Yote maisha tu. After all mahakama inawahusu waumini ambao kwa hali ya Kibongo, ni wazi kuwa wengi sana watakuwa na mkono mmoja maana kwa kupenda kwao ********** watahukumiwa sana. Tujiandae kupata walemavu wengi zaidi.:embarrassed:
Mkuu unapoongea weka na mifano kidogo au ukubali kuwa hujapata habari za kutosha kuhusu mahakama ya Kadhi. Mimi nimelifuatilia kidogo hili la mahakama ya kadhi kwa nia ya kutaka kujuwa mahakama ya kadhi ni nini, kazi zake na kwa nini ni muhimu kwa waislamu.
Katika tafuta tafuta hizo habari, Nimejuwa kuwa kwanza hii mahakama ipo Zanzibar, ipo Kenya pia. Huko Kenya baada ya katiba mpya kulikuwa na tofauti ya mawazo kuwa jee ibaki kuendelea kuwepo au la. Lakini tokea Kenya kupata uhuru imekuwepo.
Kazi kubwa za mahakama hii ni kushughulikia migogoro ya ndoa za kiislamu na urithi kwa utaratibu wa dini ya kiislamu na siyo kuendesha kesi za madai na makosa ya jinai kama ambavyo mahakama za kiserikali zinafanya. kwa hiyo hilo la kukatwa mikono au miguu halipo, ni hofu tu uliyojijengea, pengine kwa kutokujuwa nini mahakama ya kadhi na kazi zake, au kwa sababu nyengine unazozijuwa wewe.
kwa kifupi, mahakama ya kadhi itakuwa inatoa usuluhishi katika mambo ya ndoa na talaka za kiislamu, na kuelekeza mgao wa urithi kwa waislamu watakaotaka kufuata viwango vilivyoekwa katika uislamu. Walio na matatizo kama wote ni waislamu wanakuwa wana-option ya kuitumia hii mahakama ya kadhi, ila hawalazimiki kufanya hivyo, wanaweza kutumia mahakama za kawaida wakiamua hivyo.
Ama kama ni lazima, serikali iridhie na iruhusu hii mahakama iwepo au wenyewe tu waislamu waianzishe, hapo nafikiri ndio penye mjadala.
Pengine ni vizuri kutofautisha mahakama za kiislamu kwa maana ya mahakama katika nchi za kiislamu kama Saudi Arabia, Iran, na mahakama ya kadhi katika nchi ambayo misingi yake ya sheria si Islamic laws (sharia).
Mahakama ya kadhi katika Tanzania Bara(Tanganyika) haitakuwa na uweza wa kutoa hukumu ya kukatwa mtu mkono, kunyongwa au kufungwa jela. Nimetumia , Tanzania bara ili kutofautisha na Zanzibar kwani Zanzibar ambayo ni m-bia katika Tanzania wanayo mahakama ya kadhi na wala hakuna aliyekatwa mkono kupitia mahakama hii,wala kupelekwa jela kupitia hukumu ya mahakama hii. Ni vivyo hivyo huko Kenya, vilema hawajaongezeka kutokana na kuwepo kwa mahakama ya kadhi. Wala si katika kazi zake mahakama ya kadhi kusilimisha mtu au nchi.
Tujielimishe kwanza kabla ya kukurupuka kufanya ubishani na malumbano ambayo hayazingatii facts.
Mimi ni kafiri,nailipa kodi serikali yangu,vyanzo vyangu vya mapato ni kama ufugaji na uuzaji wa nyama ya nguruwe,nalipwa riba na mabenki mbalimbali ambapo nakatwa kodi kwa kipato hiki,pia natengeneza na kuuza pombe za kienyeji ambazo pia hutozwa kodi.Mahakama ya kadhi ianzishwe,lakini sitarajii kadhi awe analipwa mshahara kwa kutumia fedha za mimi kafiri.Naamini serikali yangu ni secular government(is not bias in favour of any religion),hivyo sitarajii ijiingize kwenye mambo ya kidini,ikifanya hivyo itakuwa ni kichekesho na itakuwa ni serikali ya kiislamu na itapaswa kuondoka au kuondolewa madarakani mara moja.Mimi ni mfia dini na nipo teyari kufa kwa ajiri ya kutetea dini yangu.
