Alƙali Al-Mazaalim alƙali ne da aka naɗa domin kawar da duk wata mazlama (aikin zalunci) da Jiha ta aikata a kan kowane mutum, ko wannan mutum ɗan ƙasar Jihar ne ko mutumin da yake rayuwa a ƙarƙashin ikonta, kuma ko Khalifa ko waɗanda suke aiki ƙarƙashinsa ne suka aikata wannan mazlamar, ko sun kasance masu mulki ne ko ma'aikatan gwamnati.

The Qadhi Al-Mazaalim is a judge appointed to remove every Mazlema (unjust act) perpetrated by the State against any person, whether this person was a citizen of the State or a person living under its authority, and whether the Khaleefah or those working under Him perpetrated this Mazlema, be they rulers or civil servants.

Asalin shari'ar alƙalin Mazaalim ya samo asali ne daga hadisai da aka danganta zuwa ga Manzon Allah ﷺ, inda ya kwatanta ayyukan zalunci da sarki ke aikatawa yayin mulkin al'ummarsa da cewa mazlama ne. Anas ya ruwaito:

This is the definition of the judge of Mazaalim. The origin of the judiciary of Mazaalim 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 Mazlema. Anas reported:

"Farashin kaya ya tashi a zamanin Manzon Allah ﷺ, sai suka ce masa: 'Ya Manzon Allah, don me ba za ka sanya farashi ba?' Sai ya ce: 'Hakika Allah ne Mai karɓa, Mai yalwata arziki, Mai azurtawa, kuma Mai ƙayyade farashi, kuma ina fatan zan haɗu da Allah (SWT) ba tare da wani ya zarge ni da aikata zalunci a kansa ba, ko a cikin jini ko a cikin dukiya.'" [Narrated by Ahmad]

“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 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 Mazlema against Him be it in blood or in money.’” [Narrated by Ahmad]

Saboda haka ya (ﷺ) ya ɗauki farashin kaya (pricing) a matsayin Mazlama, domin idan da shi ne ya ƙaddamar da shi, wato ya kafa farashi, da ya aikata abin da ba shi da haƙƙin yi ba. Haka kuma ya (ﷺ) ya saka al'amuran da suka shafi haƙƙoƙin jama'a waɗanda Gwamnati take shiryawa ga mutane a cikin Mazaalim, kamar ban ruwan filayen noma da ruwan gama-gari bi-da-bi. Manzon Allah (ﷺ) ya duba rikicin ban ruwa da ya faru tsakanin Az-Zubayr Ibnul-'Awwam da wani mutum daga cikin Ansar. Ya (ﷺ) da kansa ya shaida lamarin, ya kuma ce wa Az-Zubayr: "Ka fara shayar da gonarka, ya Zubayr, sannan ka bar ruwan ya je wa maƙwabcinka." Saboda haka, duk wata Mazlama da ta faru ga kowane mutum, ko mai mulki ne ya aikata ta, ko kuma sakamakon ayyuka ko umarnin hukumomin Gwamnati, za a ɗauke ta a matsayin Mazlama, kamar yadda aka fahimta daga Hadisai biyu. Za a miƙa lamarin ga Khaleefah domin ya yi hukunci a kansa, ko ga duk wanda Khaleefah ya naɗa a matsayin Qadhi al-Mazaalim domin ya yi hukunci a irin waɗannan al'amura a madadinsa.

He (pbuh), therefore judged pricing as being a Mazlema, for if He had done it, i.e. introduced pricing, He would have acted without a due right given to him. He (pbuh) also made the issues that affect the public rights that the State organises for the people as part of the Mazaalim, such as the irrigation of farming lands by common water in turn. The Messenger of Allah (pbuh) looked into the dispute over irrigation that took place between Az-Zubayr Ibnul-’Awwam and a man of the Ansar. He (pbuh) witnessed it personally and said to Az-Zubayr; “You irrigate first O Zubayr and then let the water go to you neighbour.” Therefore, any Mazlema 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 Mazlema, as gathered from the two Ahadith. The matter would be referred to the Khaleefah to deal with or to whomever the Khaleefah appoints as Qadhi al-Mazaalim to deal with such matters on his behalf.