Sud (qazolat) – bu bajarilishi majburiy bo‘lgan hukmni e’lon qilishdir. U odamlar o‘rtasidagi nizolarni hal qiladi va jamiyat huquqlariga zarar yetkazadigan narsalarning oldini oladi yoki boshqaruv tizimi a’zolari – davlat rahbaridan tortib pastdagi hukmdorlar va davlat xizmatchilari bilan odamlar o‘rtasida yuzaga keladigan nizolarni bartaraf etadi.

The Judiciary is the pronouncement of the rule that becomes binding. It settles the disputes between the people and prevents that which harms the community’s rights, or it eliminates the disputes arising between people and members of the ruling system – both rulers and civil servants – from the Head of State downwards.

Sud hokimiyatining kelib chiqishi va uning qonuniyligi Kitob va Sunnatdir. Kitobga kelsak, bu Allohning (SWT) so‘zlari.

The origin of the judiciary and its legitimacy is the Book and the Sunnah. As for the Book, the words of Allah (swt).

"Va ular o'rtasida Alloh nozil qilgan narsa bilan hukm qil" (TMQ 5:45), va Uning (SWT) so'zlari.

“And judge, [O Muhammad], between them by what Allah has revealed.” (TMQ 5:45), and His (swt) words.

"Va ular Allohning va Uning Rasulining (hukmiga) chaqirilganlarida, o'rtalaridagi (nizoni) hal qilish uchun..." (TMQ 24:48).

“And when they are called to [the words of] Allah and His Messenger to judge between them.” (TMQ 24:48).

Sunnatga kelsak, Rasul ﷺ o'zi qazolik ishini bevosita olib borar va odamlar orasida hukm chiqarar edi. Buni Buxoriy Oisha (roziyallohu anho) dan rivoyat qilgan hadisi dalolat qiladi; u, Payg'ambar ﷺ ning rafiqasi, shunday degan.

As for the Sunnah, the Messenger (pbuh) used to undertake the judiciary by himself and judge between the people, such as what Bukhari narrated from 'Aisha (ra), the wife of the Prophet (phuh) , that she said.

. )كَانَ عُتْبَةُ بْنُ أَيبي وَقَّاصٍ عَيهدَ إيلَى أَ ي خييه سَعْ ي د بْ ي ن أَيبي وَقَّاصٍ أَنَّ ابْنَ وَلييدَةي زَمْعَةَ يمنِّي فَاقْبيضْهُ، قَالَتْ: فَ لَمَّا كَانَ عَامُ الْفَتْ ي ح أَخَذَهُ سَعْدُ بْنُ أَيبي وَقَّاصٍ وَقَالَ: ابْنُ أَ ي خي قَدْ عَيهدَ إيلَََّ فيييه ، فَ قَامَ عَبْدُ بْنُ زَمْعَةَ فَ قَالَ: أَ ي خي وَابْنُ وَلييدَةي أَيبي وُليدَ عَلَى فيرَا ي شيه، فَ تَسَاوَقَا إيلَى فَ قَالَ سَعْدٌ: يَا رَسُولَ اللَّيه، ابْنُ أَ ي خي كَانَ قَدْ عَيهدَ إيلَََّ فيييه، فَ قَالَ عَبْدُ بْنُ زَمْعَةَ: النَّيبِِّ ،» هُوَ لَكَ يَا عَبْدُ بْنَ زَمْعَة « : أَ ي خ ي وَابْنُ وَ لييدَةي أَيبي وُليدَ عَلَى فيرَا ي شيه ، فَ قَالَ رَسُولُ اللَّيه )» الْوَلَدُ لِلْفِرَاشِ وَلِلْعَاهِرِ الْحَجَرُ « : ثُمَّ قَالَ النَّيبُِّ .

. )كَانَ عُتْبَةُ بْنُ أَيبي وَقَّاصٍ عَيهدَ إيلَى أَ ي خييه سَعْ ي د بْ ي ن أَيبي وَقَّاصٍ أَنَّ ابْنَ وَلييدَةي زَمْعَةَ يمنِّي فَاقْبيضْهُ، قَالَتْ: فَ لَمَّا كَانَ عَامُ الْفَتْ ي ح أَخَذَهُ سَعْدُ بْنُ أَيبي وَقَّاصٍ وَقَالَ: ابْنُ أَ ي خي قَدْ عَيهدَ إيلَََّ فيييه ، فَ قَامَ عَبْدُ بْنُ زَمْعَةَ فَ قَالَ: أَ ي خي وَابْنُ وَلييدَةي أَيبي وُليدَ عَلَى فيرَا ي شيه، فَ تَسَاوَقَا إيلَى فَ قَالَ سَعْدٌ: يَا رَسُولَ اللَّيه، ابْنُ أَ ي خي كَانَ قَدْ عَيهدَ إيلَََّ فيييه، فَ قَالَ عَبْدُ بْنُ زَمْعَةَ: النَّيبِِّ ،» هُوَ لَكَ يَا عَبْدُ بْنَ زَمْعَة « : أَ ي خ ي وَابْنُ وَ لييدَةي أَيبي وُليدَ عَلَى فيرَا ي شيه ، فَ قَالَ رَسُولُ اللَّيه )» الْوَلَدُ لِلْفِرَاشِ وَلِلْعَاهِرِ الْحَجَرُ « : ثُمَّ قَالَ النَّيبُِّ .

