Alƙalai suna da nau'i uku: Na farko shi ne Alƙali (Qadi), kuma yana da alhakin warware rigingimu tsakanin mutane game da ma'amaloli da kuma dokokin hukunci. Na biyu shi ne Muhtasib, wanda yake da alhakin warware duk wani keta doka da zai iya cutar da haƙƙoƙin al'umma. Na uku shi ne alƙalin Kotun Zalunci (Madhalim), wanda yake da alhakin warware rigingimu tsakanin mutane da Gwamnati.

The Judges are of three types: One is the Judge (Qadi), and he undertakes settling the disputes between people over transactions and penal codes. The second is the Muhtasib, who undertakes the settling of any breach of law that may harm the rights of the community. The third is the judge of the Court of Injustices (Madhalim), who undertakes the settling of disputes between the people and the State.

Wannan maƙala tana bayani ne game da nau'o'in shari'a. Dalilin da ke nuna cewa alƙali, wanda ke warware rikice-rikice tsakanin mutane, ya samo asali ne daga ayyukan Manzon Allah ﷺ, da kuma naɗin da ya yi wa Mu'adh b. Jabal (RA) a kan wani yanki na ƙasar Yaman.

This article explains the types of judiciary. The evidence about the judge that settles disputes between people is derived from the actions of the Messenger of Allah (pbuh) , and from his appointment of Mu’adh b. Jabal (ra) over an area of Yemen.

Game da hujjar shari'a wajen warware sabani wanda ke barazana ga haƙƙoƙin al'umma, inda alƙali ake kiransa Muhtasib, wannan ya tabbata ta aikin Manzon Allah ﷺ da maganarsa, domin ya ce: « لَيْسَ مِنَّا مَنْ غَشَّ » .

As for the evidence for the judiciary regarding the settling of disputes which endanger the rights of the community, where the judge is known as the Muhtasib, this is confirmed by the action and words of the Messenger of Allah (pbuh) , for he said . » لَيْسَ مِنَّا مَنْ غَشَّ « .

"Duk wanda ya yaudara ba ya tare da mu ba" (Ahmad da Ibn Maja suka ruwaito daga Abu Hurairah). Ya kasance yana fuskantar masu yaudara yana kuma hukunta su. Qais b. Abi Gharzah Al-Kinani ya ruwaito.

“He who decives has nothing to do with us” (reported by Ahmad and Ibn Maja from Abu Hurayrah). He used to confront the cheaters and punish them. Qays b. Abi Gharzah Al-Kanani reported.

. كنا نبتاع الأوساق في المدينة ونسمي أنفسنا السماسرة، فخرج علينا رسول الله يَا مَعْشَرَ التُّجَّارِ، إِنَّ الْبَ يْعَ يَحْضُرُهُ اللَّغْوُ « : فسمانا باسم أحسن من اسمنا قال » وَالْحَلْفُ، فَشُوبُوهُ بِالصَّدَقَةِ .

. كنا نبتاع الأوساق في المدينة ونسمي أنفسنا السماسرة، فخرج علينا رسول الله يَا مَعْشَرَ التُّجَّارِ، إِنَّ الْبَ يْعَ يَحْضُرُهُ اللَّغْوُ « : فسمانا باسم أحسن من اسمنا قال » وَالْحَلْفُ، فَشُوبُوهُ بِالصَّدَقَةِ .

“Mun kasance muna ciniki a kasuwar Al-Madina, kuma muna kiran kanmu as-Samasirah (dillalai). Sai Manzon Allah ﷺ ya fito wurinmu ya ba mu suna mafi kyau. Ya ce: “Ya ku ƙungiyar 'yan kasuwa, maganar da ba ta da amfani da rantsuwa suna faruwa a cikin mu'amalar kasuwanci, don haka ku haɗa ta da Sadaka (sadaka).” (Abu Dawud da Nasa'i da Ibn Majah suka ruwaito, Al-Hakim kuma ya tabbatar da ingancinsa, Al-Tirmizi kuma ya ce hadisi ne Hasan Sahih.) Kuma an ruwaito cewa Al-Bara’ ɗan ‘Azib da Zaid ɗan Arqam abokan kasuwanci ne, sai suka sayi azurfa da kuɗi nan take, da kuma bashi. Wannan labari ya isa ga Manzon Allah ﷺ, sai ya umarta.”

