ordered that his hand should be cut off. I came to him and said: 'Do you cut off only for thirty dirhams? I sell it to him and make the payment of its price a loan?' He said: 'Why did you not do so before bringing him to me?"

وفي رواية الدارقطني عن عمرو بن شعيب عن أبيه قال رسول الله : «اشْفَعُوا مَا لَمْ يَتَّصِلْ إِلَى الْوَالِي، فَإِذَا أُوصِلَ إِلَى الْوَالِي فَعَفَا فَلَا عَفَا اللَّهُ عَنْهُ»، ثُمَّ أَمَرَ بِقَطْعِهِ مِنَ الْمِفْصَلِ.

And in a narration of ad-Darqatni from Amr Bin Shoa'ib from his father that the Messenger of Allah صلى الله عليه وسلم said: "Forgive as long as it did not reach the Governor, and if it were lead to the governor and he forgave, so may Allah never forgive him." Then he ordered the amputation from the wrist.

c. There were incidents in the era of the righteous Khulafaa, where the perpetrator will be brought to the Khaleefah or his representative to execute the punishment, and from these incidents:

أخرج أبو داود الطيالسي في مسنده عَنْ حُضَيْنِ أَبِي سَاسَانَ الرَّقَاشِيِّ، قَالَ: حَضَرْتُ عُثْمَانَ بْنَ عَفَّانَ رَضِيَ اللَّهُ عَنْهُ وَأُتِيَ بِالْوَلِيدِ بْنِ عُقْبَةَ قَدْ شَرِبَ الْخَمْرَ وَشَهِدَ عَلَيْهِ حُمْرَانُ بْنُ أَبَانَ وَرَجُلٌ آخَرُ فَقَالَ عُثْمَانُ لِعَلِيٍّ: «أَقِمْ عَلَيْهِ الْحَدَّ...»

Abu Dawud at-Tayalisi in his Musnad from Hudhayn Abi Sasan ar-Raqashi who said: I was present when Uthman bin Affan (ra) was a caliph, and Al Walid Bin Uqbah was brought after he had drunk alcohol. Humran Bin Aban and another man witnessed him, so Uthman told Ali: "Punish him..."

وأخرج أحمد في مسنده عن عَبْدِ اللهِ بْنِ قَيْسٍ "أبي موسى الأشعري" «أن رسول الله  بَعَثَهُ عَلَى الْيَمَنِ، ثُمَّ أَتْبَعَهُ مُعَاذَ بْنَ جَبَلٍ، فَلَمَّا قَدِمَ عَلَيْهِ قَالَ: انْزِلْ وَأَلْقَى لَهُ وِسَادَةً، فَإِذَا رَجُلٌ عِنْدَهُ مُوثَقٌ قَالَ: " مَا هَذَا؟ " قَالَ: كَانَ يَهُودِيًّا فَأَسْلَمَ، ثُمَّ رَاجَعَ دِينَهُ دِينَ السَّوْءِ فَتَهَوَّدَ. قَالَ: لَا أَجْلِسُ حَتَّى يُقْتَلَ قَضَاءُ اللهِ وَرَسُولِهِ ثَلَاثَ مِرَارٍ، فَأَمَرَ بِهِ فَقُتِلَ».

Ahmad extracted in his Musnad on the authority of Abdullah Bin Qais "Abu Musa al-Ash'ari" "that the Messenger of Allah صلى الله عليه وسلم sent him to Yemen, he then sent Mu'adh bin Jabal afterwards. When he arrived, Abu Musa told him to come down and gave him a cushion to sit down, then a man was brought. He asked, "What is this?" He replied, "He had been a Jew, then he became a Muslim, then he reverted to Kufr. Mu'adh said: 'I will not sit down until he is killed; this is the decree of Allah and His Messenger, (saying it) three times. He commanded them to kill him, so he was killed."

Abu Bakr fought the apostates when they denied the Zakah.

