Shari'ar Alkalanci ke da alhakin yanke hukunci don a aiwatar da shi. Tana warware rikice-rikice tsakanin mutane, tana hana duk abin da zai iya cutar da haƙƙoƙin al'umma, kuma tana warware rikice-rikice tsakanin mutane da duk wani mutum da yake cikin tsarin mulki, ko sun kasance shugabanni ko ma'aikatan gwamnati, Khalifa ko kuma duk wani mutum.

The Judiciary is responsible for delivering the verdict for the purpose of enforcing it. It settles disputes between people, prevents whatever may harm the rights of the community and also settles the disputes between people and any person who is part of the ruling system, whether they are rulers or civil servants, the Khalifah or any other person. .

Asalin tsarin shari'a da ingancinsa sun samo asali ne daga Littafi da Sunnah. Dangane da Littafi, Allah (SWT) yana cewa:

The origins of the judicial system and its validity are the Book and the Sunnah. As for the Book, Allah (S.W.T) says: .

"Kuma ka yi hukunci a tsakaninsu da abin da Allah ya saukar." [5:49].

"And judge between them by that which Allah has revealed." [5:49]. .

Kuma Shi (S.W.T) ya kuma ce: "Kuma idan aka kira su zuwa ga Allah da Manzonsa domin ya yi hukunci a tsakaninsu." [24:48].

And He (S.W.T) also says: "And if they were invited to Allah and His Messenger to judge between them." [24:48].

Dangane da Sunnah, Manzon Allah ﷺ da kansa ne yake jagorantar shari'a, kuma yana yanke hukunci tsakanin mutane.

As for the Sunnah, the Messenger of Allah (PBUH) was himself in charge of the Judiciary and he judged between people. .

Manzon Allah ﷺ ya kasance yana naɗa alƙalai. Ya naɗa ‘Ali a matsayin alƙali a kan Yaman, kuma ya ba shi umarni game da yadda zai yi shari’a ta hanyar cewa:

The Messenger of Allah (PBUH) used to appoint the judges. He appointed ‘Ali as judge over Yemen and he gave him instructions about how to judge by saying: .

"Idan mutum biyu suka zo maka, kada ka yanke hukunci ga ɗayansu har sai ka ji abin da ɗayan ya faɗa, to za ka iya yanke hukunci." Tirmizi ya ruwaito shi [Sunan, #1331] da Ahmad [Musnad, 2/165]. A wata ruwaya ta Ahmad:

"If two men come to you do not give a judgement for one of them until you have heard what the other has had to say, then you will be able to judge" as narrated by Tirmidhi [Sunan, #1331] and Ahmad [Musnad, 2/165]. In another narration by Ahmad: .

"Idan mutum biyu masu jayayya suka zauna a gabanka, kada ka yi magana har sai ka ji daga ɗayan kamar yadda ka ji daga na farko." [Musnad, 2/165].

"If the two disputing men sat before you do not speak until you hear from the other as you heard from the first." [Musnad, 2/165] .

Ya kuma naɗa Mu'azu a matsayin alƙali a kan al-Janad ﷺ. Kowannen waɗannan dalilai ne da ke nuna ingancin shari'a.

He (PBUH) also appointed Muadh as a judge over al-Janad. Each of these is evidences point to the validity of the judiciary. .

Ma'anar shari'a ta hada da hukunci tsakanin mutane kamar yadda aka ambata a sama. Haka kuma ta hada da Hisbah (tsare-tsaren zaman jama'a), wanda ma'anarsa ita ce:

The definition of judiciary includes the judgement between people as mentioned above. It also includes the Hisbah (public order) which means: .

"Sanar da hukuncin Allah domin aiwatar da shi game da abin da ke cutar da haƙƙoƙin al'umma." Wannan ya bayyana a cikin Hadisin tarin abinci. An ruwaito a Sahih Muslim daga Abu Hurairah cewa:

"Informing of the divine rule for the purpose of enforcing it regarding that which causes harm to the rights of the community." This is highlighted in the Hadith of the heap of food. It has been reported in Sahih Muslim on the authority of Abu Hurairah that: .

