In the Matter of Kadhis' Court and the Constitution of Tanzania

Ishmael said:

IN THE MATTER OF THE KADHIS’ COURT, OTHER COURTS
AND
IN THE MATTER OF CONSTITUTIONAL REVIEW
AND
IN THE MATTER OF ENFORCEMENT OF FUNDAMENTAL RIGHTS
AND FREEDOMS OF THE INDIVIDUAL UNDER SECTIONS OF THE CONSTITUTION OF TANZANIA​

The Grounds of the Summons and Supporting Affidavits:

A. Tanzania is a multi-religious and multi-cultural state and the Constitution defends this position;
B. The separation of the state and religion must be respected and promoted but allowing Kadhi Courts in Tanzania's Constitution will contradicts this cardinal principle;
C. There is no valid basis whatsoever for the inclusion of the Kadhis' Courts in the Constitution;
D. The entire process of the Constitutional Review has been skewed, biased against Christians and other Tanzanians and bereft of any iota of Constitutionalism;

1. Who appoints Chief Kadhi and Kadhis?
2. What are the qualification for appointment to the office of a Kadhi (including a Chief Kadhi)?
3. Since the Kadhis are not trained lawyers who understand the Evidence Act and the Civil Procedure Act, how and/or what will they use to administer their Courts?
4. Muslims are mainly of two sects in Tanzania - the Sunni and Shia. Majority of the Muslims in Tanzania are Sunni Muslims but there is a significant population of Shia Muslims too and consideration ought to be given to the appointment of Kadhis of the Shia Sect to cater the interest of the Shia Muslims. Will they have two different Courts? For Sunni and Shia?
5. How will Muslim Women be protected since: Muslim law regards women as less than men in matters of both marriage and divorce, as well as devolution of property: Holy Quran Surah 2:228-232, and Surah 65:1-7 (only a man may divorce his wife even if he is required to provide for her); a man may beat his wife, even if lightly, the evidence of two women, is equal to evidence of one man (Surah 2:282). The application of such beliefs of faith are contrary to the Constitution.

Islamic "Kadhi" courtsis illegal and discriminatory. The Kadhi court system will elevates Islam over the country's other religions, and should be deemed unconstitutional because it does not coincide with Tanzania's secular mandate and should not be included in the nation's new constitution.

MY CONCERNS
(a) There is no valid basis whatsoever for the inclusion of the Kadhis' Courts in the Constitution;
(b) If Muslims alone get preferential treatment for setting religious Courts, then other communities and faiths would come forward to have separate courts
(c) Provision such as Kadhis' Courts is normally covered under the general law. It should not be part of the main body of the Constitution,
(d) Due to different school of interpretation of the Holy Koran and Hadith which figh will the Kadhis' Courts follow? Will there be Kadhis' Court as per separate jurisdiction of Shias and Sunis? What would be the views of Ismaili or Bohra Communities on the issue?
(e) Even in Pakistan, no universal Islamic courts could be established due to confusion and conflicts between the figh Jaferia of Shias and the figh of Sunis
(f) Several sects of Muslims community do not follow Kadhis' Courts but have their own jurisprudence.
(g) The awards of the Kadhis' Courts are based on the sole discretion of the Kadhi. What view do the Muslim Women have on this system? Do the majority of the Muslim Women concerned get a fair trial in Kadhis' Courts? Are they convinced that their welfare and fundamental rights are protected at the hearings?

MY RECOMMENDATIONS
(1) All people should be given options to go to independent or higher courts. The High Court and Court of Appeal should be above religious courts, if such courts are part of the Constitutional provision either directly or indirectly;
(2) There should be an open door policy to change the laws which cannot be challenged,
(3) Courts should be authorized to employ scholars who would enlighten judges on the interpretation of religious doctrines;
(4) The draft recommends setting up Village Councils to deal with minor problems in rural areas, which can take care of local religious sentiments to protect national unity and religious harmony. Expand the role of Village Councils to deal with social disputes;

Respectfully submitted,

August 24, 2014


CC: Eiyer FaizaFoxy Lisa Valentine Mkuu wa chuo Gavana Buchanan MziziMkavu

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Guys: Just quoted Ishmael on this and would like to get more insight from Muslims:

My argument is still in appeal and how Kadhi Court will be fair to Women and other denominations of Islam like Shia, Ismailia and so forth.

