Tushen shari'ar ƙasa an kafa shi ne bisa ƙa'idoji guda uku:

The basis of the Judiciary is set in three principles :

1) Cewa aiwatar da hukuncin Musulunci a kan kowace mas'ala wajibi ne.

1) That the application of the Islamic judgement on each and every issue is obligatory,.

2) Cewa haramun ne a bi wata shari'a banda Musulunci, da kuma

2) That it is forbidden to follow any Shari‘ah other than Islam, and.

3) Duk wata Shari'ah ban da Musulunci kafirci ne (kafirci) kuma taghut ne (karya/bata).

3)Any Shari'ah other than Islam is kufr (disbelief) and taghut (falsehood).

Ta cikin tsarin waɗannan ne Tsarin Shari'a na Ƙasar Musulunci ke aiki, kuma bisa waɗannan ne ma'anar ɓangaren shari'a ('al-Qadha') ke tabbata daga Shari'ah.

It is within the framework of these that the Judicial System of the Islamic State operates, and it is based around these that the definition of the judiciary (‘al-Qadha’) is established from the Shari‘ah.

Saboda haka, ma'anar da manufar shari'a ita ce, "a bar alkalan halal su bayar da hukunce-hukuncen dokokin Allah kan kowane yanayi, tare da ikon aiwatar da su."

Thus, the definition and purpose of the judiciary is, “to allow the legitimate judges to provide the opinions about the divine rules on any situation, with the authority to enforce them.”.

Shaidun Halascin Shari'ar Shari'a (Alkalanci) Tushen tsarin shari'a da halaccinta an samo su ne daga Alkur'ani da Sunnah. Game da Alkur'ani kuwa, Allah (SWT) yana cewa,

Evidences for the Legitimacy of the Judiciary The foundation of the judiciary system and its lawfulness are derived from the Qur’an and the Sunnah. As for the Qur’an, Allah (swt) says,.

“To a, ba haka ba ne, ina rantsuwa da Ubangijinka, ba za su yi imani ba (da gaske) sai sun sanya ka alkalin abin da ke tsakaninsu na rikici, sannan ba za su sami wani ƙunci a zukatansu game da hukuncin da ka yanke ba, kuma za su miƙa wuya gaba ɗaya.” [TMQ 4:65]. “Lallai Mu mun saukar maka da Littafi da gaskiya, domin ka yi wa mutane hukunci da abin da Allah ya nuna maka.” [TMQ 4:105].

“But no, by your Lord, they will not believe (in truth) until they make you judge of what is in dispute between them and find within themselves no dislike of that which you decide, and submit with full submission.” [TMQ 4:65]. “Lo! We reveal unto you the scripture with the truth, that you may judge between mankind by that which Allah has shown you.” [TMQ 4:105].

"Saboda haka ka yi hukunci a tsakaninsu da abin da Allah Ya saukar, kuma kada ka bi son ransu, ka bar gaskiyar da ta zo maka." [TMQ 5:51].

“So judge between them by whatever Allah has revealed, and follow not their desires away from the truth which has come to you.” [TMQ 5:51].

Waɗannan ayoyin a fili suke nuna cewa halal ne a yi hukunci tsakanin mutane, kuma lallai wajibi ne a yi hakan, ta hanyar komawa ga tsarin Allah (SWT) kaɗai.

These ayat clearly indicate that it is legitimate to judge between the people and indeed that it is fard (obligatory) to do so, referring only to the system of Allah (swt).

A cikin Sunnah, Manzon Allah ﷺ da kansa ne yake jagorantar tsarin shari'a, kuma yana yanke hukunci tsakanin mutane. Muslim ya ruwaito daga Ummu Mu'minina 'A'isha (ra), matar Manzon Allah ﷺ, cewa ta ce: "Sa'd ibn Abi Waqqas da Abd ibn Zam'a sun yi jayayya a tsakaninsu game da wani yaro. Sa'd ya ce: Ya Manzon Allah, shi ɗan ɗan'uwana ne Utba ibn Abi Waqqas, domin ya bayyana cewa shi ɗansa ne. Ka duba kamaninsa. Abd ibn Zam'a ya ce: Ya Manzon Allah, shi ɗan'uwana ne, domin an haife shi a kan gadon mahaifina daga baiwarsa. Sai Manzon Allah ﷺ ya duba kamaninsa, ya ga kamanni bayyananne da Utba, amma ya ce: Shi naka ne, ya Abd ibn Zam'a, domin ɗan yana zuwa ga wanda gadonsa ya haife shi, kuma bulala da jifa suna ga mazinaci."

As for the Sunnah, the Messenger of Allah (saw) was himself in charge of the Judicial System and he judged between people. Muslim reported on the authority of ‘A’isha (ra), wife of the Messenger of Allah (saw), that she said, “Sa‘ad ibn Abi Waqqas and Abd ibn Zama‘a disputed with each other over a young boy. Sa‘ad said: Oh Messenger of Allah, he is the son of my brother Utbah ibn Abi Waqqas as he made explicit that he was his son. Look at his resemblance. Abd ibn Zama‘a said: Messenger of Allah, he is my brother as he was born on the bed of my father from his slave-girl. Allah’s Messenger (saw) looked at his resemblance and found a clear resemblance with Utbah, but he said: He is yours O Abd ibn Zama‘a, for the child is to be attributed to one on whose bed it is born, and stoning is for the adulterer.”.