أخرج ابن حبان في صحيحه عن أَبِي هُرَيْرَةَ قَالَ لَمَّا تُوُفِّيَ رَسُولُ اللَّهِ  وَاسْتُخْلِفَ أَبُو بَكْرٍ رضي الله تعالى عَنْهُ وَكَفَرَ مَنْ كَفَرَ مِنَ الْعَرَبِ، قاتلهم أبو بكر وقَالَ: "وَاللَّهِ لَأُقَاتِلَنَّ مَنْ فَرَّقَ بَيْنَ الصَّلَاةِ وَالزَّكَاةِ فَإِنَّ الزَّكَاةَ حَقُّ الْمَالِ وَاللَّهِ لَوْ مَنَعُونِي عِقَالًا كَانُوا يُؤَدُّونَهُ إِلَى رَسُولِ اللَّهِ  لَقَاتَلْتُهُمْ عَلَى مَنْعِهِ"

Ibn Hibban narrated in his Saheeh from Abu Hurairah who said: "When the Messenger of Allah صلى الله عليه وسلم died, and Abu Bakr became the Khaleefah after him and some of the Arabs reverted to disbelief, Abu Bakr fought them and said: "I will fight anyone who separates prayer and Zakah; Zakah is the compulsory right to be taken from wealth. By Allah, if they withhold from me a rope that they used to give to the Messenger of Allah صلى الله عليه وسلم, I will fight them for withholding it."

The conclusion is that as the specification overrides the general, and the restricted explicitly overrides according to the Usuli foundations, the clarified [ruling] overrides the general. So the one who carries out the punishments is the ruler who rules by Islam, i.e. the Imam, and this is a fixed issue in accordance to the actions of the Messenger of Allah صلى الله عليه وسلم and to what the Khulafaa Rashidoun have followed, as we have showed earlier... This matter was well-known throughout the eras of the Islamic Khilafah, and much documentation from esteemed scholars is existent:

The saying of Ibn Taimiyah "Allah سبحانه وتعالى has addressed the believers with punishments and rights in an unrestricted address as His sayingL

والسارق والسارقة فاقطعوا

"As for the thief, both male and female, cut off their hands..."

(Al-Ma'idah: 38)

But He knew that the addressed by this action should be able to do it, and it is not obligatory for the incapable... Ability means authority, so for that executing punishments is an obligation on those who have authority and their representatives."

Imam 'Alaa ad-Deen al-Kasani said, "As to the conditions of the permissibility of establishing them (means the punishments)... It is the leadership."

Al-Qurtubi says, "There is no disagreement that the one who is addressed with this issue - punishments - is the leader "imam" and his representative."

Imam ash-Shafi'i said, "No one should establish a punishment on the free people except the Imam and to whomever the Imam gives authority."

Ibn Qudamah said: "It is not permissible for anybody to carry out a punishment except the Imam or his representative."

3. In the case where there is no authority that rules by the Hukm (legislation) of Allah, it is an obligation on all Muslims to work sincerely and diligently to establish the authority that rules by Islam because it is Fard (obligation) as indicated in numerous texts that mention this in the Quran, Sunnah, and the concession of the Companions (Ijmaa as-Sahaba):

As for the Book, Allah سبحانه وتعالى said addressing the Messenger صلى الله عليه وسلم:

فَاحْكُم بَيْنَهُم بِمَا أَنزَلَ اللَّهُ ۖ وَلَا تَتَّبِعْ أَهْوَاءَهُمْ عَمَّا جَاءَكَ مِنَ الْحَقِّ

"So judge between them by what Allah has revealed and do not follow their inclinations away from what has come to you of the truth."

(al-Ma'idah: 48)

And His saying:

وَأَنِ احْكُم بَيْنَهُم بِمَا أَنزَلَ اللَّهُ وَلَا تَتَّبِعْ أَهْوَاءَهُمْ وَاحْذَرْهُمْ أَن يَفْتِنُوكَ عَن بَعْضِ مَا أَنزَلَ اللَّهُ إِلَيْكَ ۖ

"And judge, [O Muhammad], between them by what Allah has revealed and do not follow their inclinations and beware of them, lest they tempt you away from some of what Allah has revealed to you."