2.5. HISTORIA YA MAHAKAMA ZA MAKADHI TANZANIA.
2.5.1. Kuingia kwa Wareno(Wakatoliki):

Mahakama za makadhi Afrika ya Mashariki zilikuwapo tangu uhai wa utawala wa Makhalifa waongofu wanne. Wareno walipovamia Afrika ya Mashariki, Waliwakuta waislamu wakitumia sharia zao ikiwemo Mahakama ya Kadhi. Ingawa walifanya njama nyingi za kufisidi Uislamu, waliondoka na kuziwacha Mahakama za Kadhi zikifanya kazi.

2.5.2. Kuja kwa Wajerumani (Walutheri):

Wajerumani walipoingi Afrika mashariki waliwaajiri Waislamu katika mambo ya kiutawala kwa kuwa ndio watu pekee waliokuwa wameelimika na kustaarabika wakati huo, mfumo wa elimu uliokuwapo ulitumia lugha za Kiarabu na Kiswahili. ‘In the early colonial period, the Moslems being the only literate people in the country were used everywhere as sub-officers' (The Tanzania Catholic Church, www.rc.net/tanzania/tec ).

Maana yake: ‘Katika kipindi cha awali cha ukoloni, Waislamu walitumiwa kama makarani kwa kuwa ni wao peke yao ndiyo walikuwa wakijuwa kusoma na kuandika.' Pia Wajerumani walipoondoka waliacha, mahakama za liwali ambazo zilikuwa ni sehemu ya mahakama za makadhi.

2.5.3. Zama za Waingereza (Waangalikana):

Muingereza alipoingia Afrika ya Mashariki, alileta uzoefu alioupata bara Hindi jinsi ya kuwadhibiti waislamu kama tulivyoona huko nyuma. Alichofanya Muingereza ni kuwatenga Waislamu kutoka katika nafasi zote za utawala na mfumo wa elimu. Hata hivyo, Muingereza hakutaka kuwakabili Waislamu moja kwa moja kwa sababu walielewa kuwa kufanya hivyo ni hatari.

Dr. Ambedkar alipata kunukuliwa akisema: ‘No government can exercise its power in such a manner as to provoke Muslims to raise in rebellion. I think it would be a mad government if it did so. (Justice V.R Krishna Iyer, Reform of The Muslim Personal Law, Bombay, p.17, 1970)

Maana yake: Kwa hiyo, Muingereza alipanga kuwadhoofisha waislamu hatua kwa hatua. Kwanza, kielimu, Pili, Kiuchumi na hatimaye Kijamii. Katika kutekeleza mkakati huo, mfumo wa sheria ulitumika kama tunavyojifunza kutoka India. Mbinu walizoitumia Wakoloni Waingereza ni hizi zifuatazo; Kutunga Katiba na kufanya marekebisho ya katiba mara kwa mara (Constitutional laws and amendments), Mfumo wa mahakama (Judiciary System), Mfumo wa Elimu (Educational System), na Vyombo vya Habari (The Mass Media).

Jaji wa Mahakama Kuu nchini India alipata kusema kuwa; ‘Let us tackle the job of mordenizing the Islamic law…Our Muslim brothers should remember that matters of civil concern do not affect the core of the Prophet's religious teachings but fall under the great guidance given by Jesus: Render to the Caesar what is due to him and to God what belongs to Him' (Justice V.R Krishna Iyer, Reform of The Muslim Personal Law, Bombay, p.17, 1970)

Aidha, Jaji V.R Krishna aliongeza akisema kuwa; ‘Silent but substantial reforms through judicial activism is an unexploited field in India because they (the judges) are not militantly committed to the secular mission of the constitution… Uninhibited judicial adventure in open areas of Muslim law can be fruitful' (The VII Constitutional Assembly Debates (1949), pp 781-82, Calcuta, India).

Hapo ndipo inapothibitika mkakati wa watawala kuhujumu sheria za kiislamu kupitia mfumo wa sheria na mahakama. Mkoloni muingereza Mwaka 1920 akatunga sheria iliyojulikana kama "The Court Ordinance of 1920". Katika sheria hii, mfumo wa mahakama ukawa na sehemu tatu; Sheria za Kisekula (The secular (common) laws), Sheria za Kiislamu (The Islamic law), na Sheria za Mila (The Customary law) Kwa upande wa sheria za kiislamu, mahakama maalum zilizojulikana kama "Mahakama za Liwali" ziliendelea kujengwa mbali na mahakama za serikali.

