Alƙalin Mazaalim yana da ikon wajibi na cire duk wani sarki ko ma'aikacin gwamnati, kuma yana da haƙƙin cire Khalifa ma.

The Qadhi al-Mazaalim has the mandatory power to remove any ruler or civil servant, and He also has the right to remove the Khaleefah.

Qadhi al-Mazaalim yana da hakkin cire masu mulki, domin mai mulki ana nada shi ne ta hanyar kwangila, wacce ake kira kwangilar nadin mulki wacce kuma ake kira kwangilar nadi (Taqleed). Khaleefah yana da hakkin Wilayah, wato mulki, kuma yana da hakkin nadi, wato sanya mutum a mukami, kuma nadi ba ya yiwuwa sai da kalmomi bayyanannu. Don haka cire mai mulkin da Khaleefah ya nada zai zama kawo karshen wannan kwangila, kuma babu shakka Khaleefah yana da wannan hakki. Wannan kuwa saboda Manzon Allah ﷺ ya nada Wulah ya kuma cire su. Khulafaa' Ar-Rashidoon ma sun nada Wulah sun kuma cire su. Khaleefah kuma yana iya ba wadanda ya nada hakkin nadi da cire mutane. Sai dai kotun Mazaalim ba ta da hakkin cire masu mulki a madadin Khaleefah, domin ba ta yin nadi ko cirewa a madadinsa. Maimakon haka, tana aiki a madadinsa wajen duba Mazaalim (zalunci da cin zarafi). Don haka idan kasancewar wannan mai mulki a mulkinsa ta zama zalunci, kotun tana da hakkin cire wannan zalunci, watau tana da hakkin cire wannan mai mulki daga mukaminsa. Saboda haka ikonta na cire mai mulki ba a yin sa a madadin Khaleefah ba ne, sai dai domin cire zalunci kawai. Don haka wanda ta yanke hukuncin cewa a cire shi, sai a cire shi, ko da Khaleefah bai amince da hukuncin ba. Wannan kuwa saboda cire wannan mai mulki zai zama cire wani zalunci, kuma wannan ya shafi kowa, har da Khaleefah, domin hukuncin alkali yana aiki a kan kowa. Amma ikonta na cire Khaleefah shi ma zai zama ta hanyar hukunci da nufin cire zalunci. Wannan saboda idan Khaleefah ya kasance cikin yanayin da ke bukatar a cire shi, ko kuma yanayin da saboda shi ya kamata a cire shi, to zaman sa a kan mulki zai zama zalunci. Kotun Mazaalim ce ke yanke hukunci kan cire zalunci, don haka za ta umarci a cire shi. Saboda haka, hukuncin kotun Mazaalim na cire Khalifa zai zama hukunci da aka yi niyyar cire wata mazlama (zalunci).

The Qadhi al-Mazaalim has the right to remove the rulers, for the ruler is appointed by a contract, known as the contract of assignment which is also called the contract of appointment (Taqleed). The Khaleefah has the right of the Wilayah that is the ruling, and He has the right of appointment, which is the assignment, and the appointment can only be done with clear wording. Thus the removal of the ruler appointed by the Khaleefah would be a termination of that contract, and the Khaleefah undoubtedly reserves that right. This is because the Messenger of Allah (pbuh) appointed the Wulah and removed them. The Khulafaa’ Ar-Rashidoon also appointed the Wulah and removed them; the Khaleefah could also delegate to those whom He appointed the right to appoint and remove. However, the court of Mazaalim does not have the right to remove the rulers on behalf of the Khaleefah, for it does not act on his behalf in appointing and removal. it rather acts on his behalf in looking into the Mazaalim. So if the presence of that ruler in his Wilayah was a Mazlema, the court has the right to remove that Mazlema i.e. it has the right to remove that ruler from office. Therefore, its power to remove the ruler is not done on behalf of the Khaleefah, but merely to remove the Mazlema. So the one whom it judges to be removed should be removed, even if the Khaleefah does not agree with the judgement. This is because the removal of that ruler would be the removal of a Mazlema, and this applies to everyone, including the Khaleefah, for the judgement of the judge applies to everyone. As for its power to remove the Khaleefah, this would also be by a judgement aimed at removing a Mazlema. This is because if the Khaleefah were in a situation that necessitates his removal, or in a situation as a result of which He should be removed, then his stay in office would be a Mazlema. It is the court of Mazaalim that judges the removal of Mazaalim, so it would order his removal. Therefore, the judgement of the court of Mazaalim to remove the Khaleefah would be a judgement aimed at removing a Mazlema.

