Shari'ar Alƙalanci shi ne yanke hukunci da ake aiwatarwa kuma wajibi ne a bi shi. Yana warware sabanin da ke tsakanin mutane, yana hana abin da ke cutar da haƙƙoƙin al'umma, ko kuma yana kawar da sabanin da ke tasowa tsakanin mutane da mambobin tsarin mulki – duka masu mulki da ma'aikatan gwamnati – tun daga Shugaban ƙasa har zuwa ƙasa.

The Judiciary is the pronouncement of the rule that becomes binding. It settles the disputes between the people and prevents that which harms the community’s rights, or it eliminates the disputes arising between people and members of the ruling system – both rulers and civil servants – from the Head of State downwards.

Asalin shari'ar alƙali da halascinsa shi ne Littafi da Sunna. Game da Littafi kuwa, maganar Allah (SWT).

The origin of the judiciary and its legitimacy is the Book and the Sunnah. As for the Book, the words of Allah (swt).

"Kuma ka yi hukunci a tsakaninsu da abin da Allah ya saukar." (TMQ 5:45), da kuma maganarsa (SWT).

“And judge, [O Muhammad], between them by what Allah has revealed.” (TMQ 5:45), and His (swt) words.

“Kuma idan aka kira su zuwa ga hukuncin Allah da Manzonsa domin ya yi hukunci a tsakaninsu.” (TMQ 24:48).

“And when they are called to [the words of] Allah and His Messenger to judge between them.” (TMQ 24:48).

Game da Sunnah kuwa, Manzon Allah ﷺ yana gudanar da shari'a da kansa, yana yin hukunci tsakanin mutane, kamar abin da Bukhari ya riwaito daga 'Aisha (ra), matar Annabi ﷺ, cewa ta ce.

As for the Sunnah, the Messenger (pbuh) used to undertake the judiciary by himself and judge between the people, such as what Bukhari narrated from 'Aisha (ra), the wife of the Prophet (phuh) , that she said.

. )كَانَ عُتْبَةُ بْنُ أَيبي وَقَّاصٍ عَيهدَ إيلَى أَ ي خييه سَعْ ي د بْ ي ن أَيبي وَقَّاصٍ أَنَّ ابْنَ وَلييدَةي زَمْعَةَ يمنِّي فَاقْبيضْهُ، قَالَتْ: فَ لَمَّا كَانَ عَامُ الْفَتْ ي ح أَخَذَهُ سَعْدُ بْنُ أَيبي وَقَّاصٍ وَقَالَ: ابْنُ أَ ي خي قَدْ عَيهدَ إيلَََّ فيييه ، فَ قَامَ عَبْدُ بْنُ زَمْعَةَ فَ قَالَ: أَ ي خي وَابْنُ وَلييدَةي أَيبي وُليدَ عَلَى فيرَا ي شيه، فَ تَسَاوَقَا إيلَى فَ قَالَ سَعْدٌ: يَا رَسُولَ اللَّيه، ابْنُ أَ ي خي كَانَ قَدْ عَيهدَ إيلَََّ فيييه، فَ قَالَ عَبْدُ بْنُ زَمْعَةَ: النَّيبِِّ ،» هُوَ لَكَ يَا عَبْدُ بْنَ زَمْعَة « : أَ ي خ ي وَابْنُ وَ لييدَةي أَيبي وُليدَ عَلَى فيرَا ي شيه ، فَ قَالَ رَسُولُ اللَّيه )» الْوَلَدُ لِلْفِرَاشِ وَلِلْعَاهِرِ الْحَجَرُ « : ثُمَّ قَالَ النَّيبُِّ .

. )كَانَ عُتْبَةُ بْنُ أَيبي وَقَّاصٍ عَيهدَ إيلَى أَ ي خييه سَعْ ي د بْ ي ن أَيبي وَقَّاصٍ أَنَّ ابْنَ وَلييدَةي زَمْعَةَ يمنِّي فَاقْبيضْهُ، قَالَتْ: فَ لَمَّا كَانَ عَامُ الْفَتْ ي ح أَخَذَهُ سَعْدُ بْنُ أَيبي وَقَّاصٍ وَقَالَ: ابْنُ أَ ي خي قَدْ عَيهدَ إيلَََّ فيييه ، فَ قَامَ عَبْدُ بْنُ زَمْعَةَ فَ قَالَ: أَ ي خي وَابْنُ وَلييدَةي أَيبي وُليدَ عَلَى فيرَا ي شيه، فَ تَسَاوَقَا إيلَى فَ قَالَ سَعْدٌ: يَا رَسُولَ اللَّيه، ابْنُ أَ ي خي كَانَ قَدْ عَيهدَ إيلَََّ فيييه، فَ قَالَ عَبْدُ بْنُ زَمْعَةَ: النَّيبِِّ ،» هُوَ لَكَ يَا عَبْدُ بْنَ زَمْعَة « : أَ ي خ ي وَابْنُ وَ لييدَةي أَيبي وُليدَ عَلَى فيرَا ي شيه ، فَ قَالَ رَسُولُ اللَّيه )» الْوَلَدُ لِلْفِرَاشِ وَلِلْعَاهِرِ الْحَجَرُ « : ثُمَّ قَالَ النَّيبُِّ .