TANZANIA BILA MAHAKAMA YA KADHI INAWEZEKANA HATA KAMA RAIS NA MAKAMU WAKE WOTE NI WAISLAMU :llama::llama::llama:
Kwanza nakurekebisha. kwenye Uislam hakuna cheo cha Muadhama, ni kipya kwangu mimi...! Jambo lingine ni ili... Unapotaka kujadili mambo ya Kiimani hususani Uislam, jaribu kujuwa Taratibu zake na misingi yake.
Narudia tena Waislam HATUNA sikukuu zaidi ya zile nilizo zitaja hapo juu, sasa kama Sheikh Simba ndio reference ya Uislam sawa, lakini sisi reference yetu si Sheikh Simba, wala si X-Paster, ni Qur'an na Sunna aliyo tuwachia Mtume wetu...!b Ukiona mtu anadai zaidi ya hayo hapo juu ni wa kuulizwa, hameyapata wapi!?
Hatutaki mambo ya kuiga iga hapa kwa kuwa Wakristo wanapumzika siku ya mwaka mpya basi na Waislam wawe na mapumziko siku ya mwaka mpya wa Kiislam, hayo hayapo kwenye Uislam, ni mambo ya kuiga unasara tu.
Nai hiyo tarehe 7 Dec, Sheikh Simba ameisemea kwa kuwa tu mwaka mpya wa Kiislam umeangukia tarehe hiyo, lakini mwakani mwaka mpya wa Kiislam utaangukia November 26.
Ah acheni tu iwepo, kwani tumelipia kodi mangapi? magari ya mil 280 tunalipa wakati wewe na mimi wala hatuyatumii, IPTL tulilipa na karibia tutaanza kulipia na la Downs pia, hii ndio bongo!
Cha maana kwa sasa tuuze tu hii inji kila mtu achukue chake basi ndio utakuwa mwisho wa kulipa!
Nakumbuka mwaka juzi kuna ka nchi kamoja huko Asia kaliiomba Sweden ikanunue, na sisi tunaweza unda Tume kuangalia jinsi gani tuuze hii inji! maana sio siri imetushinda, kwani kila mtu anafanya lake.
Nakubaliana nawewe kwa asilimia 100%. Vilevile tusiwasahau ndugu zetu wahindu. maana na wao pia ni raia wa tanzania, wana haki ya kuheshimiwa na kutambuliwa utu, imani na itikadi yao. Na hata waislamu tutenganishe sherehe za shia, sun, ahmadiya, kadiria, kadian, sufian. Wote hawa sherehe zao na siku zao za kupumzika tuzitambue. Na ndugu zetu wasabato wanasherehe zao za makambi ama sikukuu ya vibanda. Ni vyema tuwatambue hawa na kupumzika kwa wiki mbili. Siku hizi wachina wameanza kuomba uraia wa tanzania. Chinese new year ni tofauti ya hii tunayoifuata. Inabidi tuwatambue vilevile. Yangu ni hayo tu.
Nakubaliana nawewe kwa asilimia 100%. Vilevile tusiwasahau ndugu zetu wahindu. maana na wao pia ni raia wa tanzania, wana haki ya kuheshimiwa na kutambuliwa utu, imani na itikadi yao. Na hata waislamu tutenganishe sherehe za shia, sun, ahmadiya, kadiria, kadian, sufian. Wote hawa sherehe zao na siku zao za kupumzika tuzitambue. Na ndugu zetu wasabato wanasherehe zao za makambi ama sikukuu ya vibanda. Ni vyema tuwatambue hawa na kupumzika kwa wiki mbili. Siku hizi wachina wameanza kuomba uraia wa tanzania. Chinese new year ni tofauti ya hii tunayoifuata. Inabidi tuwatambue vilevile. Yangu ni hayo tu.
