Terdapat tiga jenis hakim: Pertama ialah Qadi, yang bertanggungjawab menyelesaikan pertikaian antara orang ramai mengenai urus niaga dan kanun jenayah. Kedua ialah Muhtasib, yang bertanggungjawab menyelesaikan sebarang pelanggaran undang-undang yang mungkin merosakkan kepentingan masyarakat atau harta benda. Dan ketiga ialah hakim Mazalim, yang bertanggungjawab menyelesaikan pertikaian antara rakyat dengan Negara.

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. .

Inilah tiga jenis hakim. Adapun dalil tentang hakim yang menyelesaikan perselisihan antara manusia, ia bersumber daripada perbuatan Rasulullah ﷺ, dan daripada pelantikan beliau terhadap Muadh bin Jabal ke atas sebuah kawasan di Yaman. Adapun dalil kehakiman berkenaan penyelesaian perselisihan yang membahayakan kepentingan masyarakat, yang mana hakimnya dikenali sebagai Muhtasib, ia disahkan oleh perbuatan dan sabda Rasulullah ﷺ, kerana beliau bersabda: .

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: .

"Sesiapa yang menipu kami, maka dia bukan daripada kalangan kami." [Ini adalah sebahagian daripada sebuah hadis yang diriwayatkan oleh Ahmad daripada Abu Hurairah.]. Demikianlah, beliau ﷺ biasa menegur para penipu dan menghukum mereka.

"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. .

Baginda ﷺ juga biasa memerintahkan para pedagang agar berkata benar dalam berniaga dan bersedekah. Ahmad meriwayatkan daripada Qays bin Abi Gharzah Al Kinani, beliau berkata, "Kami dahulu membeli barang dagangan di Madinah dan kami menamakan diri kami sebagai samsarun (broker), maka Rasulullah ﷺ datang kepada kami dan memanggil kami dengan nama yang lebih baik. Baginda ﷺ bersabda:

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: .

"Wahai para pedagang, sesungguhnya jual beli itu melibatkan percakapan dan sumpah, maka campurkanlah ia dengan sedekah."

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

Ahmad juga meriwayatkan daripada Abu Al-Minhal:

Ahmad also narrated from Abu Al-Minhal: .

"Bahawa Zayd bin Arqam dan Al-Bara' bin ‘Azib adalah rakan kongsi, lalu kedua-duanya membeli perak secara tunai serta secara hutang. Berita ini sampai kepada Rasulullah ﷺ, maka baginda memerintahkan: 'Apa yang dibayar secara tunai tidak ada dosa, dan apa yang dijual secara pinjaman mesti ditolak.'"

"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.'” .

Oleh itu Rasulullah ﷺ melarang mereka daripada riba nasiah. Semua ini termasuk dalam bidang kuasa kehakiman Hisbah. Menamakan badan kehakiman yang menyelesaikan pertikaian yang mungkin memudaratkan kepentingan masyarakat sebagai Hisbah sebenarnya adalah istilah teknikal yang merujuk kepada tugas khusus yang dilaksanakan dalam Negara Islam, iaitu mengawal peniaga dan pekerja mahir supaya mereka tidak menipu dalam perdagangan, kerja, dan produk mereka, supaya mereka tidak menggunakan timbangan dan sukatan dengan cara yang salah, atau mana-mana jenis tindakan lain yang mungkin menjejaskan kepentingan masyarakat.

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..

Inilah tindakan yang sama yang telah ditunjukkan dan diperintahkan untuk dipatuhi oleh Rasulullah ﷺ, dan baginda sendiri memutuskan hukumnya, sebagaimana disebut dalam Hadis Al-Bara' bin Azib, di mana baginda memerintahkan kedua-dua pihak supaya menahan diri daripada menjual perak secara kredit.

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. .

Rasulullah ﷺ juga telah melantik Sa'id ibn Al-As sebagai muhtasib di pasar-pasar Makkah selepas penaklukannya, sebagaimana diriwayatkan dalam Tabaqat Ibn Sa'd dan dalam Al-Istiab karya Ibn 'Abd al-Barr. Oleh itu, dalil hisbah ialah Sunnah. 'Umar b. Al-Khattab juga telah melantik Al-Shifa', seorang wanita dari kaumnya, iaitu Umm Suleiman ibn Abi Haythma, sebagai pegawai pasar (pemeriksa), iaitu hakim hisbah; dan beliau juga melantik Abdullah ibn Utbah sebagai hakim di pasar Al-Madinah, sebagaimana disebut oleh Malik dalam Al-Muwatta' dan Al-Shafi'i dalam Musnadnya. Beliau sendiri juga menangani urusan kehakiman hisbah, dan berjalan di sekeliling pasar sebagaimana Rasulullah ﷺ. Khalifah terus menguruskan hisbah sehingga zaman Al-Mahdi, yang menubuhkan satu organisasi khusus bagi hisbah yang menjadi salah satu organisasi kehakiman. Pada zaman Al-Rasyid, muhtasib (hakim hisbah) biasa mengelilingi pasar, memeriksa timbangan dan sukatan serta meneliti transaksi para peniaga.

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. .

Adapun dalil bagi hakim Mazalim (perbuatan zalim), ia diambil daripada firman Allah (SWT):

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

"Jika kamu berselisih tentang sesuatu, maka kembalikanlah ia kepada Allah dan Rasul." [4:59]. Ayat ini datang sejurus selepas firman Allah (S.W.T):

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

"Wahai orang-orang yang beriman, taatilah Allah dan taatilah Rasul serta ulil amri di antara kamu." [4:59].

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

Oleh itu, sebarang pertikaian antara rakyat dengan pihak berkuasa hendaklah dirujuk kepada Allah dan Rasul-Nya, iaitu kepada hukum Allah. Ini memerlukan kehadiran seorang hakim untuk memutuskan pertikaian tersebut, dan inilah hakim Mazalim. Dalil bagi perkara ini juga diambil daripada perbuatan dan sabda Rasulullah ﷺ. Namun, Rasulullah ﷺ tidak melantik seorang hakim khusus bagi Mazalim ke atas seluruh Negara, begitu juga Khulafa' Rashidun selepas baginda, kerana mereka sendiri biasa mengendalikan Mazalim sebagaimana yang berlaku kepada Ali bin Abi Talib. Namun baginda tidak menetapkan masa tertentu atau gaya khusus bagi Mazalim; baginda hanya menguruskan sesuatu Mazlima (kes perbuatan zalim) sebagaimana ia berlaku, maka ia hanyalah sebahagian daripada tugas umum baginda. Keadaan ini kekal sedemikian sehinggalah zaman Abdul Malik bin Marwan; beliaulah Khalifah pertama yang memperkenalkan masa khusus bagi Mazalim; dan apabila salah satu daripada Mathalim ini menjadi kabur baginya, beliau akan merujuknya kepada hakimnya untuk diuruskan. Kemudian Khalifah mula melantik timbalan untuk meneliti aduan rakyat, dan satu sistem khusus bagi Mazalim pun diperkenalkan, yang dikenali sebagai "Rumah Keadilan" (Dar-ul-Adl). Ini adalah dibolehkan dari segi melantik hakim khusus bagi Mazalim, kerana bagi apa-apa perkara yang termasuk dalam kuasa wajib Khalifah, beliau dibenarkan melantik timbalan untuk melaksanakannya bagi pihaknya. Ia juga dibenarkan untuk mempunyai masa tertentu dan gaya tertentu kerana semua ini termasuk dalam perkara yang harus (mubah).

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). .