`Utba bin Abu Waqqas ya karɓi alkawari mai ƙarfi daga ɗan'uwansa Sa`d bin Abu Waqqas cewa zai karɓi ɗan baiwar Zam`a a hannunsa, domin shi ɗan `Utba ne. A shekarar Fatahu (na Makka) Sa`d bin Abu Waqqas ya karɓe shi, ya ce ɗan ɗan'uwansa ne, kuma ɗan'uwansa ya karɓi alkawari daga gare shi a kan haka. 'Abu bin Zam`a ya tashi ya ce, "Shi ɗan'uwana ne, kuma ɗan baiwar mahaifina ne, an haife shi a kan gadon mahaifina." Sai dukansu suka je wurin Manzon Allah ﷺ. Sa`d ya ce, "Ya Manzon Allah ﷺ! Shi ɗan ɗan'uwana ne, kuma ya karɓi alkawari daga gare ni cewa zan karɓe shi." 'Abu bin Zam`a ya ce, "(Shi) ɗan'uwana ne, kuma ɗan baiwar mahaifina ne, an haife shi a kan gadon mahaifina." Sai Manzon Allah ﷺ ya ce, "Yaron naka ne, ya 'Abu bin Zam`a." Sannan Manzon Allah ﷺ ya ce, "Ɗan na gadon (wato mutumin da aka haife shi a kan gadonsa) ne, kuma duwatsu na mai yin zina." Manzon Allah ﷺ ya kasance yana naɗa alƙalai; ya naɗa 'Ali (ra) a matsayin alƙali a kan Yemen, ya kuma ba shi umarni kan yadda zai yi hukunci, yana cewa:

“`Utba bin Abu Waqqas took a firm promise from his brother Sa`d bin Abu Waqqas to take the son of the slave-girl of Zam`a into his custody as he was his (i.e. `Utba's) son. In the year of the Conquest (of Mecca) Sa`d bin Abu Waqqas took him, and said that he was his brother's son, and his brother took a promise from him to that effect. 'Abu bin Zam`a got up and said, "He is my brother and the son of the slave-girl of my father and was born on my father's bed." Then they both went to the Prophet (phuh) Sa`d said, "O Allah's Prophet (phuh) ! He is the son of my brother and he has taken a promise from me that I will take him." 'Abu bin Zam`a said, "(He is) my brother and the son of my father's slave-girl and was born on my father's bed." Allah's Prophet (phuh) said, "The boy is for you. O 'Abu bin Zam`a." Then the Prophet (phuh) said, "The son is for the bed (i.e. the man on whose bed he was born) and stones for the one who has done illegal sexual intercourse”. And the Messenger of Allah (pbuh) used to appoint judges; he appointed ‘Ali (ra) as the judge over Yemen and he gave him instructions about how to judge by saying:

. إِذَا تَ قَاضَى إِلَيْكَ رَجُلاَنِ، فَلاَ تَ قْضِ لِلأَوَّلِ حَتَّى تَسْمَعَ كَلامَ الآخَرِ، فَسَوْفَ « » تَدْرِي كَيْفَ تَ قْضِي .

. إِذَا تَ قَاضَى إِلَيْكَ رَجُلاَنِ، فَلاَ تَ قْضِ لِلأَوَّلِ حَتَّى تَسْمَعَ كَلامَ الآخَرِ، فَسَوْفَ « » تَدْرِي كَيْفَ تَ قْضِي .

"Kada ka yanke hukunci ga na farko har sai ka ji maganar ɗayan. Da sannu za ka san yadda za ka yanke hukunci." Al-Tirmidhi ne ya ruwaito shi, da Ahmad, kuma a cikin ruwayar Ahmad da wannan lafazi: "Idan mutum biyu masu gardama suka zauna a gabanka, kada ka yi magana har sai ka ji daga ɗayan kamar yadda ka ji daga na farko."