Kotun Mazaalim tana da ikon bincike kan duk wata mazlama, ko mazlamar ta faru ne daga ma'aikatan gwamnati, ko tana da alaƙa da saɓa wa Shari'a da Halifa ya yi, ko kuma tana da alaƙa da ma'anar wani nassi na doka a cikin kundin tsarin mulki, ko ƙa'idodi, ko dokokin Shari'ah daban-daban da Halifa ya karɓa, ko kuma tana da alaƙa da sanya haraji, ko kuma duk wani al'amari dabam.

The court of Mazaalim has the power to look into any Mazlema, whether the Mazlema were perpetrated by government employees, or related to a contradiction of the Shar’a by the Khaleefah, or related to the meaning of a legislative text in the constitution, the canons or the various Shari’ah rules adopted by the Khaleefah, or related to the imposing of a tax, or any other matter.

Wannan saboda Manzon Allah ﷺ ya ƙi gyara farashi lokacin da Sahabbai suka roƙe shi hakan bayan farashi ya yi tsada, kuma ya ɗauki gyaran farashi a matsayin zalunci (Mazlema). Haka kuma ya ɗauki haramtattun tsare-tsare na yadda mutane za su sami damar amfani da ruwan ban ruwa a matsayin zalunci (Mazlema). Wannan yana tabbatar da cewa idan aikin mai mulki ya saɓa wa gaskiya (Haqq), ko ya take ƙa'idodin Shari'ah, to za a ɗauke shi a matsayin zalunci (Mazlema). Manzon Allah ﷺ shugaba ne a kan Musulmi kuma Shugaban ƙasarsu.

This is because the Messenger of Allah (pbuh) refused to fix the prices when the Sahabah requested Him to do so after the prices had soared, and He (pbuh) considered price fixing as a Mazlema. He (pbuh) also considered the illegal arrangements of the peoples’ access to irrigation as a Mazlema. This proves that if the action of the ruler contradicted the truth (Haqq), or violated the Shari’ah rules, it would be considered a Mazlema. The Messenger of Allah (pbuh) was a ruler over the Muslims and their Head of State.

Haka kuma, duk wani aiki da ke cikin harkokin gwamnati, wanda kowane memba na gwamnati ya aikata, idan ya saba wa gaskiya (Haqq), ko ya keta ka'idojin Shari'ah, to za a dauke shi a matsayin Mazlema. Wannan saboda wannan mutum zai zama wakili ga Khaleefah, yana aiki a madadinsa a cikin aikin da aka ba shi a tsarin gwamnati.

Furthermore, if any action that is part of government business, performed by any member of the government, was in contradiction with the truth (Haqq), or if it violated the Shari’ah rules, it would be considered a Mazlema. This is because that person would be representative to the Khaleefah, acting on his behalf in the task assigned to Him in the government structure.

Saboda haka, Hadisin game da farashi yana nuna cewa laifin da Khalifa ya aikata shi ne mazlama (zalunci), kuma kotun shari'a ce take da ikon duba al'amuran mazaalim. Dangane da bincika wani rubutu a cikin kundin tsarin mulki ko cikin Kanun, kundin tsarin mulki shi ne doka ta asali, Kanun kuma shi ne dokar Sarki. Don haka bincika shi shi ne bincika dokar Sarki, wanda shi ma yana cikin Hadisin game da farashi, domin hakan zai zama kamar bincika ayyukan Khalifa. Haka kuma, Allah (SWT) ya ce: "Idan kun yi sabani a kan wani abu, ku mayar da shi ga Allah da Manzo" [TMQ An-Nisa'a: 59].

