Sud hokimiyati hukmni chiqarish va uni ijro etish uchun javobgardir. U odamlar o'rtasidagi nizolarni hal qiladi, jamoaning huquqlariga zarar yetkazishi mumkin bo'lgan har qanday narsaning oldini oladi, shuningdek, hukmronlik tizimining har qanday a'zosi — xoh hukmdorlar, xoh davlat xizmatchilari, xoh Xalifa yoki boshqa biror shaxs bo'lsin — va odamlar o'rtasidagi nizolarni ham hal qiladi.

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. .

Sud tizimining kelib chiqishi va uning haqqoniyligi Kitob va Sunnatdir. Kitobga kelsak, Alloh (S.W.T) aytadi:

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

"Va ular orasida Alloh nozil qilgan narsa bilan hukm qil." [5:49].

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

Va U (S.W.T) ham shunday deydi: "Ular orasida hukm qilish uchun ularni Allohga va Uning Rasuliga chaqirishsa..." [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].

Sunnat borasida aytadigan bo‘lsak, Allohning Elchisi ﷺ o‘zi sud ishlarining boshida turgan va odamlar o‘rtasida hukm chiqargan.

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

Allohning Elchisi ﷺ qozilarni tayinlar edi. U Aliy ibn Abu Tolibni Yaman ustiga qozi etib tayinladi va unga qanday hukm qilish kerakligi haqida ko‘rsatma berib dedi: .

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: .

"Agar ikki kishi sizning oldingizga kelsa, ulardan birining gapini eshitmaguningizcha uning foydasiga hukm chiqarmang, shunda ikkinchisining gapini ham eshitganingizda, qanday hukm chiqarishni bilasiz", deb rivoyat qilingan — Termiziy [Sunan, #1331] va Ahmad [Musnad, 2/165]. Ahmadning boshqa rivoyatida: .

"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: .

"Agar sizning huzuringizda ikki nizolashuvchi kishi o'tirsa, birinchisidan eshitganingizdek, ikkinchisidan ham eshitmaguncha gapirmang." [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] .

U ham (ﷺ) Muozini al-Janad ustidan qozi etib tayinladi. Bularning har biri sud tizimining to‘g‘riligiga dalolat qiluvchi dalillardir.

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

Sudyalik ta'rifiga yuqorida aytib o'tilgan odamlar o'rtasidagi hukm ham kiradi. U, shuningdek, hisbahni (jamoat tartibini) ham o'z ichiga oladi, ya'ni:

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

"Jamoa huquqiga zarar yetkazadigan narsa haqida, uni amalga oshirish maqsadida ilohiy hukmni bildirish." Bu Ovqat uyumi haqidagi hadisda yoritilgan. Sahih Muslim'da Abu Hurayra rivoyatidan xabar berilgan: .

"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: .

Allohning Elchisi (S.W.T) bir uyum oziq-ovqat yonidan o‘tdi. U qo‘lini uning ichiga solganda barmoqlari ho‘l bo‘lib qoldi, shuning uchun sotuvchiga dedi: “Bu nima?” U javob berdi: “Ey Allohning Elchisi, uni yomg‘ir ho‘llab qo‘ygan.” U (PBUH) dedi: “Nega buni ustiga qo‘ymadingiz, shunda odamlar uni ko‘rishlari mumkin edi? Bizni aldagan kishi bizdan emas.” [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] .

U'z ham Mazalimni (zulm ishlarini) o'z ichiga oladi, chunki u sud hokimiyatining bir qismi bo'lib, hukumatning bir qismi emas, chunki u hukmdorga qarshi shikoyatlardir. Mazolim quyidagicha ta'riflanadi: "Fuqarolar bilan Xalifa yoki uning Volisi yoki xodimlari o'rtasida yuzaga kelishi mumkin bo'lgan har qanday nizo yuzasidan, yoki Musulmonlar o'rtasida Shariat matnlaridan biriga ularni hukm qilish va ular asosida hukm chiqarish uchun izoh borasidagi har qanday ixtilof yuzasidan, ilohiy hukmni majburlash yo'li bilan yetkazish." Mazolim (zulm ishlari) haqida Allohning Elchisi ﷺ narxlarni belgilash masalasida aytgan hadisida ham zikr etilgan, u zot shunday degan edilar: .

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: .

"Va albatta, men Allohga — ʿazza va jalla — shunday holda uchrashishni umid qilaman: meni biror kishi, men unga qon yoki mol jihatidan qilgan zulmim uchun da'vo qilmagan holda."* [Ahmad Anas ibn Molikdan rivoyat qilgan. Qarang: al-Haysamiy, Majmaʿ az-zavoid, 4-jild, 102-bet] Bu shuni ko'rsatadiki, hokimga, vali yoki davlat xizmatchisiga qarshi shikoyatlar mazolim sudyasiga taqdim etilishi kerak, va mazolim sudyasi ijro orqali ilohiy hukmni amalga oshiradi. Shu sababli ta'rif hadislarda va Rasululloh ﷺ ning amallarida aks etgan sud hokimiyatining uch sohasini o'z ichiga oladi: odamlar o'rtasidagi nizolarni hal qilish, jamoaning manfaatlariga zarar yetkazishi mumkin bo'lgan har qanday narsaning oldini olish va fuqarolar bilan hokimlar yoki fuqarolar bilan davlat xizmatchilari o'rtasidagi, ularning vazifalari doirasidagi nizolarni hal qilish.

“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.