“We used to trade in the markest of Al-Madinah and we used to call ourselves as-Samasirah (brokers), so the Messenger of Allah (pbuh) came out to us and gave us a better name. He said: O company of merchants, unprofitable speech and swearing takes place in business dealings, so mix it with Sadaqah (alms)” (reported by the authors of the Sunan and Al- Hakim who authenticated it, and Al-Tirmidhi said it is Hasan Sahih). And it is narrated that Al-Bara’ b. ‘Azib and Zayd b. Arqam were partners, so they both bought some silver with money on the spot and by credit. This news reached the Messenger of Allah (pbuh) , so he ordered.

. » أَنَّ مَا كَانَ بِنَ قْدٍ فَأَجِيزُوهُ، وَمَا كَانَ بِنَسِيئَةٍ فَ رُدُّوه « .

. » أَنَّ مَا كَانَ بِنَ قْدٍ فَأَجِيزُوهُ، وَمَا كَانَ بِنَسِيئَةٍ فَ رُدُّوه « .

"Abin da aka biya nan take ana halatta shi, kuma abin da aka yi da bashi dole a ƙi shi" (Ahmad ne ya ruwaito shi daga Al-Minhal). Duk wannan yana cikin hukuncin Hisbah.

“What was by (on the spot) money is permitted, and what was on credit must be rejected” (reported by Ahmad from Al-Minhal). All of this is the judiciary of Hisbah.

Ana kiran shari'ar da ke warware rikice-rikicen da za su iya cutar da haƙƙin al'umma da sunan Hisbah, a gaskiya, kalma ce ta fasaha da ke nufin wani aiki na musamman da ake yi a cikin Dawlar Musulunci, wato sa ido kan 'yan kasuwa da masu sana'o'i domin hana su yaudara a cinikinsu, aikinsu, ko kayayyakinsu, tilasta musu amfani da ma'auni da sikeli, da hana duk wani abu da zai iya cutar da al'umma. Wannan irin ayyuka ne da Manzon Allah ﷺ ya nuna, ya umarci a lura da su, kuma ya aiwatar da su wajen warware matsalolinsu, kamar yadda yake bayyana a cikin hadisin Al-Bara' b. 'Azib, inda ya hana bangarorin biyu sayar da azurfa bashi. Saboda haka, dalilin Hisbah yana cikin Sunna. Haka kuma, daga cikin wadannan dalilai akwai cewa Manzon Allah ﷺ ya nada Sa'id b. Al-'As a kan kasuwar Makka bayan an ci garinta, kamar yadda aka ambata a cikin Al-Tabaqat na Ibn Sa'd, da kuma Al-Isti'ab na Ibn Abdul Birr. Umar Bin Al-Khattab (ra) ya nada Al-Shifa', wata mace daga kabilarsa, a matsayin mai duba kasuwa, wato alkalin Hisbah, kamar yadda ya nada 'Abd Allah b. Utbah a kan kasuwar Madina, kamar yadda Malik ya ruwaito a cikin Al-Muwatta' da Al-Shafi'i a cikin Musnad dinsa. Shi kansa yana yin aikin shari'ar Hisbah, yana zagayawa kasuwanni kamar yadda Manzon Allah ﷺ yake yi. Khulafa'u sun ci gaba da aiwatar da Hisbah har lokacin Al-Mahdi, sai ya kafa sashe na musamman na Hisbah, ya mai da shi wani bangare na cibiyoyin shari'a. A zamanin Al-Rashid, Muhtasib (alkalin Hisbah) yana zagayawa kasuwanni, yana duba ma'auni da awo don gano duk wani yaudara, kuma yana binciken mu'amalar 'yan kasuwa.

Calling the judiciary that settles the disputes that may harm the right of the community as Hisbah is in fact a technical term referring to a specific task carried out in the Islamic State, which is the monitoring of the traders and skilled workers in order to prevent them from cheating in their trade, work, or products, forcing them to use measurements and scales and preventing anything else that may harm the community. These are the very types of actions that the Messenger of Allah (pbuh) demonstrated, ordered to be observed, and undertook in settling their issues, as is clear from the narration Al-Bara’ b. ‘Azib, where he prevented both parties from selling silver by credit. Therefore, the evidence about the Hisbah is from the Sunnah. In the same manner, these evidences include that the Messenger of Allah (pbuh) appointed Sa‘id b. Al-‘As over the Makkan market after it had been conquered as is mentioned in Al-Tabaqat of Ibn Sa’d, and in Al-Isti’ab of Ibn Abdul Birr. And Umar Bin Al-Khattab (ra) appointed Al-Shifa, a woman from his clan, as a market judge (inspector), in other words, a judge of Hisbah, as he also appointed ‘Abd Allah b. Utbah over the market of Madinah, as reported by Malik in Al- Muwatta and Al-Shafi’i in his Musnad. He personally used to also deal with the judiciary of the Hisbah, and would go around the markets just like the Messenger (pbuh) used to do. The Khulafaa’ went on carrying out the Hisbah until when Al-Mahdi came he established a special department for the Hisbah, making it a part of the institutions of the judiciary. At the time of Al-Rashid, the Muhtasib (judge of Hisbah) would go around the markets, checking the weights and measures for any cheating, and to look into the traders’ transactions.

