Akwai nau'i uku na alƙalai: Na farko shi ne Alƙali (Qadi), wanda aikinsa shi ne warware rigingimu tsakanin mutane game da mu'amaloli da laifuffuka na hukunci. Na biyu shi ne Muhtasib, wanda aikinsa shi ne warware duk wani keta doka da zai iya cutar da muradun al'umma ko dukiya. Na uku kuma shi ne alƙalin Mazalim, wanda aikinsa shi ne warware rigingimu tsakanin mutane da Gwamnati.

There are three types of judges: One is the Qadi, and he is in charge of settling the disputes between people over transactions and penal codes. The second is the Muhtasib, who is in charge of settling any breach of law that may harm the interests of the community or property. And the third is the judge of Mazalim, who is in charge of settling disputes between the people and the State. .

Waɗannan su ne nau'o'in alƙalai guda uku. Dangane da dalili game da alƙalin da yake warware husuma tsakanin mutane, wannan an samo shi ne daga ayyukan Manzon Allah ﷺ, da kuma naɗin da ya yi wa Mu'az Ibnu Jabal a kan wani yanki na Yaman. Dangane da dalili game da shari'ar da ta shafi warware husumomin da ke barazana ga muradun al'umma, inda ake kiran alƙalin da Muhtasib, wannan an tabbatar da shi ta hanyar aiki da maganar Manzon Allah ﷺ, domin ya ce:

These are the three types of judges. As for the evidence about the judge who settles disputes between people, this is derived from the actions of the Messenger of Allah (PBUH), and from his appointment of Muadh Ibnu Jabal over an area of Yemen. As for the evidence of the judiciary regarding the settling of disputes which endanger the interests of the community, where the judge is known as the Muhtasib, this is confirmed by the action and saying of the Messenger of Allah (PBUH), for he said: .

"Duk wanda ya yaudare mu ba ya cikinmu yake ba." [Wani ɓangare ne na hadisi wanda Ahmad ya ruwaito daga Abu Huraira.]. Don haka, shi (ﷺ) yana kalubalantar masu yaudara kuma yana hukunta su.

"He who cheats us is not one of us". [This is a part of a hadith narrated by Ahmad on the authority of Abu Huraira.]. Thus, He (PBUH) used to challenge the cheaters and punish them. .

Ya kuma kasance yana umurtar 'yan kasuwa su fadi gaskiya a cikin cinikayya kuma su yi sadaka. Ahmad ya ruwaito daga Qays Ibnu Abi Gharza Al Kinani, ya ce, "Mun kasance muna sayen kaya a Madina kuma muna kiran kanmu da dillalai, sai Manzon Allah ﷺ ya fito wajenmu ya kira mu da suna mafi kyau, ya ce:

He (PBUH) used also to order the traders to speak the truth in trading and give charity. Ahmad narrated from Qays Ibnu Abi Gharza Al Kinani, he said, “We used to buy cargo in Madinah and we would call ourselves brokers, so the Messenger of Allah (PBUH) came out to us and called us with a better name, He (PBUH) said: .

"Ya ku 'yan kasuwa, lallai sayarwa tana ƙunshe da magana da rantsuwa, don haka ku haɗa ta da sadaka."

“O traders, verily the selling entails talking and the taking of oaths, so do mix it with Sadaqah”. .

Ahmad kuma ya ruwaito daga Abu Al-Minhal:

Ahmad also narrated from Abu Al-Minhal: .

Cewa Zaid ibn Arqam da Al-Bara' Ibn ‘Azib sun kasance abokan kasuwanci, don haka dukkansu sun sayi azurfa da kuɗi a nan take da kuma ta bashi. Wannan labari ya isa ga Manzon Allah ﷺ, sai ya umarta: "Inda ake biyan kuɗi a nan take babu laifi, kuma inda ake sayarwa ta bashi dole a ƙi shi."

"That Zayd ibn Arqam and Al-Bara' Ibn ‘Azib were partners, so they both bought some silver with cash on the spot and by credit. This news reached the Messenger of Allah (PBUH) so he ordered: 'Where the payment is made on the spot there is no harm, and where it is sold on loan it must be rejected.'” .

