Ba a halatta ga wata kotu ta kasance da alkalai fiye da ɗaya masu ikon yanke hukunci ba; sai dai an halatta a kasance tare da shi da alkali ɗaya ko fiye da haka, amma ba su da ikon yanke hukunci, illa dai a nemi shawararsu ko su bayyana ra'ayinsu, kuma ra'ayinsu ba zai zama wajibi ba.

It is not allowed for a tribunal to be formed of more than one judge that has the power to render judgement; it is however permitted for one or more judges to be present with him but they would not have the right to judge, but merely to be consulted or to voice an opinion, and their opinion would not be binding. .

Wannan saboda Manzon Allah (ﷺ) bai taba nada alkalai biyu don su duba mas'ala guda ɗaya ba, a maimakon haka yana nada alkali ɗaya ga kowace mas'ala. Bugu da ƙari, shari'a ita ce isar da hukuncin Shari'ah ta hanyar aiwatarwa, kuma hukuncin Shari'ah game da Musulmi ɗaya ba ya iya canzawa, domin hukuncin Allah ne, kuma hukuncin Allah guda ɗaya ne. Gaskiya ne cewa fassararsa na iya bambanta, amma game da Musulmi daga bangaren aiki yana zama guda ɗaya kuma bai taba canzawa ba. Idan alkali ya isar da hukuncin Allah game da al'amarin da ke gabansa ta hanyar aiwatarwa, wannan isar dole ne ta zama guda ɗaya, domin isar da hukuncin Allah ne ta hanyar tilastawa. Don haka hakan zai zama aiki bisa hukuncin Allah, kuma hukuncin Allah daga mahangar aiki ba ya canzawa, ko da fahimta na iya bambanta. Saboda haka, an haramta a sami alkali fiye da ɗaya a kan shari'a guda, wato a cikin kotu guda. Amma game da ƙasa, an halatta a sami kotuna biyu daban-daban da ke yin shari'a a dukkan irin shari'o'i a yanki guda, domin shari'a wakilci ne daga Khalifah, don haka tana kama da mataimakan shugaba inda yawa ya halatta, saboda haka zai halatta a sami alkalai da yawa a yanki guda. Idan bangarorin da ke jayayya ba su iya yarjejeniya kan wace kotu za su kai shari'arsu ko wane alkali zai duba ta ba, zaɓin mai ƙara zai fi na wanda ake ƙara, kuma za a ba da shari'ar ga alkalin da ya zaɓa, domin yana neman haƙƙinsa, kuma wannan ya fi na wanda ake ƙara.

This is because the Messenger of Allah (PBUH) never appointed two judges to deal with one matter, rather He (PBUH) appointed one judge for each matter. Besides, the judiciary is the conveying of the Shariah rule by way of enforcement, and the Shariah rule concerning the one Muslim cannot vary, for it is the rule of Allah, and the rule of Allah is one. It is true that its interpretation may vary, but concerning the Muslim from the practical side it remains one and it never varies. When the judge conveys the rule of Allah in the matter at hand by way of enforcement, this conveyance must be one, for it is the conveying of the rule of Allah by way of compulsion. Thus it would be acting upon the rule of Allah, and the rule of Allah from a practical point of view does not vary, even if the understanding does vary. Therefore, it is forbidden to have more than one judge for the same case, i.e. in the same court. As for the country, it is permitted to have two separate courts dealing in all types of cases in one area, because the judiciary is delegated by the Khalifah, so it is like the deputyship where plurality is permitted, thus it would be permitted to have several judges in one area. If the disputing parties could not agree on which tribunal they should take their case to or which judge should look into their case, the choice of the plaintiff would outweigh that of the defendant and the case would be given to the judge of his choice, as he would be seeking his right and this outweighs the defendant..

Alkali zai iya yanke hukunci ne kawai a cikin kotun shari'a; kuma hujja da rantsuwa ana iya la'akari da su ne kawai a cikin kotun shari'a. Wannan saboda an ruwaito daga Abdullah Ibn al-Zubayr cewa ya ce:

The judge can only rule in a judicial court; and the evidence and the oath can only be considered in the judicial court. This is because it has been reported on the authority of Abdullah Ibn al-Zubayr who said: .

