Alƙalin mazalumai alƙali ne da aka naɗa don ɗage kowane zalunci (madhlama) da Gwamnati ta aikata kan kowane mutum, ko wannan mutum ɗan ƙasar Gwamnati ne ko mutumin da yake zaune a ƙarƙashin ikonta, kuma ko wannan zalunci Khalifa ya aikata shi ko waɗanda suke aiki ƙarƙashinsa, ko masu mulki ne ko ma'aikatan gwamnati.
The judge of madhaalim is a judge appointed to lift every madhlama (unjust act) perpetrated by the State against any person, whether this person were a citizen of the State or a person living under its authority, and whether this madhlama were perpetrated by the Khaleefah or those working under him be they rulers or civil servants.
Ta'rifin alƙalin mazalim da asalin shari'ar mazalim sun samo asali ne daga hadisai da aka danganta ga Manzon Allah ﷺ, lokacin da ya siffanta ayyukan zalunci da shugaba ke aikatawa yayin mulkin al'ummarsa da cewa mazalim ne.
Anas ya ruwaito: "A lokacin Manzon Allah ﷺ farashi ya yi tsada, sai suka ce masa: Ya Manzon Allah, don me ba ka sanya farashi ba? Sai ya ce: Lalle Allah ne Mai karɓa, Mai yalwata arziki, Mai azurtawa, kuma Mai ƙayyade farashi, kuma ina fatan in haɗu da Allah ba tare da wani ya zarge ni da aikata mazalim a kansa ba, ko a cikin jini ko a cikin dukiya."
Don haka ya ɗauki ƙayyade farashi a matsayin mazalim, domin da ya yi hakan, watau ya sanya farashi, da ya aikata abin ba tare da iko ba.
This is the definition of the judge of madhaalim and the origin of the judiciary of madhaalim is derived from reports attributed to the Messenger of Allah (saw) when he described the unjust acts perpetrated by the ruler while ruling over the subjects as being a madhlama. Anas reported: “Prices soared during the time of the Messenger of Allah (saw) so they said to him: O Messenger of Allah why don’t you introduce pricing? He said: Verily Allah is the Recipient, the Extender of wealth , the Provider, and the Pricer, and I hope that I will meet Allah (swt) without having anyone accusing me of having perpetrated a madhlama against him be it in blood or in money.” He (saw) therefore judged the pricing as being a madhlama, for if he had done it, i.e. introduced pricing, he would have acted without authority.
Ana ambaton ayyukan zalunci (madhaalim) a cikin hadisin Manzon Allah ﷺ inda ya ce: "Idan na karbi kudin wani, ga kudina, bari ya karbi daga cikinsa, kuma idan na yi wa wani bulala a baya, ga bayana, bari ya ramunta."
Wannan yana nuna cewa korafe-korafe game da shugaba, ko wali, ko ma’aikacin gwamnati, ya kamata a mika su ga alkalin madhaalim, kuma alkalin madhaalim zai isar da hukuncin Shari'a ta hanyar tilastawa.
The madhaalim (unjust acts) were mentioned in the hadith of the Messenger of Allah (saw) where he said: “If I took money from someone, here is my money, let him take from it, and if I whipped the back of someone, here is my back, let him retaliate.” This indicates that complaints against the ruler, or the wali or the civil servant should be submitted to the judge of madhaalim, and the Judge of madhaalim would convey the Shari‘ah rule by way of compulsion.
Ya kuma yi hukunci kan al'amuran da suka shafi haƙƙoƙin jama'a waɗanda Daula ke shiryawa ga mutane a matsayin wani ɓangare na madhaalim, kamar ban ruwa na filayen noma ta hanyar ruwan jama'a a juye-juye; Manzon Allah ﷺ ya duba takaddamar ban ruwa da ta faru tsakanin al-Zubayr ibn al-Awwam da wani mutum daga Ansar; shi ﷺ ya ga lamarin da idonsa, sannan ya ce wa Al-Zubayr: "Ka fara yin ban ruwa, ya Zubayr, sannan Ansariyyen ya biyo baya." Saboda haka, duk wani madhlama da ya auku ga kowane mutum, ko ta hannun mai mulki ne, ko kuma ta sakamakon tsarin Daula ko umarninta, za a ɗauke shi a matsayin madhlama, kamar yadda aka tattara daga hadisai biyun. Za a mayar da al'amarin ga Khaleefah domin ya magance shi, ko kuma ga duk wanda Khaleefah ya naɗa a matsayin alƙalin madhaalim domin ya magance irin waɗannan al'amura a madadinsa.