(al-Mai'dah: 49)

The address to the Messenger صلى الله عليه وسلم to judge between them by what Allah has revealed is an address to his Ummah صلى الله عليه وسلم, and its implication is to find a ruler after the Messenger of Allah peace and blessings upon him who judges between them by what Allah has revealed, and the command in the address notes the command; the subject of the address is an obligation (Fard), and this is an indication for the obligation as in Usul, and the judge who judges between Muslims by what Allah has revealed after the Messenger of Allah صلى الله عليه وسلم is the Khaleefah. The ruling system respectively is the system of Khilafah. Moreover, establishing punishments and all other rulings is obligatory, and the judge accordingly is the Khaleefah, and the ruling system is the system of Khilafah.

As for the Sunnah:

فقد رُوي عن نافع قال: قال لي عبد الله بن عمر: سمعت رسول الله  يقول: "من خلع يداً من طاعة لقي الله يوم القيامة ولا حجة له، ومن مات وليس في عنقه بيعة مات ميتة جاهلية" ‏(‏‏‏رواه مسلم‏‏‏)‏‏.‏

It was narrated from Nafi' who said: Abdullah Bin Umar told me: I heard the Messenger of Allah صلى الله عليه وسلم saying: "One who withdraws his hand from obedience (to the Amir) will find no argument (in his defense) when he stands before Allah on the Day of Resurrection; and one who dies without having sworn allegiance on his neck will die the death of one belonging to the Days of Ignorance." [Narrated by Muslim]

The Prophet صلى الله عليه وسلم obligated upon each Muslim to have a sworn allegiance and has described whoever dies without this sworn allegiance (bayah) as dying a death of one belonging to the Days of Ignorance (Jahilliya). After the Messenger of Allah صلى الله عليه وسلم, bay'ah is only given to the Khaleefah. Since the hadith obliges the existence of a bay'ah on the neck of every Muslim it also obliges the appointment of a Khaleefah.

وروى مسلم عن الأعرج عن أبي هريرة عن النبي قال: «إنما الإمام جُنة يُقاتَل من ورائه ويُتقى به».

Muslim has narrated from al-A'raj from Abu Hurairah from the Prophet صلى الله عليه وسلم who said: "A commander (of the Muslims) is a shield for them. They fight behind him and they are protected by (him from tyrants and aggressors)."

وروى مسلم عن أبي حازم قال: قاعدت أبا هريرة خمس سنين، فسمعته يُحدّث عن النبي قال: «كانت بنو إسرائيل تسوسهم الأنبياء، كلما هلك نبي خلفه نبي، وإنه لا نبي بعدي، وستكون خلفاء فتكثر، قالوا فما تأمرنا؟ قال: فُوا ببيعة الأول فالأول، وأعطوهم حقهم، فإن الله سائلهم عما استرعاهم».

Muslim narrated on the authority of Abu Hazem who said: "I accompanied Abu Huraira for five years, so I heard him saying that the Prophet صلى الله عليه وسلم said: 'Banu Isra'el were ruled over by the Prophets. When one Prophet died, another succeeded him; but after me there is no Prophet and there will be caliphs and they will be quite large in number.' His Companions said: 'What do you order us to do (in case we come to have more than one Caliph)?' He said: 'The one to whom allegiance is sworn first has a supremacy over the others. Concede to them their due rights (i.e. obey them). Allah will question them about the subjects whom He had entrusted to them.'"

