Kuna aina tatu za majaji: Wa kwanza ni Qadhi, ambaye ana jukumu la kusuluhisha mizozo kati ya watu kuhusu miamala na kanuni za adhabu. Wa pili ni Muhtasib, ambaye ana jukumu la kushughulikia ukiukwaji wowote wa sheria unaoweza kudhuru haki ya jamii. Wa tatu ni jaji wa Mazaalim, ambaye ana jukumu la kusuluhisha mizozo kati ya watu na Dola.

There are three types of judges: One is the Qadhi, 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 right of the community. The third is the judge of Mazaalim, who is in charge of settling disputes between the people and the State.

Hizi ni aina tatu za majaji. Ushahidi kuhusu jaji, anayesuluhisha migogoro kati ya watu, unatokana na vitendo vya Mjumbe wa Allah ﷺ, na kutokana na kumteua Mu’az Ibnu Jabal juu ya eneo fulani la Yemen. Ushahidi wa mahakama kuhusu kusuluhisha migogoro inayohatarisha haki za jamii, ambapo jaji anajulikana kama Muhtasib, unathibitishwa na kitendo na kauli ya Mjumbe wa Allah ﷺ, kwani alisema: “Yeyote anayetudanganya si miongoni mwetu”, sehemu ya Hadithi iliyosimuliwa na Ahmad kwa mapokezi ya Abu Huraira. Alikuwa akiwakabili wadanganyifu na kuwaadhibu. Qays Ibnu Abi Gharza Al Kanani ameripoti: “Tulikuwa tukinunua bidhaa Madinah, nasi tukijiita madalali, basi Mjumbe wa Allah ﷺ alitutokea akatuita kwa jina bora zaidi, akasema: ‘Enyi wafanyabiashara, hakika uuzaji huambatana na maneno ya upuuzi na kula viapo, basi changanyeni na Sadaka.’” Ahmad amesimulia kutoka kwa Abi Minhal: “Zayd Ibnu Arqam na Al-Bara’ Ibnu Azib walikuwa washirika, basi wote wawili walinunua fedha kwa fedha taslimu papo hapo na kwa mkopo. Habari hii ilimfikia Mjumbe wa Allah ﷺ, basi akaamuru kwamba mauzo yaliyolipwa taslimu hapo hakuna ubaya ndani yake, na yale yaliyouzwa kwa mkopo lazima yakataliwe.” Yote haya yako ndani ya mamlaka ya kisheria ya Hisba. Kuiita mahakama inayosuluhisha migogoro inayoweza kuharibu haki ya jamii kuwa Hisba ni kwa hakika istilahi ya kitaalamu inayorejelea kazi maalum inayotekelezwa katika Dola ya Kiislamu, yaani kudhibiti wafanyabiashara na wafanyakazi wenye ujuzi ili wasiwadanganye katika biashara yao, au kazi yao, au bidhaa zao, au kuwalazimisha kutumia vipimo na uzani sahihi, au aina nyingine yoyote ya kitendo kinachoweza kuidhuru jamii. Hivi ndivyo vitendo ambavyo Mtume wa Allah (rehema na amani zimshukie) alivyovionyesha, aliviamuru vizingatiwe, na yeye mwenyewe alitoa hukumu juu yake, kama ilivyotajwa katika Hadithi ya Al-Bara’ bin Azib, ambapo aliamuru pande zote mbili zijiepushe na kuuza fedha kwa mkopo. Kwa hiyo, ushahidi kuhusu Hisba unatokana na Sunnah. Zaidi ya hayo, Rasool ul-Allah ﷺ alimteua Said bin Al-’Aas kuwa msimamizi wa soko la Makkah baada ya ushindi, kama ilivyopatikana katika kitabu cha ‘At-Tabaqat’ cha Ibn Sa’d na katika kitabu cha ‘Al-Istee’aab’ cha Ibn Katheer. ‘Umar bin Al-Khattab pia alimteua Al-Shifa, mwanamke wa ukoo wake, ambaye aliitwa Umm Sulaiman bin abi Hatmah, kuwa hakimu wa soko (mkaguzi), yaani hakimu wa Hisba. Aidha, alimweka ‘Abdullah bin ‘Utbah kusimamia soko la Madina, kama alivyopokea Malik katika kitabu chake ‘Muwatta’ na Ash-Shafi’i katika kitabu chake ‘Musnad’. Yeye mwenyewe alikuwa akishughulikia mambo ya mahakama ya Hisba, na kuzunguka masokoni kama alivyokuwa akifanya Mtume ﷺ. Khalifa aliendelea kutekeleza Hisba hadi wakati wa Al-Mahdi, aliyeanzisha idara maalum ya Hisba, na hivyo ikawa mojawapo ya matawi ya muundo wa mahakama. Wakati wa Ar-Rasheed, Muhtasib alikuwa akizunguka masokoni, akikagua vipimo na uzani, na kuchunguza miamala ya wafanyabiashara. Ushahidi wa hakimu wa Mazaalim (vitendo vya dhuluma) unatokana na kauli ya Allah ﷻ: “Mkihitilafiana juu ya jambo lolote, lirudisheni kwa Allah na Mtume.” [TMQ An- Nisa’: 59]

