Duk wanda ya ɗauki nauyin shari'a dole ne ya zama Musulmi, 'yantacce, balagagge, mai hankali, mai adalci, Faqihi (mai ilimin fiqhu), kuma mai sanin yadda za a yi amfani da hukunce-hukunce a kan abubuwan da suka faru. Kuma wanda ya ɗauki nauyin shari'ar zalunci (Madhalim) baya ga sharuɗɗan da aka ambata, dole ne kuma ya zama namiji, kuma Mujtahidi (mai iya ciro fiqhunsa da kansa, yana gudanar da Ijtihadi).

Whoever undertakes the responsibility of judgement must be a Muslim, free, adult, sane, just, a Faqih (person who knows jurisprudence/Fiqh), and aware of how to apply the rules to the events. And the person who undertakes the judiciary of injustices (Madhalim) in addition to the conditions mentioned, must also be male and a Mujtahid (capable of deriving his own Fiqh/conducting Ijtihad).

Dalilinsa shi ne abin da aka ambata a baya game da dalilin Alƙalin alƙalai, sai dai ba sharaɗi ba ne ga alƙalin da yake warware rigingimu da alƙalin Hisbah ya zama namiji, a maimakon haka ya halatta alƙali ya zama mace, domin ba matsayin mulki ba ne face alƙalanci, wato suna isar da hukuncin Shari'ah alhali su ba su ne masu aiwatar da shi ba. Saboda haka hadisin: «لَنْ يُفْلِحَ قَوْمٌ وَلَّوْا أَمْرَهُمُ امْرَأَةً».

Its evidence is what was mentioned previously for the evidence for the Supreme judge, except that it is not a condition in the judge who settles the disputes and the judge of Hisbah to be male, rather it is permitted for the judge to be a woman, since it is not a position of ruling but rather a judge, in other words, they convey the Shari’ah rule while they are not the one who implements it. Accordingly, the narration. .» لَنْ ي فُْلِحَ قَ وْمٌ وَلَّوْا أَمْرَهُمُ امْرَأَة « .

"Ba za ta taba yin nasara ba wata al'umma da ta naɗa mace a matsayin shugabanta." Hadisin da Al-Bukhari ya ruwaito, ba ya shafar batun, domin yana magana ne a kan mulkin ƙasa da shugabanci. Dalilin ruwaitowar kuwa shi ne lokacin da mutanen Farisa suka kasance ƙarƙashin mulkin wata mace, kamar yadda Abu Bakrah ya ruwaito cewa: "Lokacin da aka sanar da Manzon Allah ﷺ cewa mutanen Farisa sun naɗa 'yar Kisra a matsayin sarauniyarsu, sai ya ce:"

“Never will succeed such a nation that makes a woman their ruler.” reported by Al-Bukhari, does not apply, since it is regarding governorship which is ruling. And the reason for the narration was when the people of Persia were ruled by a woman; it is narrated from Abu Bakrah who said “When the Messenger of Allah (pbuh) was notified that the people of Persia were ruled by the daughter of Kisra, he said:

. » لَنْ ي فُْلِحَ قَ وْمٌ وَلَّوْا أَمْرَهُمُ امْرَأَة « .

. » لَنْ ي فُْلِحَ قَ وْمٌ وَلَّوْا أَمْرَهُمُ امْرَأَة « .

"Ba zai taba samun nasara ba al'umma wacce ta sanya mace ta zama shugabanta" (wanda Al-Bukhari ya ruwaito). Don haka dalilin maganar wannan hadisi wani takamaiman al'amari ne wanda aka ambata a fili cikin matanin hadisin, wato mulki, wato iko, kuma shari'a ba iko ba ce. Saboda haka hadisin ya takaita ga mulki, kuma bai shafi shari'a ba, kuma hakan saboda dalilai guda biyu:

‘Never will succeed such a nation that makes a woman their ruler’” (reported by Al-Bukhari). So the reason for the words of the narration was a specific subject which was mentioned explicitly in the text of the narration, which is ruling, in other words, authority, and the judiciary is not an authority. Accordingly the narration is specific to ruling and does not encompass the judiciary, and that is for two reasons:

Na farko, nassin da ake ba da labari a kan wani takamaiman batu yana kama da nassin da yake amsa tambaya. Saboda haka wajibi ne a takaita shi ga batun tambayar ko lamarin, kuma ba daidai ba ne a mayar da shi gama-gari a dukkan al'amura, domin tambayar tana bayyana a cikin amsar, kuma saboda kalmomin suna cikin wani takamaiman batu, wajibi ne a takaita su ga wannan batu, tun da maganar Manzon Allah ﷺ tana da alaka da tambayar ko lamarin, don haka hukuncin yana da alaka da hakan. Wannan ya bambanta da idan Manzon Allah ﷺ ya faɗi hakan tun farko (ba don amsa wani lamari ba), a lokacin ne zai zama gama-gari yana da alaka da gaba ɗaya. Amma idan maganarsa sharhi ce a kan wani takamaiman lamari, ko amsa ga wata takamaiman tambaya, to al'amarin ya bambanta. Idan nassi, wato maganar Allah (SWT) ko maganar Manzon Allah ﷺ, yana da alaka tabbatacciya da tambaya ko lamari, to hukuncin yana da alaka da hakan ba tare da wata shakka ba. Wannan yana dangane da batun da ya samo asali daga tambaya ko lamari. Kuma ba yana nufin mai tambayar ko wanda lamarin ya shafa ba ne, domin a cikin dukkan biyun ana duba gama-garin kalmomin ne ba takamaiman sanadin ba. Saboda haka akwai bambanci tsakanin sanadi da batu: ana duba gama-garin kalmomi ba takamaiman sanadin ba, domin kalmomin ba su da alaka da sanadin, don haka suna nan a kan gama-garinsu. Wannan ya bambanta da lamarin ko tambayar, wato batun da lamarin ya haɗa, ko batun da tambayar ta haɗa, domin kalmomin suna da alaka tabbatacciya da shi, babu shakka a cikin haka, tun da an bada labarin ne saboda shi ko kuma sakamakon shi, saboda haka yana takaita ga batun, ba gama-gari ba. Saboda haka, wannan shi ne bayanin labarin.

Firstly, the text which is related in a specific subject is like the text which is an answer to a question, and so it is necessary to make it specific to the issue of the question or event, and it is not correct for it to be general in all issues, because the question is reflected in the answer, and because the words are in a specific subject it is necessary to limit them to that subject, since the word of the Messenger (pbuh) is connected to the question or event, and so the rule is connected to that. This is different than if the Messenger (pbuh) had said that initially (not in response to an event) in which case it would be general and connected to the generality. As for if his word is a comment upon a specific event, or an answer to a specific question, then the situation is different. If the text, in other words, the words of Allah (swt) or the words of the Messenger (pbuh) , were definitely connected to a question or event, then the rule is connected to that without any doubt. This is with respect to the subject that either came from a question or event. And it is not with respect to the questioner or whom the event occurred upon, since the consideration in both of them is given to the generality of the words and not to the specific cause. And this is why there is a difference made between the cause and the subject, so the consideration is to the generality of the words and not to the specific cause, since the words are not connected to the cause, and so they remain upon their generality. This is different to the event or question, in other words, different to the subject which was included by the event, or the subject which was included by the question, since the words are definitely connected to it, and there is no doubt in that, since the narration was only for its sake, or due to it, and due to this it is specific to the subject, and not general. Accordingly the narration.

. » لَنْ ي فُْلِحَ قَ وْمٌ وَلَّوْا أَمْرَهُمُ امْرَأَة « .

. » لَنْ ي فُْلِحَ قَ وْمٌ وَلَّوْا أَمْرَهُمُ امْرَأَة « .

"Ba zai taba samun nasara ba wata al'umma da ta sanya mace a matsayin shugabanta" ya takaita ne ga mulki, kuma bai shafi shari'a ba.

“Never will succeed such a nation that makes a woman their ruler” is specific to ruling, and does not encompass the judiciary.

Dalilin farko ke nan. Amma dalili na biyu, kalmomin “ya naɗa mace a matsayin shugabansu” daga “wilaya” suke, kuma wannan wilayar umurni ce, alƙali kuwa ba wali ba ne, kuma ba wali ba ne na umurni. Saboda haka alƙali ba ya cikin wannan hadisin, don haka hadisin bai shafi shari'a ba.

This is the first reason. As for the second reason, the words “makes a woman their ruler” are from governorship, and this is the governorship of the command, and the judge is not a governor, and is not a governor for the command. Accordingly the judge does not come under this narration, so the narration does not encompass the judiciary.

Dangane da fannin dalilin hadisin, kuma dangane da fannin izinin da alkali zai zama mace, to alkali ma'aikaci ne kamar sauran ma'aikatan gwamnati. Kuma ya halatta ma'aikaci ya zama namiji ko mace; "Idan kuma suka shayar da ku, to ku ba su ladansu." (TMQ 65:6). An nada alkali ne domin ya aiwatar da wani aiki bisa Shari'ah, watau ya sanar da bangarorin biyu masu takaddama hukuncin Shari'ah da zai daure musu, ba a nada shi domin aiwatar da Shari'ah ba. Saboda haka ma'anar ma'aikaci za ta shafe shi, tun da yarjejeniya ce kan wani aiki domin lada, sabanin shugaba, domin ma'anar ba za ta shafe shi ba, tun da ba a yi yarjejeniya da shi kan wani takamaiman aiki ba, sai dai an ba shi umarnin aiwatar da Shari'ah, kuma saboda wannan dalili ba ya halatta shugaba ya zama mace, domin shi mai rike da umarni ne (Waliyyul-Amr). Ya halatta alkali ya zama mace, tun da alkali ma'aikaci ne ba shugaba ba.