He (saw) also made the issues that affect the common rights which the State organises for the people as part of the madhaalim, such as the irrigation of farming lands by common water in turn; the Messenger of Allah (saw) looked into the dispute over irrigation that took place between al-Zubayr ibn al-Awwam and a man of the Ansar; he (saw) witnessed it personally and said to Al-Zubayr: “You irrigate first O Zubayr and then the Ansari.” Therefore, any madhlama that occurs on any person, whether perpetrated by the ruler, or occurring as a result of the State’s organisation or orders, would be considered as a madhlama, as gathered from the two ahadith. The matter would be then referred to the Khaleefah to deal with it or to whoever the Khaleefah appoints as judge of madhaalim to deal with such matters in lieu of him.
Ikon wajibi na Alkalin Madhaalim.
The Mandatory powers of the Judge of Madhaalim.
Lissafin Shugabanni:
Accounting the Rulers:
Alƙalin madhaalim yana da iko na wajibi na tsige duk wani mai mulki ko ma'aikacin gwamnati, kuma yana da haƙƙin tsige Khaleefah ma. Alƙalin madhaalim yana da haƙƙin tsige masu mulki, domin mai mulki ana naɗa shi ne ta wata yarjejeniya, wadda ake kira yarjejeniyar naɗi (bay‘ah al-in‘iqad). Yana da muhimmanci a fahimci cewa kotun madhaalim ba ta aiki a madadin Khaleefah, a'a, kotu ce mai zaman kanta wadda ke nan don cire duk wata madhlama da Gwamnati ta aikata a kan kowane ɗaya daga cikin 'yan ƙasarta. Saboda haka, idan madhlama ta faru a wilayar wani gwamna, kotun tana da haƙƙin cire wannan madhlama, har ma tana iya buƙatar cire gwamnan daga mukaminsa, koda Khaleefah bai amince da hukuncin ba.
The judge of madhaalim has the mandatory powers to remove any ruler or civil servant, and he also has the right to remove the Khaleefah. The judge of madhaalim has the right to remove the rulers, for the ruler is appointed by a contract, known as the appointment contract (bay‘ah al-in‘iqad). It is important to understand that the court of madhaalim does not act on behalf of the Khaleefah, but is an independent court that is there to remove any madhlama implemented by the State on any of its citizens. So if a madhlama occurred in the wilayah of a certain governor, the court has the right to remove that madhlama it may have to remove that governor from office, even if the Khaleefah does not agree with the judgement.
Dangane da ikonsa na cire Khalifa, wannan ma zai zama hukunci da nufin cire wani zalunci (madhlama), domin idan wani hali ya taso da ya wajaba a cire shi, ko kuma wani hali wanda saboda shi ya kamata a cire shi, to zaman sa a kan mulki zai zama zalunci, kuma kotun madhaalim ce ke yanke hukuncin cire zalunci, don haka sai ta umarci a cire shi. Saboda haka, hukuncin kotun madhaalim na cire Khalifa zai zama hukunci da nufin cire zalunci. Wannan shi ne babban tsari da Musulunci ya tsara domin daidaita mai mulki da kuma lissafin ayyukansa.
As for its powers to remove the Khaleefah, this would also be a judgement aimed at removing a madhlama, for if a situation arose that necessitated his removal, or a situation as a result of which he should be removed, then his stay in office would be a madhlama, and it is the court of madhaalim that judges the removal of a madhlama, so it orders his removal. Therefore, the judgement of the court of madhaalim to remove the Khaleefah would be a judgement aimed at removing a madhlama. This is a principle mechanism that Islam has defined for regulating and accounting the ruler.