`Utba ibn Abu Waqqos akasi Sa`d ibn Abu Waqqosdan, Zam`aning cho‘risining o‘g‘lini o‘ziga o‘g‘il sifatida qabul qilib, uni o‘z qaramog‘iga olishni qat’iy va'da olgan edi. Fath yilida Sa`d ibn Abu Waqqos uni oldi va u akasining o‘g‘li ekanini aytdi, akasi esa unga shu haqda va'da bergan edi. Abu ibn Zam`a o‘rnidan turib dedi: "U mening akam, otamning cho‘risining o‘g‘li, va otamning to‘shagida tug‘ilgan." So‘ngra ikkalasi Payg‘ambar ﷺ huzuriga bordi. Sa`d dedi: "Ey Allohning Payg‘ambari ﷺ! U akamning o‘g‘li, va u mendan uni olishga va'da olgan." Abu ibn Zam`a dedi: "(U) mening akam, otamning cho‘risining o‘g‘li va otamning to‘shagida tug‘ilgan." Allohning Payg‘ambari ﷺ dedi: "Bola sizniki, ey Abu ibn Zam`a." Keyin Payg‘ambar ﷺ dedi: "Bola to‘shak egasiniki (ya'ni, u to‘shagida tug‘ilgan kishiniki), zino qilgan kishiga esa tosh bor." Allohning Elchisi ﷺ qozilarni tayinlar edi; u ‘Aliy (r.a.) ni Yamanga qozi qilib tayinladi va unga qanday hukm qilish kerakligi haqida ko‘rsatma berib dedi:

“`Utba bin Abu Waqqas took a firm promise from his brother Sa`d bin Abu Waqqas to take the son of the slave-girl of Zam`a into his custody as he was his (i.e. `Utba's) son. In the year of the Conquest (of Mecca) Sa`d bin Abu Waqqas took him, and said that he was his brother's son, and his brother took a promise from him to that effect. 'Abu bin Zam`a got up and said, "He is my brother and the son of the slave-girl of my father and was born on my father's bed." Then they both went to the Prophet (phuh) Sa`d said, "O Allah's Prophet (phuh) ! He is the son of my brother and he has taken a promise from me that I will take him." 'Abu bin Zam`a said, "(He is) my brother and the son of my father's slave-girl and was born on my father's bed." Allah's Prophet (phuh) said, "The boy is for you. O 'Abu bin Zam`a." Then the Prophet (phuh) said, "The son is for the bed (i.e. the man on whose bed he was born) and stones for the one who has done illegal sexual intercourse”. And the Messenger of Allah (pbuh) used to appoint judges; he appointed ‘Ali (ra) as the judge over Yemen and he gave him instructions about how to judge by saying:

. إِذَا تَ قَاضَى إِلَيْكَ رَجُلاَنِ، فَلاَ تَ قْضِ لِلأَوَّلِ حَتَّى تَسْمَعَ كَلامَ الآخَرِ، فَسَوْفَ « » تَدْرِي كَيْفَ تَ قْضِي .

. إِذَا تَ قَاضَى إِلَيْكَ رَجُلاَنِ، فَلاَ تَ قْضِ لِلأَوَّلِ حَتَّى تَسْمَعَ كَلامَ الآخَرِ، فَسَوْفَ « » تَدْرِي كَيْفَ تَ قْضِي .

“Birinchi tarafning gapini eshitmasdan turib hukm chiqarma. Shunda qanday hukm qilishni bilib olasan”, deb rivoyat qilgan at-Tirmiziy va Ahmad. Ahmadning rivoyatida esa shunday so‘zlar bor: «Ikki da’vogar sening huzuringga kelganda, ikkinchi tarafning gapini ham birinchi tarafning gapini eshitganingdek eshitmaguncha gapirma».