In these Ahadith, there is a description of the Khalifah as being a shield, i.e. a protection. The description of the Imam as a shield implies praise for the presence of the Imam, making it a request (talab). This is because when Allah سبحانه وتعالى or His Messenger صلى الله عليه وسلم informs us about something that includes a rebuke, this is taken as a request to abstain from it. Similarly, when the text contains praise for an action it is taken as a request to perform it. If the commanded action is needed to implement the divine rule, or if its neglect would cause the divine law to be abandoned, then this is a decisive request. These ahadith also inform us that those who run the affairs of the Muslims are the Khulafa', which indicates a command to appoint them. Moreover, the Messenger of Allah صلى الله عليه وسلم ordered the Muslims to obey the Khulafa' and to fight those who dispute with them regarding their authority, which proves that it is an obligation to appoint a Khalifah and protect his Khilafah by fighting those who dispute his authority. Muslim reported that the Messenger of Allah صلى الله عليه وسلم said:

فقد روى مسلم أن النبي قال: «ومن بايع إماماً فأعطاه صفقة يده، وثمره قلبه، فليطعه إن استطاع. فإن جاء آخر ينازعه، فاضربوا عنق الآخر»

"Whosoever gave a Bay'ah to an Imam, giving him the clasp of his hand, and the fruit of his heart shall obey him as long as he can, and if another comes to dispute with him, you must strike the neck of that man."

Therefore the command to obey the Imam is an order to appoint him. Furthermore the command to fight those who dispute with him is cumulative evidence for the decisive matter of maintaining the presence of one Khalifah.

As for the Ijma' of the Sahabah, they (may Allah be pleased with them all) agreed upon the necessity of establishing a successor (i.e. Khalifah) to Allah's Messenger صلى الله عليه وسلم after his death. They all agreed to appoint Abu Bakr as the Khalifah and upon his death to appoint 'Umar (ra) as his successor. Similarly they appointed 'Ali (ra) as the successor to 'Uthman upon his death. The general consensus of the Sahabah on the importance of appointing a Khaleefah manifested itself emphatically upon the death of the Messenger of Allah صلى الله عليه وسلم where they prioritized the task of appointing a successor to him over his burial, even though it is known that the burial of the dead person after his death is obligatory.

The Sahabah were obliged to prepare for the burial of Allah's Messenger صلى الله عليه وسلم but instead were preoccupied with the appointment of the first Khaleefah. Some Sahabah kept silent about this delay for two nights, despite having the ability to bury the Messenger of Allah صلى الله عليه وسلم sooner. The Messenger صلى الله عليه وسلم passed away late on Monday morning and was not buried that day or night. Not until Tuesday night, after Abu Bakr (ra) was given the bay'ah and became Khaleefah was Allah's Messenger صلى الله عليه وسلم buried. So the burial was delayed for two nights, and Abu Bakr was given the bay'ah before the burial of the Messenger صلى الله عليه وسلم.

Therefore, this action of the Sahabah is an evidence of Ijma' (consensus) for engaging in the appointment of the Khaleefah instead of burying the dead person. This could not have been legitimate unless the appointment of a Khaleefah was obligatory and of higher priority than the burial of the dead person. Furthermore, throughout the lives of the Sahabah, they consented to the obligation of appointing the Khaleefah.

Consequently, it is an obligation on Muslims, in the absence of a ruler who rules by Islam "Khaleefah", to exert their efforts to establish him. The presence of a Khaleefah is an obligation, and a major obligation, as he is the one establishes the punishments set by the Lord of the Worlds. Whatever is important for accomplishing an obligation is an obligation itself, especially establishing the punishments is a great obligation in which the goodness and integrity of the Ummah occur.

أخرج ابن ماجه في سننه عَنْ أَبِي هُرَيْرَةَ قَالَ: قَالَ رَسُولُ اللَّهِ : «حَدٌّ يُعْمَلُ بِهِ فِي الْأَرْضِ، خَيْرٌ لِأَهْلِ الْأَرْضِ مِنْ أَنْ يُمْطَرُوا أَرْبَعِينَ صَبَاحًا».

Ibn Majah has narrated in his Sunan from Abu Hurairah that the Messenger of Allah صلى الله عليه وسلم said: "A legal punishment that is carried out in the land is better for the people of that land than if it were to rain for forty days."