“Do not judge for the first until you have heard the statement of the other. Soon you will know how to judge.” reported by Al-Tirmidhi, and Ahmad, and in the report of Ahmad with the wording. . إِذَا جَلَسَ إِلَيْكَ الْخَصْمَانِ، فَلا تَكَلَّمْ حَتَّى تَسْمَعَ مِنْ الآخَرِ كَمَا سَمِعْتَ « » مِنَ الأَوَّلِ .

"Idan masu da'awa biyu suka zo gabanka, kada ka yanke hukunci (ko ka yi magana) sai ka ji daga na biyu abin da ka ji daga na farko."

“When two litigants sit in fron of you, do not decide (and speak) until you listen from the second what you have heard from the first.”.

Hanyar yanke hukunci da Manzon Allah (sallallahu alaihi wa sallam) ke bi za a iya fahimtarta daga hadisin 'Aisha (radiyallahu anha) cewa Sa'ad da 'Abd Bin Zuma'ah sun yi jayayya game da ɗan Zuma'ah, kowannensu yana da'awar cewa shi ne ubansa. Manzon Allah ﷺ ya sanar da su hukuncin Shari'a cewa ɗan Sawda 'yar Zuma'ah ɗan'uwan 'Abd Bin Zuma'ah ne, kuma cewa yaro na mallakin wanda gadonsa aka haife shi a kai. Saboda haka, hukuncinsa bayani ne game da hukuncin Shari'a, wanda sannan ya aiwatar a kansu, don haka 'Abd Bin Zuma'ah ya karɓi yaron. Wannan ita ce hujja ga Mataki na 75, wanda ke bayar da ma'anar shari'a, kuma wannan ma'ana tana aiki a matsayin bayanin gaskiyar lamari. Duk da haka, tunda gaskiya ce ta Shari'a, kuma ma'anar Shari'a a zahiri hukunci ne na Shari'a, don haka tana buƙatar hujja da za a fitar da ita daga gare ta, kuma wannan hadisi yana aiki a matsayin hujja ga ma'anar shari'ar da ke cikin wannan mataki.

The method of adjudication carried out by the Messenger (pbuh) can be deduced from the narration of 'Aisha (ra) that Sa’ad and ‘Abd Bin Zuma’ah disputed over the son of Zuma’ah, so each one of them claimed that he was his. The Messenger of Allah (pbuh) informed them of the Shari’ah rule that the son of Sawda bint Zuma’ah was the brother of ‘Abd Bin Zuma’ah, and that the child belongs to the one on whose bed it is born. Therefore, his judgement was information about the Shari’ah rule which he then enforced upon them, and so Abd Bin Zuma’ah took the child. This is the proof for Article 75, which gives the definition of the judiciary, and this definition serves as a description of the reality. However, since it is a Shari’ah reality, and since the Shari’ah definition is in fact a Shari’ah rule, it ,therefore, requires evidence from which it is to be deduced, and this narration serves as an evidence for the definition of the judiciary found in this article.

Wasu mutane sun bayyana shari'a (al-qada') da cewa tana nufin "daidaita rikice-rikice tsakanin mutane", kuma wannan ma'anar tana da gazawa daga wani bangare, kuma daga wani bangaren kuma ba ta bayyana ainihin yanayin shari'a kamar yadda aka gani a ayyukan Manzon Allah ﷺ da maganganunsa. Maimakon haka, wannan ma'anar bayani ce kawai game da abin da zai iya faruwa ko ba zai faru ba daga shari'a. Alkali na iya yanke hukunci kan shari'ar ba tare da ya daidaita rikicin tsakanin bangarorin ba. Saboda haka, ma'anar cikakke kuma keɓantacciya ita ce wadda aka ambata a cikin wannan makala, kuma an samo ta ne daga hadisai.

Some people defined the judiciary as being the “settling of disputes between people”, and this definition is deficient from one angle, and from another angle it is not a description of the reality of the judiciary as reflected in the Messenger of Allah (pbuh)’s actions and sayings. Rather, this definition is merely an explanation of what may or may not occur from the judiciary. The judge may rule upon the case and not settle the dispute between the parties. Therefore, the comprehensive and exclusive definition would be the one mentioned in this article and it has been deduced from the narrations.

