Ɓangaren shari'a ne ke da alhakin yanke hukunci domin aiwatar da shi. Yana warware sabani tsakanin mutane, yana hana duk abin da zai iya cutar da haƙƙoƙin al'umma, kuma yana warware sabanin da ke tsakanin mutane da duk wani mutum da yake cikin tsarin mulki, ko sarakuna ne ko ma'aikatan gwamnati, ko Khaleefah ko kuma wani mutum. Tushen tsarin shari'a da ingancinsa shi ne Littafi da Sunnah. Dangane da Littafi, Allah (SWT) ya ce: {"Kuma ka yi hukunci a tsakaninsu da abin da Allah ya saukar."} [TMQ Al-Mai’dah: 49]

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 structure, whether they are rulers or civil servants, the Khaleefah or any other person. The origin of the judicial system and its validity is the Book and the Sunnah. As for the Book, Allah (swt) says; “And judge between them by that which Allah has revealed.” [TMQ Al-Mai’dah: 49]

Kuma Ya ce (SWT) haka: "Kuma idan an kira su zuwa ga Allah da Manzonsa domin ya yi hukunci a tsakaninsu..." [TMQ An-Nur: 48]

And He (swt) also says; “And if they were invited to Allah and His Messenger to judge between them...” [TMQ An-Nur: 48]

Dangane da Sunnah, Manzon Allah (tsira da amincin Allah su tabbata a gare shi) da kansa yana kula da shari'a, kuma yana yanke hukunci tsakanin mutane. Al-Bukhari ya ruwaito daga A'isha, matar Manzon Allah ﷺ, cewa ta ce: "Utba Ibnu Abi Waqqas ya gaya wa ɗan'uwansa Sa'd bin Abi Waqqas cewa yaron Zum'a nasa ne, don haka ka ajiye shi a wurinka. A shekarar fatar birnin Makka, Sa'd ya karɓi yaron ya ce: 'Yaron ɗan'uwana ne, kuma (ɗan'uwansa) ya danƙa shi a hannuna.' Abd ibn Zum'a ya tsaya ya ce: 'Shi ɗan'uwana ne, ɗan da aka haifa wa mahaifina, kuma an haife shi a kan gadonsa.' Sai dukansu suka garzaya zuwa wurin Manzon Allah ﷺ, Sa'd ya ce: 'Ya Manzon Allah! Shi ɗan'uwana ne, kuma ɗan'uwana ya danƙa shi a hannuna,' Abd bin Zum'a kuma ya ce: 'Shi ɗan'uwana ne kuma ɗan da aka haifa wa mahaifina a kan gadonsa.' Manzon Allah ﷺ ya ce: 'Yaron na gadon ne, kuma ga mazinaci kuwa dutse.'" Manzon Allah ﷺ yana naɗa alƙalai. Ya naɗa 'Ali alƙali a kan Yaman, ya kuma ba shi umarni kan yadda zai yi shari'a da cewa: "Idan mutum biyu masu jayayya suka zo maka, kada ka yanke hukunci ga ɗayansu har sai ka ji abin da ɗayan zai faɗa." Haka kuma ya naɗa Mu'az alƙali a kan Al-Janad. Wannan yana nuna gadon shari'a. Game da hanyar shari'ar da Manzon Allah ﷺ ya bi, ana iya fahimtarta daga Hadisin A'isha cewa Sa'd da Abd Ibnu Zum'a sun yi jayayya game da ɗan Zum'a. Kowannensu ya yi iƙirarin cewa nasa ne. Manzon Allah ﷺ ya sanar da su hukuncin Allah cewa ɗan Zum'a ɗan'uwan Abd Ibnu Zum'a ne, kuma yaron na wanda yake a kan gadonsa aka haife shi. Saboda haka, hukuncinsa ﷺ shi ne bayanin hukuncin Allah, sannan ya aiwatar da shi a kansu, ta haka Abd Ibnu Zum'a ya karɓi yaron. Wannan ita ce shaida da ke bayar da ma'anar shari'a, kuma wannan ma'anar tana aiki a matsayin bayanin gaskiyar al'amarin. Amma, tun da yake wannan gaskiya ce ta Allah, kuma ma'anar da Allah ya bayar ita ce hukunci na Allah, sai ta kasance tana bukatar hujja da za a fitar da ita daga gare ta, kuma wannan Hadisi ya zama hujja ga ma'anar shari'a.