In conclusion, I draw the attention of Muslims in the lands of struggle in which there is neither a stable ruling nor a state, I draw their attention to the obligation of solving the problems between Muslims by reconciliation and not allowing these problems between people to worsen. Solve them by reconciling, where scholars, wise people, and people of power in the country arise to reconcile between people to solve their problems, fulfilling the needs of the poor from amongst them, and standing with the oppressed to take his right from the oppressor... This is because of all the general texts about these issues, and about reconciliation between people, and these texts are not specific to the presence of a ruler. Also because of the indefinite texts about the reconciliation that are restricted to the presence of a ruler. From these texts:

لَّا خَيْرَ فِي كَثِيرٍ مِّن نَّجْوَاهُمْ إِلَّا مَنْ أَمَرَ بِصَدَقَةٍ أَوْ مَعْرُوفٍ أَوْ إِصْلَاحٍ بَيْنَ النَّاسِ ۚ وَمَن يَفْعَلْ ذَٰلِكَ ابْتِغَاءَ مَرْضَاتِ اللَّهِ فَسَوْفَ نُؤْتِيهِ أَجْرًا عَظِيمًاۖ

"No good is there in much of their private conversation, except for those who enjoin charity or that which is right or conciliation between people. And whoever does that seeking means to the approval of Allah - then We are going to give him a great reward."

(an-Nisa': 114)

وَإِنِ امْرَأَةٌ خَافَتْ مِن بَعْلِهَا نُشُوزًا أَوْ إِعْرَاضًا فَلَا جُنَاحَ عَلَيْهِمَا أَن يُصْلِحَا بَيْنَهُمَا صُلْحًا ۚ وَالصُّلْحُ خَيْرٌ ۗ وَأُحْضِرَتِ الْأَنفُسُ الشُّحَّ ۚ وَإِن تُحْسِنُوا وَتَتَّقُوا فَإِنَّ اللَّهَ كَانَ بِمَا تَعْمَلُونَ خَبِيرا

"And if a woman fears from her husband contempt or evasion, there is no sin upon them if they make terms of settlement between them - and settlement is best. And present in [human] souls is stinginess. But if you do good and fear Allah - then indeed Allah is ever, with what you do, Acquainted."

(al-Ma'idah: 128)

إِنَّمَا الْمُؤْمِنُونَ إِخْوَةٌ فَأَصْلِحُوا بَيْنَ أَخَوَيْكُمْ ۚ وَاتَّقُوا اللَّهَ لَعَلَّكُمْ تُرْحَمُونَ

"The believers are but brothers, so make settlement between your brothers. And fear Allah that you may receive mercy."

(al-Hujarat: 10)

وَجَزَاءُ سَيِّئَةٍ سَيِّئَةٌ مِّثْلُهَا ۖ فَمَنْ عَفَا وَأَصْلَحَ فَأَجْرُهُ عَلَى اللَّهِ ۚ إِنَّهُ لَا يُحِبُّ الظَّالِمِين

"And the retribution for an evil act is an evil one like it, but whoever pardons and makes reconciliation - his reward is [due] from Allah. Indeed, He does not like wrongdoers."

(ash-Shura: 40)

وأخرج أحمد في مسنده عَنْ أم الدرداء عن أَبِي الدَّرْدَاءِ، قَالَ: قَالَ رَسُولُ اللَّهِ : «أَلَا أُخْبِرُكُمْ بِأَفْضَلَ مِنْ دَرَجَةِ الصَّلَاةِ، وَالصِّيَامِ، وَالصَّدَقَةِ؟» قَالُوا: بَلَى قَالَ: "إِصْلَاحُ ذَاتِ الْبَيْنِ قَالَ: وَفَسَادُ ذَاتِ الْبَيْنِ هِيَ الْحَالِقَةُ".

Ahmad has narrated in his Musnad from Um ad-Darda' from Abu ad-Darda' that he said: The Messenger of Allah صلى الله عليه وسلم said: "Shall I not inform you of something more excellent in degree than prayer, fasting, and almsgiving (sadaqah)?" The people replied: 'Yes, Prophet of Allah!' He said: "It is putting things right between people, spoiling them is the shaver (destructive)."

