Badan Kehakiman bertanggungjawab untuk menjatuhkan hukuman dengan tujuan melaksanakannya. Ia menyelesaikan pertikaian antara orang ramai, mencegah apa sahaja yang boleh merosakkan hak masyarakat, dan juga menyelesaikan pertikaian antara rakyat dengan mana-mana orang yang menjadi sebahagian daripada sistem pemerintahan, sama ada mereka pemerintah atau penjawat awam, Khalifah atau mana-mana orang lain.

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. .

Asal-usul sistem kehakiman dan kesahihannya adalah al-Kitab dan as-Sunnah. Adapun al-Kitab, Allah (SWT) berfirman:

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

"Dan hukumlah di antara mereka dengan apa yang telah diturunkan Allah." [5:49].

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

Dan Dia (S.W.T) juga berfirman: "Dan apabila mereka diseru kepada Allah dan Rasul-Nya supaya dia menjatuhkan hukum di antara mereka..." [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].

Adapun Sunnah, Rasulullah ﷺ sendiri memegang urusan kehakiman dan baginda menjatuhkan hukum di antara manusia.

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

Rasulullah ﷺ biasa melantik para hakim. Baginda melantik ‘Ali sebagai hakim di Yaman dan memberikan arahan kepadanya tentang cara menghakimi dengan bersabda:

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: .

"Jika dua orang lelaki datang kepadamu, janganlah engkau memberi keputusan untuk salah seorang daripada mereka sehingga engkau mendengar apa yang dikatakan oleh yang seorang lagi, maka barulah engkau akan dapat memutuskan dengan adil," sebagaimana diriwayatkan oleh At-Tirmizi [Sunan, #1331] dan Ahmad [Musnad, 2/165]. Dalam riwayat lain oleh 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: .

"Jika dua orang yang berselisih duduk di hadapanmu, janganlah engkau memutuskan sehingga engkau mendengar daripada yang lain sebagaimana engkau telah mendengar daripada yang pertama." [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] .

Beliau (SAW) juga melantik Muadh sebagai hakim di al-Janad. Setiap satu daripada ini menunjukkan bukti-bukti yang menguatkan kesahihan kehakiman.

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

Takrif kehakiman termasuk juga hukuman di antara manusia sebagaimana yang telah disebutkan di atas. Ia juga merangkumi Hisbah (ketenteraman awam) yang bermaksud:

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

"Memaklumkan hukum ilahi dengan tujuan menguatkuasakannya berkenaan perkara yang mendatangkan kemudaratan kepada hak-hak masyarakat." Ini diterangkan dalam Hadis timbunan makanan. Ia diriwayatkan dalam Sahih Muslim daripada Abu Hurairah bahawa:

"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: .

Rasulullah (S.W.T) melalui seonggok makanan. Ketika baginda memasukkan tangannya ke dalamnya, jari-jari baginda menjadi basah, lalu baginda bertanya kepada penjual itu: "Apakah ini?" Dia menjawab: "Ia terkena hujan, wahai Rasulullah." Baginda ﷺ bersabda: "Mengapa engkau tidak meletakkannya di bahagian atas supaya orang ramai dapat melihatnya? Sesiapa yang menipu kami bukanlah daripada golongan kami." [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] .

Ia juga merangkumi Mazalim (perbuatan zalim), kerana ia merupakan sebahagian daripada kehakiman dan bukan sebahagian daripada pemerintahan, kerana ia adalah aduan terhadap pemerintah. Mazalim ditakrifkan sebagai: "Penyampaian hukum Allah secara paksaan berkenaan sebarang pertikaian yang mungkin berlaku antara rakyat dengan Khalifah atau mana-mana Wali atau pekerjanya, atau sebarang perbezaan di kalangan kaum Muslimin mengenai tafsiran mana-mana nas Syariah yang digunakan untuk menghukum dengannya dan memerintah mengikutnya." Mazalim (perbuatan zalim) disebut dalam Hadis Rasulullah ﷺ berkenaan penetapan harga, di mana baginda bersabda:

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: .

"Dan sesungguhnya aku berharap untuk bertemu Allah ‘azza wa jall tanpa seorang pun menuntut daripadaku suatu mazlamah yang telah aku lakukan terhadapnya, sama ada berupa darah atau harta." [Diriwayatkan oleh Ahmad daripada Anas. Lihat al-Haythami, Majma’ al-Zawa’id, jilid 4, m.s. 102]. Ini menunjukkan bahawa aduan terhadap pemerintah, Wali atau kakitangan awam hendaklah dikemukakan kepada hakim Mazalim, dan hakim Mazalim akan menyampaikan hukum Ilahi melalui penguatkuasaan. Oleh itu, definisi tersebut merangkumi tiga bidang kehakiman yang dicerminkan dalam Ahadith dan tindakan Rasulullah ﷺ, iaitu: menyelesaikan pertikaian antara orang ramai, mencegah apa jua yang boleh memudaratkan kepentingan masyarakat, dan menyelesaikan pertikaian antara rakyat dengan pemerintah atau antara rakyat dengan kakitangan awam dalam lingkungan tugas mereka.

“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.