Kuna aina tatu za Waamuzi: Wa kwanza ni Qadi (Hakimu), ambaye hushughulikia kusuluhisha mizozo kati ya watu kuhusu miamala na sheria za adhabu. Wa pili ni Muhtasib, ambaye hushughulikia kusuluhisha ukiukaji wowote wa sheria ambao unaweza kuathiri haki za jamii. Wa tatu ni hakimu wa Mahakama ya Dhulma (Madhalim), ambaye hushughulikia kusuluhisha mizozo kati ya watu na Dola.

The Judges are of three types: One is the Judge (Qadi), and he undertakes settling the disputes between people over transactions and penal codes. The second is the Muhtasib, who undertakes the settling of any breach of law that may harm the rights of the community. The third is the judge of the Court of Injustices (Madhalim), who undertakes the settling of disputes between the people and the State.

Makala hii inaeleza aina za mahakama. Ushahidi kuhusu hakimu anayesuluhisha mizozo baina ya watu unatokana na matendo ya Mtume wa Allah ﷺ, na kutokana na kumteua kwake Mu'adh b. Jabal (ra) kuwa msimamizi wa eneo fulani la Yemen.

This article explains the types of judiciary. The evidence about the judge that settles disputes between people is derived from the actions of the Messenger of Allah (pbuh) , and from his appointment of Mu’adh b. Jabal (ra) over an area of Yemen.

Kwa upande wa ushahidi wa mahakama kuhusu kusuluhisha mizozo inayohatarisha haki za jamii, ambapo hakimu anajulikana kama Muhtasib, hili linathibitishwa kwa vitendo na maneno ya Mtume wa Allah ﷺ, kwani alisema: « لَيْسَ مِنَّا مَنْ غَشَّ ».

As for the evidence for the judiciary regarding the settling of disputes which endanger the rights of the community, where the judge is known as the Muhtasib, this is confirmed by the action and words of the Messenger of Allah (pbuh) , for he said . » لَيْسَ مِنَّا مَنْ غَشَّ « .

"Yeye anayedanganya si miongoni mwetu" (imepokewa na Ahmad na Ibn Maja kutoka kwa Abu Hurayrah). Alikuwa akiwakabili wadanganyifu na kuwaadhibu. Qays b. Abi Gharzah Al-Kanani ameripoti.

“He who decives has nothing to do with us” (reported by Ahmad and Ibn Maja from Abu Hurayrah). He used to confront the cheaters and punish them. Qays b. Abi Gharzah Al-Kanani reported.

. كنا نبتاع الأوساق في المدينة ونسمي أنفسنا السماسرة، فخرج علينا رسول الله يَا مَعْشَرَ التُّجَّارِ، إِنَّ الْبَ يْعَ يَحْضُرُهُ اللَّغْوُ « : فسمانا باسم أحسن من اسمنا قال » وَالْحَلْفُ، فَشُوبُوهُ بِالصَّدَقَةِ .

. كنا نبتاع الأوساق في المدينة ونسمي أنفسنا السماسرة، فخرج علينا رسول الله يَا مَعْشَرَ التُّجَّارِ، إِنَّ الْبَ يْعَ يَحْضُرُهُ اللَّغْوُ « : فسمانا باسم أحسن من اسمنا قال » وَالْحَلْفُ، فَشُوبُوهُ بِالصَّدَقَةِ .

"Tulikuwa tukifanya biashara katika soko la Al-Madinah, na tulikuwa tukijiita as-Samasirah (madalali), basi Mjumbe wa Allah ﷺ alitujia na kutupa jina bora zaidi. Akasema: Enyi kundi la wafanyabiashara, katika mauziano huingia maneno yasiyo na faida na kiapo, kwa hiyo changanyeni na Sadaqah (sadaka)" (imepokewa na waandishi wa Sunan na Al-Hakim ambaye aliithibitisha, na Al-Tirmidhi alisema ni Hasan Sahih). Pia imepokewa kwamba Al-Bara’ b. ‘Azib na Zayd b. Arqam walikuwa washirika, basi wote wawili walinunua fedha kwa fedha taslimu na kwa mkopo. Habari hizi zikamfikia Mjumbe wa Allah ﷺ, akaamuru.

“We used to trade in the markest of Al-Madinah and we used to call ourselves as-Samasirah (brokers), so the Messenger of Allah (pbuh) came out to us and gave us a better name. He said: O company of merchants, unprofitable speech and swearing takes place in business dealings, so mix it with Sadaqah (alms)” (reported by the authors of the Sunan and Al- Hakim who authenticated it, and Al-Tirmidhi said it is Hasan Sahih). And it is narrated that Al-Bara’ b. ‘Azib and Zayd b. Arqam were partners, so they both bought some silver with money on the spot and by credit. This news reached the Messenger of Allah (pbuh) , so he ordered.

