Kuna aina tatu za majaji: Wa kwanza ni Qadi, ambaye ana jukumu la kusuluhisha mizozo kati ya watu kuhusu miamala na sheria za adhabu. Wa pili ni Muhtasib, ambaye ana jukumu la kushughulikia ukiukaji wowote wa sheria unaoweza kuidhuru maslahi ya jamii au mali. Na wa tatu ni jaji wa Mazalim, ambaye ana jukumu la kusuluhisha mizozo kati ya watu na Dola.

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. .

Hizi ni aina tatu za majaji. Kuhusu ushahidi wa jaji anayesuluhisha mizozo baina ya watu, hili linatokana na matendo ya Mtume wa Allah ﷺ, na kutokana na kumteua kwake Muadh Ibnu Jabal kuwa msimamizi wa eneo moja la Yemen. Kuhusu ushahidi wa mahakama katika kusuluhisha mizozo inayohatarisha maslahi ya jamii, ambapo jaji anajulikana kama Muhtasib, hili limethibitishwa kwa tendo na kauli ya Mtume wa Allah ﷺ, kwani alisema: .

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: .

"Yeyote anayetudanganya si miongoni mwetu." [Hili ni sehemu ya hadithi iliyopokewa na Ahmad kupitia kwa Abu Huraira.]. Hivyo, yeye ﷺ alikuwa akiwakabili wadanganyifu na kuwaadhibu.

"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. .

Alikuwa pia akiwaamuru wafanyabiashara wasema ukweli katika biashara na watoa sadaka. Ahmad alisimulia kutoka kwa Qays Ibnu Abi Gharza Al Kinani, alisema: "Tulikuwa tukinunua bidhaa Madinah na tukijiita madalali, basi Mtume ﷺ alitutokea akatuita kwa jina bora zaidi, akasema ﷺ:"

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: .

“Enyi wafanyabiashara, hakika mauzo huambatana na mazungumzo na kula viapo, basi yachanganyeni na sadaka.”

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

Ahmad pia alisimulia kutoka kwa Abu Al-Minhal:

Ahmad also narrated from Abu Al-Minhal: .

"Kwamba Zayd bin Arqam na Al-Bara' bin ‘Azib walikuwa washirika, hivyo wote wawili walinunua fedha kwa pesa taslimu papo hapo na kwa mkopo. Habari hii ilimfikia Mtume wa Allah ﷺ, naye akaamuru: 'Pale malipo yanapofanywa papo hapo hakuna ubaya, na pale inapouzwa kwa mkopo lazima ikataliwe.'"

"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.'” .

Hivyo Mtume (ﷺ) aliwazuia kutokana na riba ya mkopo. Yote haya ni ndani ya mamlaka ya kisheria ya Hisbah. Kuiita mahakama inayosuluhisha migogoro inayoweza kuathiri maslahi ya jamii kuwa Hisbah ni, kwa kweli, istilahi ya kitaalamu inayorejelea kazi maalum iliyokuwa ikitekelezwa katika Dola ya Kiislamu, yaani kudhibiti wafanyabiashara na mafundi wasije wakadanganya katika biashara zao, kazi zao, bidhaa zao, wasije wakatumia vibaya vipimo na mizani, au aina nyingine yoyote ya kitendo kinachoweza kuathiri maslahi ya jamii.

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..

Hii ndiyo tendo ambalo Mjumbe wa Allah ﷺ alilionyesha na kuamuru lizingatiwe, na yeye mwenyewe alitoa hukumu juu yake, kama ilivyotajwa katika Hadithi ya Al-Bara' Ibn Azib, ambapo aliamuru pande zote mbili zijiepushe na kuuza fedha kwa mkopo.

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. .