Mabaki ya majengo hayo yapo mpaka leo katika sehemu mbali mbali nchini likiwemo lile lililopo Mjini Musoma. Majengo haya ni kumbukumbu kwamba wakati Fulani Waislamu wa nchi hii walikuwa na hadhi na heshima yao na walikuwa na mfumo wao wa sheria.

Hata hivyo, katika miaka ya hamsini (1950's), Waingereza walituma tume mbili hivi zikiitwa "The Royal Commission" ili kuangalia namna ya kuziengua sheria za kiislamu hatua kwa hatua kwa kuanzia na kupiga marufuku adhabu kadhaa zilizokuwa zikitolewa na mahakama za kadhi. Tume hizi ziliweka msingi ambao hatimaye ulipelekea kufutwa kwa mamlaka za machifu na mahakama za kadhi.

2. 5. 4. Makahakama za Kadhi Katika Tanganyika huru.

Mahakama za makadhi zilikuwepo hata mara tu bada ya uhuru wa Tanganyika na hazikuleta faraka, ugomvi wala kuvunja umoja wa kitaifa. Bila shaka wakati ambao umoja wa kitaifa ulidhihirika ni wakati wa kudai uhuru ambapo ingawa waislamu ndio walioongoza harakati hizo, lakini waliwapokea wakristo wachache waliojiunga nao kama Mwl Nyerere, John Rupia, Kambona huku wakristo wengi wakichukua msimamo wa Kanisa kutojiingiza katika kudai uhuru. (Reja tovuti ya RC www.rc.net/tanzania/tec).

Lakini mara tu baada ya uhuru kupatikana, mwaka 1963, ikaanzishwa sheria iitwayo 'The Magistrate Court Ordinance of 1963' kuchukua nafasi ya ile ya mwaka 1920. Sheria hii ndiyo inayodaiwa kuzivunja mahakama za kadhi na za kimila, na hivyo kuwalazimisha Waislamu kufuata sheria zote za kisekula kinyume na dini yao na mila zao jambo ambalo ni kuvunja haki za binadamu kama zilivoaishishwa na tamko la Umoja wa Mataifa (The Universal Declaration of Human Rights) ambalo Tanzania ilikwishalisaini wakati huo.

Tangu mwaka 1963 mpaka sasa ni miaka 45 , mambo ya waislamu, ndoa, mirathi, talaka, amana, wakfu yanaendeshwa na serikali kwa kutumia sheria za kisekula kinyume cha Katiba 19(1) na matakwa ya waislamu. Sababu zilizoelezwa wakati wa kuondolewa mahakama za makadhi mwaka 1963 zilikuwa ni hizi zifuatazo;

1. Kuleta usawa, haki na umoja wa kitaifa.

2. Serikali haikuwa na fedha za kugharamia mahakama za makadhi.

3. Ilikuwa ni katika maazimio ya vyama kadhaa vya kupigania uhuru barani Afrika (Angalia kabrasha la tume ya kukusanya maoni kuhusu adhabu ya kifo na kurejeshwa kwa mahakama za makadhi)

Sababu hizi si za msingi wakati huo na hata leo, kwa sababu, kama waislamu tungepewa nafasi ya kushiriki katika maamuzi hayo ya kuondolewa Mahakama za Makadhi mwaka 1963 kama ambavyo wakristo wanashirikishwa katika mchakato wa kurejeshwa mahakama za makadhi hivi sasa tungehoji kama ifuatavyo:

Mosi, kuwepo kwa mahakama za kadhi kungehatarisha haki ipi na kwa vipi ambayo gharama yake ni kuondolewa haki ya msingi ya Waislamu Tanzania?

Pili, Kama kweli serikali haikuwa na fedha za kuendesha mahakama hizo si wangewataka waislamu kuchangia mahakama hizo?
Waislamu wangeweza kuwasiliana na wenzao Afrika Mashariki wakati huo wanayo EAMWS au kwingineko duniani kupata fedha hizo au kuchangia kwa njia ya sadaka, zaka, wakfu kama walivyokuwa wakiziendesha kabla ya kuja wakoloni.

