Badan Kehakiman bertanggungjawab untuk menyampaikan keputusan dengan tujuan melaksanakannya. Ia menyelesaikan pertikaian antara manusia, mencegah apa sahaja yang boleh merosakkan hak masyarakat, dan juga menyelesaikan pertikaian antara rakyat dengan mana-mana individu yang menjadi sebahagian daripada struktur pemerintahan, sama ada penguasa atau kakitangan awam, Khalifah atau mana-mana orang lain. Asal usul sistem kehakiman dan kesahihannya ialah Kitab dan Sunnah. Adapun dalil daripada Kitab, Allah (SWT) berfirman: "Dan hendaklah engkau menghukum di antara mereka dengan apa yang telah diturunkan Allah." [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]

Dan Dia (SWT) juga berfirman: "Dan apabila mereka diajak kepada Allah dan Rasul-Nya untuk memutuskan perkara di antara mereka..." [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]

Dalam Sunnah, Rasulullah ﷺ sendiri memegang tugas kehakiman dan baginda memutuskan perkara di antara manusia. Al-Bukhari meriwayatkan daripada 'A'isyah, isteri Rasulullah ﷺ, bahawa beliau berkata: "'Utbah bin Abi Waqqas memberitahu saudaranya Sa'd bin Abi Waqqas bahawa anak Zum'ah adalah miliknya, maka jagalah dia bersamamu. Pada tahun Penaklukan, Sa'd mengambilnya dan berkata, 'Anak ini adalah anak saudaraku, dan dia (saudaranya) telah mempercayakannya kepadaku.' 'Abd bin Zum'ah pun tampil dan berkata, 'Dia adalah saudaraku, anak yang dilahirkan oleh ayahku dan dia dilahirkan di atas tempat tidurnya.' Maka mereka berdua segera menghadap Rasulullah ﷺ. Sa'd berkata, 'Wahai Rasulullah! Dia adalah anak saudaraku dan saudaraku telah mempercayakannya kepadaku,' dan 'Abd bin Zum'ah berkata, 'Dia adalah saudaraku dan anak yang dilahirkan oleh ayahku di atas tempat tidurnya.' Rasulullah ﷺ bersabda, 'Anak itu adalah milik tempat tidur, dan bagi penzina adalah rejam.'" Rasulullah ﷺ biasa melantik para hakim. Baginda melantik 'Ali sebagai hakim di Yaman dan memberikan arahan kepadanya tentang cara menghakimi dengan bersabda: "Apabila dua orang yang berselisih datang kepadamu, jangan kamu memutuskan untuk salah seorang daripada mereka sehingga kamu telah mendengar apa yang dikatakan oleh yang seorang lagi." Baginda ﷺ juga melantik Mu'az sebagai hakim di Al-Janad. Ini menunjukkan warisan kehakiman. Adapun kaedah pengadilan yang dijalankan oleh Rasulullah ﷺ, ia dapat difahami daripada Hadis 'A'isyah bahawa Sa'd dan 'Abd bin Zum'ah berselisih mengenai anak Zum'ah. Setiap seorang mendakwa bahawa anak itu miliknya. Rasulullah ﷺ memaklumkan kepada mereka hukum ilahi bahawa anak Zum'ah adalah saudara 'Abd bin Zum'ah, dan bahawa anak itu adalah milik orang di atas tempat tidurnya ia dilahirkan. Oleh itu, keputusan baginda ﷺ adalah penjelasan tentang hukum ilahi, kemudian baginda ﷺ melaksanakannya ke atas mereka, lalu 'Abd bin Zum'ah mengambil anak itu. Ini adalah bukti yang memberikan definisi kehakiman, dan definisi ini berfungsi sebagai gambaran tentang realiti. Namun, oleh kerana ia merupakan suatu hakikat ilahi, dan takrif ilahi sebenarnya ialah hukum ilahi, maka ia memerlukan dalil yang darinya ia diistinbatkan, dan hadis ini berfungsi sebagai dalil bagi takrif kehakiman.