Don haka Manzon Allah (ﷺ) ya hana su riba ta bashi. Duk wannan yana cikin ikon shari'a na Hisbah. Kiran sashen shari'ar da ke warware sabanin da zai iya cutar da muradun al'umma da sunan Hisbah, a zahiri, kalma ce ta fasaha da ke nufin wani takamaiman aiki da ake yi a cikin Dauloli Musulunci, watau sa ido kan 'yan kasuwa da masu sana'o'i don kada su yi yaudara a cinikinsu, aikinsu, kayayyakinsu, kada su yi amfani da ma'auni da awo ba daidai ba, ko kuma wani irin aiki da zai iya shafar muradun al'umma.

Thus the Messenger (PBUH) prevented them from the riba of credit. All this is the judicial remit of the Hisbah. Calling the judiciary that settles the disputes that may harm the interests of the community as the Hisbah is in fact a technical term referring to a specific task carried out in the Islamic State, i.e. To control the traders and skilled workers lest they cheat in their trade, their work, their products, lest they wrongly use the weights and measures, or any other type of action that may affect the interests of the community..

Wannan shi ne aikin da Manzon Allah ﷺ ya nuna kuma ya umarci a bi, kuma da kansa ya yanke hukunci a kansa, kamar yadda aka ambata a cikin Hadisin Al-Bara' Ibn Azib, inda ya umarci bangarorin biyu su guji sayar da azurfa bashi.

And this is the very action that the Messenger of Allah (PBUH) demonstrated and ordered to be observed, and personally applied judgement upon, as mentioned in the Hadith of Al-Bara' Ibn Azib, where he ordered both parties to abstain from selling silver by credit. .

Manzon Allah (SAW) ya kuma naɗa Sa'id ɗan Al-As a matsayin muhtasib a kasuwannin Makkah bayan an ci ta, kamar yadda aka ruwaito a cikin Tabaqaat na Ibn Sa'd da kuma a cikin Al-Istiab na Ibn ‘Abd al-Barr. Saboda haka, hujjar hisbah ita ce Sunnah. ‘Umar ɗan Al-Khattab ya kuma naɗa Al-Shifa, wata mace daga gidan kabilarsa, wadda ita ce Umm Suleiman ɗan Abi Haythma, a matsayin mai duba kasuwa (inspector), wato alƙalin hisbah; haka kuma ya naɗa Abdullah ɗan Utbah alƙalin kasuwar Madina, kamar yadda Malik ya ambata a cikin Al-Muwatta' da Al-Shafi'i a cikin Musnadinsa. Shi kansa ma yana gudanar da al'amuran shari'ar hisbah, yana zagayawa a kasuwanni kamar yadda Manzon Allah (SAW) ya yi. Halifofi suka ci gaba da gudanar da hisbah har zuwa zamanin Al-Mahdi, wanda ya tsara wata hukuma ta musamman don hisbah, wadda ta zama ɗaya daga cikin hukumomin shari'a. A zamanin Al-Rasheed, muhtasib (alƙalin hisbah) yana zagayawa a kasuwanni, yana duba ma'auni da awo, kuma yana bincika cinikayyar 'yan kasuwa.

The Messenger of Allah (PBUH) has also appointed Sa'id ibn Al-As as a muhtasib in the markets of Makkah after its conquest as reported in the Tabaqaat of ibn Sa'd and in Al-Istiab of Ibn ‘Abd al- Barr. Therefore, the evidence of hisbah is the Sunnah. ‘Umar b. Al-Khattab had also appointed Al- Shifa, a woman from his clan, who is Umm Suleiman ibn Abi Haythma, as a market judge (inspector) i.e. a judge of Hisbah; and he also appointed Abdullah ibn Utbah a judge on the market of Al-Madinah, as Malik mentioned in Al-Muatta' and Al-Shafi'i in his Musnad. He also himself used to deal with the judiciary of the Hisbah, and walk around in the markets just like the Messenger of Allah (PBUH). The Khalifah went on dealing with the Hisbah until the days of Al-Mahdi who set a special organisation to the Hisbah which became one of the organisations of Judiciary. At the time of Al-Rasheed, Muhtasib (judge of Hisbah) used to go around in the markets, checking the weights and measures and to look into the traders’ transactions. .