Wannan hujja ce da ke nuna cewa Muhammad ﷺ ya yi hukunci tsakanin mutane, kuma hukuncinsa yana da iko da za a aiwatar da shi.

This is proof that Muhammad (saw) judged between the people, and that his judgement carried authority to be implemented.

Sauran Hujjoji na Shari'ar Shari'a a cikin Sunnah.

Other Evidences of the Judiciary in Sunnah.

Abu Dawud, Tirmidhi, Nasa'i, da Ibn Majah sun ruwaito: Buraida ya ce, Manzon Allah ﷺ ya ce, "Alƙalai uku ne: biyu daga cikinsu za su shiga Wuta, ɗaya kuwa zai shiga Aljanna. Wanda ya san gaskiya kuma ya yi hukunci da ita - yana cikin Aljanna. Wanda ya san gaskiya amma bai yi hukunci da ita ba, zai shiga Wuta. Wanda kuma bai san gaskiya ba, ya yi hukunci tsakanin mutane da jahilci - zai shiga Wuta."

Abu Daud, Tirmidhi, Nissai, and Ibn Majah reported : Buraida said, The Messenger of Allah (saw) said, “The judges are three, two of them will go to the Hellfire and one will go to the Paradise. One knows the truth and he judges with it - he is in the paradise, one knows the truth and doesn’t judge by it, he will go to the Hellfire. The other doesn’t know the truth and judges between the people with ignorance - he will go to the Hellfire.”.

Ahmad da Abu Daud sun ruwaito: Ali (ra) ya ce Manzon Allah ﷺ ya ce, "Ya Ali, idan mutum biyu suka zo wurinka don ka yi hukunci tsakaninsu, kada ka yi hukunci ga na farko har sai ka ji maganar na biyu, domin ka san yadda za ka yi hukunci."

Ahmad and Abu Daud reported : Ali (ra) said the Messenger of Allah said, “Oh Ali, if two people come to ask you to judge between them, do not judge to the first one until you hear the word of the second one in order that you may know how to judge.”.

Bukhari, Muslim da Ahmad sun ruwaito: Umm Salamah ta ce, "Mutum biyu sun yi jayayya game da gado, suka zo wajen Manzon Allah ﷺ, ba wanda yake da hujja. Sai ya ce: 'Ku biyu ku kawo mini jayayyarku, ni mutum ne kamar ku, kuma wataƙila ɗayanku ya fi iya magana da hujja, don haka zan yi hukunci a cikin yardarsa. Duk abin da na ba shi bisa hukunci wanda ba nasa ba ne, ina ɗauke shi a matsayin haƙƙin ɗan'uwansa, to kada ya karɓa, domin abin da na ba shi zai zama guntun Wuta a cikinsa, kuma zai zo a Ranar Alƙiyama yana riƙe da wuyansa.'" Sai mutanen biyu suka yi kuka, sai ɗayan ya ce: "Na ba ɗan'uwana rabona." Sai Annabi ﷺ ya ce: "Ku tafi yanzu tare, ku raba gadon a tsakaninku, ku nemi haƙƙinku daga gare ku duka, kuma kowannenku ya ce wa ɗayan: 'Allah ya gafarta maka,' ya halatta masa abin da ya karɓa, domin ku duka ku sami lada."

Bukhari, Muslim and Ahmad reported : Umm Salamah said, “Two men disputed about the inheritance and came to the Messenger of Allah (saw), neither having any proof. He (saw) said : Both of you bring your dispute to me and I am a man like you and one of you may have more eloquent speech, so I may judge in his favour. And if I judge for him something that does not belong to him and I take it as a right from his brother, he should not take it because whatever I give to him it will be a piece of Hellfire in his stomach and he will come bowing his neck on the Day of Judgement. Both of the men cried, and one man said, I give my share to my brother. The Prophet (saw) said go now together and divide the inheritance between you and seek the right from both of you and each one of you say to the other ‘May Allah forgive you’, and permit him what he takes in order for both of you to be rewarded.”.

Baihaqi, Darqutni da Tabarani sun ruwaito: Manzon Allah ﷺ ya ce: "Duk wanda Allah ya jarrabe shi da zama alkali, kada ya bar bangare ɗaya na jayayya ya zauna kusa da shi ba tare da ya kawo ɗayan bangaren ya zauna kusa da shi ba. Kuma ya ji tsoron Allah ta zamansa, ta kallonsa ga bangarorin biyu, da kuma ta hukuncinsa a tsakaninsu. Ya yi taka-tsantsan kada ya kalli ɗaya kamar ɗayan ya fi shi daraja, ya yi taka-tsantsan kada ya tsawwala murya ga ɗaya ba ɗayan ba, kuma ya yi taka-tsantsan game da su duka biyun."