Hujjar shari'a ga alƙalin da ake kira Alƙalin Kotun Zalunci (Madhalim) ita ce aikin Manzon Allah ﷺ na barin wani ya ramawa kansa daga wurin Manzon Allah ﷺ da kansa. Al-Bayhaqi ya ruwaito a cikin Alsunan Alkubra ta hanyar Abi Saeed Alkhudari, wanda ya ce:

The proof for the judiciary that is called the Judge of the Court of Injustices (Madhalim) is the action of the Messenger (pbuh) having allowed him to retaliate from the Messenger (pbuh) himself. Al-Bayhaqi narrated in Alsunan Alkubra through Abi Saeed Alkhudari who said:

. فطعنه رسول الله يقسم شيئا أقبل رجل فأكبَّ عليه بينما رسول الله فقال له الرسول ، بعُرجون "أي ي عذْق من نخل" كان معه فجرح الرجلَ فقال بل عفوت يا رسول الله. ،» تعالَ فاستَقِدْ « .

. فطعنه رسول الله يقسم شيئا أقبل رجل فأكبَّ عليه بينما رسول الله فقال له الرسول ، بعُرجون "أي ي عذْق من نخل" كان معه فجرح الرجلَ فقال بل عفوت يا رسول الله. ،» تعالَ فاستَقِدْ « .

Yayin da Manzon Allah ﷺ yake raba wani abu, wani mutum ya zo wurinsa da sauri ya so ya karɓi wani rabo daga wurin Annabi ﷺ. Sai ya soke shi da sandar dabino da yake riƙe da ita, har ya ji masa rauni. Manzon Allah ﷺ ya ce wa mutumin: "Ka zo ka ɗauki fansa." Mutumin ya amsa: "Na yafe, ya Manzon Allah." Wannan wata shari'a ce tsakanin shugaban ƙasa (Manzon Allah ﷺ) da ɗaya daga cikin 'yan ƙasa, kuma ya ƙara da cewa.

“While the Messenger of Allah (pbuh) was dividing something, a man approached him and tried to hastily take a portion from the Prophet (phuh) . He stabbed him with a date tree stalk which was with him, thereby wounding the man. The Messenger (pbuh) said to the man: “Come and retaliate.” The man replied: I have forgiven O Messenger of Allah.”. This is a case between the head of the state (the Messenger of Allah (pbuh) ) and one of the citizens, and additionally he said.

. فَمَنْ كُنتُ أصبتُ مِن عِرضه، أو مِن شَعره، أو من بَشَرِه، أو مِن ماله شيئاً، « » هذا عِرض محمد وشعرُه، وبشرُه، ومالُه فليَ قُمْ فليَقتصَّ .

. فَمَنْ كُنتُ أصبتُ مِن عِرضه، أو مِن شَعره، أو من بَشَرِه، أو مِن ماله شيئاً، « » هذا عِرض محمد وشعرُه، وبشرُه، ومالُه فليَ قُمْ فليَقتصَّ .

"Duk wanda na karɓi dukiyarsa daga gare shi, ga dukiyata nan; bari ya karɓa daga cikinta, kuma duk wanda na yi wa bulala a baya, ga bayana nan; ya karɓi ramuwa daga gare shi." Abu Ya'la ya ruwaito shi daga Al-Fadl bin 'Abbas. Al-Haythami ya ce 'Ata bn Muslim, wanda yake cikin silsilar isnadin Abu Ya'la, Ibn Hibban da wasu sun ɗauke shi amintacce, amma wasu sun raunana shi, sauran masu ruwaya kuma amintattu ne. A cikin wata ruwaya da Tabarani ya ruwaito a cikin al-Mu'jam al-Awsat daga al-Fadhl bin al-Abbas, cewa Annabi ﷺ ya ce,

“Whoever I took property from, here is my property; let him take from it, and whosever back I whipped, here is my back; take recompense from it.” 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. In a narration by Tabarani in al-Mu’jam Al-awst by al-Fadhl bin al-Abbas narrated that the Prophet (phuh) said,

. فمَنْ كنتُ جلدتُ لهُ ظهراً فهذا ظهري فليَسْتَقِدْ منه، ومَنْ كنتُ شتمتُ لهُ « » عِرضاً فهذا عِرضي فليَسْتَقِدْ منه، ومن كنتُ أخذتُ لهُ مالاً، فهذا مالي فلْيَسْتَقِدْ منه .