Har ila yau, wannan ma'anar ta haɗa da hukunci tsakanin mutane, kuma wannan an ambata shi a cikin riwayar 'Aisha (ra). Ta kuma haɗa da Hisbah (tsare-tsaren jama'a) wanda shi ne: "Isar da hukuncin Shari'ah domin aiwatar da shi game da abin da ke cutar da haƙƙoƙin al'umma". Wannan ita ce abin da aka riwaito a cikin riwayar tulin abinci. An riwaito shi a Sahih Muslim daga Abu Huraira cewa:

Also, this definition includes the judgement between people, and this is mentioned in the narration of 'Aisha (ra). It also includes the Hisbah (public order) which is: “Conveying the Shari’ah rule for the purpose of enforcing it regarding that which causes harm to the rights of the community”. This is what has been narrated in the narration of the heap of food. It is narrated in Sahih Muslim on the authority of Abu Huraira that.

. مَرَّ عَلَى صُبْ رَةِ طَعَامٍ فَأَدْخَلَ يَدَهُ فِيهَا فَ نَالَتْ أَصَابِعُهُ أَنَّ رَسُولَ اللَّهِ « بَ لَلاً، فَ قَالَ: مَا هَذَا يَا صَاحِبَ الطَّعَامِ ؟ قَالَ: أَصَابَ تْهُ السَّمَاءُ يَا رَسُولَ اللَّهِ، قَالَ: أَفَلاَ » جَعَلْتَهُ فَ وْقَ الطَّعَامِ كيْ يَ رَاهُ النَّاسُ، مَنْ غَشَّ فَ لَيْسَ مِنِّي .

. مَرَّ عَلَى صُبْ رَةِ طَعَامٍ فَأَدْخَلَ يَدَهُ فِيهَا فَ نَالَتْ أَصَابِعُهُ أَنَّ رَسُولَ اللَّهِ « بَ لَلاً، فَ قَالَ: مَا هَذَا يَا صَاحِبَ الطَّعَامِ ؟ قَالَ: أَصَابَ تْهُ السَّمَاءُ يَا رَسُولَ اللَّهِ، قَالَ: أَفَلاَ » جَعَلْتَهُ فَ وْقَ الطَّعَامِ كيْ يَ رَاهُ النَّاسُ، مَنْ غَشَّ فَ لَيْسَ مِنِّي .

Manzon Allah ﷺ ya taba wucewa ta wani tulin abinci. Ya saka hannunsa a cikin tulin, sai yatsunsa suka jike. Ya ce wa mai abincin: Me ke nan? Ya ce: Ya Manzon Allah, ruwan sama ne ya jika su. Ya ce: Don me ba ka sa wannan (sashen da ruwan sama ya jika) a saman sauran abinci ba, domin mutane su gan shi? Wanda ya yaudara ba ya cikin mabiyana (ba ya bin tafarkina) ba ﷺ. Haka kuma an ruwaito wannan hadisi a cikin Ahmad da Ibn Majah da Al-Darimi.

“The Messenger of Allah (pbuh) happened to pass by a heap of eatables. He thrust his hand in that (heap) and his fingers were moistened. He said to the owner: What is this? He replied: Messenger of Allah, these have been drenched by rainfall. He remarked: Why did you not place this (the drenched part of the heap) over other eatables so that people could see it? He who deceives is not of me (is not my follower).” and in the report in Ahmad and Ibn Maja and Al-Darimi.

. » مَنْ غَشَّ نَا فَ لَيْسَ مِنِّا « .

. » مَنْ غَشَّ نَا فَ لَيْسَ مِنِّا « .

"Wanda ya yaudare mu ba ya cikinmu ba."

“He who deceives us is not from us”.

Har ila yau ya ƙunshi al-Madhalim (zalunce-zalunce), domin su wani ɓangare ne na shari'a (ƙungiyar shari'a) ba na mulki ba, saboda korafe-korafe ne a kan mai mulki. Ana bayyana al-Madhalim da cewa: "Isar da hukuncin Shari'a da nufin aiwatar da shi game da rikice-rikicen da ke faruwa tsakanin mutane da Khalifa, gwamnoninsa ko ma'aikatan gwamnati, da game da abin da ke faruwa tsakanin Musulmi saboda bambancin fahimtar wata nassi daga nassosin Shari'a da ake amfani da shi don yin hukunci da shi da kuma yanke hukunci bisa gare shi." An ambaci al-Madhalim a cikin hadisin Manzon Allah ﷺ game da daidaita farashi, inda ya ce:

