أُسُسُ القضاء تقوم على ثلاثة مبادئ:

The basis of the Judiciary is set in three principles :

1) أنَّ تطبيقَ الحكمِ الشرعيِّ في كلِّ مسألةٍ وكلِّ قضيةٍ واجبٌ،

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

2) أنَّهُ يَحرُمُ اتِّباعُ أيِّ شَرِيعَةٍ غَيرِ الإسلامِ، وَ

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

3) كل شريعة غير الإسلام فهي كفر وطاغوت.

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

وفي إطار هذه المبادئ يعمل النظام القضائي للدولة الإسلامية، وعلى أساسها يتحدد تعريف القضاء («القضاء») من الشريعة.

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.

وبناءً على ذلك، فإن تعريف القضاء وغايته هو: «تمكين القضاة الشرعيين من بيان الأحكام الإلهية في أي واقعة، مع سلطة تنفيذها».

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.”.

أدلة مشروعية القضاء يستند أصل نظام القضاء ومشروعيته إلى القرآن الكريم والسنة النبوية. أما القرآن الكريم ففيه قول الله تعالى:

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,.

﴿فَلَا وَرَبِّكَ لَا يُؤْمِنُونَ حَتَّىٰ يُحَكِّمُوكَ فِيمَا شَجَرَ بَيْنَهُمْ ثُمَّ لَا يَجِدُوا فِي أَنفُسِهِمْ حَرَجًا مِّمَّا قَضَيْتَ وَيُسَلِّمُوا تَسْلِيمًا﴾ [القرآن الكريم 4:65]. ﴿إِنَّا أَنزَلْنَا إِلَيْكَ الْكِتَابَ بِالْحَقِّ لِتَحْكُمَ بَيْنَ النَّاسِ بِمَا أَرَاكَ اللَّهُ﴾ [القرآن الكريم 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].

﴿فَاحْكُم بَيْنَهُم بِمَا أَنزَلَ اللَّهُ وَلَا تَتَّبِعْ أَهْوَاءَهُمْ عَمَّا جَاءَكَ مِنَ الْحَقِّ﴾ [المائدۃ: ٥١]

“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].

هذه الآيات تدلّ بوضوح على أنّ الحكم بين الناس مشروعٌ، بل إنّه فرضٌ واجب، ولا يكون ذلك إلّا بالرجوع إلى شرع الله تعالى.

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).

أما السنة، فإن رسول الله ﷺ كان هو نفسه متولياً للقضاء، وكان يقضي بين الناس. روى مسلم عن عائشة رضي الله عنها، زوجِ رسول الله ﷺ، قالت: «اختصم سعد بن أبي وقاص وعبد بن زمعة في غلام، فقال سعد: يا رسول الله، هذا ابن أخي عتبة بن أبي وقاص، عهد إليّ أنه ابنه، انظر إلى شبهه. وقال عبد بن زمعة: يا رسول الله، هذا أخي، ولد على فراش أبي من وليدته. فنظر رسول الله ﷺ إلى شبهه، فرأى شبهاً بيناً بعتبة، فقال: هو لك يا عبد بن زمعة، الولد للفراش، وللعاهر الحجر».

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.”.

هذا دليلٌ على أنّ محمداً ﷺ كان يحكم بين الناس، وأنّ حكمه كان ذا سلطانٍ يجب تنفيذه.

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

أدلة أخرى على القضاء في السنة

Other Evidences of the Judiciary in Sunnah.

رواه أبو داود والترمذي والنسائي وابن ماجه عن بريدة قال: قال رسول الله ﷺ: «القُضاةُ ثلاثةٌ: اثنانِ في النارِ، وواحدٌ في الجنةِ؛ رجلٌ عَلِمَ الحقَّ فقضى به فهو في الجنةِ، ورجلٌ عَلِمَ الحقَّ فجارَ في الحكمِ فهو في النارِ، ورجلٌ قضى للناسِ على جهلٍ فهو في النارِ».

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.”.

رَوَى أَحْمَدُ وَأَبُو دَاوُدَ عَنْ عَلِيٍّ رضي الله عنه قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «يَا عَلِيُّ، إِذَا جَاءَكَ رَجُلاَنِ يَتَقَاضَيَانِ إِلَيْكَ فَلاَ تَقْضِ لِلأَوَّلِ حَتَّى تَسْمَعَ كَلاَمَ الآخَرِ، فَإِنَّكَ سَتَدْرِي كَيْفَ تَقْضِي».

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.”.