N.B: Na hata sasa inatolewa hoja hii kwamba kama mahakama za kadhi zitarejeshwa, fedha za kuendesha mahakama hizo zinatoka wapi? Sisi twasema fedha zitatoka serikalini kwani serikali inapata wapi fedha za kuendesha mashule, mahospitali na taasisi za kikristo kupitia Hati ya Maridhiano kati ya Serikali na Makanisa (Memorandum of Undertanding)?

Tatu, Maazimio ya vyama vya kupigania uhuru yalihalalishaje kuondolewa kwa mahakama za makadhi? Vipi uhuru utafutwe kwa kuondoa uhuru wa ibada kwa waislamu?

2.5.5. Kuwepo kwa Mahakama za Makadhi si Kuvunja Katiba

Hoja kuwa kurejeshwa kwa mahakama za makadhi kutavunja katiba ya nchi haina mantiki yoyote. Sababu yake ni kuwa katiba hiyo hiyo imewapa wananchi wote uhuru wa kuabudu na kufuata dini wazitakazo. Katiba imefanya hivi huku ikifahamika kuwa masuala ya namna ya kuoa, kuachana katika ndoa, kurithisha, kutoa sadaka na kuweka mali wakfu, kulea watoto, na masuala ya kifamilia kwa ujumla wake kimsingi ni mambo ya kiibada kwa kuwa yanafungamana moja kwa moja na dini na imani ya mtu husika.

Ruhusa na uhuru huu wa kuabudu na kuamini dini kila mmoja anayoipenda ndiko kuliko pelekea ruhusa ya kutumika kwa sheria za dini na mila katika masuala haya. Ni jambo la kimantiki kuwa iwapo sheria fulani imeruhusiwa kutumika, basi na mahakama zifaazo kuamua masuala yahusuyo sheria hiyo pia ziwepo. Kwani itakuwa haina maana kuwa na sheria ambayo haina mahakama zifaazo kuamua migogoro ihusuyo sheria hiyo. Hali kama hiyo itaifanya sheria hiyo ikose maana, heshima na mwishowe itapuuzwa nakuacha kufuatwa.

Paragrafu ya pili ya proviso ya fungu la 11(1) la Judicature and Application of Laws Act, Sura ya 358, Mapitio ya mwaka 2002 inaeleza kuwa sheria ya kiislamu itatumika katika masuala ya ndoa, talaka, usimamizi wa watoto, mirathi, wakf na masuala kama haya kwa watu wa jamii inayofuata sheria hiyo – yaani, waislamu. Hakuna yeyote aliyepata kusema kuwa fungu hili la sheria linavunja katiba ya nchi. Kinyume chake ni kuwa fungu hili la sheria halivunji katiba bali linaikamilisha kwa kuwapa haki waislamu kufuata taratibu za dini yao katika masuala haya ya kiibada kama walivyorususiwa na katiba kuamini na kuabudu kwa mujibu wa dini yao.

chanzo. Mfumo Kristo: Tamko la waislamu:OIC & Mahakama ya Kadhi

TanzaniaLaw said:

Guys: Just quoted Ishmael on this and would like to get more insight from Muslims:

My argument is still in appeal and how Kadhi Court will be fair to Women and other denominations of Islam like Shia, Ismailia and so forth.

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That is one of the reason that makes the whole Kadhir issues questionable and unmeritorious. If there is no higher court for appeal, how will they handle such circumstances?

peri said:

chanzo. Mfumo Kristo: Tamko la waislamu:OIC & Mahakama ya Kadhi

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The Constitution is against such an institution and or creation of same.

peri said:

Tatizo WAGALATIA mnajifanya Kichwa ngumu kuelewa, Ngoja nikate mzizi wa fitna:


2.5. HISTORIA YA MAHAKAMA ZA
MAKADHI TANZANIA.
2.5.1. Kuingia kwa Wareno
(Wakatoliki):
Mahakama za makadhi Afrika ya
Mashariki zilikuwapo tangu uhai
wa utawala wa Makhalifa
waongofu wanne. Wareno
walipovamia Afrika ya Mashariki,
Waliwakuta waislamu wakitumia
sharia zao ikiwemo Mahakama ya
Kadhi. .

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Sidhani kama kulikuwa na Tanzania wakati wa Wareno. Lakini ningependa kufahamu kuhusu matatizo ambayo yakijitokeza kama lile la Surah 2:228-232 kwenye kipengele cha pili katika Summons yangu na yale maswali matano.

Umy Mwalimu has a job to do.