Manzon Allah (S.W.T) ya wuce ta wani tarin abinci. Yayin da ya saka hannunsa cikinsa yatsunsa suka jike, sai ya ce wa mai sayarwar: "Menene wannan?" Ya ce: "Ruwan sama ne ya jika shi, ya Manzon Allah." Sai ya ce: "Don me ba ka sa shi a sama ba, don mutane su gani? Wanda ya yaudare mu ba ya cikinmu ba ne." ﷺ [Muslim, Sahih, #102].

"The Messenger of Allah (S.W.T) 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 (PBUH) 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." [Muslim, Sahih, #102] .

Har ila yau, ya ƙunshi Mazalim (ayyukan zalunci), domin su wani ɓangare ne na shari'a ba na mulki ba, saboda korafi ne game da mai mulki. Ana bayyana Mazalim kamar haka: "Isar da hukuncin Allah ta hanyar tilastawa dangane da duk wata takaddama da za a iya samu tsakanin 'yan ƙasa da Khalifah ko kowane ɗaya daga cikin Walis ɗinsa ko ma'aikatansa, ko duk wani sabani tsakanin Musulmi game da fassarar kowane nassi na Shari'a da za a yi amfani da shi domin yin hukunci da shi da kuma mulki bisa gare shi." An ambaci Mazalim (ayyukan zalunci) a cikin Hadisin Manzon Allah ﷺ game da ƙayyade farashi, inda ya ce:

It also includes the Mazalim (unjust acts), because they are part of the judiciary and not part of the ruling, because they are complaints against the ruler. The Muzalims would be defined as: "Delivering of the divine rule by way of compulsion in regarding any dispute there may be between the citizens and the Khalifah or any of his Walis or employees, or any difference between the Muslims about the interpretation of any of the Shariah texts to be used in order to judge by them and to rule according to them." The Mazalim (unjust acts) were mentioned in the Hadith of the Messenger of Allah (PBUH) regarding the fixing of prices where he said: .

"Kuma ina fatan cewa zan haɗu da Allah ‘azza wa jall ba tare da wani yana da’awar wata mazlama a kaina ba, wadda na aikata masa, ko ta jini ko ta dukiya." [Ahmad ya ruwaito daga Anas. Duba al-Haythami, Majma’ al-Zawa’id, juzu’i na 4, shafi na 102]. Wannan yana nuna cewa korafe-korafe a kan sarki, ko Wali, ko ma’aikacin gwamnati ya kamata a miƙa su ga alƙalin Mazalim, kuma alƙalin Mazalim zai isar da hukuncin Allah ta hanyar aiwatarwa. Saboda haka ma’anar za ta haɗa da yankuna uku na shari’a da aka nuna a cikin Hadisai da ayyukan Manzon Allah ﷺ, waɗanda su ne: warware rigingimu tsakanin mutane, hana duk abin da zai cutar da muradun al’umma, da warware rigingimu tsakanin ‘yan ƙasa da masu mulki, ko tsakanin ‘yan ƙasa da ma’aikatan gwamnati a cikin ayyukansu.

“And verily I hope that I will meet Allah ‘azza wa jall without having anyone claiming against me a Mazlama, that I inflicted on him, be it of blood or funds.” [Ahmad narrated on the authority of Anas. See al-Haythami, Majma’ al-Zawa’id, vol.4, p.102]. This indicates that complaints against the ruler, or the Wali or the civil servant should be submitted to the judge of Mazalim, and the Judge of Mazalim would deliver the divine rule by way of enforcement. Therefore the definition would include the three areas of judiciary reflected in the Ahadith and actions of the Messenger of Allah (PBUH) and these are: settling disputes between people, preventing whatever may harm the interests of the community and the settling of the disputes between the citizens and the rulers or between the citizens and the civil servants within their duties.