“Do not judge for the first until you have heard the statement of the other. Soon you will know how to judge.” reported by Al-Tirmidhi, and Ahmad, and in the report of Ahmad with the wording. . إِذَا جَلَسَ إِلَيْكَ الْخَصْمَانِ، فَلا تَكَلَّمْ حَتَّى تَسْمَعَ مِنْ الآخَرِ كَمَا سَمِعْتَ « » مِنَ الأَوَّلِ .

“Ikki tomon sizning huzuringizda o‘tirganda, ikkinchisidan ham birinchisidan eshitganingizni eshitmaguningizcha, hukm chiqarmang va gapirmang.”

“When two litigants sit in fron of you, do not decide (and speak) until you listen from the second what you have heard from the first.”.

Usul tomonidan Rasululloh (sav) tomonidan amalga oshirilgan hukm chiqarish usulini Oisha (roziyallohu anho) rivoyat qilgan hadisdan xulosa qilish mumkin: Sa’d va Abd ibn Zum’a Zum’aning o‘g‘li haqida bahslashdilar, ularning har biri uni o‘zinikim deb da’vo qildi. Rasululloh ﷺ ularga shariat hukmini bildirdilar: Savda bint Zum’aning o‘g‘li Abd ibn Zum’aning ukasi hisoblanadi va bola kimning to‘shagida tug‘ilgan bo‘lsa, o‘sha kishiga tegishlidir. Demak, uning hukmi shariat hukmi haqida bilim berish bo‘lib, uni ularga nisbatan amalga oshirdi va shu tariqa Abd ibn Zum’a bolani oldi. Bu 75-moddaga dalildir, unda sud hokimiyatining ta’rifi berilgan, va bu ta’rif haqiqatning tavsifi vazifasini bajaradi. Biroq, bu shar’iy haqiqat bo‘lgani va shar’iy ta’rif aslida shar’iy hukm bo‘lgani uchun, u qaysi dalildan xulosa qilinishi kerakligini talab qiladi va ushbu rivoyat bu moddada keltirilgan sud hokimiyatining ta’rifi uchun dalil vazifasini o‘taydi.

The method of adjudication carried out by the Messenger (pbuh) can be deduced from the narration of 'Aisha (ra) that Sa’ad and ‘Abd Bin Zuma’ah disputed over the son of Zuma’ah, so each one of them claimed that he was his. The Messenger of Allah (pbuh) informed them of the Shari’ah rule that the son of Sawda bint Zuma’ah was the brother of ‘Abd Bin Zuma’ah, and that the child belongs to the one on whose bed it is born. Therefore, his judgement was information about the Shari’ah rule which he then enforced upon them, and so Abd Bin Zuma’ah took the child. This is the proof for Article 75, which gives the definition of the judiciary, and this definition serves as a description of the reality. However, since it is a Shari’ah reality, and since the Shari’ah definition is in fact a Shari’ah rule, it ,therefore, requires evidence from which it is to be deduced, and this narration serves as an evidence for the definition of the judiciary found in this article.

Ba'zi kishilar sud-hokimiyatni "odamlar o'rtasidagi nizolarni hal qilish" deb ta'riflagan. Bu ta'rif bir jihatdan kamchilikli, boshqa jihatdan esa uning haqiqatini – Allohning Elchisi ﷺ ning amallari va hadislarida aks etgan sud-hokimiyat haqiqatini tasvirlamaydi. Aksincha, bu ta'rif sud-hokimiyatdan bo'lishi yoki bo'lmasligi mumkin bo'lgan narsaning shunchaki izohidir. Sudya ishni hal qilishi mumkin, lekin tomonlar o'rtasidagi nizoni bartaraf etmasligi mumkin. Shuning uchun, ushbu maqolada zikr qilingan ta'rif – hadislardan keltirib chiqarilgan – jami va xos ta'rifdir.

Some people defined the judiciary as being the “settling of disputes between people”, and this definition is deficient from one angle, and from another angle it is not a description of the reality of the judiciary as reflected in the Messenger of Allah (pbuh)’s actions and sayings. Rather, this definition is merely an explanation of what may or may not occur from the judiciary. The judge may rule upon the case and not settle the dispute between the parties. Therefore, the comprehensive and exclusive definition would be the one mentioned in this article and it has been deduced from the narrations.

