Sud hokimiyatining asosi uch tamoyilda belgilangan:

The basis of the Judiciary is set in three principles :

1) Har bir masalaga Islomiy hukmni qo'llash vojibligi,

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

2) Islamdan boshqa har qanday shariatga ergashish harom ekanligi va

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

3) Islomdan boshqa har qanday shariat kufr (kofirlik) va tog'ut (botil narsa) hisoblanadi.

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

Aynan shu asoslar doirasida Islom davlatining sud tizimi faoliyat yuritadi va aynan shularga tayangan holda Shariatdan sud hokimiyati (“al-Qadha”) ta’rifi belgilanadi.

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.

Shunday qilib, sud tizimining ta'rifi va maqsadi quyidagicha: "qonuniy qozilarga har qanday holat yuzasidan ilohiy hukmlar haqida fikr bildirishga, ularni amalga oshirish vakolatiga ega bo'lgan holda, ruxsat berish."

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.”.

Sud hokimiyatining qonuniyligining dalillari Sud tizimining asosi va uning shar'iy jihatdan joizligi Qur'on va Sunnatdan olingan. Qur'onga kelsak, Alloh (SWT) shunday deydi:

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,.

"Yo'q, Rabbingiz haqqi bilan aytamanki, ular to'liq imon keltirmaguncha, o'rtalaridagi nizolarda seni hakam qilib, sen hukm qilgan narsadan ko'ngillarida hech qanday norozilik topmay, to'liq taslim bo'lmaguncha iymon keltirmaydilar." [TMQ 4:65]. "Albatta, biz senga Kitobni haq bilan nozil qildik, toki Alloh senga ko'rsatgan narsa bilan odamlar o'rtasida hukm qilasan." [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].

"Shuning uchun ularning orasida Alloh nozil qilgan narsa bilan hukm qil va sendan kelgan haqiqatdan chetga chiqib, ularning xohishlariga ergashma." [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].

Ushbu oyatlar odamlar orasida hukm qilish joizligini va, albatta, uni faqat Alloh (SWT) tizimi bo'yicha amalga oshirish farz ekanligini aniq ko'rsatadi.

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).

Sunnatga kelsak, Allahning Elchisi (saw) o‘zi sud tizimiga mas’ul bo‘lgan va odamlar o‘rtasida hukm chiqargan. Muslim ‘Oisha (ra) dan, Allahning Elchisi (saw) ning xotinidan rivoyat qilib, u shunday degan: “Sa’d ibn Abu Vaqqos va Abd ibn Zam’a bir yosh bola ustida bir-birlari bilan talashdilar. Sa’d dedi: Ey Allahning Elchisi, u mening akam Utba ibn Abu Vaqqosning o‘g‘lidir, chunki u uning o‘g‘li ekanini ochiq aytgan edi. Uning o‘xshashligiga qarang. Abd ibn Zam’a dedi: Ey Allahning Elchisi, u mening akam, chunki u mening otamning to‘shagida, uning cho‘ri-kanizidan tug‘ilgan. Allahning Elchisi (saw) uning o‘xshashligiga qaradi va Utbaga aniq o‘xshashlik topdi, lekin shunday dedi: U sizniki, ey Abd ibn Zam’a, chunki bola kimning to‘shagida tug‘ilgan bo‘lsa, o‘shanikidir, zinokorga esa toshbo‘ron jazosi bor.”

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.”.

Bu Muhammad ﷺ odamlar o'rtasida hukm chiqarganining va uning hukmi ijro etilishi lozim bo'lgan vakolatga ega ekanining dalilidir.

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

Sunnatdagi qozilik (sud ishi) bo‘yicha boshqa dalillar.

Other Evidences of the Judiciary in Sunnah.

Abu Dovud, Termiziy, Nasoiy va Ibn Moja rivoyat qilishgan: Buraida aytdi: Allohning Elchisi ﷺ dedilar: «Qozilar uch turli bo'ladi: ulardan ikkitasi do'zaxga, bittasi jannatga boradi. Haqiqatni biladigan va shu haqiqat bilan hukm qiladigan kishi jannatdadir. Haqiqatni biladigan, ammo haqiqat bilan hukm qilmaydigan kishi do'zaxga boradi. Haqiqatni bilmaydigan va odamlar o'rtasida johillik bilan hukm qiladigan kishi ham do'zaxga boradi».

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 va Abu Dovud rivoyat qilishgan: Ali (r.a.) aytadi: Allohning Elchisi ﷺ dedilar: "Ey Ali, agar ikki kishi o'rtasida hukm qilishing uchun sendan so'ragani kelishsa, ikkinchisining so'zini eshitmaguncha birinchisiga hukm qilma, shunda qanday hukm qilishni bilasan."

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.”.

