Islomda sud tizimi uch turdagi qozining vazifasini belgilab beradi, ular:

The judiciary in Islam defines the role of three types of qadi’s, which are :

1) Qozi ‘Aam: U odamlar o‘rtasidagi nizolarni hal qiluvchi qozidir. U fuqarolik va jinoiy ishlar bilan shug‘ullanadi.

1) Qadi ‘Aam : He is the qadi that settles the disputes between the people. He deals with both civil and criminal cases.

2) Qozi Muhtasib: U jamoat manfaatiga yoki mulkka zarar yetkazishi mumkin bo'lgan har qanday huquqbuzarlikni tekshirish va hal qilish bilan shug'ullanadi.

2) Qadi Muhtasib : He is in charge of looking into and settling any breach of law that may endanger the public interest or property.

3) Qozi Mazolim: U xalq bilan davlat o‘rtasidagi nizolarni hal qiladi.

3) Qadi Madhaalim : He deals with disputes between the people and the State.

Sudlar va odamlar o‘rtasida yuzaga keladigan nizolarni hal qiluvchi sud hokimiyati haqidagi dalil Allah Elchisi ﷺ ning amallaridan olingan bo‘lib, u Mu‘ozh ibn Jabalni Yamanning bir hududiga hokim etib tayinlagani bilan bog‘liqdir.

As for the evidence about the judiciary that settles the disputes that occur between people, this is derived from the actions of the Messenger of Allah (saw), and in his appointment of Mu‘adh ibn Jabal over an area of Yemen.

Qadi ‘Aam ning majburiy vakolatlari.

The Mandatory powers of the Qadi ‘Aam.

Barcha ishlar sud majlislarida hal etilishi kerak, bunda dalillar qozi huzuriga taqdim etiladi. Hokimiyat Allohga tegishli bo‘lgani uchun, sud hay’ati (jyuri) tushunchasi mavjud emas. Dalillar hakamga taqdim etiladi, u esa Qur’on va Sunnatga asoslanib hukm chiqaradi. Bitta ish bo‘yicha ikki yoki undan ortiq hakamning sudga raislik qilishi va hukm chiqarish vakolatiga ega bo‘lishi man etilgan. Biroq boshqa hakamlarning u bilan birga hozir bo‘lishiga ruxsat etilgan. Ularning vazifasi faqat maslahat berish yoki fikr bildirishdir, ammo ularning fikrlari majburiy emas. Buning sababi shuki, Allohning Elchisi ﷺ bitta masalani ko‘rib chiqish uchun ikki hakamni hech qachon tayinlamagan, balki har bir masala uchun faqat bitta hakamni tayinlagan. Bu esa bitta masalani ko‘rib chiqish uchun ikki yoki undan ortiq hakamning bo‘lishi man etilganini bildiradi.

All the cases have to be judged in court sessions where the evidence is presented to the qadi. Since sovereignty belongs to Allah (swt), there is no concept of jury. The evidence is presented to the judge who then judges on the basis of Qur’an and Sunnah. It is forbidden to have more than one judge presiding over the case and having the power to render judgement. However it is permitted for other judges to be present with him. Their role would merely be to counsel or voice an opinion, but their opinions would not be binding. This is so because the Messenger of Allah (saw) never appointed two judges to deal with one matter, but only one judge for one matter, which indicates that it is forbidden to have two or more judges to look into one matter.

Hakam faqat sud majlisida hukm chiqarishi mumkin, va har qanday dalil yoki qasamlar faqat sud majlisida ko‘rib chiqilishi mumkin. Buning sababi shuki, ‘Abdulloh ibn az-Zubayr rivoyat qilgan: “Allohning Elchisi ﷺ ikki da’vogar tarafning hakam oldida o‘tirishini buyurganlar.” Bu hadis sud ishini olib borish shaklini ko‘rsatadi: ikki da’vogar taraf hakam oldida birga o‘tirishi kerak, va bu sud majlisida bo‘lishi lozim.

The judge can only rule in a judicial court and any evidences or oaths can only be considered in the judicial court. This is so because it has been reported on the authority of ‘Abdullah ibn al-Zubayr who said, “The Messenger of Allah has ordered that the two disputing parties should sit before the judge.” This hadith demonstrates the form in which the judiciary should be conducted : The two disputing parties should sit together before a judge, and this would be in a judicial court.

Ushbu qozining vazifasi Shariat hukmini, umumiy manfaatga zarar yetkazishi mumkin bo‘lgan har qanday narsada, majburlash yo‘li bilan amalga oshirishga taalluqlidir. Bunday muassasa hisba deb ham ataladi va u Islom davlatida aniq bir vazifani bajaradi: savdogarlar va hunarmandlarni nazorat qilish, ularning savdo-sotiqda, ishda yoki mahsulotlarida aldamasligi, o‘lchov va tarozilardan noto‘g‘ri foydalanmasligi yoki jamoat huquqlariga ta’sir qilishi mumkin bo‘lgan boshqa har qanday harakatni qilmasligi uchun.

The function of this judge is related to conveying the Shari‘ah rule by way of compulsion in whatever may harm the common interest. This type of institution is also known as the hisba, and it carries out a specific task within the Islamic State, which is the controlling of the traders and skilled workers lest they cheat in their trade, work or in their products, lest they wrongly use the weights and measures or any other type of action that may affect the public rights.