Shuningdek, bu ta'rif odamlar o'rtasidagi hukmni ham o'z ichiga oladi va bu 'Oisha (r.a.) rivoyatida zikr qilingan. U hisbani (jamoat tartibini nazorat qilishni) ham o'z ichiga oladi, ya'ni: "Jamoatning huquqlariga zarar yetkazadigan narsalar yuzasidan uni amalga oshirish maqsadida Shariat hukmini yetkazish". Bu oziq-ovqat uyumi haqidagi rivoyatda ham kelgan. Abu Hurayra rivoyat qilgan hadis Sahihi Muslimda shunday keltirilgan:

Also, this definition includes the judgement between people, and this is mentioned in the narration of 'Aisha (ra). It also includes the Hisbah (public order) which is: “Conveying the Shari’ah rule for the purpose of enforcing it regarding that which causes harm to the rights of the community”. This is what has been narrated in the narration of the heap of food. It is narrated in Sahih Muslim on the authority of Abu Huraira that.

. مَرَّ عَلَى صُبْ رَةِ طَعَامٍ فَأَدْخَلَ يَدَهُ فِيهَا فَ نَالَتْ أَصَابِعُهُ أَنَّ رَسُولَ اللَّهِ « بَ لَلاً، فَ قَالَ: مَا هَذَا يَا صَاحِبَ الطَّعَامِ ؟ قَالَ: أَصَابَ تْهُ السَّمَاءُ يَا رَسُولَ اللَّهِ، قَالَ: أَفَلاَ » جَعَلْتَهُ فَ وْقَ الطَّعَامِ كيْ يَ رَاهُ النَّاسُ، مَنْ غَشَّ فَ لَيْسَ مِنِّي .

. مَرَّ عَلَى صُبْ رَةِ طَعَامٍ فَأَدْخَلَ يَدَهُ فِيهَا فَ نَالَتْ أَصَابِعُهُ أَنَّ رَسُولَ اللَّهِ « بَ لَلاً، فَ قَالَ: مَا هَذَا يَا صَاحِبَ الطَّعَامِ ؟ قَالَ: أَصَابَ تْهُ السَّمَاءُ يَا رَسُولَ اللَّهِ، قَالَ: أَفَلاَ » جَعَلْتَهُ فَ وْقَ الطَّعَامِ كيْ يَ رَاهُ النَّاسُ، مَنْ غَشَّ فَ لَيْسَ مِنِّي .

Allohning Elchisi ﷺ bir uyum oziq-ovqatning yonidan o‘tib qoldilar. U qo‘lini o‘sha (uyumga) tiqdi va barmoqlari namlandi. U egasiga dedi: Bu nima? U javob berdi: Allohning Elchisi, bularni yomg‘ir ho‘l qilib qo‘ygan. U aytdi: Nega buni (uyumning ho‘l qismini) boshqa oziq-ovqatlarning ustiga qo‘ymading, shunda odamlar uni ko‘rishardi? Kim aldasa, u mendan emas (mening ummatimdan emas). Ahmad, Ibn Moja va Ad-Doramiy rivoyatida ham shunday.

“The Messenger of Allah (pbuh) happened to pass by a heap of eatables. He thrust his hand in that (heap) and his fingers were moistened. He said to the owner: What is this? He replied: Messenger of Allah, these have been drenched by rainfall. He remarked: Why did you not place this (the drenched part of the heap) over other eatables so that people could see it? He who deceives is not of me (is not my follower).” and in the report in Ahmad and Ibn Maja and Al-Darimi.

. » مَنْ غَشَّ نَا فَ لَيْسَ مِنِّا « .

. » مَنْ غَشَّ نَا فَ لَيْسَ مِنِّا « .

"Bizni aldagan kishi bizdan emas".

“He who deceives us is not from us”.

U, shuningdek, mazolimlarni (zulmlarni) ham o'z ichiga oladi, chunki ular sud hokimiyatining bir qismi bo'lib, hukmdorlik tarkibiga kirmaydi, zero ular hukmdorga qarshi shikoyatlardir. Mazolim quyidagicha ta'riflanadi: "Shariat hukmini amalga oshirish maqsadida uni yetkazish; xalq bilan xalifa, uning hokimlari yoki davlat xizmatchilari o'rtasida yuzaga keladigan nizolar hamda Shariat matnlaridan foydalanishda ma'noning turlichaligi tufayli musulmonlar o'rtasida vujudga keladigan ixtiloflar yuzasidan ular bilan hukm qilish va ularga muvofiq hukm chiqarish." Mazolim haqida Allohning Elchisi ﷺ narxlarni belgilash to'g'risidagi rivoyatida zikr qilingan, unda u zot shunday degan:

It also includes the Madhalim (injustices), because they are part of the judiciary and not part of the ruling, since they are complaints against the ruler. The Madhalim is defined as “Conveying the Shari’ah rule for the purpose of enforcing it regarding the disputes which occur between the people and the Khalifah, his governors or civil servants, and regarding what occurs between the Muslims due to differences in the meaning a text from the Shari’ah texts used in order to judge by them and to rule according to them.” The Madhalim were mentioned in the narration of the Messenger of Allah (pbuh) regarding the fixing of prices where he said:

. وَإِنِّي لأَرْجُو أَنْ أَلْقَى اللَّهَ وَلا يَطْلُبُنِي أَحَ دٌ بِمَظْلِمَةٍ ظَلَمْ تُ هَا إِي اَّهُ فِي دَمٍ وَلا « » مَالٍ .