"Manzon Allah ya umarta cewa ƙungiyoyin biyu masu jayayya su zauna a gaban alkali." Wannan hadisi Abu Dawud ya ruwaito [Sunan, #3588], kuma yana nuna irin salon da ya kamata a bi wajen gudanar da shari'a, kuma wannan salo ne halal a kansa, watau dole ne a sami takamaiman salo da za a gudanar da shari'a a cikinsa, wato ƙungiyoyin biyu masu jayayya su zauna a gaban alkali, kuma wannan shi ne kotun shari'a. Saboda haka wannan sharadi ne na ingancin tsarin shari'a, watau dole ne a sami wuri na musamman da za a yi hukunci a cikinsa domin ya zama hukunci halastacce, kuma wannan shi ne ƙungiyoyin biyu masu jayayya su zauna a gaban alkali.

“The Messenger of Allah has ordered that the two disputing parties should sit before the judge.” This hadith is narrated by Abu Dawud [Sunan, #3588], and it demonstrates the form in which the judicial process should be conducted, and it is a lawful form in itself, i.e. there must be a specific form in which the judicial process is to be conducted, which is for the two disputing parties to sit before the judge, and this would be the judicial court. Therefore this is a condition for the validity of the judicial procedure, i.e. that there ought to be a special place where the judgement is to be conducted for it to qualify as a legitimate judgement, and this would be for the two disputing parties to sit before a judge. .

Wannan yana da goyon bayan hadisin ‘Ali (ra) lokacin da Manzon Allah ﷺ ya ce masa:

This is supported by the hadith of ‘Ali (ra) when the Messenger of Allah (PBUH) said to him: .

"Ya ’Ali, idan jam'iyyoyi biyu masu jayayya suka zauna a gabanka, kada ka yi hukunci a kan wani daga cikinsu sai ka ji abin da ɗayan zai faɗa kamar yadda ka ji na farkon." Hakanan yana nuna wani tsari na musamman inda ya ce: ﷺ.

“O ’Ali, if two disputing parties sat before you, do not judge (in favour) for either of them until you hear what the other party has to say as you have heard the first one.” It also indicates a special form where He (PBUH) said: .

"Idan wasu bangarori biyu masu husuma suka zauna a gabanka"..

"If two disputing parties sat before you"..

Saboda haka kotun shari'a wajibi ne idan hukunci zai inganta, kuma wajibi ne ma a yi la'akari da rantsuwa, domin Manzon Allah ﷺ ya ce:

Therefore the judicial court is a must if the judgement is to be valid, and is also a must for the oath to be considered, for the Messenger of Allah ( PBUH) said: .

"Dole ne rantsuwa ta fito daga wanda ake ƙara a kansa," kamar yadda Al-Bukhari ya ruwaito daga Ibn Abbas [Sahih, #2668]. Ba a ɗaukar shi a matsayin wanda ake ƙara a kansa sai a kotun shari'a. Haka kuma hujja ba a la'akari da ita sai a gaban kotun shari'a, domin Manzon Allah ﷺ ya ce:

The oath must be given by the defendant,” as narrated by Al-Bukhari on the authority of Ibn Abbas [Sahih, #2668]. He would not be considered as a defendant except in a judicial court. The same applies for the evidence, it cannot be considered except before a judicial court, for the Messenger of Allah (PBUH) said: .

"Mai ƙara ne ya kamata ya kawo hujja, kuma rantsuwa tana wuyan wanda ya musanta." Al-Bayhaqi ne ya ruwaito shi.

"It is the plaintiff who should provide the evidence, and the oath is obliged on the one that contests." As narrated by Al-Bayhaqi. .

Haka kuma ba za a ɗauke shi a matsayin mai ƙara ba sai dai a gaban kotun shari'a.

Additionally he cannot be considered a plaintiff except before a judicial court. .

Ya halatta a sami matakai daban-daban na kotuna gwargwadon nau'in shari'o'i. Don haka ya halatta a sami wasu alkalai da aka takaita aikinsu ga yin hukunci a wasu shari'o'i zuwa wani mataki, a kuma mika sauran shari'o'i ga wasu kotuna.

It is permitted to have various levels of court according to the type of cases. Thus it would be permitted to have some judges confined to dealing with specific cases to a certain extent, and to refer other cases to other courts. .