وأخرجه أبو داود في سننه، وصححه ابن حبان عَنْ أُمِّ الدَّرْدَاءِ، عَنْ أَبِي الدَّرْدَاءِ، بلفظ: قال رَسُولِ اللَّهِ : «أَلَا أُخْبِرُكُمْ، بِأَفْضَلَ مِنْ دَرَجَةِ الصِّيَامِ، وَالْقِيَامِ؟» ، قَالُوا: بَلَى يَا رَسُولَ اللَّهِ، قَالَ: «إِصْلَاحُ ذَاتِ الْبَيْنِ، وَفَسَادُ ذَاتِ الْبَيْنِ هِيَ الْحَالِقَةُ».

Abu Dawud has narrated in his Sunan, and Ibn Hibban has corrected it from Um ad-Darda' from Abu ad-Darda', as the Messenger of Allah صلى الله عليه وسلم said: "Shall I not inform you of something more excellent in degree than fasting and praying at night?" The people replied: 'Yes, Prophet of Allah!' He said: "It is putting things right between people, spoiling them is the shaver (destructive)."

Thus, solving problems in the areas of disputes, where there is no state, should be by reconciliation on condition that this reconciliation neither makes the unlawful lawful nor makes the lawful unlawful according to the legitimate texts, such as:

اخرج ابو داود في سننه عَنْ أَبِي هُرَيْرَةَ، قَالَ قَالَ رَسُولُ اللَّهِ ‏ "‏الصُّلْحُ جَائِزٌ بَيْنَ الْمُسْلِمِينَ‏"‏ ‏‏ زَادَ أَحْمَدُ ‏"‏إِلاَّ صُلْحًا أَحَلَّ حَرَامًا أَوْ حَرَّمَ حَلاَلاً"‏ ‏.‏ وَزَادَ سُلَيْمَانُ بْنُ دَاوُدَ وَقَالَ رَسُولُ اللَّهِ ‏ "‏الْمُسْلِمُونَ عَلَى شُرُوطِهِمْ‏"‏ ‏.‏

Abu Dawud has narrated in his Sunan from Abu Hurairah that he said: The Messenger of Allah صلى الله عليه وسلم said: "Conciliation between Muslims is permissible." In Ahmad's narration, he added: "except the conciliation which makes lawful unlawful and unlawful lawful." Sulayman ibn Dawud added: The Messenger of Allah صلى الله عليه وسلم said: "Muslims are on (i.e. stick to) their conditions."

وأخرج الترمذي في سننه عن كَثِيرَ بْنِ عَبْدِ اللَّهِ بْنِ عَمْرِو بْنِ عَوْفٍ المُزَنِيُّ، عَنْ أَبِيهِ، عَنْ جَدِّهِ، أَنَّ رَسُولَ اللَّهِ  قَالَ: «الصُّلْحُ جَائِزٌ بَيْنَ المُسْلِمِينَ، إِلَّا صُلْحًا حَرَّمَ حَلَالًا، أَوْ أَحَلَّ حَرَامًا، وَالمُسْلِمُونَ عَلَى شُرُوطِهِمْ، إِلَّا شَرْطًا حَرَّمَ حَلَالًا، أَوْ أَحَلَّ حَرَامًا» وقال الترمذي: هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ

At-Tirmidhi has narrated from Kathir bin 'Amr bin 'Awf Al-Muzani narrated from his father, from his grandfather, that the Messenger of Allah صلى الله عليه وسلم said: "Reconciliation is allowed among the Muslims, except for reconciliation that makes the lawful unlawful, or the unlawful lawful. And the Muslims will be held to their conditions, except the conditions that make the lawful unlawful, or the unlawful lawful." This is a Hasan Sahih Hadith

وكذلك أخرجه ابن حبان في صحيحه عَنْ أَبِي هُرَيْرَةَ بلفظ: قَالَ رَسُولُ اللَّهِ : «الصُّلْحُ جَائِزٌ بَيْنَ الْمُسْلِمِينَ إِلَّا صُلْحًا أَحَلَّ حَرَامًا أَوْ حَرَّمَ حَلَالًا».