Game da hujja ga alƙalin Mazalim (ayyukan zalunci), wannan an samo shi ne daga faɗin Allah (SWT):

As for the evidence for the judge of Mazalim (unjust acts), this is derived from Allah (S.W.T) saying:.

"Idan kun yi sabani a kan wani abu, to ku mayar da shi ga Allah da Manzo." [4:59]. Wannan ya zo ne nan take bayan maganar Allah (S.W.T) cewa:

"If you dispute about something refer it to Allah and the Messenger." [4:59]. This came immediately after Allah's (S.W.T) saying: .

"Ya ku waɗanda suka yi imani, ku yi biyayya ga Allah, ku yi biyayya ga Manzo, da kuma masu iko daga cikinku." [4:59].

"O you who believe obey Allah and obey the Messenger and those in authority from among you." [4:59]. .

Saboda haka, duk wata takaddama tsakanin 'yan ƙasa da masu iko ya kamata a mayar da ita ga Allah da ManzonSa, watau zuwa ga hukuncin Allah. Wannan yana buƙatar kasancewar alƙali da zai yanke hukunci a kan wannan takaddama, kuma shi ne alƙalin Mazalim. Ana kuma samun dalili daga aikin da kuma maganar Manzon Allah ﷺ. Sai dai Manzon Allah ﷺ bai naɗa wani takamaiman alƙali na Mazalim a dukan ƙasar ba, haka ma Khulafa'ur Rashidun bayansa, domin su kansu sukan kula da Mazalim, kamar yadda lamarin Ali Ibnu Abi Talib yake. Sai dai bai ƙayyade wani lokaci na musamman ko wata salo ta musamman don Mazalim ba; kawai yana biyan wata mazlima (wani aikin zalunci) yadda ta faru, don haka hakan wani ɓangare ne kawai na ayyukansa na gaba ɗaya. Wannan hanya ta ci gaba da kasancewa haka har zuwa zamanin Abdul Malik Ibn Marwan; shi ne Khalifa na farko da ya kafa takamaiman lokaci don Mazalim; kuma idan ɗaya daga cikin waɗannan mathalim ya gagara a gare shi, sai ya mayar da shi ga alƙalinsa ya magance shi. Sannan Khalifa ya fara naɗa wakilai don duba korafe-korafen mutane, aka kuma kafa wani tsari na musamman don Mazalim, wanda aka sani da "Gidan Adalci" (Dar-ul-Adl). Wannan halal ne ta fuskar samun alƙali na musamman na Mazalim, domin duk abin da yake cikin ikon wajibi na Khalifa, yana da izinin naɗa wakilai su aiwatar da shi a madadinsa. Haka kuma halal ne a sami takamaiman lokaci da takamaiman salo, domin duk wannan yana ƙarƙashin ayyukan mubah (halatattun abubuwa).

Therefore, any dispute between the citizens and the people in authority should be referred to Allah and His Messenger i.e. to the rule of Allah. This necessitates the presence of a judge to give judgement on this dispute, and this is the judge of Mazalim. Evidence is also derived from the action and saying of the Messenger of Allah (PBUH). However, the Messenger of Allah (PBUH) did not appoint a specific judge for the Mazalim over the whole State, nor did the Khulafa' Rashidun after him, for they used to take charge of the Mazalim themselves as was the case with Ali Ibnu Abi Talib. He did not however assign a specific time or a special style for the Mazalim; he simply dealt with a Mazlima (a case of an unjust act) as it happened, so it was just part of his general duties. This approach remained the same until the days of Abdul Malik Ibn Marwan; he was the first Khalifah to introduce a specific time for the Mazalim; and when one of these Mathalim was ambiguous to him, he used to refer it to his judge to deal with it. Then the Khalifah began to appoint deputies to look into people's complaints, and a special system was then introduced for the Mazalim, which was known as the "House of Justice" (Dar-ul-Adl). This is permissible in terms of having a special judge for Mazalim, because for anything that falls under the mandatory powers of the Khalifah, he is allowed to appoint deputies to perform that on his behalf. It is also permissible to have a specific time and a specific style because all this falls under the mubah (permissible acts). .