Msingi wa Mahakama umewekwa katika kanuni tatu:

The basis of the Judiciary is set in three principles :

1) Kwamba kutumia hukumu ya Kiislamu kwa kila suala ni wajibu.

1) That the application of the Islamic judgement on each and every issue is obligatory,.

2) Kwamba ni haramu kufuata sharia yoyote isipokuwa Uislamu, na.

2) That it is forbidden to follow any Shari‘ah other than Islam, and.

3) Sharia yoyote isiyokuwa Uislamu ni kufr (ukafiri) na taghut (upotovu).

3)Any Shari'ah other than Islam is kufr (disbelief) and taghut (falsehood).

Ni ndani ya mfumo huu ndipo Mfumo wa Mahakama wa Dola ya Kiislamu unapofanya kazi, na ni kwa kuzingatia haya ndipo ufafanuzi wa mahakama (‘al-Qadha’) unapoanzishwa kutoka katika Shari‘ah.

It is within the framework of these that the Judicial System of the Islamic State operates, and it is based around these that the definition of the judiciary (‘al-Qadha’) is established from the Shari‘ah.

Hivyo, ufafanuzi na lengo la mahakama ni, "kuwaruhusu majaji halali kutoa maoni kuhusu hukumu za Mwenyezi Mungu katika hali yoyote, pamoja na mamlaka ya kuzitekeleza."

Thus, the definition and purpose of the judiciary is, “to allow the legitimate judges to provide the opinions about the divine rules on any situation, with the authority to enforce them.”.

Ushahidi wa Uhalali wa Mahakama Msingi wa mfumo wa mahakama na uhalali wake unatokana na Qur'ani na Sunnah. Kuhusu Qur'ani, Allah (SWT) anasema,

Evidences for the Legitimacy of the Judiciary The foundation of the judiciary system and its lawfulness are derived from the Qur’an and the Sunnah. As for the Qur’an, Allah (swt) says,.

“Lakini hapana, kwa Mola wako Mlezi, hawataamini (kwa kweli) mpaka wakufanye hakimu wa yale yanayogombaniwa baina yao, kisha wasipate ndani ya nafsi zao chuki juu ya yale unayoamua, na wajisalimishe kabisa kwa unyenyekevu.” [TMQ 4:65]. “Hakika Sisi tumekuteremshia Kitabu kwa haki, ili uhukumu baina ya watu kwa yale Allah alivyokuonyesha.” [TMQ 4:105].

“But no, by your Lord, they will not believe (in truth) until they make you judge of what is in dispute between them and find within themselves no dislike of that which you decide, and submit with full submission.” [TMQ 4:65]. “Lo! We reveal unto you the scripture with the truth, that you may judge between mankind by that which Allah has shown you.” [TMQ 4:105].

"Basi hukumu baina yao kwa yale aliyoyateremsha Mwenyezi Mungu, wala usifuate matamanio yao mbali na haki iliyokufikia." [TMQ 5:51].

“So judge between them by whatever Allah has revealed, and follow not their desires away from the truth which has come to you.” [TMQ 5:51].

Aya hizi zinaonyesha wazi kwamba ni halali kuhukumu baina ya watu, na kwa hakika ni fardhi (wajibu) kufanya hivyo, kwa kurejelea tu mfumo wa Allah (SWT).

These ayat clearly indicate that it is legitimate to judge between the people and indeed that it is fard (obligatory) to do so, referring only to the system of Allah (swt).

Kwa upande wa Sunnah, Mjumbe wa Allah ﷺ mwenyewe alisimamia Mfumo wa Mahakama na alikuwa akiwahukumu watu. Muslim alipokea kwa mamlaka ya ‘A’isha (ra), mke wa Mjumbe wa Allah ﷺ, kwamba alisema: “Sa‘ad ibn Abi Waqqas na Abd ibn Zama‘a walibishana kuhusu kijana mmoja. Sa‘ad alisema: Ee Mjumbe wa Allah ﷺ, yeye ni mwana wa ndugu yangu Utbah ibn Abi Waqqas kwani alidhihirisha wazi kwamba ni mwanawe. Angalia mfano wake. Abd ibn Zama‘a alisema: Ee Mjumbe wa Allah ﷺ, yeye ni ndugu yangu kwani alizaliwa juu ya kitanda cha baba yangu kutoka kwa mjakazi wake. Mjumbe wa Allah ﷺ alimtazama na kuona mfano wake ulio wazi kwa Utbah, lakini akasema: Yeye ni wako ee Abd ibn Zama‘a, kwani mtoto hunasibishwa kwa yule ambaye kitanda chake alizaliwa juu yake, na kupigwa mawe ni kwa mzinzi.”