Also, Ibn Hibban has narrated in his Sahih from Abi Hurairah that the messenger of Allah صلى الله عليه وسلم said:"Reconciling between Muslims is permissible, except reconciliation that forbids something that is allowed, or allows something that is forbidden."

Reconciling between people is requested whether there is a ruler or not. This is the Islamic ruling which I see in this matter, and Allah سبحانه وتعالى has the most knowledge and wisdom.

In conclusion:

1. Legal punishments (hudud) are established by the ruler who rules by Islam, and it will expiate the sin that has obligated the punishment, that is the guilty who is punished in this life will not be punished in the Hereafter.

أخرج البخاري في صحيحه عن عُبَادَةَ بْنِ الصَّامِتِ رَضِيَ اللَّهُ عَنْهُ وَكَانَ شَهِدَ بَدْرًا وَهُوَ أَحَدُ النُّقَبَاءِ لَيْلَةَ العَقَبَةِ: أَنَّ رَسُولَ اللَّهِ  قَالَ، وَحَوْلَهُ عِصَابَةٌ مِنْ أَصْحَابِهِ: «بَايِعُونِي عَلَى أَنْ لاَ تُشْرِكُوا بِاللَّهِ شَيْئًا، وَلاَ تَسْرِقُوا، وَلاَ تَزْنُوا، وَلاَ تَقْتُلُوا أَوْلاَدَكُمْ، وَلاَ تَأْتُوا بِبُهْتَانٍ تَفْتَرُونَهُ بَيْنَ أَيْدِيكُمْ وَأَرْجُلِكُمْ، وَلاَ تَعْصُوا فِي مَعْرُوفٍ، فَمَنْ وَفَى مِنْكُمْ فَأَجْرُهُ عَلَى اللَّهِ، وَمَنْ أَصَابَ مِنْ ذَلِكَ شَيْئًا فَعُوقِبَ فِي الدُّنْيَا فَهُوَ كَفَّارَةٌ لَهُ، وَمَنْ أَصَابَ مِنْ ذَلِكَ شَيْئًا ثُمَّ سَتَرَهُ اللَّهُ فَهُوَ إِلَى اللَّهِ، إِنْ شَاءَ عَفَا عَنْهُ وَإِنْ شَاءَ عَاقَبَهُ». فَبَايَعْنَاهُ عَلَى ذَلِكَ.

Al-Bukhari has narrated in his Sahih from 'Ubada bin As-Samit (ra), who took part in the battle of Badr and was a Naqib (a person heading a group of six persons), on the night of Al-'Aqaba pledge: Allah's Messenger صلى الله عليه وسلم said while a group of his companions were around him, "Swear allegiance to me for: Not to join anything in worship along with Allah, not to steal, not to commit illegal sexual intercourse (zina), not to kill your children, not to accuse an innocent person (to spread such an accusation among people), not to be disobedient (when ordered) to do good deed."

The Prophet صلى الله عليه وسلم added: "Whoever among you fulfills his pledge will be rewarded by Allah. And whoever indulges in any one of them (except the ascription of partners to Allah) and gets the punishment in this world, that punishment will be expiation for that sin. And if one indulges in any of them, and Allah conceals his sin, it is up to Him to forgive or punish him (in the Hereafter)." 'Ubada bin As-Samit added: "So we swore allegiance for these."

2. In the lands of battle (dispute), where there is neither a state nor stable ruling, problems should not be left to worsen but should be resolved through reconciliation where the people of power, the scholars, and those who have an effect should intercede, and work honestly and sincerely. Allah سبحانه وتعالى is the best Helper.

This is the most preponderant to your question regarding establishing the legal punishments (hudud), and I have mentioned the legitimate (Shar'ii) evidences for that, the evidence criteria, and then the procedure of the extraction of the ruling. Allah سبحانه وتعالى is the most Knowledgeable and Wise.