Kotun madhaalim tana da iko ta bincika duk wata madhlama, ko madhlamar ma'aikatan gwamnati ne suka aikata ta, ko kuma tana da alaka da sabawa Shari'ah da Khaleefah ya yi, ko kuma da dokokin Shari'ah daban-daban da Khaleefah ya karɓa, ko kuma da sanya haraji ko wani abu dabam. Wannan kuwa saboda Manzon Allah ﷺ ya ki yin farashi lokacin da Sahabbai suka roƙe shi hakan bayan farashin ya tashi, kuma ya ɗauki sanya farashi a matsayin madhlama. Wannan yana tabbatar da cewa idan aikin shugaba ya saba wa ko ya keta dokokin Shari'ah, to zai zama madhlama. Manzon Allah ﷺ shi ne shugaba a kan Musulmai kuma shugabansu na ƙasa.
The court of madhaalim has the powers to look into any madhlama, whether the madhlama were perpetrated by government employees, or related to the contradiction of the Shari‘ah by the Khaleefah, or the various Shari‘ah rules adopted by the Khaleefah, or related to the imposing of a tax or any other matter. This is so because the Messenger of Allah (saw) refused to fix the prices when the Sahabah requested him to do so after the prices had soared, and he (saw) considered price fixing as being a madhlama. This proves if the action of the ruler contradicted or violated the Shari‘ah rules, it would be considered a madhlama. The Messenger of Allah (saw) was a ruler over the Muslims and their head of state.
Bugu da ƙari, duk wani aiki da ke cikin harkokin gwamnati, wanda kowane memba na gwamnati ya aikata, idan wannan aiki ya saba wa abin da yake halal, ko kuma ya keta ƙa'idodin Shari'a, to za a ɗauke shi a matsayin madhlama, domin mutumin nan zai zama mataimakin Khaleefah, yana aiki a madadinsa bisa ga aikin da aka ba shi a cikin tsarin mulki. Saboda haka, hadisin game da farashi yana nuni da cewa laifin da Khaleefah ya aikata madhlama ne.
Furthermore, every action that is part of the government business, performed by any member of the government, if this action was in contradiction of what is lawful, or if it violated the Shari‘ah rules, it would be considered a madhlama, for that person would be a deputy to the Khaleefah, acting on his behalf according to the task assigned to him within the ruling system. Therefore, the hadith about the pricing indicates that the offence committed by the Khaleefah is a madhlama.
Don nazartar wani rubutu daga kundin tsarin mulki ko daga littafin dokoki (al-qānūn) yana nufin nazartar tsarin hukumomi, domin kundin tsarin mulki da littafin dokoki suna wakiltar dokoki na asali, kuma dokoki suna wakiltar tsarin Khalifa. Wannan kuma yana cikin hadisin game da farashi, domin hakan zai zama kamar nazartar ayyukan Khalifa. Bugu da ƙari, Allah (SWT) ya ce: "Idan kun yi sabani a kan wani abu, to ku mayar da shi ga Allah da Manzo." [TMQ 4:59].
To look into a text from the constitution or the canon, would be to look into the order of the authorities, since the constitution and the canon represent the basic laws and since the laws represent the order of the Khaleefah, this is also included in the hadith about the pricing, for it would be like looking into the Khaleefah’s actions; and besides, Allah (swt) says, “If you dispute about something refer it to Allah and the Messenger.” [TMQ 4:59].
watau, idan kun yi sabani da masu mulki a kan wani al'amari, sabanin kuwa ya shafi wata kasida ta kundin tsarin mulki ko wata kasida ta doka, to zai zama sabani tsakanin talakawa da masu mulki a kan wata hukuma ta Shari'a, don haka dole ne a mayar da shi ga Allah da Manzonsa, wato a wannan yanayi a mayar da shi zuwa kotun madhalim, watau zuwa hukuncin Allah (SWT) da Manzonsa ﷺ.
i.e. if you disputed with the people in authority about a matter, and this dispute was about an article in the constitution or an article of the law, then it would be a dispute between the subjects and those in authority about a rule of Shari‘ah, then it must be referred to Allah and His Messenger, which means in this case to refer it to the court of madhaalim, i.e. to the judgement of Allah (swt) and His Messenger (saw).