wtf?..hivi waafrika tumerogwa.Hizi sikukuu kila mtu akianza kudai chake si tutapumzika siku7?China wana sikukuu tatu tu nchi nzima,labour day,spring festival(ambayo ndo mwaka mpya wao) mid-autumn festival ambayo kwa kawaida ndo sikukuu ya uhuru wao october 1st. Na hizi siku zinafidiwa tena kwa kufanya kazi au kwenda madarasa siku za wikendi.Jamani tuache huu upumbavu wa kupenda kulala lala ati sikukuu za dini!..Upuuzi mtupu,is Tz a secular govt?..c'mon people man up and get to work hizi sikukuu ni vyema zipunguzwe tulizonazo zimetosha ndo maana hatuendelei,sisi bado tunataka ati ziongezwe kwa vigezo vya religious balance?...grrrrh this is sick!
Sasa kama Idd zipo tatu, mbona umeziorodhesha kwenye row moja kama vile ni sikukuu moja? mimi nilidhani ungeweka kwa mtindo ule ule hivi:
3. Idd Mosi
4. Idd pili
5. Idd el haj
6. Idd el fitr
Mufti mkuu wa waislamu muadhama sheikh simba ametangaza kuwa mahakama ya kadhi kwa ajili ya waislamu itaanza kazi zake hivi karibuni baada ya serikali kukubali kuirudisha tena mahakama hiyo iliyokuweko enzi za nyuma na pia kuiomba serikali kufanya siku kama ya jana tarehe 7 kuwa siku ya mapumziko kwa kuwa ni mwaka mpya wa waislamu!
Source: Gazeti la mwananchi 08.12.10
kama serikali imekubali mahakama hiyo basi naipongeza kwa uamuzi huo wa busara wa kuwapa waislamu kile wanachotaka kwa mujibu wa sheria na kusisitiza hoja ya mufti kufanywa siku ya mapumziko kwa kuingia mwaka mpya wa kiislamu kwa sababu hata dini zingine huwa wanamapumziko siku za mwaka mpya wa tarehe 1.1 kila mwaka hivyo waislamu nao wana haki ya kusherehekea mwaka wao mpya na ifanywe kuwa ni siku ya holliday!!
Haiingii akilini kila dini ije na mwaka mpya wake, unadhani hapa tutakuwa na new year ngapi. Then kuingiza hii mahakama katika mfumo wa serikali ni kuvunja katiba ya jamhuri ya muungano wa tanzania.
Ndugu yangu Mzalendo umenichekesha sana mpaka nikasahau tabu zangu kwa muda
manahakama ya kazi haitakuwepo kwa ajili ya kukata watu mikono hata serekali isingeweza kuruhusu jambo hili unadhani serekali hawana ufahamu mpaka waruhusu jambo hili.
Lengo kuu la mahakama ya kazi ni kuto suluhisho la mambo yanayoizunguka jamii yetu kwa kufuata misingi ya kiisilamu hasa migogoro ya ndoa, mirathi n.k ili kuleta jamii yenye utulivu, amani na kuheshimiana.
swala la kuhukumu wezi litabaki kuwa la mahakama zetu za kawaida, so hakuna kukatwa mikono ndugu yangu.
He!! Hivi ni kazi ama kadhi!!! Halafu pia nilisikia hii mahakama hukumu za kibabe njenje!! Yaani ukifumaniwa unachomwa moto hadharani!! Halafu sijui ukifanya nini unakatwa baadhi ya viungo vyako... Halafu kuna kufukiwa mzima (yaani unazikwa huku hujafa kama adhabu flani!!!