It also includes the Madhalim (injustices), because they are part of the judiciary and not part of the ruling, since they are complaints against the ruler. The Madhalim is defined as “Conveying the Shari’ah rule for the purpose of enforcing it regarding the disputes which occur between the people and the Khalifah, his governors or civil servants, and regarding what occurs between the Muslims due to differences in the meaning a text from the Shari’ah texts used in order to judge by them and to rule according to them.” The Madhalim were mentioned in the narration of the Messenger of Allah (pbuh) regarding the fixing of prices where he said:

. وَإِنِّي لأَرْجُو أَنْ أَلْقَى اللَّهَ وَلا يَطْلُبُنِي أَحَ دٌ بِمَظْلِمَةٍ ظَلَمْ تُ هَا إِي اَّهُ فِي دَمٍ وَلا « » مَالٍ .

. وَإِنِّي لأَرْجُو أَنْ أَلْقَى اللَّهَ وَلا يَطْلُبُنِي أَحَ دٌ بِمَظْلِمَةٍ ظَلَمْ تُ هَا إِي اَّهُ فِي دَمٍ وَلا « » مَالٍ .

"Kuma ina fatan zan haɗu da Allah, kuma babu ɗayanku da zai nemi (diyya ko ramako) daga wurina saboda wani zalunci (da na yi) wanda ya shafi jini ko dukiya." Ahmad ne ya ruwaito shi daga Anas bin Malik, kuma da kalmominsa.

“And I am hopeful that I will meet Allah and none of you are seeking (recompense from) me for an injustice (I have inflicted) involving blood or wealth.” reported by Ahmad from Anas Bin Malik, and in his words.

. مَنْ أَخَذْتُ لَهُ مَالاً فَ هَذَا مَالِي فَ لْيَأْخُذْ مِنْهُ، وَمَنْ جَ لَ دْتُ لَهُ ظَهْراً فَ هَذَا « » ظَهْرِي فَ لْيَ قْتَصَّ مِنْه .

. مَنْ أَخَذْتُ لَهُ مَالاً فَ هَذَا مَالِي فَ لْيَأْخُذْ مِنْهُ، وَمَنْ جَ لَ دْتُ لَهُ ظَهْراً فَ هَذَا « » ظَهْرِي فَ لْيَ قْتَصَّ مِنْه .

"Duk wanda na karɓi dukiyarsa daga gare shi, ga dukiyata nan; ya karɓa daga cikinta, kuma duk wanda na yi wa bulala a baya, ga bayana nan domin ya ɗauki ramuwa daga gare shi." Abu Ya'la ya ruwaito shi daga Al-Fadl bin 'Abbas. Al-Haythami ya ce: 'Ata' bin Muslim, wanda yake cikin sarkar isnadin Abu Ya'la, Ibn Hibban da wasu sun amince da shi, sai dai wasu sun raunana shi, sauran masu ruwaya kuwa amintattu ne. Wannan yana nuna cewa al'amarin sarki, gwamna ko ma'aikacin gwamnati ana kai shi zuwa ga alƙalin Kotun Zalunci (Madhalim) a duk wata da'awar zalunci, alƙalin Kotun Zalunci (Madhalim) kuma yana isar da hukuncin Shari'a wanda zai zama wajibi.

“Whoever I took property from, here is my property; let him take from it, and whosever back I whipped, here is my back to take recompense from.” reported by Abu Ya’la from Al-Fadl Bin ‘Abbas. Al-Haythami said that ‘Ata’ b. Muslim, who is in the chain of Abu Ya’la, has been considered trustworthy by Ibn Hibban and others, whereas others have weakened him, and the rest of the narrators are trustworthy. This indicates that the issue of the ruler, governor or civil servant is raised to the judge of the Court of Injustices (Madhalim) in any claim of an injustice, and the judge of the Court of Injustices (Madhalim) conveys the Shari’ah rule which would be binding.

Bisa wannan, ma'anar za ta kunshi nau'o'in shari'a uku da ake gani a cikin hadisai da ayyukan Manzon Allah ﷺ. Su ne: warware sabani tsakanin mutane, hana duk abin da zai cutar da hakkokin al'umma, da warware sabani tsakanin al'umma da shugabanni, ko tsakanin al'umma da ma'aikatan gwamnati a aikinsu.

Based upon this, the definition would encompass the three types of judiciary reflected in the narrations and actions of the Messenger of Allah (pbuh) . These are the settling of disputes between people, preventing whatever may harm the rights of the community and the settling of the disputes between the subjects and the rulers, or between the subjects and the civil servants in their work.