These are the three types of judges. The evidence about the judge, who settles disputes between people, is derived from the actions of the Messenger of Allah (pbuh), and from his appointment of Mu’az Ibnu Jabal over an area of Yemen. The evidence of 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 saying of the Messenger of Allah (pbuh), for He said; “He who cheats us is not one of me”, part of a Hadith narrated by Ahmad on the authority of Abu Huraira. He (pbuh) used to challenge the cheaters and punish them. Qays Ibnu Abi Gharza Al Kanani reported: “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; ‘O traders, verily the selling entails foolish talk and the taking of oaths, so do mix it with Sadaqah.’” Ahmad narrated from Abi Minhal “Zayd Ibnu Arqam and Al-Bara’ Ibnu 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 that the deal settled in cash there is no harm in it, and where it is sold in credit it must be rejected.” All this is within the judicial remit of the Hisba. Calling the judiciary that settles the disputes that may harm the right of the community as Hisba is in fact a technical term referring to a specific task carried out in the Islamic State, ie. Controlling the traders and skilled workers lest they cheat in their trade, or their work or their products, or forcing them to use the rights weights and measures, or any other type of action that may harm the community. These are the very types of actions that the Messenger of Allah (pbuh) demonstrated, ordered to be observed, and personally applied judgement upon, as mentioned in the Hadith of Al-Bara’ Ibnu Azib, where He ordered both parties to abstain from selling silver by credit. Therefore, the evidence about the Hisba is from the Sunnah. Moreover, Rasool ul-Allah (pbuh) appointed Said bin Al-’Aas on the market of Makkah after the conquest, as it came in the book of ‘At- Tabaqat’ of Ibn Sa’d and in the book of ‘Al-Istee’aab’ of Ibn Katheer. ‘Umar bin Al-Khattab also appointed Al-Shifa, a woman from his clan, who was called Umm Sulaiman bin abi Hatmah, as a market judge (inspector) i.e. a judge of Hisba. He appointed, as well, ‘Abdullah bin ‘Utbah over the market of Al-Madinah, as it was reported by Malik in his ‘Muwatta’ and by Ash-Shafi’i in his ‘Musnad’. He would personally deal with the judiciary of the Hisba, and go around the markets just like the Messenger (pbuh) used to do. The Khaleefah continued to undertake the Hisbah till the time of Al-Mahdi who made a special department for the Hisbah, thus becoming one of the branches of the judiciary structure. At the time of Ar-Rasheed, the Muhtasib used to go around the markets, checking the weights and measures, and look into the traders’ transactions. The evidence for the judge of Mazaalim (unjust acts), is derived from Allah’s (pbuh) saying; “If you dispute about something refer it to Allah and the Messenger.” [TMQ An- Nisa’: 59]