. » أَنَّ مَا كَانَ بِنَ قْدٍ فَأَجِيزُوهُ، وَمَا كَانَ بِنَسِيئَةٍ فَ رُدُّوه « .

. » أَنَّ مَا كَانَ بِنَ قْدٍ فَأَجِيزُوهُ، وَمَا كَانَ بِنَسِيئَةٍ فَ رُدُّوه « .

“Kilichokuwa malipo papo hapo kwa pesa taslimu kinaruhusiwa, na kilichokuwa cha kukopa (kwa mkopo) lazima kikataliwa” (imepokewa na Ahmad kutoka kwa Al-Minhal). Yote haya ni sehemu ya uamuzi wa Hisbah.

“What was by (on the spot) money is permitted, and what was on credit must be rejected” (reported by Ahmad from Al-Minhal). All of this is the judiciary of Hisbah.

Kuita mahakama inayosuluhisha mizozo inayoweza kuathiri haki ya jamii kwa jina la Hisbah ni, kwa kweli, istilahi ya kitaalamu inayorejelea kazi maalum iliyofanywa katika Dola ya Kiislamu, ambayo ni kusimamia wafanyabiashara na mafundi ili kuwazuia kudanganya katika biashara, kazi au bidhaa zao, kuwalazimisha kutumia vipimo na mizani, na kuzuia jambo lolote jingine linaloweza kuidhuru jamii. Hizi ndizo aina hasa za vitendo ambavyo Mtume wa Allah ﷺ alivionyesha, aliamuru vizingatiwe, na alivifanya katika kusuluhisha mambo yao, kama inavyodhihirika kutoka kwa simulizi ya Al-Bara’ b. ‘Azib, ambapo alizuia pande zote mbili kuuziana fedha kwa mkopo. Kwa hiyo, ushahidi kuhusu Hisbah unatokana na Sunnah. Vilevile, ushahidi huu unajumuisha kwamba Mtume wa Allah ﷺ alimteua Sa‘id b. Al-‘As kuwa msimamizi wa soko la Makka baada ya kuteka mji huo, kama inavyotajwa katika Al-Tabaqat ya Ibn Sa’d, na katika Al-Isti’ab ya Ibn Abdul Birr. Na Umar Bin Al-Khattab (ra) alimteua Al-Shifa, mwanamke kutoka kabila lake, kuwa hakimu wa soko (mkaguzi), yaani hakimu wa Hisbah, kama alivyomteua pia ‘Abd Allah b. Utbah kuwa msimamizi wa soko la Madina, kama alivyopokea Malik katika Al-Muwatta na Al-Shafi’i katika Musnad yake. Yeye binafsi pia alikuwa akishughulikia mambo ya mahakama ya Hisbah, na alikuwa akizunguka masokoni kama alivyokuwa akifanya Mtume ﷺ. Makhalifa waliendelea kutekeleza Hisbah hadi alipokuja Al-Mahdi, akaanzisha idara maalum ya Hisbah, akaifanya kuwa sehemu ya taasisi za mahakama. Wakati wa Al-Rashid, Muhtasib (hakimu wa Hisbah) alikuwa akizunguka masokoni, akikagua vipimo na mizani kuona kama kuna udanganyifu, na kuchunguza miamala ya wafanyabiashara.

Calling the judiciary that settles the disputes that may harm the right of the community as Hisbah is in fact a technical term referring to a specific task carried out in the Islamic State, which is the monitoring of the traders and skilled workers in order to prevent them from cheating in their trade, work, or products, forcing them to use measurements and scales and preventing anything else that may harm the community. These are the very types of actions that the Messenger of Allah (pbuh) demonstrated, ordered to be observed, and undertook in settling their issues, as is clear from the narration Al-Bara’ b. ‘Azib, where he prevented both parties from selling silver by credit. Therefore, the evidence about the Hisbah is from the Sunnah. In the same manner, these evidences include that the Messenger of Allah (pbuh) appointed Sa‘id b. Al-‘As over the Makkan market after it had been conquered as is mentioned in Al-Tabaqat of Ibn Sa’d, and in Al-Isti’ab of Ibn Abdul Birr. And Umar Bin Al-Khattab (ra) appointed Al-Shifa, a woman from his clan, as a market judge (inspector), in other words, a judge of Hisbah, as he also appointed ‘Abd Allah b. Utbah over the market of Madinah, as reported by Malik in Al- Muwatta and Al-Shafi’i in his Musnad. He personally used to also deal with the judiciary of the Hisbah, and would go around the markets just like the Messenger (pbuh) used to do. The Khulafaa’ went on carrying out the Hisbah until when Al-Mahdi came he established a special department for the Hisbah, making it a part of the institutions of the judiciary. At the time of Al-Rashid, the Muhtasib (judge of Hisbah) would go around the markets, checking the weights and measures for any cheating, and to look into the traders’ transactions.