Your Brother,

Ata Bin Khalil Abu Al-Rashtah

Turkey 'aided Islamist fighters' in attack on Syrian town

MONDAY, 14 APRIL 2014 19:06


 وَإِنِ اسْتَنْصَرُوكُمْ فِي الدِّينِ فَعَلَيْكُمُ النَّصْرُ

 "But if they ask you for help in respect of the deen, it is your duty to help them" (Al-Anfal, 8:72)

 Telegraph Rebels and eye-witnesses claim that Turkish authorities allowed fighters to enter Syria through a strategic border post to carry out assault on Armenian town of Kasab By Ruth Sherlock, Beirut Turkey facilitated an attack carried out by Islamist fighters against the Armenian town of Kasab inside Syria, eyewitnesses have told the Telegraph. In an operation that was months in the planning, Turkish authorities gave rebel groups the mandate they needed to attack, allowing them access through a heavily militarised Turkish border post, whose location was strategically vital to the success of the assault. "Turkey did us a big favour," said a Syrian activist with the rebel group, whose name the Telegraph knows but has been asked not to reveal. "They allowed our guys to enter from their border post. "We needed to hit the regime from different sides and this was the only way from near the coast, so it was a big help." Kasab, the ancestral home of the Armenian ethnic minority in Syria, which had remained relatively sheltered from the conflict in Syria. Residents were woken on the morning of the attack, on March 21, to screams and cries. "We woke to the sounds of the shelling. There was no time even to get dressed," remembered Bedros, 45, an Armenian resident who asked not to be identified by his real name. "I grabbed my wife and my children. We had no time to take our things. Some people fled in their night gowns." Two days later Kasab was in the hands of an alliance of Islamist groups, including the jihadist Jabhat al-Nusra, aligned with al-Qaeda. Almost all of the villages approximately 2,000 inhabitants had fled. The night of the attack a relative of Bedros had gone to one of the main border posts with Turkey, which is only lightly armed with Syrian troops, reportedly because of an agreement signed decades before the war. "By the time he arrived the attack had begun. He saw the Islamist fighters standing with the Turkish army. They started launching their shells from the border". The Turkish foreign ministry has issued a statement stating that the claims that the government aided the opposition in the attack are "totally unfounded and untrue". However, the findings of investigation by Human Rights Watch (HRW), which included interviews with local eye-witnesses, directly contradict this claim. "It is not feasible that these groups could have crossed into Syria from where they did without the knowledge of the Turks," Lama Fakih, the Syria and Lebanon researcher at HRW told the Telegraph. "One of the areas they used was an official border crossing that residents say has a Turkish military presence." The entry through the Kasab border crossing allowed the rebels to attack the Syrian military positions near village from several sides, making it key to the rebel assault. Rebel groups had wanted to attack Kasab for a long time, said the female activist, but Turkey had previously denied them access. "In the past the Turks refused to give us passage, because they said that in order to succeed in the attack we needed to be united," she said, referring to the battles that took place at the end of last year between the extremist Islamic State of Iraq and al-Sham, and other rebel groups in the area. The attack on Kasab sparked dark memories of the Ottoman massacres for its inhabitants, and a hysterical flurry across social media from pro-government sources claiming horrific massacres in the town. Residents themselves brought up memories of massacres in 1909, and the genocide in 1915, when Kasab villagers were slaughter in their thousands by the Ottomans. "We always thought the Turks would attack us one day," said Bedros, the fellow family members who he is sharing his new lodgings in Lebanon, nodding as he spoke. "And with the attack on Kasab it was clear that Turkey helped. The attackers came from Turkish territory." Kasab was however the Syrian regime's 'Achilles heel' in the well defended coastal province of Latakia, where many Alawites, the same religious minority as President Assad, live. Al-Nusra and the Islamic Front have pushed deeper into the terrain, taking control of Samra, giving them access to the coastline and engaging in fierce battles for 'observatory 45', the highest mountain point in the area, and a strategically vital military position. "You can see why we needed to take Kasab," said Dr Mahmoud, diplomacy envoy for the Islamic Front. "You can see what has happened. Now the regime is very very afraid." Source:www.al-khilafah.com