Game da ikon wajibi da aka bai wa alkalin madhaalim na bincika batun sanya haraji, wannan yana samuwa ne daga hadisin Manzon Allah (saw) inda ya ce: "Idan na karɓi kuɗi daga wani, ga kuɗina, bari ya karɓa daga cikinsa." Ya kuma ce (saw): "Kuma ina fatan in haɗu da Allah Azza wa Jall ba tare da wani yana da'awar madhlama a kaina ba, ko a kan jini ko kuɗi."
Idan Khaleefah ya karɓi kuɗi daga talakawa ba bisa ƙa'ida ba, hakan zai zama madhlama, saboda haka kotun madhaalim tana da haƙƙin bincikar al'amuran haraji, domin kuɗi ne da aka karɓa daga talakawa. Binciken da take yi na tarin haraji zai kasance ne da manufar yanke hukunci ko waɗancan harajin an sanya su bisa doka ta Shari'ah a kan Musulmi, kamar kuɗin da ake karɓa don ciyar da mabuƙata, wanda ba zai zama madhlama ba; ko kuma da manufar yanke hukunci ko waɗancan harajin ba Shari'ah ce ta sanya su ba, kamar kuɗin da ake karɓa don gina madatsar ruwa wadda ba a ɗauke ta a matsayin wajibi ba, wanda hakan zai zama madhlama kuma dole ne a cire shi. Saboda haka kotun shari'a tana da ikon bincikar haraji.
As for the mandatory powers given to the judge of madhaalim to look into the imposing of a tax, this is derived from the hadith of the Messenger of Allah (saw) where he said, “If I took money from anyone, here is my money, let him take from it.” And he (saw) also said: “And I hope to meet Allah Azza wa Jall without having anyone claiming a madhlama against me, whether in blood or money.” If the Khaleefah took money from the subjects unlawfully, it would be a madhlama, therefore the court of madhaalim has the right to investigate tax affairs for it is money taken from the subjects. Its investigation of tax collections would be with the aim of ruling whether those taxes are lawfully imposed by Shari‘ah on the Muslims, such as the money taken to feed the needy, which would not be a madhlama; or with the aim of ruling whether those taxes are not imposed by the Shari‘ah, such as the monies taken to build a dam that is not considered to be essential which would therefore be a madhlama and would have to be removed. This is why the court of justice has the power to look into the taxes.
A cikin shari'ar mazalumai (madhaalim), zaman kotu ba dole ba ne, kuma ba a buƙatar kiran wanda ake ƙara (mai laifi), haka kuma ba a buƙatar kasancewar mai ƙara; kotun madhaalim tana da ikon duba ƙarar zalunci (madhlama) ko da babu wanda ya shigar da ƙara.
In the judiciary of madhaalim, the court sitting is optional, and the summons of the defendant is not necessary, nor is the presence of a plaintiff; the court of madhaalim has the right to look into a madhlama even if nobody filed a claim.
Wannan haka yake ne saboda hujjar da ke tabbatar da buƙatar kotun shari'a ta duba wata shari'a ba ta shafi kotun madhaalim ba, domin ba koyaushe ake buƙatar mai ƙara ba. Kotun madhaalim tana duba madhlama ko da babu wanda ya shigar da ƙara, kuma ba koyaushe ake buƙatar kiran wanda ake ƙara ba, domin tana mayar da hankali kan madhlama. Saboda haka, buƙatar kotun shari'a, wadda ake fahimta daga hadisan Manzon Allah ﷺ: "Masu jayayya guda biyu su zauna a gaban alkali" da kuma: "Idan masu jayayya guda biyu suka zauna a gabanka", ba ta shafi kotun madhaalim ba. Don haka, kotun madhaalim tana da ikon duba madhlama yayin da ta faru, ba tare da wani sharadi ba kamar lokaci, wuri ko zaman kotu.
This is so because the evidence that confirms the need for a judiciary court to look into a case does not apply for the court of madhaalim for it is not always necessary to have a plaintiff. The court of madhaalim looks into the madhlama even if nobody filed a claim, and because it is not always necessary to summon the defendant, for it concentrates on the madhlama; therefore the necessity of a judiciary court, which is deduced from the ahadith of the Messenger of Allah (saw): “The two disputing parties sit before the judge.” and: “If the two disputing parties sat before you.”, does not apply to the court of madhaalim. Therefore, the court of madhaalim reserves the right to look into the madhlama as it occurs without any restrictions such as time, place or court sitting.