As for the Sunnah, the Messenger of Allah (pbuh) was himself in charge of the Judiciary and He judged between people. Al- Bukhari narrated about A’isha, wife of the Messenger of Allah (pbuh), that she said; “Utba Ibnu Abi Waqqas told his brother Sa’d bin Abi Waqqas that the child of Zuma’a belongs to him, so keep Him with you. In the year of the conquest, Sa’d took Him and said, ‘The child is my nephew, and He (his brother) has entrusted Him to me.’ Abd ibn Zuma’a stopped and said, ‘He is my brother, the son born to my father, and He was born on his bed.’ So they both rushed to the Messenger of Allah (pbuh) and Sa’d said ‘O Messenger of Allah! He is my nephew and my brother has entrusted Him to me’ and ‘Abd bin Zuma’a said, ‘He is my brother and a son born to my father on his bed.’ The Messenger of Allah (pbuh) said, ‘The child is for the bed and for the fornicator is stoning.’” 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; “If two disputing men come to you do not give a judgement for one of them until you have heard what the other has had to say.” He (pbuh) also appointed Mu’az as a judge over Al-Janad. This indicates the legacy of the judiciary. As for the method of judicature carried out by the Messenger (pbuh), it can be deduced from the Hadith of ‘A’iesha that Sa’d and Abd Ibnu Zuma’a disputed over the son of Zuma’a. Each one claimed that He was his. The Messenger of Allah (pbuh) informed them of the divine rule that the son of Zuma’a was the brother of Abd Ibnu Zuma’a, and that the child belongs to the one on whose bed it is born. Therefore, his (pbuh) judgement was information about the divine rule and then He enforced it upon them, and thus ‘Abd Ibnu Zuma’a took the child. This is the evidence that gives the definition of the Judiciary and this definition serves as a description of the reality. However, since it is a divine reality, and since the divine definition is in fact a divine rule, it therefore requires evidence from which it is to be deduced, and this Hadith serves as an evidence for the definition of the judiciary.

Wasu mutane sun bayyana ayyukan shari'a da cewa shi ne "sasanta rikice-rikicen da ke tsakanin mutane." Sai dai wannan ma'anar tana da gibi a gefe guda, kuma a daya gefen ba ta bayyana ainihin yanayin shari'a kamar yadda ya bayyana a cikin ayyuka da maganganun Manzon Allah ﷺ. Wannan ma'anar kawai bayani ce ga abin da zai iya ko ba zai iya tasowa daga shari'a ba. Domin alkali na iya yanke hukunci a kan shari'ar ba tare da lallai ya sasanta rikicin tsakanin bangarorin ba. Saboda haka, ma'anar cikakkiya kuma ta musamman ita ce wadda aka ambata a farkon wannan babi, watau wadda aka fahimta daga Hadisai.

Some people defined the functions of the judiciary as being the ‘settling of the disputes between people’. However this definition is deficient on the one hand, and on the other hand it is not a description of the reality of the judiciary as reflected in the Messenger of Allah’s actions and sayings. This definition is merely a manifestation of what may or may not arise from the judiciary. For the judge may render a judgement on the case without necessarily settling the dispute between the parties. Therefore, the comprehensive and exclusive definition would be the one mentioned at the beginning of this chapter i.e. the one deduced from the Ahadith.