Therefore, the Hadith about pricing indicates that the offence committed by the Khaleefah is a Mazlema, and it is the court of justice that has the power to look into the Mazaalim. With regards to examining a text in the constitution or the canon, the constitution is the basic law and the canon is the decree of the Sultan. So examining that is examining the decree of the Sultan, which is also included in the Hadith about pricing, for it would be like examining the Khaleefah’s actions. Furthermore, Allah (swt) says; “If you dispute about something refer it to Allah and the Messenger” [TMQ An- Nisa’a: 59],

wato idan kun yi jayayya da masu iko kan wani al'amari. Idan wannan jayayya ta kasance kan wata kasida a cikin kundin tsarin mulki ko wata kasida a cikin dokar shari'a, to, zai zama jayayya tsakanin talakawa da masu iko kan wata hukunci ta Shari'ah, wacce dole ne a mayar da ita ga Allah da Manzonsa. Wannan zai nufi mayar da ita zuwa kotun Mazaalim, watau zuwa ga hukuncin Allah da Manzonsa ﷺ.

i.e. if you disputed with the people in authority about a matter. If this dispute were about an article in the constitution or an article in the canon of the law, then it would be a dispute between the subjects and those in authority on a rule of Shari’ah, which must be referred to Allah and His Messenger. This would mean referring it to the court of Mazaalim, i.e. to the judgement of Allah and His Messenger (pbuh).

Game da ikon da aka baiwa alƙalin Mazaalim na bincikar sanya haraji, an samo shi ne daga Hadisin Manzon Allah ﷺ inda ya ce: "Ina fatan in haɗu da Allah Azza wa Jall ba tare da wani ya yi mini da'awar mazlama ba, ko a kan jini ko a kan dukiya." Idan Khaleefah ya karɓi kuɗi daga talakawa ba bisa ƙa'ida ba, to hakan mazlama ce; kuma karɓar kuɗi daga talakawa wanda Shar'a ba ta amince da shi ba mazlama ce. Saboda haka, kotun Mazaalim tana da hakkin bincikar haraji, domin hakan kuɗi ne da aka karɓa daga talakawa. Binciken da take yi kan al'amuran haraji zai kasance ne da manufar yanke hukunci ko wannan haraji Shar'a ta wajabta shi a kan Musulmi ne, kamar kuɗin da ake karɓa domin ciyar da mabuƙata, wanda hakan ba mazlama ba ce; ko kuma haraji ne wanda Shar'a ba ta wajabta shi ba, kamar kuɗaɗen da ake karɓa domin gina madatsar ruwa wadda ba a ɗauke ta a matsayin mai muhimmanci ba, wanda hakan zai zama mazlama wadda dole ne a cire ta. Shi ya sa kotun Mazaalim take da ikon yin nazari kan haraji.

As for the mandatory power given to the judge of Mazaalim to look into the imposing of a tax, this is derived from the Hadith of the Messenger of Allah (pbuh) where He said; “And I hope to meet Allah Azza wa-Jall without having anyone claiming a Mazlema against me, whether in blood or money.” If the Khaleefah took money from the subjects unlawfully, it would be a Mazlema; and taking money from the subjects that is not approved by the Shar’a is a Mazlema. Therefore, the court of Mazaalim has the right to investigate taxes for it is money taken from the subjects. Its investigation of tax affairs would be with the aim of ruling whether that tax is lawfully obliged by Shar’a on the Muslims, such as the money taken to feed the needy, which would not be a Mazlema; or whether that tax is not obliged by the Shar’a, such as the monies taken to build a dam that is not considered essential, which would therefore be a Mazlema that has to be removed. This is why the court of Mazaalim has the power to examine the taxes.

A cikin shari'ar Mazaalim, zaman kotu ba dole ba ne, kuma ba wajibi ba ne a kira wanda ake kara, haka nan ba a bukatar kasancewar mai kara. Kotun Mazaalim tana da hakkin duba wata Mazlema koda babu wanda ya shigar da kara. Wannan ya shafi duk wata Mazlema da ta shafi mutanen da ke cikin tsarin gwamnati, keta dokokin Shari'ah da Khaleefah ya yi, ma'anar duk wata nassin doka, kundin tsarin mulki ko dokokin da Khaleefah ya amince da su, sanya duk wani haraji, ko kuma zaluncin da Dawla ke yi wa 'yan kasarta da kwace musu dukiya da karfi, ko cin amanar da take yi game da dukiyar da ta tara daga gare su, ko rage albashin ma'aikata da sojoji ko jinkirta biyansu.