As for the Sunnah, the Messenger of Allah (saw) was himself in charge of the Judicial System and he judged between people. Muslim reported on the authority of ‘A’isha (ra), wife of the Messenger of Allah (saw), that she said, “Sa‘ad ibn Abi Waqqas and Abd ibn Zama‘a disputed with each other over a young boy. Sa‘ad said: Oh Messenger of Allah, he is the son of my brother Utbah ibn Abi Waqqas as he made explicit that he was his son. Look at his resemblance. Abd ibn Zama‘a said: Messenger of Allah, he is my brother as he was born on the bed of my father from his slave-girl. Allah’s Messenger (saw) looked at his resemblance and found a clear resemblance with Utbah, but he said: He is yours O Abd ibn Zama‘a, for the child is to be attributed to one on whose bed it is born, and stoning is for the adulterer.”.

Hii ni dalili kwamba Muhammad ﷺ alihukumu baina ya watu, na kwamba hukumu yake ilikuwa na mamlaka ya kutekelezwa.

This is proof that Muhammad (saw) judged between the people, and that his judgement carried authority to be implemented.

Ushahidi Mwingine wa Mahakama katika Sunnah.

Other Evidences of the Judiciary in Sunnah.

Abu Daud, Tirmidhi, Nissai, na Ibn Majah wameripoti: Buraida alisema, Mtume wa Allah ﷺ alisema, "Majaji ni watatu; wawili kati yao wataingia Motoni, na mmoja ataingia Peponi. Mmoja anajua haki na anahukumu kwayo - huyo yuko Peponi. Mmoja anajua haki lakini hahukumu kwayo - huyo ataingia Motoni. Mwingine hajui haki na anawahukumu watu kwa ujinga - huyo ataingia Motoni."

Abu Daud, Tirmidhi, Nissai, and Ibn Majah reported : Buraida said, The Messenger of Allah (saw) said, “The judges are three, two of them will go to the Hellfire and one will go to the Paradise. One knows the truth and he judges with it - he is in the paradise, one knows the truth and doesn’t judge by it, he will go to the Hellfire. The other doesn’t know the truth and judges between the people with ignorance - he will go to the Hellfire.”.

Ahmad na Abu Daud wamepokea: Ali (ra) alisema kwamba Mjumbe wa Allah ﷺ alisema, "Ee Ali, watu wawili wakija kwako kukuomba uamue baina yao, usiamue kwa yule wa kwanza mpaka usikie neno la yule wa pili, ili upate kujua jinsi ya kuamua."

Ahmad and Abu Daud reported : Ali (ra) said the Messenger of Allah said, “Oh Ali, if two people come to ask you to judge between them, do not judge to the first one until you hear the word of the second one in order that you may know how to judge.”.

Bukhari, Muslim na Ahmad wameripoti: Umm Salamah alisema, "Watu wawili walibishana kuhusu urithi, wakaja kwa Mjumbe wa Allah ﷺ, wala hakuna hata mmoja wao aliyekuwa na ushahidi. Akasema ﷺ: Nyinyi wawili leteni mgogoro wenu kwangu, nami ni binadamu kama nyinyi, na huenda mmoja wenu akawa na hoja nzuri zaidi kuliko mwenzake, hivyo nikamhukumu kwa niaba yake. Na nikimhukumia kitu ambacho si haki yake, na kukichukua kama haki kutoka kwa nduguye, basi asikichukue, kwa kuwa ninachompa ni kipande cha Moto wa Jahannamu tumboni mwake, na atakuja akiinamisha shingo yake Siku ya Kiyama." Wale watu wawili walilia, na mmoja wao akasema, "Ninampa nduguyangu sehemu yangu." Nabii ﷺ akasema: "Sasa nendeni pamoja mkagawanye urithi baina yenu, mkatafute haki yenu kutoka kwa wote wawili, na kila mmoja wenu amwambie mwenzake: 'Allah akusamehe,' na amruhusu kile anachochukua, ili nyote wawili mpate thawabu."

Bukhari, Muslim and Ahmad reported : Umm Salamah said, “Two men disputed about the inheritance and came to the Messenger of Allah (saw), neither having any proof. He (saw) said : Both of you bring your dispute to me and I am a man like you and one of you may have more eloquent speech, so I may judge in his favour. And if I judge for him something that does not belong to him and I take it as a right from his brother, he should not take it because whatever I give to him it will be a piece of Hellfire in his stomach and he will come bowing his neck on the Day of Judgement. Both of the men cried, and one man said, I give my share to my brother. The Prophet (saw) said go now together and divide the inheritance between you and seek the right from both of you and each one of you say to the other ‘May Allah forgive you’, and permit him what he takes in order for both of you to be rewarded.”.

Baihaqi, Darqutni na Tabarani wameripoti: Mjumbe wa Allah ﷺ alisema, "Yeyote ambaye Allah amemjaribu kwa kumfanya awe hakimu, asiwaache wahusika wa upande mmoja wa mzozo waketi karibu naye bila kuwaleta wahusika wa upande mwingine waketi karibu naye. Na amche Allah kwa kukaa kwake, kwa kuwatazama wote wawili na kwa hukumu yake kwao. Ajihadhari asimtazame mmoja kwa dharau kana kwamba mwingine yuko juu zaidi, ajihadhari asimwinulie sauti mmoja na si mwingine, na ajihadhari kwa wote wawili."