This is from the angle of the indication of the narration and as for the angle of the permission for a judge to be a woman, the judge is an employee like the rest of the civil servants. And it is permitted for an employee to be male or female; “And if they breastfeed for you, then give them their payment.” (TMQ 65:6). The judge is appointed to undertake an action according to the Shari’ah, or in other words, to inform the two disputing parties of the Shari’ah rule which would be binding upon them, and he is not appointed in order to implement the Shari’ah. Due to this the definition of the employee would apply to him, since it is a contract upon a service for compensation, which is opposite to the ruler since the definition would not apply to him, since he is not contracted over a specific service, rather he is given the command to execute the Shari’ah, and for this reason it is not permitted for a ruler to be a woman because he is a governor of a command (Wali Al-Amr). It is permitted for the judge to be a woman, since the judge is an employee and not a ruler.

Dangane da sauran sharuɗɗan alƙali, hujjojinsu an tattauna su a cikin sashen sharuɗɗan Khalifah. Haka kuma, hujjar sharɗin cewa ya zama faqih (mai sanin fiqhu) ita ce hadisi.

With regards to the rest of the conditions for the judge, their proofs were discussed in the section about the conditions of the Khalifah. Similarly the evidence for the condition that they be a faqih (to know jurisprudence) is the narration.

. "القضاة ثلاثة" .

. "القضاة ثلاثة" .

“The judges are of three kinds” until he said. .» وَرَجُلٌ قَضَى لِلنَّاسِ عَلَى جَهْلٍ فَ هُوَ فِي النَّارِ « .

“The judges are of three kinds” until he said. .» وَرَجُلٌ قَضَى لِلنَّاسِ عَلَى جَهْلٍ فَ هُوَ فِي النَّارِ « .

"Kuma mutumin da ya yi hukunci a tsakanin mutane cikin jahilci zai kasance a cikin wutar Jahannama." (An ruwaito shi a cikin Sunan, kuma Al-Hakim ya tabbatar da ingancinsa daga Buraydah.)

“and a man who passess judgement on the people in ignorance will be in hellfire” (reported in the Sunan and authenticated by Al-Hakim from Buraydah).

Wannan don ɓangaren Hisbah na shari'a da kuma ɓangaren shari'ar da ke warware sabanin da ke tsakanin mutane, inda aka halatta mace ta zama alkali. Amma alƙalin Kotun Ƙorafe-ƙorafen Zalunci (Madhalim), sharaɗi ne ya zama namiji, kamar Babban Alkali, saboda aikinsa yana haɗa hukunci da shari'a, domin yana yanke hukunci a kan sarki, kuma yana aiwatar da Shari'ah a kansa. Saboda haka sharaɗi ne ya zama namiji tare da sauran sharuɗɗan alƙali, wanda kasancewa Faqih yana daga cikinsu. Sai dai baya ga hakan, sharaɗi ne ya zama Mujtahid, domin a matsayin wani ɓangare na zalunci (Madhalim) yana iya bukatar ya duba ko sarki ya yi hukunci da abin da Allah (SWT) bai saukar ba, ko kuma ya yi hukunci da wata doka wadda babu hujjar Shari'ah a cikinta, ko kuma ya duba ko hujjar da ya dogara da ita ba ta dace da lamarin ba. Irin wannan zalunci ba wanda zai magance shi sai Mujtahid, domin idan ba Mujtahid ba ne, zai yi hukunci ne a kan abin da yake da ɗan sani a kansa ko kuma bai da sani kwata-kwata, kuma hakan haramun ne ba a halatta ba. Saboda haka, baya ga sharuɗɗan sarki da na alƙali, ya kamata kuma ya zama Mujtahid.

This is for the judiciary of Hisbah and the judiciary that resolves the disputes between the people, where it is permitted for the judge to be a woman. As for the judge of the Court of Injustices (Madhalim), it is a condition that he is male, like the Supreme Judge, because his work is both ruling and judging, since he rules upon the ruler, and implements the Shari’ah upon him, and for that reason it is a condition that he is male along with the rest of the conditions of the judge, of which being a Faqih is one. However, in addition to that, it is a condition that he should be a Mujtahid, because as part of the injustices (Madhalim) he may be required to look into whether the ruler has ruled by other than that which Allah (swt) has revealed, or in other words, has ruled by a law that has no Shari'ah evidence, or to look into whether the evidence he used does not apply to the event. This type of injustice (Madhlamah) can only be dealt with by a Mujtahid, since if he were not a Mujtahid, he would be judging on something he knows little about or has no knowledge about at all, and that is forbidden and not permitted. Therefore, in addition to the conditions of the ruler and those of the judge, he should also be a Mujtahid.