Jamani hii mahakama mi naona haifai kabisaaaaa!!! Kwanza ilishazikwa nashangaa sijui imeibukia wapi tena. Naogopa ndugu zangu waislamu kuzikwa bado hai!!!:whoo:
He!! Hivi ni kazi ama kadhi!!! Halafu pia nilisikia hii mahakama hukumu za kibabe njenje!! Yaani ukifumaniwa unachomwa moto hadharani!! Halafu sijui ukifanya nini unakatwa baadhi ya viungo vyako... Halafu kuna kufukiwa mzima (yaani unazikwa huku hujafa kama adhabu flani!!!
Jamani hii mahakama mi naona haifai kabisaaaaa!!! Kwanza ilishazikwa nashangaa sijui imeibukia wapi tena. Naogopa ndugu zangu waislamu kuzikwa bado hai!!!:whoo:
Kitu cha muhimu kuliko vyote "waislamu wasiombe ruhusa kuanzisha hayo mahakama yao,waanzishe tu bila kuihusisha serikali....watz wote tumekataa mambo ya dini kuhusiswa serikali wkt serikali haina dini"...............nchi hii ni ya watz.........wakristo nao wakitaka mahakama yao waanzishe tu bila kuihusisha serikali hapo nchi itakalika na itatawalika...........
Qadi (also known as Qaadi, Qaadee, Qazi, Kazi or Kadi) (Arabic: قاضي qāḍī‎😉 is a judge ruling in accordance with the sharia, Islamic religious law appointed by the ruler of a Muslim Country. Because Islam makes no distinction between religious and secular domains, qadis' traditionally have jurisdiction over all legal matters involving Muslims. The judgment of a qadi must be based on ijmah, the prevailing consensus of the ulema, Islamic scholars.
A qadi must be an adult and free man(not a slave please), a Muslim, sane, unconvicted of slander, educated in Islamic science, and his performance must be totally congruent with Sharia without using his own interpretation. In a trial in front of a qadi, it is the plaintiff who is responsible to bring evidence against the defendant in order to have him or her convicted. There are no appeals to the judgements of a qadi.The Qadi must exercise his office in a public place, the chief masjid is recommended, or, in his own house, where public should have free access. A qadi must not receive gifts from participants in a trial and he must be careful in engaging himself in trade. Despite the rules for the office, Muslim history is full of complaints about qadis. Often it has been a problem, that qadis have been managers of waqfs, religious endowments. The origin of the institution of qadi, is the old Arab arbitrator, the hakam, but qualities from officials in areas conquered by Arabs have been added to the structure.
The term qadi was in use right from the time of the Prophet Muhammad, and remained the term used for judges throughout Islamic history and the period of the caliphates. While the muftis and fuqaha played the role in elucidation of the principles of jurisprudence and the laws, the qadi remained the key person to ensure the establishment of justice on the basis of these very laws and rules. Thus, the qadi was chosen from amongst those who had mastered the sciences of jurisprudence and law.
Abû Zayd pleads before the Qadi of Ma'arra (1334).
During the period of the Abbasid Caliphate, the office of the qadi al-qudat (Chief Justice of the Highest Court) was established. Among the most famous of the early qadi al-qudat was Qadi Abu Yusuf who was a disciple of the famous early jurist Abu Hanifa.
The office of the qadi continued to be a very important one in every principality of the caliphates and sultanates of the Muslim empires over the centuries. The rulers appointed qadis in every region, town and village for judicial and administrative control and to establish peace and justice over the dominions they controlled.
The rulers of Muslim India also used the same institution of the qadi (or Kazi). The qadi (kazi) was given the responsibility for total administrative, judicial and fiscal control over a territory or a town. He would maintain all the civil records as well. He would also retain a small army or force to ensure that his rulings are enforced.
In most cases, the kazi (qadi) would pass on the title and position to his son, descendent or a very close relative. Over the centuries, this profession became a title within the families, and the power remained within one family in a region. Throughout India and Pakistan, we now find various Kazi families who descended through their famous Kazi (qadi) ancestors and retained the lands and position. Each family is known by the town or city that their ancestors controlled.
