司法制度的基础建立在三项原则之上：

The basis of the Judiciary is set in three principles :

1) 对每一个问题适用伊斯兰教法的裁决都是必须的。

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

2) 遵循伊斯兰教以外的任何教法是被禁止的；以及

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

3)任何不同于伊斯兰教的教法都是“库夫尔”（不信）和“塔古特”（虚妄）。

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

正是在这些原则的框架之内，伊斯兰国的司法体系得以运作；也正是以此为基础，从伊斯兰教法中确立了司法（“al-Qadha”）的定义。

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.

因此，司法的定义与目的是："使合法的法官能够就任何情况下的神圣律例提出裁断，并具有执行这些裁断的权威。"

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.”.

司法制度正当性的依据 司法制度的基础及其合法性源自《古兰经》和圣训（逊奈）。就《古兰经》而言，安拉（SWT）说：

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,.

“但不然！以你的主发誓，他们在彼此争执的事情上，若不以你为裁决者，并且在心中对你所裁决的毫无不满，全然顺服，他们就不算信道。”[TMQ 4:65]。“我确已以真理降示你这经典，以便你依真主所昭示你的，在人们之间进行裁决。”[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].

“所以你要依真主所降示的来判决他们，不要顺从他们的私欲而背离已临到你的真理。”（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].

这些经文清楚地表明，在人们之间作出裁决是合法的，而且确实是义务（فرض）的，且只能依据安拉（SWT）的制度来裁决。

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).

至于圣行，使者（愿主赐他平安）本人亲自主持司法，并在人们之间进行裁决。穆斯林（圣训辑录者）转述，先知的妻子阿伊莎（愿主喜悦她）说：“萨德·本·艾卜·瓦嘎斯与阿卜杜·本·宰玛尔因一个小男孩发生争执。萨德说：‘主的使者啊，他是我兄弟欧特白·本·艾卜·瓦嘎斯的儿子，因为欧特白曾明确表示他是自己的儿子。请看他的相貌。’阿卜杜·本·宰玛尔说：‘主的使者啊，他是我的兄弟，因为他生于我父亲的床上，是我父亲与他的女奴所生。’真主的使者（愿主赐他平安）看了看孩子的相貌，发现他与欧特白有明显的相似之处，但他说：‘他属于你，阿卜杜·本·宰玛尔啊，因为孩子归属于在其床上出生的人，而石刑是为通奸者而设的。’”

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.”.

这是穆罕默德ﷺ曾在人们之间做出裁决的证据，并且他的裁决具有被执行的权威。

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

Sunnah 中关于司法的其他证据

Other Evidences of the Judiciary in Sunnah.

艾卜·达乌德、提尔米兹、奈萨仪和伊本·马哲辑录：布赖达说，安拉的使者（愿安拉赐福他并使他平安）说：“法官有三种，两种会进入火狱，一种会进入乐园。一种人知道真理并依照真理裁决，他在乐园中；一种人知道真理却不依照真理裁决，他将进入火狱；另一种人不知道真理，凭着无知在人们之间裁决，他也将进入火狱。”

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.”.

艾哈迈德和艾布·达伍德报道:阿里(愿真主喜悦他)说:真主的使者ﷺ说:"阿里啊,如果有两个人来请你在他们之间裁决,在没有听完第二个人的话之前,不要先裁决第一个人的案子,这样你才能知道该如何裁决。"

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.”.

布哈里、穆斯林和艾哈迈德记载:乌姆·赛莱麦说:“有两个人因遗产发生争执,他们来到安拉的使者ﷺ面前,两人都没有证据。使者ﷺ说:你们两人都把争执交给我来裁决。我也是人,你们中的一方或许言辞比另一方更雄辩,因此我可能会判他胜诉。如果我判给他本不属于他的东西,并把它当作他兄弟的权利给了他,他就不应当拿取,因为我给他的东西,就是他腹中的一块火狱之火,他将在复活日低着脖子前来。”两人都哭了,其中一人说:“我把我的份额给我的兄弟。”先知ﷺ说:“你们现在去吧,一起分配遗产,从你们两人那里各自取得应得的权利,你们每个人都对对方说‘愿安拉宽恕你’,并让对方拿取他所取得的,这样你们两人都会获得回报。”

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.”.

bayhaqi、al-Daraqutni和al-Tabarani报道：安拉的使者ﷺ说："凡是安拉让他担任审判官来考验的人，不应让争讼的一方坐在他身边，而不让另一方也坐在他身边。他应当借着自己的坐姿、他对双方的注视以及他对双方的裁决来敬畏安拉。他应当谨慎，不要对一方的看视高于另一方，不要只对一方大声说话而对另一方不然，并且要对双方都保持谨慎。"

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.”.

穆斯林、艾布·达乌德和奈萨仪都有记载:伊本·阿拔斯说:"安拉的使者ﷺ依据誓言和证人在人们之间做出裁决。"

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

Mawardi，在《法官的礼仪》（The Etiquette of the Judge）第1卷第123页中说："安拉的使者ﷺ在伊斯兰国家任命了法官；其中一位是伊玛目阿里，一位是穆阿兹·本·哲白勒，一位是艾卜·穆萨·艾什尔里。"

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 记载:艾卜·胡莱赖(愿安拉喜悦他)说:"安拉的使者ﷺ经过一堆食物,他把手伸进去,手指被弄湿了,于是他对卖主说:'这是什么?'他说:'它被雨淋湿了,安拉的使者啊。'他ﷺ说:'你为什么不把它放在上面,让人们看见呢?欺骗我们的人不是我们中的一员。'"所有这些圣训都明确说明了审判的正确性,并从不同角度阐释了伊斯兰国司法制度的一些要素。

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:

圣训表明，人们因为法官所获得的报酬而有意担任法官。

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

圣训使那些自认能力不足却想担任法官的人心生恐惧。

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

这些圣训向我们展示了争论的根本原则和裁决的根本原则。例如，先知穆罕默德ﷺ曾对阿里说，在未听取双方陈述之前不要做出裁决。这表明我们必须设立一个法庭，让争议双方同时到场，法官必须听取双方的陈述。他还说：你们要敬畏安拉，注意你们看他们的方式、与他们交谈的方式，以及你们在他们之间裁决的方式。

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.

他们说明了委托代理的依据。因为有这样一句话:“要提防那些口才好的人”;所以委派他人代为发言是被允许的。

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.

他们以此证明，安拉的使者ﷺ曾经起誓、援引见证人，而这些都可以作为证据用于判定案件。

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

他们列举了几类法官，例如“穆哈塔西卜”法官（Qadi Muhtasib），负责在市场中维护公正与诚信交易。

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

他们引用马沃尔迪的说法，指出任命法官是合法的，并以伊玛目阿里和穆阿兹·本·哲白勒为例。

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