روى البخاري ومسلم وأحمد عن أم سلمة قالت: «اختصم رجلان في مواريث بينهما ولم تكن لهما بينة، فجاءا إلى رسول الله ﷺ، فقال: إنكم تختصمون إلي، وإنما أنا بشر، ولعل بعضكم أن يكون ألحن بحجته من بعض، فأقضي له على نحو ما أسمع، فمن قضيت له بشيء من حق أخيه فلا يأخذ منه شيئا، فإنما أقطع له قطعة من النار يأتي بها إسطاما في عنقه يوم القيامة». فبكى الرجلان، وقال كل واحد منهما: حقي لأخي. فقال النبي ﷺ: «أما إذ قلتما فاذهبا فاقتسما، وتوخيا الحق، ثم استهما، ثم ليحلل كل واحد منكما صاحبه».

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.”.

رَوَى البَيْهَقِيُّ والدَّارَقُطْنِيُّ والطَّبَرَانِيُّ قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «مَنِ ابْتَلَاهُ اللهُ بِالقَضَاءِ بَيْنَ النَّاسِ، فَلَا يُجْلِسْ أَحَدَ الخَصْمَيْنِ قَرِيبًا مِنْهُ دُونَ الآخَرِ، وَلْيَتَّقِ اللهَ بِجُلُوسِهِ، وَنَظَرِهِ إِلَيْهِمَا، وَحُكْمِهِ بَيْنَهُمَا، وَلْيَحْذَرْ أَنْ يَنْظُرَ إِلَى أَحَدِهِمَا نَظَرَ اسْتِعْلَاءٍ عَلَى الآخَرِ، وَلْيَحْذَرْ أَنْ يَرْفَعَ صَوْتَهُ عَلَى أَحَدِهِمَا دُونَ الآخَرِ، وَلْيَحْذَرْ عَلَيْهِمَا جَمِيعًا».

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.”.

رواه مسلم وأبو داود والنسائي، عن ابن عباس قال: «قضى رسول الله ﷺ بين الناس باليمين والشاهد».

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

الماوردي، في «أدب القاضي»، المجلد الأول، ص 123: «بعث رسول الله ﷺ القضاةَ في دولة الإسلام، وكان منهم الإمام علي، وكان منهم معاذ بن جبل، وكان منهم أبو موسى الأشعري».

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.”.

رواه مسلم: عن أبي هريرة رضي الله عنه قال: «مرّ رسولُ الله ﷺ على صُبْرَةِ طعامٍ، فأدخل يدَه فيها، فنالت أصابعُه بَلَلاً، فقال: ما هذا يا صاحبَ الطعام؟ قال: أصابتْه السماءُ يا رسولَ الله، قال: أفلا جعلتَه فوقَ الطعام كي يراه الناسُ؟ مَن غشَّنا فليس منا». وتدلّ هذه الأحاديثُ بوضوحٍ على مشروعية القضاء وتُبيّن من جهاتٍ مختلفةٍ بعضَ عناصر النظام القضائي في الدولة الإسلامية.

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:

تُشير الأحاديث إلى أن الناس يُقبِلون على تولّي القضاء بدافع الأجر المرتب عليه.

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

تُخيف الأحاديثُ أولئك الذين يرغبون في تولّي القضاء إذا لم يكونوا أهلاً لذلك.

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

تُبيِّن الأحاديثُ أصلَ المخاصمة وأصلَ القضاء، فقد قال رسولُ الله ﷺ لعليٍّ ألا يقضيَ حتى يسمعَ كلامَ الخصمين. وتدلُّ على أنه لا بدَّ من مجلسِ قضاءٍ يجلس فيه الخصمان معًا، وأن على القاضي أن يسمعَ من كلٍّ منهما. وقال ﷺ: «اتَّقِ اللهَ في النظرِ إليهما، والكلامِ معهما، والحكمِ بينهما».

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.

يُستدلّ بذلك على أصل توكيل الوكيل. فمن ذلك قوله: «احذروا ذوي الألسنة الحسنة»، ومن ثَمّ يجوز أن يُوكَّل شخصٌ يتكلم عنك.

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.

أَثْبَتُوا أَنَّ رَسُولَ اللَّهِ ﷺ حَلَفَ وَاسْتَشْهَدَ بِالشُّهُودِ، وَأَنَّهَا أَدِلَّةٌ يَجُوزُ الِاسْتِدْلَالُ بِهَا فِي إِثْبَاتِ الْقَضَايَا.

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

يذكرون أنواعًا من القضاة، مثل قاضي المحتسب، وهو الذي يُقيم العدل والإنصاف في الأسواق.

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

يُثبِت العلماءُ مشروعيةَ تولية القضاة، كما ذكر الماوردي، بما ورد عن الإمام علي وعن معاذ بن جبل.

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