QĀḌĪ. A qāḍī is a judge responsible for the application of Islamic positive law (fiqh). The office originated under the rule of the first Umayyad caliphs (AH 4085/661705 CE), when the provincial governers of the newly created Islamic empire, unable to adjudicate the many disputes that arose among Muslims living within their territories, began to delegate this function to others. In this early period of Islamic history, no body of Islamic positive law had yet come into existence, and the first qāḍīs therefore decided cases on the basis of the only guidelines available to them: Arab customary law, the laws of the conquered territories, the general precepts of the Qurʾān, and their own sense of equity. During the later Umayyad period (705750 CE), a growing class of Muslim legal scholars, distinct from the qāḍīs, busied themselves with the task of supplying the needed body of law, and by the time of the accession to power of the Abbasid dynasty in 750 their work could be said to have been essentially completed. In constructing their legal doctrine, these legal scholars took as their point of departure the precedents already established by the qāḍīs, some of which they rejected as inconsistent with Islamic principles as these were coming to be understood, but most of which they adopted, with or without modification. Thus the first qāḍīs in effect laid the foundations of Islamic positive law. Once this law had been formed, however, the role of the qāḍī underwent a profound change. No longer free to follow the guidelines mentioned above, a qāḍī was now expected to adhere solely to the new Islamic law, and this adherence has characterized the office ever since.
A qāḍī continued, however, to be a delegate of a higher authority, ultimately the caliph or, after the demise of the caliphate, the supreme ruler in a given territory. This delegate status implies the absence of a separation of powers; both judicial and executive powers were concentrated in the person of the supreme ruler (caliph or otherwise). On the other hand, a certain degree of autonomy was enjoyed by a qāḍī in that the law that he applied was not the creation of the supreme ruler or the expression of his will. What a qāḍī owed to the supreme ruler was solely the power to apply the law, for which sanctions were necessary that only the supreme ruler as head of the state could guarantee.
The qualifications that a qāḍī must possess are stated in the law, although the law is not uniform on this subject. The minimal requirement upon which all the jurists agree is that a qāḍī possess the same qualifications as a witness in court, that is, that he be free, sane, adult, trustworthy, and a Muslim. Some require that he also possess the qualifications of a jurist, that is, that he be well versed in the law, while others regard those qualifications as simply preferable, implying that a person may effectively discharge the duties of the office without being well versed in the law. This latter position presupposed that a qāḍī who is not learned in matters of law would consult those who are before reaching a decision. Indeed, consultation was urged upon the learned qāḍī as well, since even the learned are fallible and can profit from the views of others. Those consulted did not, however, have a voice in the final decision making. The Islamic court was a strictly one-judge court and the final decision rested upon the shoulders of a single qāḍī.
The jurisdiction of a qāḍī was theoretically coextensive with the scope of the law that he applied. That law was fundamentally a law for Muslims, and the internal affairs of the non-Muslim, or dhimmī, communities living within the Islamic state were left under the jurisdictions of those communities. Islamic law governed dhimmīs only with respect to their relations to Muslims and to the Islamic state. In actual practice, however, the jurisdiction of a qāḍī was hemmed in by what must be regarded as rival jurisdictions, particularly that of the maẓālim court and that of the shurṭah. The former was a court (presided over by the supreme ruler himself or his governor) that heard complaints addressed to it by virtually any offended party. Since Islamic law did not provide for any appellate jurisdiction but regarded the decision of a qāḍī as final and irrevocable, the maẓālim court could function as a kind of court of appeals in cases where parties complained of unfair decisions from qāḍīs. The maẓālim judge was not bound to the rules of Islamic law (fiqh), nor for that matter was he bound to any body of positive law, but was free to make decisions entirely on the basis of considerations of equity. The maẓālim court thus provided a remedy for the inability of a qāḍī to take equity freely into account. It also made up for certain shortcomings of Islamic law, for example, the lack of a highly developed law of torts, which was largely due to the preoccupation of the law with breaches of contracts. In addition, it heard complaints against state officials. The shurṭah, on the other hand, was the state apparatus responsible for criminal justice. It too provided a remedy for a deficiency in the law, namely the incompleteness and procedural rigidity of its criminal code. Although in theory a qāḍī exercised a criminal jurisdiction, in practice this jurisdiction was removed from his sphere of competence and turned over entirely to the shurṭah, which developed its own penalties and procedures. What was left to the qāḍī was a jurisdiction concerned mainly with cases having to do with inheritance, personal status, property, and commercial transactions. Even within this jurisdiction, a particular qāḍī's jurisdiction could be further restricted to particular cases or types of cases at the behest of the appointing superior.