Baihaqi, Darqutni and Tabarani reported : The Messenger of Allah (saw) said, “Whoever Allah tests by letting him become a judge, should not let one party of a dispute sit near him without bringing the other party to sit near him. And he should fear Allah by his sitting, his looking to both of them and his judging to them. He should be careful not to look down to one as if the other was higher, he should be careful not to shout to one and not the other, and he should be careful of both of them.”.

Muslim, Abu Daud da Al-Nissai sun ruwaito: Ibn Abbas ya ce, "Manzon Allah ﷺ ya yi hukunci tsakanin mutane ta hanyar rantsuwa da shaidu."

Muslim, Abu Daud and Al-Nissai reported : Ibn Abbas said, “The Messenger of Allah (saw) judged between the people by oath and witnesses.”.

Mawardi, a cikin ‘Ladabin Alkali’, juzu'i na 1, shafi na 123: "Manzon Allah ﷺ ya naɗa alƙalai a cikin Daular Musulunci; ɗaya daga cikinsu shi ne Imam Ali, ɗaya shi ne Mu'adh ɗan Jabal, ɗaya kuma shi ne Abu Musa al-Ash'ari."

Mawardi, in ‘The Etiquette of the Judge’, vol.1, p.123 : “The Messenger of Allah (saw) appointed judges in the Islamic State; one of them was Imam Ali, one was Mu‘adh ibn Jabal and one was Abu Musa al-Ash‘ari.”.

Muslim ya ruwaito: Abu Hurairah ya ce, "Manzon Allah ﷺ ya wuce ta wani tulin abinci, sai ya saka hannunsa cikinsa, yatsun hannunsa suka jike, sai ya ce wa mai sayarwa: Mene ne wannan? Ya ce: Ruwan sama ne ya jika shi, ya Manzon Allah. Sai ya ce ﷺ: Me ya hana ka sanya shi a sama don mutane su gan shi? Wanda ya yaudare mu ba ya cikinmu." Dukkan wadannan hadisai a fili suke nuna ingancin shari'a, kuma suna bayyana ta fuskoki daban-daban wasu daga cikin abubuwan da ke cikin Tsarin Shari'a na Daular Musulunci.

Muslim reported : Abu Hurayrah said, “The Messenger of Allah (saw) passed by a heap of food, as he put his hand inside it his fingers got wet, so he said to the vendor: What is this? He said : It was dampened by the rain O Messenger of Allah. He (saw) said : Why don’t you put it on the top so that people can see it? He who cheats us is not one of us.” All these ahadith clearly state the authenticity of judging and explain from different angles some of the elements of the Judicial System of the Islamic State:

Hadisai sun nuna cewa mutane suna yin sha'awar zama alƙalai saboda ladan alƙali.

The ahadith indicate that people are motivated to become judges, due to the reward of the judge.

Hadisai sun sa mutanen da ke son zama alƙalai, idan ba su cancanta ba, su ji tsoro.

The ahadith make terrified those people who want to become judges if they are not capable.

Hadisai suna nuna mana tushen (usul) na jayayya da na hukunci, misali Manzon Allah ﷺ ya gaya wa ʿAli kada ya yi hukunci har sai ya ji maganar bangarorin biyu. Suna nuna cewa dole ne mu kasance da kotu inda bangarorin biyu za su zauna tare, kuma alkali dole ne ya saurari bangarorin biyu. Ya ce ku ji tsoron Allah game da yadda kuke kallon su, yadda kuke magana da su, da yadda kuke yanke hukunci a tsakanin su.

The ahadith show us the usul (source) of disputing and the usul of judging, e.g. the Messenger of Allah (saw) told ‘Ali not to judge until he heard the statement of both parties. They show that we must have a court where both parties sit together and that the judge must listen to both parties. He said fear Allah at the way you look at them, talk to them and the way you judge between them.

Suna nuna tushen naɗa wakili. Saboda maganar Manzon Allah ﷺ: "Ku yi hankali da waɗanda harsunansu suke da kyau"; don haka yana halatta a naɗa wani ya yi magana a madadinka.

They show the foundation of appointing a representative. Because of the saying, ‘Be careful of those with good tongues’; so it is permissible to appoint someone to speak on your behalf.

Suna tabbatar da cewa Manzon Allah ﷺ ya yi rantsuwa kuma ya kawo shaidu, kuma cewa su hujjoji ne da za a iya amfani da su wajen tabbatar da hukunce-hukunce.

They prove that the Messenger of Allah (saw) took oaths and witnesses and that they are evidences which can be used in proving cases.

Suna bayyana nau'ikan alƙalai, misali Qadi Muhtasib - wanda ke kafa adalci da gaskiya a cikin kasuwa.

They state types of judges, e.g. Qadi Muhtasib - who establishes justice and fair dealing in the market place.

Suna tabbatar da halaccin nada alkalai, bisa ga abin da Mawardi ya ruwaito - Imam ‘Ali da Mu‘adh ibn Jabal.

They state the authenticity of appointing judges, as per Mawardi - Imam ‘Ali and Mu‘adh ibn Jabal.