In the judiciary of Mazaalim, the court sitting is optional, and the summons of the defendant is not necessary, nor is the presence of a plaintiff. The court of Mazaalim has the right to look into a Mazlema even if nobody filed a claim. This is with regards to any Mazlema related to the people in the government structure, the Khaleefah’s violation of the Shari’ah rules, the meaning of any legislative text, the constitution or the canons adopted by the Khaleefah, the imposing of any tax, or related to the State’s oppression of its citizens and seizure (properties) from them by force, its transgression in terms of the collected properties (from them) or reducing the salaries of the employees and the army or delaying their payment.

Wannan saboda shaidar da ke tabbatar da buƙatar kotun shari'a don duba wata shari'a ba ta shafi kotun Mazaalim ba, domin ba koyaushe ake buƙatar mai ƙara ba. Kotun Mazaalim tana duba mazlema ko da babu wanda ya shigar da ƙara. Haka kuma ba wajibi ba ne a kira wanda ake ƙara, domin tana bincikar mazlema ba tare da buƙatar halartarsa ba. Saboda haka, shaidar game da wajibcin kotun shari'a ba ta shafe ta ba. Wannan kuwa saboda abin da Abu Dawood da Ahmad suka ruwaito daga 'Abdullah bin Az-Zubair, ya ce: "Manzon Allah ﷺ ya umarta cewa jam'iyyun biyu masu jayayya su zauna a gaban alkali", da kuma faɗinsa ﷺ ga Ali (rta): "Idan jam'iyyun biyu masu jayayya suka zauna a gabanka." Saboda haka, kotun Mazaalim tana da 'yancin duba mazlema yayin da ta faru ba tare da wani sharadi ba, kamar lokaci, wuri ko zaman kotu. Duk da haka, saboda matsayin wannan kotu, dangane da ikonta na wajibta, koyaushe tana kewaye da alamomin daraja da girma. A zamanin Sarakunan Masar da Ash-Sham, Majalisar Sarki, inda ake gudanar da Mazaalim, an santa da suna Dar al-'Adl (Gidan Adalci), inda Sarki yake nada wakilai su yi aiki a madadinsa, kuma Alƙalai (Qudhah) da Malaman Fiqhu (Fuqahah) su ma suna halarta. Al-Maqreezi ya ambata a littafinsa mai suna Al-Sulook Ila Ma'arifati Douwal Al-Mulook (Hanyar sanin halin sarakuna), cewa Sarki Al-Malik Al-Salih Ayyub ya nada wakilai su yi aiki a madadinsa a Dar al-Adal. Suna zaune a can don kawar da Mazaalim, da tara shaidu, Alƙalai da Malaman Fiqhu. Saboda haka, babu laifi idan kotun Mazaalim tana da wani gida mai kyau, domin wannan Mubah ne, musamman idan hakan yana nuna girman adalci.

This is because the evidence that confirms the need for a judicial court to look into a case does not apply to the court of Mazaalim for it is not always necessary to have a plaintiff. The court of Mazaalim looks into the Mazlema even if nobody filed a claim. It is also not necessary to summon the defendant, because it examines the Mazlema, without the need of his attendance. Therefore, the evidence regarding the necessity of a judicial court does not apply. This is due to what Abu Dawood and Ahmed narrated from ‘Abdullah bin Az-Zubair, He said; “The Messenger of Allah (pbuh) ordered that ‘the two disputing parties sit before the judge”, and his (pbuh) saying to Ali (rta); “If the two disputing parties sat before you.” Therefore, the court of Mazaalim reserves the right to look into the Mazlema as it occurs without any restrictions such as time, place or court sitting. However, due to the standing of this court, as far as its mandatory power are concerned, it has always been surrounded by the elements of prestige and grandeur. In the times of the Sultans in Egypt and Ash-Sham, the Council of the Sultan, where the Mazaalim used to be dealt with, used to be known as the Dar al-’Adl (House of Justice), where the Sultan used to appoint deputies to act on his behalf, and the Qudhah (Judges) and the Fuqahah (Jurists) also used to attend. Al-Maqreezi mentioned in his book entitled, Al-Sulook Ila Ma’arifati Douwal Al-Mulook (The way to know the States of the kings), that the Sultan Al-Malik Al-Salih Ayyub appointed deputies to act on his behalf in the Dar al-Adal. They used to sit there to remove the Mazaalim, and to gather the witnesses, Qudhah and the Fuqahah. Therefore, there is no harm if the court of Mazaalim had a splendid house, for this would be Mubah, especially if this reflected the might of justice.