Baihaqi, Darqutni and Tabarani reported : The Messenger of Allah (saw) said, “Whoever Allah tests by letting him become a judge, should not let one party of a dispute sit near him without bringing the other party to sit near him. And he should fear Allah by his sitting, his looking to both of them and his judging to them. He should be careful not to look down to one as if the other was higher, he should be careful not to shout to one and not the other, and he should be careful of both of them.”.

Muslim, Abu Daud na Al-Nissai wameripoti: Ibn Abbas alisema, "Mtume wa Allah ﷺ alikuwa akihukumu kati ya watu kwa kiapo na mashahidi."

Muslim, Abu Daud and Al-Nissai reported : Ibn Abbas said, “The Messenger of Allah (saw) judged between the people by oath and witnesses.”.

Mawardi, katika ‘Adab al-Qadi’ (Adabu ya Qadhi), juz. 1, uk. 123: “Mtume wa Allah ﷺ aliwateua mahakimu katika Dola ya Kiislamu; mmoja wao alikuwa Imam Ali, mmoja alikuwa Mu‘adh ibn Jabal na mmoja alikuwa Abu Musa al-Ash‘ari.”

Mawardi, in ‘The Etiquette of the Judge’, vol.1, p.123 : “The Messenger of Allah (saw) appointed judges in the Islamic State; one of them was Imam Ali, one was Mu‘adh ibn Jabal and one was Abu Musa al-Ash‘ari.”.

Muslim ameripoti: Abu Hurayrah alisema, "Mtume wa Allah ﷺ alipita karibu na rundo la chakula. Alipoweka mkono wake ndani yake, vidole vyake vikalowa unyevu, hivyo akamwambia muuzaji: Hii ni nini? Akasema: Imelowa kwa mvua, Ee Mtume wa Allah. Akasema ﷺ: Kwa nini hukuiweka juu ili watu waione? Anayetudanganya si miongoni mwetu." Hadithi hizi zote zinaonyesha wazi usahihi wa kuhukumu na kueleza kutoka pembe mbalimbali baadhi ya vipengele vya Mfumo wa Kimahakama wa Dola ya Kiislamu.

Muslim reported : Abu Hurayrah said, “The Messenger of Allah (saw) 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 (saw) 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.” All these ahadith clearly state the authenticity of judging and explain from different angles some of the elements of the Judicial System of the Islamic State:

Hadith zinaonyesha kwamba watu huhamasishwa kuwa waamuzi kutokana na thawabu ya mwamuzi.

The ahadith indicate that people are motivated to become judges, due to the reward of the judge.

Hadithi zinawatisha watu wanaotaka kuwa mahakimu ikiwa hawana uwezo wa kutosha.

The ahadith make terrified those people who want to become judges if they are not capable.

Hadithi zinaonyesha msingi (chanzo) wa kubishana na msingi wa kuhukumu, kwa mfano Mtume wa Allah ﷺ alimwambia ‘Ali asihukumu mpaka asikie kauli ya pande zote mbili. Zinaonyesha kwamba lazima kuwepo mahakama ambapo pande zote mbili zinakaa pamoja, na kwamba hakimu lazima asikilize pande zote mbili. Alisema: "Mcheni Allah katika jinsi mnavyowatazama, mnavyozungumza nao, na jinsi mnavyohukumu baina yao."

The ahadith show us the usul (source) of disputing and the usul of judging, e.g. the Messenger of Allah (saw) told ‘Ali not to judge until he heard the statement of both parties. They show that we must have a court where both parties sit together and that the judge must listen to both parties. He said fear Allah at the way you look at them, talk to them and the way you judge between them.

Wanaonyesha msingi wa kumteua mwakilishi. Kwa sababu ya kauli, ‘Jihadharini na wale walio na ndimi nzuri’; hivyo ni halali kumteua mtu azungumze kwa niaba yako.

They show the foundation of appointing a representative. Because of the saying, ‘Be careful of those with good tongues’; so it is permissible to appoint someone to speak on your behalf.

Wanathibitisha kwamba Mjumbe wa Allah ﷺ aliapa kiapo na alitoa mashahidi, na kwamba hivyo ni ushahidi ambao unaweza kutumika katika kuthibitisha kesi.

They prove that the Messenger of Allah (saw) took oaths and witnesses and that they are evidences which can be used in proving cases.

Wanasema aina za mahakimu, kwa mfano Qadi Muhtasib - ambaye husimamia haki na biashara ya haki katika soko.

They state types of judges, e.g. Qadi Muhtasib - who establishes justice and fair dealing in the market place.

Wanathibitisha uhalali wa kuteua mahakimu, kwa mujibu wa Al-Mawardi, kupitia Imam ‘Ali na Mu‘adh ibn Jabal.

They state the authenticity of appointing judges, as per Mawardi - Imam ‘Ali and Mu‘adh ibn Jabal.