. فمَنْ كنتُ جلدتُ لهُ ظهراً فهذا ظهري فليَسْتَقِدْ منه، ومَنْ كنتُ شتمتُ لهُ « » عِرضاً فهذا عِرضي فليَسْتَقِدْ منه، ومن كنتُ أخذتُ لهُ مالاً، فهذا مالي فلْيَسْتَقِدْ منه .

"Duk wanda na taba bugun bayansa a nan, ga bayana, bari ya ramuwa! Duk wanda na zagi mutuncinsa, ga mutuncina, bari ya zage shi! Duk wanda na karbi kudinsa daga gare shi, ga kudina, bari ya karbi daga cikinsa." Wannan ba komai bane face shari'ar zalunci (Madhalim), domin ya shiga cikin ma'anar shari'ar zalunci (Madhalim), wato bincike game da abin da ya faru tsakanin mutane da Khalifah. Saboda haka, dalilin shari'ar zalunci (Madhalim) shi ne ayyuka da maganganun Manzon Allah ﷺ. Sai dai bai nada alkali na musamman ga zalunci kadai ba domin dukkan yankunan Daula, Khulafa'i bayansa kuma sun bi hanya guda, inda suke yin nazari a kan zalunci yadda ya faru, kamar yadda ya faru da Ali bin Abi Talib (ra). Amma bai sanya shi a wani lokaci ko salo na musamman ba, a'a, ana bincikar zalunci yadda ya faru, don haka ya zama wani bangare na ayyukan gaba daya. Haka lamarin ya ci gaba har zuwa zamanin Abd al-Malik bn Marwan, wanda shi ne Khalifah na farko da ya yi nazarin zalunci daban, a wani lokaci na musamman da salo na musamman, don haka yakan kebe wata rana ta musamman, ya duba zalunce-zalunce, kuma idan wani abu ya yi masa wahala sai ya mika shi ga alkalinsa ya yanke hukunci a kansa. Bayan haka, bisa wannan tsari, Khalifah yakan nada wakili da zai duba zaluncin da mutane suka gabatar, kuma Kotun Zalunci (Madhalim) ta zama wata hukuma ta musamman, kuma ana kiranta "Dar al-'Adl" (Gidan Adalci). Wannan halal ne ta fuskar nada alkali da aka kebe don aikin, domin halal ne Khalifah ya nada wakili ya yi aikinsa a dukkan ikon wajibi da yake da shi, kuma halal ne ta fuskar kebe wani lokaci da salo na musamman, domin yana cikin al'amuran halal.

“Whoever I had whipped his back here is my back, let him retaliate! Whoever I had cursed his honor, here is my honor let him curse it! Whoever I had taken some money from him here is my money, let him take from it.” This is nothing other than the judiciary of the injustices (Madhalim), because it is encompassed by the definition of the judiciary of injustices (Madhalim), which is the investigation into what occurred between the people and the Khalifah. Therefore, the evidence for the judiciary of injustices (Madhalim) is the actions and words of the Messenger (pbuh) . However, he did not make a judge specific to the injustices (Madhalim) alone for all the areas of the State, and the Khulafaa’ after him proceeded in the same manner, in that they used to deal with the injustices (Madhalim) as occurred with ‘Ali Bin Abi Talib (ra) – but he did not make it during a specific time or with a particular style, rather the injustice (Madhlamah) would be looked into as it occurred, and so it was part of the overall actions. The situation remained the same until the days of ‘Abd Al-Malik b. Marwan, who was the first Khalifah to deal with the injustices (Madhalim) separately at a specific time with a particular style, so he used to designate a specific day, and would look into the injustices, and subsequently if anything was difficult for him he would pass it to his judge who would rule upon it. After that, built upon this system, the Khalifah would appoint a delegate who would look into the injustices raised by the people, and the Court of Injustices (Madhalim) became a specific apparatus, and used to be called “Dar Al-‘Adl” (the House of Justice). This is permitted from the angle of appointing a judge who is specific for it, since it is permitted for the Khalifah to appoint someone as a delegate to undertake his work in all the mandatory powers that he has and it is permitted from the angle of specifying a particular time, and style, since it is from the permitted issues.