Haka kuma wannan ma'anar ta hada da hukunci tsakanin mutane, kuma an ambata wannan a cikin Hadisin 'A'isha. Haka kuma ta hada da Hisba (tsare-tsaren jama'a), wanda ma'anarsa ita ce: "Isar da hukuncin Allah domin aiwatar da shi game da abin da ke cutar da hakkokin al'umma." An bayyana wannan a cikin Hadisin tarin abinci. An ruwaito a Sahihu Muslim daga Abu Hurairah cewa Manzon Allah ﷺ ya wuce ta wani tarin abinci. Da ya sa hannunsa a cikinsa, yatsunsa suka jike, sai ya ce wa mai sayarwar:

Moreover, this definition includes the judgement between people, and this is mentioned in the Hadith of ‘A’eisha. It also includes the Hisba (public order) which means: ‘Conveying 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 Hurayra that the Messenger of Allah (pbuh) passed by a heap of food. As He put his hand inside it his fingers got wet, so He said to the vendor:

“‘Menene wannan?’ Ya ce: ‘Ruwan sama ne ya jiƙa shi, ya Manzon Allah.’ Ya ce ﷺ: ‘Don me ba ka sa shi a sama ba don mutane su gan shi? Wanda ya yaudara ba ya tare da ni.’” Haka nan ya haɗa da Mazaalim (ayyukan zalunci), domin su wani ɓangare ne na shari’a ba na mulki ba, saboda su korafe-korafe ne a kan mai mulki. Mazaalim za a iya bayyana shi da: ‘Isar da hukuncin Allah ta hanyar tilastawa dangane da sabanin da zai iya tasowa tsakanin al’umma da Khaleefah ko duk wani daga cikin Wulah ɗinsa ko ma’aikatansa, ko duk wani saɓani tsakanin Musulmi game da fassarar duk wani nassi na Shari’a da ake amfani da shi wajen yin hukunci da shi da kuma yin mulki bisa gare shi.’ An ambaci Mazaalim (ayyukan zalunci) a cikin Hadisin Manzon Allah ﷺ game da ƙayyade farashi, inda ya ce: “Kuma lallai ina fatan in haɗu da Allah Azza wa Jall ba tare da wani yana da’awar mazlama (korafi) a kaina ba, wadda na yi masa, ko ta jini ne ko ta dukiya.” [Ahmad ne ya ruwaito daga Anas] Wannan yana nuna cewa korafe-korafe a kan mai mulki, ko Waali, ko ma’aikatan gwamnati, ya kamata a miƙa su ga alkalin Mazaalim, kuma alkalin Mazaalim zai isar da hukuncin Allah ta hanyar aiwatarwa. Saboda haka wannan bayani zai ƙunshi fannoni uku na shari’a da aka nuna a cikin Ahadisai da ayyukan Manzon Allah ﷺ. Su ne: warware sabani tsakanin mutane, hana duk abin da zai cutar da haƙƙoƙin al’umma, da warware sabani tsakanin al’umma da masu mulki, ko tsakanin al’umma da ma’aikatan gwamnati game da ayyukansu.

“‘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 does not belong to me.’” It also includes the Mazaalim (unjust acts), because they are part of the judiciary and not part of the ruling, since they are complaints against the ruler. The Mazaalim would be defined as: ‘Delivering of the divine rule by way of compulsion with regards to the dispute that may arise between the citizens and the Khaleefah or any of his Wulah or employees, or any conflict between the Muslims about the interpretation of any of the Shar’a texts used in order to judge by them and to rule according to them.’ The Mazaalim (unjust acts) were mentioned in the Hadith of the Messenger of Allah (pbuh) regarding the fixing of prices where He said; “And verily I hope that I will meet Allah Azza wa Jall without having anyone claiming against me a Mazlama (complaint) I inflicted on him, be it of blood or funds.” [Narrated by Ahmad on the authority of Anas] This indicates that complaints against the ruler, or the Waali or the civil servants should be submitted to the judge of Mazaalim, and the Judge of Mazaalim 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). These are: settling disputes between people, preventing whatever may harm the rights of the community and the settling of disputes between the citizens and the rulers, or between the citizens and the civil servants within their duties.