Ushahidi wa kuwepo kwa mahakama inayoitwa Mahakama ya Mashtaka ya Dhulma (Madhalim) ni kitendo cha Mtume ﷺ kumruhusu mtu alipize kisasi kutoka kwa Mtume ﷺ mwenyewe. Al-Bayhaqi alisimulia katika Alsunan Alkubra kupitia kwa Abi Saeed Alkhudari, ambaye alisema:

The proof for the judiciary that is called the Judge of the Court of Injustices (Madhalim) is the action of the Messenger (pbuh) having allowed him to retaliate from the Messenger (pbuh) himself. Al-Bayhaqi narrated in Alsunan Alkubra through Abi Saeed Alkhudari who said:

. فطعنه رسول الله يقسم شيئا أقبل رجل فأكبَّ عليه بينما رسول الله فقال له الرسول ، بعُرجون "أي ي عذْق من نخل" كان معه فجرح الرجلَ فقال بل عفوت يا رسول الله. ،» تعالَ فاستَقِدْ « .

. فطعنه رسول الله يقسم شيئا أقبل رجل فأكبَّ عليه بينما رسول الله فقال له الرسول ، بعُرجون "أي ي عذْق من نخل" كان معه فجرح الرجلَ فقال بل عفوت يا رسول الله. ،» تعالَ فاستَقِدْ « .

"Wakati Mjumbe wa Allah ﷺ alipokuwa akigawa kitu, mtu mmoja alimkaribia na kujaribu kuchukua sehemu kwa haraka kutoka kwa Mtume ﷺ. Akamchoma kwa shina la mti wa mtende lililokuwa mkononi mwake, na hivyo kumjeruhi mtu huyo. Mjumbe wa Allah ﷺ akamwambia mtu huyo: “Njoo ulipize kisasi.” Mtu huyo akajibu: Nimekusamehe, Ee Mjumbe wa Allah ﷺ.” Hii ni kesi kati ya kiongozi wa dola (Mjumbe wa Allah ﷺ) na mmoja wa raia, na zaidi ya hayo alisema."

“While the Messenger of Allah (pbuh) was dividing something, a man approached him and tried to hastily take a portion from the Prophet (phuh) . He stabbed him with a date tree stalk which was with him, thereby wounding the man. The Messenger (pbuh) said to the man: “Come and retaliate.” The man replied: I have forgiven O Messenger of Allah.”. This is a case between the head of the state (the Messenger of Allah (pbuh) ) and one of the citizens, and additionally he said.

. فَمَنْ كُنتُ أصبتُ مِن عِرضه، أو مِن شَعره، أو من بَشَرِه، أو مِن ماله شيئاً، « » هذا عِرض محمد وشعرُه، وبشرُه، ومالُه فليَ قُمْ فليَقتصَّ .

. فَمَنْ كُنتُ أصبتُ مِن عِرضه، أو مِن شَعره، أو من بَشَرِه، أو مِن ماله شيئاً، « » هذا عِرض محمد وشعرُه، وبشرُه، ومالُه فليَ قُمْ فليَقتصَّ .

“Yeyote niliyemchukulia mali, hapa ndipo mali yangu; na achukue kutoka humo. Na yeyote niliyempiga mjeledi mgongo, hapa ndipo mgongo wangu; na alipize kisasi kutoka humo.” Imepokewa na Abu Ya’la kutoka kwa Al-Fadl bin ‘Abbas. Al-Haythami amesema kuwa ‘Ata b. Muslim, aliyepo katika mnyororo wa wapokezi wa Abu Ya’la, ameaminiwa na Ibn Hibban na wengine, ilhali wengine wamemdhoofisha, na wapokezi wengine wote ni waaminifu. Katika riwaya ya Tabarani katika al-Mu’jam Al-awst kutoka kwa al-Fadhl bin al-Abbas, amesema Mtume ﷺ,

“Whoever I took property from, here is my property; let him take from it, and whosever back I whipped, here is my back; take recompense from it.” reported by Abu Ya’la from Al-Fadl Bin ‘Abbas. Al-Haythami said that ‘Ata b. Muslim who is in the chain of Abu Ya’la has been considered trustworthy by Ibn Hibban and others, whereas others have weakened him, and the rest of the narrators are trustworthy. In a narration by Tabarani in al-Mu’jam Al-awst by al-Fadhl bin al-Abbas narrated that the Prophet (phuh) said,

. فمَنْ كنتُ جلدتُ لهُ ظهراً فهذا ظهري فليَسْتَقِدْ منه، ومَنْ كنتُ شتمتُ لهُ « » عِرضاً فهذا عِرضي فليَسْتَقِدْ منه، ومن كنتُ أخذتُ لهُ مالاً، فهذا مالي فلْيَسْتَقِدْ منه .

