Alƙalin Mazalim alƙali ne da aka naɗa domin kawar da duk wata Madhlima (aikin zalunci) da Jiha ta aikata a kan kowane mutum, ko wannan mutum ɗan ƙasar Jiha ne ko mutumin da yake zaune a ƙarƙashin ikonta, kuma ko wannan Madhlima Khalifah ne ya aikata ta ko waɗanda suke aiki a ƙarƙashinsa, ko sun kasance masu mulki ko ma'aikatan gwamnati. Wannan ita ce ma'anar alƙalin Mazalim. Asalin shari'ar Mazalim ya samo asali ne daga rahotannin da aka danganta ga Manzon Allah ﷺ, inda ya bayyana ayyukan zalunci da mai mulki ke aikatawa yayin mulkin talakawansa a matsayin Mazlima. Anas ya ruwaito cewa:

The judge of Mazalim is a judge appointed to remove every Madhlima (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 Madhlima were perpetrated by the Khalifah or those working under him, be they rulers or civil servants. This is the definition of the judge of Mazalim. The origin of the judiciary of Mazalim is derived from reports referred to the Messenger of Allah ( PBUH), where he described the unjust acts perpetrated by the ruler while ruling over the subjects as being a Mazlima. Anas reported: .

A lokacin Manzon Allah ﷺ farashi ya yi tashin gwauron zabi, sai suka ce masa: "Ya Manzon Allah, don me ba ka saka farashi ba?" Sai ya ce: "Lalle Allah ne Mahalicci, Mai karɓa, Mai yalwata arziki, Mai azurtawa, kuma Mai saka farashi, kuma ina fatan in haɗu da Allah (S.W.T) ba tare da wani ya zarge ni da aikata Mazlima a kansa ba, ko a jini ko a dukiya." Ahmad ne ya rawaito wannan [duba Musnad, 3/286]. Don haka ya ﷺ ya ɗauki saka farashi a matsayin Mazlama, domin da ya saka farashin, watau da ya saka farashi, to zai yi aikin ne ba tare da izini ba.

“Prices soared during the time of the Messenger of Allah (PBUH) so they said to him: ‘O Messenger of Allah why don't you introduce pricing?’ he said: ‘Verily Allah is the Creator, the Recipient, the Extender of wealth, the Provider, and the Pricer, and I hope that I will meet Allah (S.W.T) without having anyone accusing me of having perpetrated a Mazlima against him be it in blood or in money.’” This is narrated by Ahmad [See Musnad, 3/286]. He (PBUH), therefore judged pricing as being a Mazlama, for if he had done it, i.e. introduced pricing, he would have acted without authority..

Ya kuma sanya al'amuran da suka shafi haƙƙoƙin jama'a, waɗanda Gwamnati ke tsarawa domin al'umma, a cikin Mazalim. Idan an kafa wani tsarin gudanarwa don daidaita ɗaya daga cikin muradun 'yan ƙasa, sannan wani ɗan ƙasa ya ga cewa tsarin yana da rashin adalci a gare shi, to ana duba ƙarar sa ta hanyar Mathalim. Wannan saboda ƙorafi ne game da tsarin gudanarwa na ɗaya daga cikin muradun 'yan ƙasa da Gwamnati ta kafa. Misali shi ne ban ruwan filayen noma da ruwa na gama-gari bisa tsarin jadawali da Gwamnati ta daidaita.

He (PBUH) also made the issues that affect the common rights which the State organises for the people as part of the Mazalim. If an administrative system was set up to regulate one of the interests of the citizens, and a citizen considered that the system is unjust for him, then his case is examined by the Mathalim. This is because it is a complaint against an administrative system of one of the interests of the citizens set up by the State. This is like the irrigation of farming lands by common water according to a schedule regulated by the State. .

Shaidar da ke kan haka ita ce korafin da Ansari ya gabatar game da tsarin da Gwamnati ta kafa na yadda ake shayar da gonaki da ruwa, wato a ba da fifiko ga wanda ruwa ya fara wucewa ta gonarsa, sannan kuma wanda ya biyo baya. Ansari ya so Al-Zubayr ya bar ruwa ya gudu zuwa gare shi kafin Al-Zubayr ya shayar da gonarsa (domin ruwa ya fara wucewa ta gonar Al-Zubayr). Sai dai Al-Zubayr ya ki, sai lamarin ya kai ga Manzon Allah ﷺ. Ya yi hukunci a tsakaninsu da cewa Al-Zubayr ya shayar da gonarsa kaɗan, sannan ya saki ruwan zuwa ga maƙwabcinsa Ansari (wato ba tare da Al-Zubayr ya ɗauki cikakken haƙƙinsa ba, a matsayin taimako ga Ansari). Ansari bai karɓi haka ba; sai ya so ruwan ya fara isa gonarsa kafin Al-Zubayr ya shayar da tasa. Sannan ya ce wa Manzon Allah ﷺ cewa hukuncinsa haka ya kasance ne saboda Al-Zubayr ɗan’uwansa ne ta wajen kakanni (wannan magana ce mai tsanani ga Manzon Allah ﷺ, wadda aka yafe masa domin ya halarci yakin Badr kamar yadda Al-Bukhari ya ruwaito). A nan ne Manzon Allah ﷺ ya yi hukunci cewa Al-Zubayr ya ɗauki cikakken haƙƙinsa na shayarwa, wato ya shayar da gonarsa har ruwa ya kai tushen bango ko tushen bishiya, wanda malamai suka bayyana cewa ruwan dole ne ya tashi a gonar har ya rufe ƙafar mutum. Dukan wannan hadisi Muslim ne ya ruwaito shi [Sahih, #2357] ta hanyar ‘Urwah ibn Al-Zubayr cewa: .