Wannan saboda, shari'ar alƙali wakiltar mulki ce daga Khalifah, kuma tana kama da wakilci (mataimakin shugaba), ba tare da wani bambanci ba. A zahiri, shari'ar alƙali wata irin wakilci ce, wadda za ta iya zama ta gaba ɗaya, kuma za ta iya zama ta musamman. Saboda haka, za a halatta a naɗa alƙali domin ya yi shari'a a wasu takamaiman lamura kawai, kuma a wannan yanayi ba zai halatta masa ya yi shari'a a kan wasu lamura ban da waɗanda aka ƙayyade ba. Haka kuma, za a halatta a naɗa wani alƙali domin ya duba dukkan nau'ikan shari'u, ciki har da waɗanda aka ambata, ko da a wuri ɗaya, ko kuma ya duba shari'u banda waɗanda aka ambata. Saboda haka, halal ne a sami matakai daban-daban na kotuna, kuma musulmi sun kasance suna da wannan a baya.

This is because, the judiciary is a delegated by the Khalifah and it is just like the deputyship, with no difference at all. In fact, the judiciary is one form of deputyship, which can be general and can also be specific. Therefore, it would be permitted to have a judge appointed to deal in specific cases only, in which case he would not be allowed to deal with other than those cases specified. It is also permitted to appoint another judge to look into all sorts of cases including those mentioned, even in the same location, or to look into cases other than those mentioned. Therefore it is permitted to have various levels of tribunal, and Muslims had this in the past. .

Al-Mawardi ya rubuta a cikin littafinsa mai suna Al Ahkam Al Sultaniyya: "Abu Abdullah Al-Zubayr ya ce: Na ɗan lokaci, masu mulki a nan Basra suna naɗa alƙali a babban masallaci (Al-Masjid Al-Jami'), suna kiransa alƙalin masallaci. Yana yanke hukunci a cikin rigingimun da suka shafi kuɗi waɗanda ba su wuce dinari ashirin ba da dirhami ɗari biyu, kuma yana aiwatar da nafaqa. Ba zai wuce wurin da aka ba shi ba da iyakokin da aka ba shi."

Al-Mawardi wrote in his book entitled Al Ahkam Al Sultaniyya: "Abu Abdullah Al-Zubayr said: For some time, the Amirs here in Basra used to appoint a judge at the central mosque (Al-Masjid Al-Jami'), they called him the judge of the mosque. He used to judge in disputes involving sums not exceeding twenty Dinars and two hundred Dirhams, and he used to impose the maintenances. He would not go beyond the place assigned to him and the limits given to him." .

Manzon Allah ﷺ ya wakilta wasu a madadinsa a fannin shari'a; ya naɗa Amr ɗan Al-Aas domin ya duba wata shari'a guda, kuma ya naɗa Ali ɗan Abi Talib a matsayin shugaban shari'a a Yaman, tare da iko na duba duk wata shari'a. Wannan yana nuna cewa ya halatta a sami shari'a ta musamman da kuma shari'a ta gama-gari.

The Messenger of Allah (PBUH) delegated others on his behalf in the judiciary; he appointed Amr Ibnul Aas to look into one case, and he appointed Ali Ibnu Abi Talib over the judiciary in Yemen with powers to look into any case. This indicates that it is permitted to have a specific and general judiciary. .

Babu kotunan daukaka kara, babu kuma kotunan yanke hukunci na karshe, don haka hanyar da ake bi wajen shari'ar al'amura daya ce a dukkan kotuna. Idan alkali ya yanke hukunci, hukuncin zai zama wajibi, kuma hukuncin wani alkali ba zai iya soke shi ta kowace hanya ba. Ka'idar shari'a ta bayyana cewa: "Ijtihadi ba ya soke ijtihadi irinsa." Saboda haka, mujtahidi ba hujja ba ce a kan wani mujtahidi; don haka, ba daidai ba ne a samu kotunan da ke soke hukunce-hukuncen wasu kotunan.

There are no courts of appeal and there are no courts of cessation, so the judiciary, as far as the method by which the cases are treated, is one and the same. If the judge pronounced a sentence, it would become binding, and the sentence of another judge would not under any circumstances reverse it. The divine principle states: "ijtihad is not annulled by similar ijtihad." So, a mujtahid is not proof against another mujtahid; so it is invalid to have courts that nullify the verdicts of other courts. .