The principle of delegation of judicial powers not only allowed the supreme ruler to delegate these powers to a qāḍī; it also allowed qāḍīs to further delegate them to others, and there was in principle no limit to this chain of delegation. All persons in the chain, except for the supreme ruler or his governor, bore the title qāḍī. Although in theory the appointment of a qāḍī could be effected by a simple verbal declaration on the part of the appointing superior, normally it was accomplished by means of a written certificate of investiture, which obviated the need for the appointee to appear in the presence of the superior. The appointment was essentially unilateral rather than contractual and did not require acceptance on the part of the appointee in order to be effective. It could be revoked at any time.
The Abbasids created the office of chief qāḍī (qāḍī al-quḍāh), whose holder acted primarily as adviser to the caliph in the appointment and dismissal of qāḍīs. Later Islamic states generally retained this office, while granting to its holder the authority to issue appointments and dismissals in his own name. The Mamluk state, which ruled Egypt and Syria from 1250 to 1516 CE, introduced the practice of appointing four chief qāḍīs, one for each of the Sunni legal schools (madhhabs).
Although the primary responsibility of a qāḍī was a judicial one, he was generally charged with certain nonjudicial responsibilities as well, such as the administration of religious endowments (waqfs), the legitimization of the accession or deposition of a ruler, the execution of wills, the accreditation of witnesses, guardianship over orphans and others in need of protection, and supervision of the enforcement of public morals (ḥisbah).
Umesikia wapi!? Wakati mwingine kabla ya kuchangia muwe mnasoma wachangiaji wengine wameandika nini, na sio kukurupuka tu.[/QU
zipo mahakama za kiislamu zinazofanya hivyo,kama zilizopo Somalia,Iran n.k-ambazo hufwata sharia law na kujiita znafata what islam want, wahile ukiangalia matendo yao ni ya ajabu na inhuman
Kwa mara ya kwanza hujanitukana wala kunikashfu! Nadhani hakuna haja ya serikali kujali hata wale minority ambao population yao haiko significant.
Mapumziko ya kitaifa tarehe hizi January 14, 2011, na February 3, 2011. Ni muhimu sana pia iundwe wizara ya kushughulikia walemavu, maana mahakama ya kadhi na sharia wengi watakatwa mikono, miguu na kupondwa mawe.
Tunajenga hofu isiyo na msingi katika hili. Nimechangia hapo juu kuwa lazima tuelewe tofauti baina ya mahakama ya kadhi katika nchi kama yetu, ambayo inaongozwa kwa "common laws", secular laws, na penal code inaongozwa na kuzingatia sheria hizo na mahakama katika nchi za Iran, Saudi Arabia ambazo zinaendesha kesi zao kwa kutumia "sharia"(islamic laws)
Mahakama ya kadhi haitowi hukumu kama mahakama ya Kisutu, zaidi ipo kushughulikia mizozo na suluhu ya ndoa zilizofungwa kiislamu na inaposhindikana kuelekeza jinsi ya utoaji wa talaka, pia kutoa maelekezo kwa waislamu wanaotaka kurithi kiislamu.