Ushbu sud-hukm dalili "taom uymasi" haqidagi hadisda ochib berilgan: Imom Muslim Abu Hurayra (roziyallohu anhu) rivoyatida shunday deydi: "Allohning Elchisi ﷺ bir taom uymasi yonidan o‘tdilar. Qo‘llarini uning ichiga kiritganlarida barmoqlari nam bo‘lib qoldi. Shunda u (sotuvchi)ga dedilar: "Bu nima?" U dedi: "Ey Allohning Elchisi, uni yomg‘ir ho‘l qilib qo‘ygan." U zot ﷺ dedilar: "Odamlar ko‘rishi uchun uni nega ustiga qo‘ymadingiz? Bizni aldagan kishi bizdan emas."

As for the evidence of this judiciary, this is highlighted in the hadith of the heap of food : It has been reported in Sahih Muslim on the authority of Abu Hurayrah the following: “The Messenger of Allah (saw) passed by a heap of food, as he put his hand inside it his fingers got wet, so he said to the vendor: What is this? He said : It was dampened by the rain O Messenger of Allah. He (saw) said : Why don’t you put it on the top so that people can see it? He who cheats us is not one of us.”.

Demak, bu ommaviy huquq bo'lib, Allah Elchisi uni ko'rib chiqdi va aldashning oldini olish uchun nam oziq-ovqat yuqorida ko'rsatilishi kerak, deb hukm qildi ﷺ. Va bu xarakterdagi barcha umumiy huquqlar yoki manfaatlarga tegishlidir. Bu jinoyat kodeksi yoki jinoyat huquqini o'z ichiga olmaydi, chunki ular boshidanoq odamlar o'rtasidagi nizolar bo'lib, bir xil turga kirmaydi.

So this was a public right on which the Messenger of Allah looked into, and judged that the wet food should be displayed at the top to prevent cheating. And this applies to all the common rights or interests that are of this nature. It does not include the penal code or the criminal law, for they are not of the same sort, as they are disputes between people in the first place.

Muhtasibning majburiy vakolatlari.

Mazolim qozisi — davlat tomonidan har qanday shaxsga, u davlat fuqarosi bo‘lsinmi yoki uning hokimiyati ostida yashayotgan kishi bo‘lsinmi, nisbatan sodir etilgan har qanday mazlumiyatni (adolatsizlikni) bartaraf etish uchun tayinlangan qozidir. Bu mazlumiyat xalifa yoki uning ostida ishlaydigan kishilar — ular hokimlar bo‘lsinmi yoki davlat xizmatchilari bo‘lsinmi — tomonidan sodir etilgan bo‘lsa ham shunday.

The judge of madhaalim is a judge appointed to lift every madhlama (unjust act) perpetrated by the State against any person, whether this person were a citizen of the State or a person living under its authority, and whether this madhlama were perpetrated by the Khaleefah or those working under him be they rulers or civil servants.

Madhaalim sudyasining ta'rifi va madhaalim sudi tizimining manbai Payg'ambar ﷺ dan rivoyat qilingan xabarlardan olingan. U zot hukmdorning raiyat ustidan hukm yuritish davomida sodir etgan zulm-ishlarini madhlama deb ta'riflaganlar. Anas (roziyallohu anhu) rivoyat qiladi: "Payg'ambar ﷺ davrida narxlar oshib ketdi. Shunda ular unga dedilar: "Ey Allohning Rasuli, nega narxni belgilab qo'ymaysiz?" U zot ﷺ aytdilar: "Albatta, Alloh – Qabul qiluvchi, rizqni kengaytiruvchi, Rizq beruvchi va narxni belgilovchidir. Men Allohga shunday holda ro'para bo'lishni umid qilaman: Unga nisbatan qon yoki mol borasida hech kim menga madhlama qilganlikni da'vo qilmasin." Shunday qilib, u zot ﷺ narxni belgilashni madhlama deb hisobladilar, chunki agar u zot ﷺ narxni belgilaganlarida, vakolatsiz ish qilgan bo'lar edilar.

This is the definition of the judge of madhaalim and the origin of the judiciary of madhaalim is derived from reports attributed to the Messenger of Allah (saw) when he described the unjust acts perpetrated by the ruler while ruling over the subjects as being a madhlama. Anas reported: “Prices soared during the time of the Messenger of Allah (saw) so they said to him: O Messenger of Allah why don’t you introduce pricing? He said: Verily Allah is the Recipient, the Extender of wealth , the Provider, and the Pricer, and I hope that I will meet Allah (swt) without having anyone accusing me of having perpetrated a madhlama against him be it in blood or in money.” He (saw) therefore judged the pricing as being a madhlama, for if he had done it, i.e. introduced pricing, he would have acted without authority.

Madhaalim (zulm va jabr-zulm ishlari) haqida Rasululloh ﷺning hadislarida ham zikr etilgan. U zot shunday degan edilar: "Agar men birovdan pul olgan bo'lsam, mana mening pulim, undan olsin; agar birovning orqasiga qamchi urgan bo'lsam, mana mening orqam, u qasos olsin." Bu shuni ko'rsatadiki, hokimga, voliyga yoki davlat xizmatchisiga qarshi shikoyatlar madholim qozisiga topshirilishi kerak, madholim qozisi esa shariat hukmini majburlash yo'li bilan yetkazadi.