The evidence to this is the complaint presented by the Ansari against the regulation set up by the State for irrigating by water the first, then the next, i.e. allowing the first to be through whose land water passed first. The Ansari wanted Al-Zubayr to let the water flow to him before Al-Zubayr watered his land (since the water passed first in the land of Al-Zubayr). However, Al-Zubayr refused and the case was raised to Allah’s Messenger (PBUH). He judged between them letting Al-Zubayr water lightly and then sends the water to his Ansari neighbour (i.e. without letting Al-Zubayr taking his full turn, as a sign of help to the Ansari). The Ansari did not accept that; he rather wanted the water to reach his land first before Al-Zubayr watered his land. Then he said to the Messenger of Allah (PBUH) that his judgement was as such because Al-Zubayr was his cousin (which was a serious word against the Messenger of Allah (PBUH) for which he was forgiven for he witnessed Badr as reported by Al-Bukhari). At that point the Messenger (PBUH) judged that Al-Zubayr should take his full right in irrigation, which is to irrigate his land till water reaches to the root of the wall or the root of the tree, which was explained by the scholars that the water has to rise in the land till it covers the leg of the person. The whole hadith is narrated by Muslim [Sahih, #2357] through ‘Urwah ibn Al- Zubayr that: .

Abdullahi ɗan Al-Zubair ya gaya masa cewa wani mutum daga Ansar ya yi jayayya da Al-Zubair a gaban Manzon Allah ﷺ game da Shirajul-Harrah da suke amfani da shi wajen shayar da itatuwan dabino. Ansarin ya ce (wa Al-Zubair) ka bari ruwa ya gudu, amma ya ki. Suka kai jayayyar gaban Manzon Allah ﷺ. Manzon Allah ﷺ ya ce wa Al-Zubair: "Ka shayar da gonarka da farko, ya Zubair, sannan ka bar ruwa ya wuce zuwa ga maƙwabcinka." Ansarin ya fusata ya ce, "Ya Manzon Allah, saboda shi dan uwanka ne."

"Abdullah ibn Al-Zubayr told him that a man from the Ansar quarrelled with Al- Zubayr to the Messenger of Allah (PBUH) regarding Shiraj Al-Harrah with which they irrigate the palm trees. The Ansari said (to Al-Zubayr) let the water flow, but he refused. They quarrelled to the Messenger of Allah (PBUH). The Messenger of Allah (PBUH) said to Al-Zubayr: “You irrigate first O Zubayr and then let the water go to your neighbour.” The Ansari became angry and said, ‘O Messenger of Allah, it is because he is your cousin.’ .

Fuskar Manzon Allah ﷺ ta canza launi, sai ya ce: "Ya Zubair! Ka shayar da gonarka, sannan ka riƙe ruwan har sai ya kai ga tushen bango." Al-Zubair ya ce: "Na rantse da Allah, ina ganin wannan ayar an saukar da ita ne game da wannan lamari." "Na rantse da Ubangijinka, ba za su zama muminai ba har sai sun sa ka ka yi hukunci a cikin rikicinsu, kuma ba za su sami wata damuwa a cikin zuciyarsu game da hukuncinka ba." (Shiraj Al-Harrah shi ne kogin ruwa a Al-Harrah. Abu Ubaid ya ce akwai koguna biyu a Al-Madinah da ke gudana da ruwan sama, mutane kuma suna gasa da juna a kansu. Manzon Allah ﷺ ya yanke hukunci a kansu cewa wanda yake a farko zai fara shayarwa, wato mai gona da ke a farkon kogi zai fara shayar da gonarsa, sannan ya bar ruwan ya gudu zuwa na gaba, haka kuma har zuwa karshe.)

The face of the Prophet of Allah (PBUH ) changed colour and he said: "O Zubayr! Irrigate and then hold the water till it reaches the root of the wall". Al-Zubayr said: ‘By Allah, I think this verse has been revealed regarding that matter.’ "By your Lord, they will not be true believers until they make you judge in their disputes, and they do not find discontent towards your judgement'". (Shiraj Al-Harrah is the water river at Al-Harrah. Abu Ubayd said there were two rivers in Al-Madinah that flowed with the rain water and people would compete with each other regarding it. The Messenger of Allah (PBUH) decided regarding it that the first would irrigate first, which means the landlord at the beginning of the river would irrigate first and then let the water flow to the next and so on). .

Saboda haka, duk wani madhlima da ya faru ga kowane mutum, ko mai mulki ya aikata shi, ko kuma sakamakon ayyukan ko umarnin hukumomin Daula, za a dauke shi a matsayin madhlima, kamar yadda aka fahimta daga hadisai biyu. Za a mika al'amarin ga Khalifa domin ya yi maganinsa, ko kuma ga duk wanda Khalifa ya nada a matsayin alkalin Mazalim domin ya yi hukunci a irin wadannan al'amura a madadinsa.

Therefore, any Madhlima that occurs against any person, whether perpetrated by the ruler, or as a result of the State's organisations or orders, would be considered as a Madhlima, as gathered from the two hadith. The matter would be referred to the Khalifah to deal with or to whoever the Khalifah appoints as judge of Mazalim to deal with such matters on his behalf.