. فمَنْ كنتُ جلدتُ لهُ ظهراً فهذا ظهري فليَسْتَقِدْ منه، ومَنْ كنتُ شتمتُ لهُ « » عِرضاً فهذا عِرضي فليَسْتَقِدْ منه، ومن كنتُ أخذتُ لهُ مالاً، فهذا مالي فلْيَسْتَقِدْ منه .

"Yeyote niliyempiga viboko mgongoni hapa, mgongo wangu huu hapa, na alipize kisasi! Yeyote niliyemtukana heshima yake, heshima yangu hii hapa, na aitukane! Yeyote niliyemchukulia pesa, pesa zangu hizi hapa, na achukue kutoka humo." Hili si kitu kingine ila ni mahakama ya madhalimu (Madhalim), kwa sababu limo ndani ya maana ya mahakama ya madhalimu (Madhalim), ambayo ni uchunguzi wa yaliyotokea kati ya watu na Khalifah. Kwa hiyo, ushahidi wa mahakama ya madhalimu (Madhalim) ni matendo na maneno ya Mtume (ﷺ). Hata hivyo, hakumteua hakimu maalum kwa madhalimu peke yake kwa maeneo yote ya Dola, na Makhalifa baada yake waliendelea kwa njia hiyo hiyo, kwa kuwa walikuwa wakishughulikia madhalimu kama yalivyotokea kwa ‘Ali Bin Abi Talib (ra) – lakini hakuifanya katika wakati maalum wala kwa mtindo maalum, bali dhulma ingeshughulikiwa kadiri ilivyotokea, hivyo ikawa ni sehemu ya shughuli za jumla. Hali hiyo iliendelea hadi siku za ‘Abd Al-Malik b. Marwan, ambaye alikuwa Khalifah wa kwanza kushughulikia madhalimu kwa namna ya pekee, katika wakati maalum na kwa mtindo maalum, kwani alikuwa akiteua siku maalum, na kuchunguza madhulumu, na baadaye ikiwa kuna jambo lililokuwa gumu kwake alimpelekea hakimu wake ambaye angetoa hukumu juu yake. Baada ya hapo, kwa kujengwa juu ya mfumo huu, Khalifah alikuwa akiteua mwakilishi ambaye angechunguza madhulumu yaliyoletwa na watu, na Mahakama ya Madhalimu ikawa chombo maalum, na ikawa ikiitwa “Dar Al-‘Adl” (Nyumba ya Haki). Hili linaruhusiwa kwa upande wa kumteua hakimu maalum kwa ajili yake, kwa kuwa inaruhusiwa kwa Khalifah kumteua mtu kuwa mwakilishi wa kutekeleza kazi yake katika mamlaka yote ya lazima aliyonayo, na inaruhusiwa kwa upande wa kubainisha wakati maalum, na mtindo maalum, kwa kuwa ni miongoni mwa mambo yanayoruhusiwa.

“Whoever I had whipped his back here is my back, let him retaliate! Whoever I had cursed his honor, here is my honor let him curse it! Whoever I had taken some money from him here is my money, let him take from it.” This is nothing other than the judiciary of the injustices (Madhalim), because it is encompassed by the definition of the judiciary of injustices (Madhalim), which is the investigation into what occurred between the people and the Khalifah. Therefore, the evidence for the judiciary of injustices (Madhalim) is the actions and words of the Messenger (pbuh) . However, he did not make a judge specific to the injustices (Madhalim) alone for all the areas of the State, and the Khulafaa’ after him proceeded in the same manner, in that they used to deal with the injustices (Madhalim) as occurred with ‘Ali Bin Abi Talib (ra) – but he did not make it during a specific time or with a particular style, rather the injustice (Madhlamah) would be looked into as it occurred, and so it was part of the overall actions. The situation remained the same until the days of ‘Abd Al-Malik b. Marwan, who was the first Khalifah to deal with the injustices (Madhalim) separately at a specific time with a particular style, so he used to designate a specific day, and would look into the injustices, and subsequently if anything was difficult for him he would pass it to his judge who would rule upon it. After that, built upon this system, the Khalifah would appoint a delegate who would look into the injustices raised by the people, and the Court of Injustices (Madhalim) became a specific apparatus, and used to be called “Dar Al-‘Adl” (the House of Justice). This is permitted from the angle of appointing a judge who is specific for it, since it is permitted for the Khalifah to appoint someone as a delegate to undertake his work in all the mandatory powers that he has and it is permitted from the angle of specifying a particular time, and style, since it is from the permitted issues.