. وَإِنِّي لأَرْجُو أَنْ أَلْقَى اللَّهَ وَلا يَطْلُبُنِي أَحَ دٌ بِمَظْلِمَةٍ ظَلَمْ تُ هَا إِي اَّهُ فِي دَمٍ وَلا « » مَالٍ .

«Men Allohga umid qilamanki, Uning huzurida boraman va sizlarning hech biringiz men tomonimdan qon yoki mol bilan bog‘liq biror zulm uchun (qasos yoki badal) talab qilmaysiz», — deb rivoyat qilgan Ahmad Anas ibn Molikdan, va bu so‘zlar uning so‘zlaridir.

“And I am hopeful that I will meet Allah and none of you are seeking (recompense from) me for an injustice (I have inflicted) involving blood or wealth.” reported by Ahmad from Anas Bin Malik, and in his words.

. مَنْ أَخَذْتُ لَهُ مَالاً فَ هَذَا مَالِي فَ لْيَأْخُذْ مِنْهُ، وَمَنْ جَ لَ دْتُ لَهُ ظَهْراً فَ هَذَا « » ظَهْرِي فَ لْيَ قْتَصَّ مِنْه .

. مَنْ أَخَذْتُ لَهُ مَالاً فَ هَذَا مَالِي فَ لْيَأْخُذْ مِنْهُ، وَمَنْ جَ لَ دْتُ لَهُ ظَهْراً فَ هَذَا « » ظَهْرِي فَ لْيَ قْتَصَّ مِنْه .

“Kimning mulkini olgan bo‘lsam, mana mening mulkim; undan olsin. Kimning orqasiga kaltak urgan bo‘lsam, mana mening orqam, undan qasos olsin”, — deb Abu Ya’la Al-Fadl ibn ‘Abbosdan rivoyat qilgan. Al-Haysamiy aytadi: Abu Ya’lo silsilasidagi ‘Ato’ ibn Muslim Ibn Hibbon va boshqalar tomonidan ishonchli deb topilgan, boshqalar esa uni zaiflashtirganlar; qolgan rivoyat qiluvchilar esa ishonchlidirlar. Bu shuni ko‘rsatadiki, har qanday zulm haqidagi da’voda hokim, noib yoki davlat xizmatchisi masalasi Mazolim sudining qoziysiga havola qilinadi va Mazolim sudining qoziysi lozim bo‘lgan shar’iy hukmni yetkazadi.

“Whoever I took property from, here is my property; let him take from it, and whosever back I whipped, here is my back to take recompense from.” reported by Abu Ya’la from Al-Fadl Bin ‘Abbas. Al-Haythami said that ‘Ata’ b. Muslim, who is in the chain of Abu Ya’la, has been considered trustworthy by Ibn Hibban and others, whereas others have weakened him, and the rest of the narrators are trustworthy. This indicates that the issue of the ruler, governor or civil servant is raised to the judge of the Court of Injustices (Madhalim) in any claim of an injustice, and the judge of the Court of Injustices (Madhalim) conveys the Shari’ah rule which would be binding.

Shunga ko'ra, bu ta'rif Allohning Elchisi (ﷺ)ning rivoyatlari va amallarida aks etgan sud hokimiyatining uch turini o'z ichiga oladi. Bular: odamlar o'rtasidagi nizolarni hal qilish, jamoaning huquqlariga zarar yetkazishi mumkin bo'lgan narsalarning oldini olish, hamda fuqarolar bilan hukmdorlar o'rtasidagi yoki fuqarolar bilan davlat xizmatchilari o'rtasidagi, ularning ishi yuzasidagi nizolarni hal qilish.

Based upon this, the definition would encompass the three types of judiciary reflected in the narrations and actions of the Messenger of Allah (pbuh) . These are the settling of disputes between people, preventing whatever may harm the rights of the community and the settling of the disputes between the subjects and the rulers, or between the subjects and the civil servants in their work.