司法是对具有约束力的裁决的宣告。它解决人与人之间的纠纷，防止损害社会权利的行为；或者消除人民与统治体系成员之间产生的纠纷——包括从国家元首往下的统治者与公务员。

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.

司法的起源及其合法性源于《古兰经》与圣训。就《古兰经》而言，即真主（SWT）的话语。

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

“且你当依真主所降示的（经典）在他们之间作出裁决。”（古兰经 5:45），以及祂（至尊至高）的话语。

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

“当他们被召唤到安拉及其使者那里，让使者在他们之间裁决时”（TMQ 24:48）。

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

至于圣行（Sunnah），使者ﷺ亲自执掌司法，在人们之间进行裁决，正如布哈里从先知ﷺ的妻子阿伊莎（愿真主喜悦她）处所传述的那样，她说：

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 bin Abu Waqqas 曾郑重地要求其兄弟Sa`d bin Abu Waqqas 将Zam`a的女奴之子收养为己子,因为他(即`Utba)认为此子是他的儿子。征服麦加之年,Sa`d bin Abu Waqqas 带走了这个男孩,并说他是其兄弟的儿子,而其兄弟也曾就此事向他索取过承诺。'Abu bin Zam`a 站起来说:“他是我的兄弟,是我父亲的女奴之子,出生于我父亲的床上。”于是两人一同来到先知ﷺ面前。Sa`d 说:“真主的先知ﷺ啊!他是我兄弟的儿子,而他曾让我承诺会收养他。”'Abu bin Zam`a 说:“(他是)我的兄弟,是我父亲的女奴之子,出生于我父亲的床上。”真主的先知ﷺ说:“这个男孩归你所有,'Abu bin Zam`a。”随后先知ﷺ说:“孩子属于床的主人(即在其床上出生的男子),而通奸者则应受石刑。”真主的使者ﷺ也曾委任法官;他任命'Ali(ra)为也门的法官,并向他讲授了如何审判的指示,说道:

“`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 .

“不要在未听取另一方陈述之前就先行裁断。你很快就会懂得如何裁断。”此段由阿提尔米兹与艾哈迈德记录；艾哈迈德的记录中措辞为：“当两个争讼者坐在你面前时，在你听完另一方的陈述，正如你听完第一方的陈述之前，不要开口。”

“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 .

“当两位诉讼当事人坐在你面前时，在你没有听取另一方所陈述的内容之前，不要作出判决（也不要发表意见）。”

“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.”.

由先知（愿主福安之）所作的裁决方式，可以从‘A’isha（愿主喜悦之）的叙述中推断出来：Sa'ad与‘Abd Bin Zuma'ah曾因Zuma'ah之子而发生争执，二人各自都声称这孩子是自己的。安拉的使者（愿主福安之）告诉他们伊斯兰教法的规定：Sawda bint Zuma'ah之子是‘Abd Bin Zuma'ah的兄弟，而孩子属于其出生时所在床榻的主人。因此，他的判决是关于伊斯兰教法规定的说明，随后他将这一规定强加于他们，于是‘Abd Bin Zuma'ah领走了孩子。这是第75条的证据，该条给出了司法的定义，而此定义是对现实的描述。然而，由于它是一个伊斯兰教法层面的现实，而伊斯兰教法的定义实际上就是一条教法规则，因此它需要从中推导出来的证据，而这段叙述正是本条中司法定义的证据。

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.

有些人将司法定义为“解决人与人之间的争端”，这一定义在某一方面存在缺陷；从另一方面看，它也不能描述司法在真主的使者ﷺ的言行中所体现的实际情况。实际上，这一定义只是说明了司法可能产生或不产生的结果。法官可能对案件作出裁决，却未必能平息双方之间的争端。因此，既全面又排他的定义，应是本文所提及的那一定义，它是从圣训中推导出来的。

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.

此外，这一定义也包括人与人之间的裁决，这在'Aisha（ra）的圣训中有所提及。它还包括Hisbah（公共秩序），即："为执行伊斯兰教法而宣讲其规定，针对那些损害社会权利之事"。这也是圣训中关于那堆食物的记载所述的内容。该段见于《圣训实录》（Sahih Muslim），传述自Abu Huraira，其言：

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 .

有一次，真主的使者ﷺ经过一堆食物，他把手伸进去，手指沾湿了。他问食物的主人：“这是什么？”主人回答：“使者啊，这些食物被雨淋湿了。”他说：“你为什么不把被淋湿的部分放在其他食物上面，好让人们看到呢？欺骗的人不是我的人（不是我的追随者）。”这段圣训也见于艾哈迈德、伊本·马哲和达里米的记载中。

“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 « .

“欺骗我们的人，不是我们中的人。”

“He who deceives us is not from us”.

它同样包括“Madhalim”（申冤审理，即对不公之事的裁决），因为它属于司法而非统治权力的一部分，因为它是针对统治者的申诉。Madhalim的定义是：“传达伊斯兰教法的规定，以便执行，针对人民与哈里发、其总督或公务员之间发生的争端，以及穆斯林之间因对伊斯兰教法经文的理解不同而产生的争议，并依据这些经文进行裁决、作出判决。”Madhalim在先知ﷺ关于价格管制的圣训中被提及，他说：

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 .

“我希望能与真主相见，而你们之中没有人因我所施加的、涉及鲜血或财产的不义而向我追讨。”艾哈迈德从艾奈斯·本·马立克处传述，并引用了其原文。

“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 .

“凡我曾取过谁的财物，这里便是我的财物；让他从中取走。凡我曾鞭打过谁的背，这里便是我的背；让他来向我索取报复。”此段由Abu Ya’la依Al-Fadl Bin ‘Abbas传述。Al-Haythami说，Abu Ya’la传述链中的‘Ata’ b. Muslim，被Ibn Hibban等人视为可信，而其他人则认为他有缺陷，其余的传述人都是可信的。这表明，在任何不公的诉讼中，统治者、总督或公务人员的事务都会提交至“不公之事法庭”（Madhalim），由“不公之事法庭”的法官宣示对此具有约束力的伊斯兰教法裁决。

“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.

根据此点，该定义涵盖了在圣道使（愿主赐福并使其平安）的言行中所体现的三种司法：裁决人与人之间的纠纷，防止任何可能损害社群权利之事，以及裁决臣民与统治者之间、或臣民与公务人员在其工作中的纠纷。

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.