Mahakama ina jukumu la kutoa hukumu kwa lengo la kuitekeleza. Hutatua mizozo baina ya watu, huzuia kila kitu kinachoweza kudhuru haki za jamii, na pia hutatua mizozo baina ya watu na mtu yeyote aliye sehemu ya mfumo wa utawala, iwe ni watawala au watumishi wa umma, Khalifah au mtu mwingine yeyote.

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. .

Asili ya mfumo wa mahakama na uhalali wake ni Kitabu na Sunnah. Kuhusu Kitabu, Allah (SWT) anasema: .

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

"Na uhukumu baina yao kwa yale aliyoyateremsha Mwenyezi Mungu." [5:49].

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

Na Yeye (S.W.T) pia anasema: "Na wanapoitwa kwa Mwenyezi Mungu na Mtume Wake ili awahukumu baina yao." [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].

Kuhusu Sunnah, Mtume wa Allah ﷺ mwenyewe alisimamia mahakama, na alihukumu baina ya watu.

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

Mtume wa Allah ﷺ alikuwa akiwateua mahakimu. Alimteua ‘Ali kuwa hakimu wa Yemen na akampa maagizo kuhusu jinsi ya kuhukumu kwa kusema:

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: .

"Ikiwa watu wawili watakujia, usitoe hukumu kwa mmoja wao mpaka usikie atakayosema mwenzake, ndipo utaweza kuhukumu," kama alivyosimulia Tirmidhi [Sunan, #1331] na Ahmad [Musnad, 2/165]. Katika simulizi nyingine ya 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: .

"Ikiwa wanaume wawili wanaogombana watakaa mbele yako, usizungumze mpaka usikie kutoka kwa wa pili kama ulivyosikia kutoka kwa wa kwanza." [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] .

Alimteua pia Muadh kuwa hakimu juu ya al-Janad. Kila moja ya ushahidi huu unaonyesha uhalali wa mahakama.

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

Ufafanuzi wa mahakama unajumuisha hukumu baina ya watu kama ilivyotajwa hapo juu. Pia unajumuisha Hisbah (usimamizi wa utaratibu wa umma), ambayo maana yake ni:

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

"Kuwajulisha hukumu ya Mwenyezi Mungu kwa madhumuni ya kuitekeleza kuhusu jambo linalosababisha madhara kwa haki za jamii." Hili limeelezwa katika Hadithi ya rundo la chakula. Imepokewa katika Sahih Muslim kwa mapokezi ya Abu Hurairah kwamba:

"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: .

Mtume wa Allah (S.W.T) alipita karibu na rundo la chakula. Alipoweka mkono wake ndani yake, vidole vyake vikalowa majimaji, basi akamwambia muuzaji: "Hii ni nini?" Akasema: "Imelowana na mvua, ewe Mtume wa Allah." Akasema ﷺ: "Kwa nini husiiweke juu ili watu waione? Anayetudanganya si miongoni mwetu." [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] .

Pia linajumuisha Mazalim (vitendo vya dhuluma), kwa sababu ni sehemu ya mahakama na si sehemu ya utawala, kwani ni malalamiko dhidi ya mtawala. Mazalim zinafafanuliwa kama: "Kutoa hukumu ya Sharia kwa njia ya kulazimisha katika mzozo wowote unaoweza kuwepo kati ya raia na Khalifah au yeyote kati ya Walis wake au wafanyakazi wake, au tofauti yoyote kati ya Waislamu kuhusu tafsiri ya yoyote kati ya maandiko ya Sharia yatakayotumiwa kuhukumu kwayo na kutawala kulingana nayo." Mazalim (vitendo vya dhuluma) zilitajwa katika Hadithi ya Mtume ﷺ kuhusu kupanga bei, ambapo alisema:

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: .

“Na hakika natumaini kwamba nitakutana na Allah ‘azza wa jall bila kuwa na mtu yeyote anayedai dhidi yangu dhulma (Mazlama) niliyomtendea, iwe ya damu au ya mali.” [Ahmad amepokea kwa mapokezi ya Anas. Angalia al-Haythami, Majma’ al-Zawa’id, juzuu ya 4, uk. 102]. Hii inaonyesha kwamba malalamiko dhidi ya mtawala, au Wali, au mtumishi wa umma yanapaswa kuwasilishwa kwa Qadhi wa Mazalim, na Qadhi wa Mazalim atatoa hukumu ya Mola kwa njia ya utekelezaji. Kwa hiyo, ufafanuzi huu unajumuisha maeneo matatu ya mahakama yanayoakisiwa katika Hadithi na matendo ya Mtume ﷺ, nayo ni: kutatua mizozo kati ya watu, kuzuia lolote linaloweza kudhuru maslahi ya jamii, na kutatua mizozo kati ya raia na watawala, au kati ya raia na watumishi wa umma ndani ya majukumu yao.

“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.