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.

Sebahagian orang mentakrifkan fungsi kehakiman sebagai "menyelesaikan pertikaian antara manusia". Walau bagaimanapun, takrifan ini tidak lengkap di satu pihak, dan di pihak lain ia bukan gambaran sebenar kehakiman sebagaimana yang tercermin dalam perbuatan dan sabda Rasulullah ﷺ. Takrifan ini hanyalah suatu kesan daripada apa yang mungkin atau tidak mungkin timbul daripada kehakiman. Ini kerana seorang hakim boleh memutuskan sesuatu kes tanpa semestinya menyelesaikan pertikaian antara pihak-pihak yang berkenaan. Oleh itu, takrifan yang menyeluruh dan eksklusif ialah takrifan yang disebut pada permulaan bab ini, iaitu takrifan yang dirumuskan daripada hadis-hadis.

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.

Selain itu, definisi ini merangkumi penghakiman antara manusia, dan ini disebut dalam Hadith ‘A’isyah. Ia juga merangkumi Hisbah (ketenteraman awam) yang bermaksud: ‘Menyampaikan hukum ilahi dengan tujuan menguatkuasakannya berkenaan perkara yang menyebabkan kemudaratan kepada hak-hak masyarakat.’ Ini ditonjolkan dalam Hadith timbunan makanan. Telah diriwayatkan dalam Sahih Muslim daripada Abu Hurairah bahawa Rasulullah ﷺ melintasi sebuah timbunan makanan. Apabila baginda memasukkan tangannya ke dalamnya, jari-jari baginda menjadi basah, lalu baginda berkata kepada penjual itu:

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:

“‘Apakah ini?’ Dia berkata; ‘Ia basah kerana hujan, wahai Rasulullah.’ Baginda ﷺ bersabda; ‘Mengapa kamu tidak meletakkannya di atas supaya orang ramai dapat melihatnya? Sesiapa yang menipu, dia bukan daripada golonganku.’” Ia juga merangkumi al-Mazaalim (perbuatan zalim), kerana ia merupakan sebahagian daripada kehakiman dan bukan sebahagian daripada pemerintahan, kerana ia adalah aduan terhadap pemerintah. Al-Mazaalim ditakrifkan sebagai: ‘Penyampaian hukum ilahi secara paksaan berkenaan pertikaian yang mungkin timbul antara rakyat dengan Khalifah atau mana-mana Wali atau pegawainya, atau mana-mana konflik antara orang Islam mengenai tafsiran mana-mana nas Syarak yang digunakan untuk menghakimi dengannya dan memutuskan mengikut nas tersebut.’ Al-Mazaalim (perbuatan zalim) disebut dalam hadis Rasulullah ﷺ berkenaan penetapan harga, di mana baginda bersabda; “Dan sesungguhnya aku berharap untuk menemui Allah Azza wa Jall tanpa seorang pun menuntut daripadaku suatu Mazlamah (aduan) yang telah aku lakukan terhadapnya, sama ada berupa darah atau harta.” [Diriwayatkan oleh Ahmad daripada Anas] Ini menunjukkan bahawa aduan terhadap pemerintah, atau Wali, atau penjawat awam hendaklah dikemukakan kepada hakim Mazaalim, dan hakim Mazaalim akan menyampaikan hukum ilahi secara penguatkuasaan. Oleh itu, takrifan tersebut merangkumi tiga bidang kehakiman yang tercermin dalam hadis-hadis dan tindakan Rasulullah ﷺ. Ketiga-tiganya ialah: menyelesaikan pertikaian antara orang ramai, mencegah apa sahaja yang boleh menjejaskan hak masyarakat, serta menyelesaikan pertikaian antara rakyat dengan pemerintah, atau antara rakyat dengan penjawat awam dalam lingkungan tugas mereka.

“‘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.