Amma idan alƙali ya bar yin hukunci bisa Shari'a, ya yi hukunci bisa wata doka ta kafirci, ko kuma ya yi hukunci bisa wata doka da ta saɓa wa wata nassi na Shari'a daga Littafi, ko Sunna, ko Ijma'in Sahabbai, ko kuma ya yanke hukunci da ya saɓa da gaskiyar al'amari, kamar ya yanke hukunci a kan wani mutum a matsayin mai kisan kai da gangan, sannan sai ga ainihin wanda ya kashe ya bayyana, to a irin waɗannan lokuta ana soke hukuncin alƙalin.

However, if the judge abandons ruling by the Shariah and judged according to a rule of disbelief, or if he judged by a rule that contradicts a Shariah text from the Book, Sunnah or the Ijmaa of the Sahabah, or he issued a verdict that contradicts with the reality, such as if he judged on somebody as a deliberate killer, then the real killer appeared. In such cases, the verdict of the judge is reversed. .

Wannan saboda Manzon Allah ﷺ ya ce:

This is because the Messenger of Allah (PBUH) said: .

"Duk wanda ya ƙirƙiro wani abu a cikin al'amarinmu (addini) wanda ba daga gare shi yake ba, to za a mayar da shi," kamar yadda Al-Bukhari [Sahih, #2697] da Muslim [Sahih, #1798] suka ruwaito daga 'A'isha.

“Anyone who invented something in our matter (deen) that which is not from it, it would be rejected”, as narrated by Al-Bukhari [Sahih, #2697] and Muslim [Sahih, #1798] on the authority of ‘A’ishah. .

Har ila yau Jabir b. Abdullah ya ruwaito: "Wani mutum ya yi zina da wata mace, sai Annabi ﷺ ya umarta a yi masa bulala. Daga baya aka sanar da shi cewa yana da aure, sai ya umarta a jajjefe shi." Malik b. Anas ma ya ruwaito cewa ya ce: "Na samu labari game da 'Uthman (ra), cewa an kawo masa wata mace wadda ta haihu bayan watanni shida, sai ya umarta a jajjefe ta. Ali (ra) ya ce masa: 'Ba ya halatta a jajjefe ta, domin Allah (SWT) yana cewa:"

It is also narrated by Jabir b. Abdullah: “That a man committed adultery with a woman, so the Prophet PBUH) ordered that he be lashed. Later on he was informed that he was married, so he ordered that he be stoned”. Malik b. Anas also narrated, that he said: “I got knowledge about ‘Uthman (ra), that a women was brought to him where she gave delivery after six months so he ordered her to be stoned, Ali (ra) said to him: ‘It is not valid to be stoned, because Allah (S.W.T) says: .

Ɗaukar (yaron) har zuwa lokacin yaye shi lokaci ne na watanni talatin” [46:15]. Kuma Shi (SWT) yana cewa:

The carrying of the (child) to his weaning is period of thirty months” [46:15] And He (PBUH) says: .

"Uwa za ta shayar da 'ya'yanta na tsawon shekara biyu cikakku, ga wanda yake son ya cika lokacin shayarwa." [2:233].

“The mother shall give suckle to their children for two whole years, for them who desire to complete the term.” [2:233].

Saboda haka, tsawon cikin shine watanni shida, don haka ba a kamata a yi mata rajm ba.’ Bisa wannan, ‘Uthman (ra) ya umarta a dawo da ita, amma sai ya ga an riga an yi mata rajm. ‘Abd al-Razzaq ya ruwaito daga Al-Imam Al-Thawri cewa ya ce: “Idan alkali ya yanke hukunci sabanin Littafin Allah ko Sunnar Manzon Allah ﷺ, ko kuma duk wani abu da akwai ijma'i a kansa, to wani alkali bayan sa zai iya soke shi.”

Thus, the pregnancy period is six months, so she should not be stoned.’ Accordingly ‘Uthman (ra) ordered that she be returned back, but he found that she had already been stoned.” ‘Abd al-Razzaq narrated from Al-Imam Al-Thawri that he said “If a judge gave a verdict opposite to the Book of Allah or the Sunnah of the Messenger (PBUH) or anything where there is an Ijmaa over it, then another judge after him may reverse it”. .

Sai dai, alhakin soke waɗannan hukunce-hukuncen yana kan Alƙalin Mazalim.

However, the responsibility of reversing these verdicts is to the Judge of Mazalim.