Hii ilikuja mara tu baada ya kauli ya Allah (SWT): "Enyi mlioamini, mtiini Allah na mtiini Mtume na wenye mamlaka miongoni mwenu." [TMQ An-Nisa’a: 59]

This came immediately after Allah’s (swt) saying; “O you who believe obey Allah and obey the Messenger and those in authority from amongst you.” [TMQ An-Nisa’a: 59]

Kwa hiyo, mzozo wowote kati ya raia na watu wenye mamlaka unapaswa kupelekwa kwa Allah na Mtume Wake, yaani kwa hukumu ya Allah. Hili linahitaji uwepo wa qadhi wa kutoa hukumu juu ya mzozo huu, na huyu ndiye qadhi wa Mazaalim. Hii ni kwa sababu sehemu ya yale yanayojumuishwa katika maana ya mahakama ya Mazaalim (vitendo vya dhuluma) ni mzozo kati ya watu na Khaleefah. Hivyo ushahidi wa mahakama ya Mazaalim ni kitendo na kauli za Mtume ﷺ. Hata hivyo, Mtume ﷺ hakumteua qadhi maalum wa Mazaalim kwa dola nzima, wala Khulafaa' Ar-Rashidoon baada yake, kwani wao walikuwa wakishughulikia Mazaalim wenyewe, kama ilivyokuwa kwa Ali bin Abi Twalib. Hata hivyo hawakuwa na wakati maalum wala mbinu maalum ya Mazaalim; alikuwa akishughulikia kesi ya dhuluma pale ilipotokea, hivyo ilikuwa ni sehemu tu ya majukumu yake ya jumla. Mwenendo huu uliendelea hivyo hadi siku za ‘Abdul Malik bin Marwan; yeye ndiye Khaleefah wa kwanza kuweka wakati maalum wa Mazaalim. Alipokuwa hawezi kushughulikia jambo mwenyewe, alikuwa akilipeleka kwa qadhi wake ili alishughulikie. Kisha Khaleefah alianza kuteua manaibu wa kuchunguza malalamiko ya watu, na mfumo maalum wa Mazaalim ukaanzishwa, ukajulikana kama “Nyumba ya Haki” (Dar ul-'Adl). Inajuzu kuwa na qadhi maalum wa Mazaalim, kwa sababu jambo lolote linaloingia katika mamlaka ya lazima ya Khaleefah, anaruhusiwa kuteua manaibu wa kutekeleza jukumu hilo kwa niaba yake. Pia inajuzu kuwa na wakati maalum na mtindo maalum, kwa kuwa haya yote yanaingia katika yaliyo 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 Mazaalim. This is because part of what is included in the definition of the Mazaalim (unjust acts) court is the dispute between the people and the Khaleefah. So the evidence on the judicialcourt of the Mazaalim is the action and words of the Messenger (pbuh). However, the Messenger of Allah (pbuh) did not appoint a specific judge for the Mazaalim over the whole State, nor did the Khulafaa’ Ar-Rashidoon after him, for they used to undertake the Mazaalim themselves, as was the case with Ali Ibnu Abi Talibin He did not however have a specific time or a special method for the Mazaalim, He simply dealt with a Mazlama (an unjust act case) as it happened, so it was just part of his general duties. This approach remained the same until the days of ‘Abdul Malik Ibnu Marwan; He was the first Khaleefah to introduce a specific time for the Mazaalim. When He could not deal with a matter himself, He used to refer it to his judge to deal with it. Then the Khaleefah began to appoint deputies to look into people’s complaints, and a special system was then introduced for the Mazaalim, which was known as the “House of Justice” (Dar ul-’Adl). It is permissible to have a special judge for Mazaalim, because anything that falls under the mandatory powers of the Khaleefah, He is allowed to appoint deputies to perform that duty on his behalf. It is also permissible to have a specific time and a specific style, because all of this falls under the Mubah (allowed).