Mtume wa Allah (SAW) pia alimteua Sa'id ibn Al-As kuwa muhtasib katika masoko ya Makkah baada ya kuteka mji huo, kama ilivyopokewa katika Tabaqaat ya Ibn Sa'd na katika Al-Istiab ya Ibn ‘Abd al-Barr. Kwa hiyo, dalili ya hisbah ni Sunnah. ‘Umar b. Al-Khattab naye alimteua Al-Shifa, mwanamke wa ukoo wake, ambaye ni Umm Suleiman ibn Abi Haythma, kuwa msimamizi wa soko (mkaguzi), yaani hakimu wa Hisbah; pia alimteua Abdullah ibn Utbah kuwa hakimu wa soko la Al-Madinah, kama Malik alivyotaja katika Al-Muatta' na Al-Shafi'i katika Musnad yake. Yeye mwenyewe pia alikuwa akishughulika na mambo ya mahakama ya Hisbah, na alikuwa akizunguka katika masoko kama alivyofanya Mtume wa Allah (SAW). Khalifa aliendelea kushughulikia Hisbah hadi siku za Al-Mahdi, aliyeweka mpangilio maalum wa Hisbah ambao ukawa mmoja wa mifumo ya mahakama. Wakati wa Al-Rasheed, Muhtasib (hakimu wa Hisbah) alikuwa akizunguka masokoni, akikagua vipimo vya uzito na ujazo, na kuchunguza miamala ya wafanyabiashara.

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. .

Kuhusu dalili ya kadhi wa mazalim (madhulumu), hii inatokana na kauli ya Allah (SWT):

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

"Mkikhitilafiana juu ya jambo lolote, lirudisheni kwa Mwenyezi Mungu na Mtume." [4:59]. Hii imekuja mara baada ya kauli ya Mwenyezi Mungu (SWT):

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

"Enyi mlioamini, mtiini Allah na mtiini Mtume na wenye mamlaka miongoni mwenu." [4:59].

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

Kwa hiyo, mzozo wowote kati ya raia na watu walio madarakani unapaswa kurejeshwa kwa Mwenyezi Mungu na Mtume wake, yaani kwa hukumu ya Mwenyezi Mungu. Hili linahitaji uwepo wa qadhi wa kutoa hukumu juu ya mzozo huu, na huyu ndiye qadhi wa Mazalim. Ushahidi pia unatokana na tendo na kauli ya Mtume wa Allah (ﷺ). Hata hivyo, Mtume wa Allah (ﷺ) hakumteua qadhi maalum wa Mazalim kwa dola nzima, wala Makhalifa Waongofu baada yake, kwani walikuwa wakisimamia Mazalim wenyewe, kama ilivyokuwa kwa Ali Ibn Abi Talib. Hata hivyo hakuweka wakati maalum wala mtindo maalum kwa Mazalim; alikuwa akishughulikia dhulma (kesi ya tendo lisilo la haki) kadiri ilivyotokea, kwa hiyo ilikuwa ni sehemu tu ya majukumu yake ya jumla. Mwenendo huu ulibaki hivyo hadi siku za Abdul Malik Ibn Marwan; yeye ndiye Khalifa wa kwanza kuweka wakati maalum kwa Mazalim; na pale mojawapo ya Mathalim hayo lilipokuwa gumu kwake, alikuwa akilirejesha kwa qadhi wake ili alishughulikie. Kisha Khalifa alianza kuteua manaibu wa kuchunguza malalamiko ya watu, na mfumo maalum ukaanzishwa kwa ajili ya Mazalim, ambao ulijulikana kama "Nyumba ya Haki" (Dar-ul-Adl). Hili linaruhusiwa kwa kuwa na qadhi maalum wa Mazalim, kwa sababu kwa kila jambo linaloingia katika mamlaka ya lazima ya Khalifa, anaruhusiwa kuteua manaibu wa kulitekeleza kwa niaba yake. Pia inaruhusiwa kuwa na wakati maalum na mtindo maalum kwa kuwa yote haya yanaingia katika mambo ya mubah (yanayoruhusiwa).

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). .