Buxoriy, Muslim va Ahmad rivoyat qilishgan: Ummu Salama aytdi: "Ikki kishi meros haqida talashib qoldi va Allohning Elchisi ﷺ huzuriga kelishdi, ikkalasining ham dalili yo‘q edi. Shunda u zot ﷺ dedilar: "Ikkalangiz ham nizoingizni menga olib keling. Men ham sizlar kabi bir insonman, sizlardan biringiz dalilini boshqasidan ko‘ra ravonroq bayon qilishi mumkin, shuning uchun men uning foydasiga hukm qilishim mumkin. Agar men unga o‘zinikikki bo‘lmagan narsani hukm qilsam va uni birodarining haqidan olib bersam, u buni olmasin, chunki men unga bergan narsa uning qorni uchun do‘zax bo‘lagi bo‘ladi va u Qiyomat kuni bo‘yni egilgan holda keladi." Ikki kishi ham yig‘lab yubordi va bir kishi dedi: "Men o‘z ulushimni birodarimga beraman." Payg‘ambar ﷺ dedilar: "Endi boringlar, birgalashib merosni taqsimlab oling, har ikkalangizdan haqni izlang va har biringiz boshqasiga ‘Alloh sizni kechirsin’ deng hamda u olgan narsani unga halol qilib bering, shunda ikkalangiz ham savob olasiz."

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.”.

Bayhaqiy, Daraqutniy va Tabaraniy rivoyat qilishadi: Allah elchisi (ﷺ) dedilar: "Allah kimni qozilik bilan sinasa, u nizolashuvchi tomonlardan birini, ikkinchisini ham yoniga o'tkazmasdan, o'z yoniga o'tkazmasin. U o'tirishi bilan, ikki tomonga qarashi bilan va ularga hukm qilishi bilan Allahdan qo'rqsin. Birovga boshqasidan yuqoriroq qaragandek nazar tashlamaslikka, birovga baland ovozda gapirib, ikkinchisiga gapirmaslikka ehtiyot bo'lsin, ikkala tomonga ham nisbatan adolatli bo'lsin."

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 Dovud va An-Nasoiy rivoyat qilishgan: Ibn Abbos aytdi: "Allohning Elchisi ﷺ odamlar o'rtasida qasam va guvohlar bilan hukm qilardilar."

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

Mawardiy, "Qozining odobi" kitobi, 1-jild, 123-bet: "Allohning Elchisi ﷺ Islom davlatida qozilarni tayinladilar; ulardan biri Imom Ali, biri Mu‘oz ibn Jabal va biri Abu Muso al-Ash‘ariy edi."

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.”.

Imom Muslim rivoyat qilgan: Abu Hurayra aytdi: "Allohning Elchisi ﷺ bir uyum oziq-ovqat yonidan o'tdilar. U zotning qo'llari uning ichiga kirganda barmoqlari ho'l bo'ldi. Shunda u sotuvchiga dedi: "Bu nima?" U dedi: "Ey Allohning Elchisi, uni yomg'ir ho'llab qo'ydi." U zot ﷺ dedilar: "Odamlar ko'rishi uchun uni nega ustiga qo'ymading? Bizni aldagan kishi bizdan emas." Bu hadislarning barchasi hukm chiqarishning sahihligini aniq bayon qiladi va Islom davlatining sud tizimidagi ayrim unsurlarni turli jihatlardan izohlaydi:

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:

Hadislarda odamlarning qozi bo'lishga intilishlari, qozining mukofoti sababli bo'lishi ko'rsatilgan.

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

Ahodislar qodi bo‘lishni istagan, ammo bunga layoqatli bo‘lmagan kishilarni qo‘rquvga soladi.

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

Hadislar bizga nizolashish va hukm chiqarishning usulini (manbasini) ko‘rsatadi, masalan, Allah Elchisi ﷺ Aliga ikki tomonning so‘zini eshitmaguncha hukm chiqarmaslikni buyurganlar. Ular shuni ko‘rsatadiki, bizda ikki tomon birga o‘tiradigan sud bo‘lishi kerak va qozi ikki tomonning so‘zini tinglashi shart. U zot ﷺ shunday dedilar: ularga qarashingizda, ular bilan gaplashishingizda va ular o‘rtasida hukm chiqarishingizda Allahdan qo‘rqing.

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.

Ular vakillik tayinlashning asosini ko'rsatadi. "Yaxshi tilli kishilardan ehtiyot bo'ling" degan hadisga ko'ra, o'zing nomidan gapirishi uchun birovni tayinlash joizdir.

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.

Ular Allohning Elchisi ﷺ qasamlar va guvohlar bilan ish yuritganini hamda ular ishlarni isbotlashda foydalanilishi mumkin bo'lgan dalillar ekanini isbotlaydi.

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

Ular qozilarning turlarini bayon qiladilar, masalan, Qozi Muhtasib — bozorda adolat va halollik o‘rnatuvchi qozi.

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

Ular qozilarni tayinlashning joizligini Movardiyga ko‘ra bayon qiladilar — Imom ‘Ali va Mu‘oz ibn Jabal.

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