Uwepo wa mahakama hii unaongeza option ya pili kwa watu ambao wote ni waislamu kushughulikia, kutatua tofauti zao katika hizo areas mbili; mambo ya ndoa na urithi, kupitia mahakama hii si zaidi ya hapo. Mambo mengine yote, including haya mawili wanaweza kuyapeleka katika mahakama za kawaida. Ieleweke hapa kuwa ni lazima wote wanaohusika na mgogoro au shauri linalokwenda mahakama ya kadhi ni lazima wawe waislamu na wawe wamekubaliana kwenda huko. Mahakama ya kadhi haina mamlaka ya kutoa hukumu ya mtu kufungwa gerezani au kuteswa au kukatwa kichwa, mguu, mkono au sikio. Si sehemu ya kushitakiana na kutafuta hukumu. Inafanya kazi zaidi kama advisory body katika hizo areas mbili. wala si kuwa muislamu atalazimishwa lazima aendeke huko ni chaguo lake.
kwa hiyo, vilema hawataongezeka kwa kuanzishwa mahakama hii.
Nafikiri wazo lako la kuanzishwa wizara ya walemavu ni zuri though kwani hizo ajali za barabarani zinatupatia walemavu wengi.
Tunajenga hofu isiyo na msingi katika hili.
Nimechangia hapo juu kuwa lazima tuelewe tofauti baina ya mahakama ya kadhi katika nchi kama yetu, ambayo inaongozwa kwa "common laws", secular laws, na penal code inaongozwa na kuzingatia sheria hizo na mahakama katika nchi za Iran, Saudi Arabia ambazo zinaendesha kesi zao kwa kutumia "sharia"(islamic laws)
Mahakama ya kadhi haitowi hukumu kama mahakama ya Kisutu, zaidi ipo kushughulikia mizozo na suluhu ya ndoa zilizofungwa kiislamu na inaposhindikana kuelekeza jinsi ya utoaji wa talaka, pia kutoa maelekezo kwa waislamu wanaotaka kurithi kiislamu.
Uwepo wa mahakama hii unaongeza option ya pili kwa watu ambao wote ni waislamu kushughulilia, kutatua tofauti zao katika hizo areas mbili; mambo ya ndoa na urithi, kupitia mahakama hii si zaidi ya hapo.
Mambo mengine yote, including haya mawili wanaweza kuyapeleka katika mahakama za kawaida. Ieleweke hapa kuwa ni lazima wote wanaohusika na mgogoro au shauri linalokwenda mahakama ya kadhi ni lazima wawe waislamu na wawe wamekubaliana kwenda huko.
Mahakama ya kadhi haina mamlaka ya kutoa hukumu ya mtu kufungwa gerezani au kuteswa au kukatwa kichwa, mguu, mkono au sikio. Si sehemu ya kushitakiana na kutafuta hukumu. Inafanya kazi zaidi kama advisory body katika hizo areas mbili. wala si kuwa muislamu atalazimishwa lazima aendeke huko ni chaguo lake.
kwa hiyo, vilema hawataongezeka kwa kuanzishwa mahakama hii.
Nafikiri wazo lako la kuanzishwa wizara ya walemavu ni zuri though kwani hizo ajali za barabarani zinatupatia walemavu wengi.
Tumekupata sasa nani atagharamia hii mahakkma na Serikali kwa nini ihusishwe si Waislamu waanzishe tu chini ya BAKWATA kama kitengo?Ukiihusisha serikali ndio taabu zinaanza
zipo mahakama za kiislamu zinazofanya hivyo,kama zilizopo Somalia,Iran n.k-ambazo hufwata sharia law na kujiita znafata what islam want, wahile ukiangalia matendo yao ni ya ajabu na inhuman
Hivi wewe kweli kila kinacho fanyika kwenye mataifa mengine ya KIKRISTO NI LAZIMA NA HAPA TUYAFUATE? Soma kwanza wachangiaje wengine wamechangia katika thread hii, kisha ndio na wewe uchangie.
JamiiForums uses cookies to help personalise content, tailor your experience and to keep you logged in if you register.
By continuing to use this site, you are consenting to our use of cookies.
