Qozi al-Mazolim majburiy ravishda har qanday hokimni yoki davlat xizmatchisini lavozimidan chetlatish vakolatiga ega, shuningdek, u Xalifani ham lavozimidan chetlatish huquqiga ega.

The Qadhi al-Mazaalim has the mandatory power to remove any ruler or civil servant, and He also has the right to remove the Khaleefah.

Mazolimlar qozisi hokimlarni lavozimdan chetlatish huquqiga ega, chunki hokim taqlid deb ataladigan, shuningdek tayinlash shartnomasi deb ham yuritiladigan vakolat shartnomasi orqali tayinlanadi. Xalifa viloyat, ya’ni hokimiyat huquqiga ega, va u tayinlash huquqiga ega bo‘lib, bu vakolat berishdir; tayinlash esa faqat aniq so‘zlar bilan amalga oshirilishi mumkin. Shunday ekan, xalifa tomonidan tayinlangan hokimni chetlatish o‘sha shartnomani bekor qilish bo‘ladi va xalifa bu huquqni shubhasiz o‘zida saqlaydi. Buning sababi shuki, Allohning Elchisi ﷺ valilarni tayinlagan va ularni lavozimdan chetlatgan. Xulafoi Roshidin ham valilarni tayinlagan va ularni lavozimdan chetlatgan; xalifa tayinlagan kishilarga tayinlash va chetlatish huquqini topshirishi ham mumkin edi. Biroq mazolim sudi xalifa nomidan hokimlarni chetlatish huquqiga ega emas, chunki u tayinlash va chetlatish ishida xalifa o‘rnida ish yuritmaydi. U xalifa o‘rnida mazolimlarni ko‘rib chiqadi. Agar o‘sha hokimning o‘z vilоyatidagi turishi zulm (mazlama) bo‘lsa, sud bu zulmni, ya’ni o‘sha hokimni lavozimdan chetlatishga haqli. Shuning uchun uning hokimni chetlatish vakolati xalifa nomidan emas, balki zulmni bartaraf etish uchun amalga oshiriladi. Demak, sud chetlatilishi lozim deb hukm qilgan kishi, xalifa bu hukmga rozi bo‘lmasa ham, chetlatilishi kerak. Chunki o‘sha hokimni chetlatish zulmni bartaraf etish bo‘ladi, bu esa hammaga, shu jumladan xalifaga ham taalluqlidir, zero qozining hukmi hammaga tatbiq etiladi. Xalifani chetlatish vakolatiga kelsak, u ham zulmni bartaraf etishga qaratilgan hukm orqali amalga oshadi. Chunki agar xalifa uni chetlatishni talab qiladigan holatda yoki natijada chetlatilishi lozim bo‘lgan vaziyatda bo‘lsa, uning lavozimda qolishi zulm bo‘lib qoladi. Mazolimlarni chetlatish masalasini hal qiladigan aynan mazolim sudi bo‘lgani uchun, u xalifaning chetlatilishiga hukm qiladi. Shuning uchun, Mazolim sudining xalifani lavozimidan chetlatish to'g'risidagi hukmi zulmni bartaraf etishga qaratilgan hukm bo'ladi.

The Qadhi al-Mazaalim has the right to remove the rulers, for the ruler is appointed by a contract, known as the contract of assignment which is also called the contract of appointment (Taqleed). The Khaleefah has the right of the Wilayah that is the ruling, and He has the right of appointment, which is the assignment, and the appointment can only be done with clear wording. Thus the removal of the ruler appointed by the Khaleefah would be a termination of that contract, and the Khaleefah undoubtedly reserves that right. This is because the Messenger of Allah (pbuh) appointed the Wulah and removed them. The Khulafaa’ Ar-Rashidoon also appointed the Wulah and removed them; the Khaleefah could also delegate to those whom He appointed the right to appoint and remove. However, the court of Mazaalim does not have the right to remove the rulers on behalf of the Khaleefah, for it does not act on his behalf in appointing and removal. it rather acts on his behalf in looking into the Mazaalim. So if the presence of that ruler in his Wilayah was a Mazlema, the court has the right to remove that Mazlema i.e. it has the right to remove that ruler from office. Therefore, its power to remove the ruler is not done on behalf of the Khaleefah, but merely to remove the Mazlema. So the one whom it judges to be removed should be removed, even if the Khaleefah does not agree with the judgement. This is because the removal of that ruler would be the removal of a Mazlema, and this applies to everyone, including the Khaleefah, for the judgement of the judge applies to everyone. As for its power to remove the Khaleefah, this would also be by a judgement aimed at removing a Mazlema. This is because if the Khaleefah were in a situation that necessitates his removal, or in a situation as a result of which He should be removed, then his stay in office would be a Mazlema. It is the court of Mazaalim that judges the removal of Mazaalim, so it would order his removal. Therefore, the judgement of the court of Mazaalim to remove the Khaleefah would be a judgement aimed at removing a Mazlema.

Mazolimlar sudi har qanday mazlamani ko‘rib chiqish vakolatiga ega: u davlat xizmatchilari tomonidan sodir etilgan bo‘ladimi, xalifaning Shar’ga zid qarorlari bilan bog‘liq bo‘ladimi, konstitutsiya, qonunlar yoki xalifa tomonidan qabul qilingan turli shar’iy hukmlardagi qonuniy matnning ma’nosi bilan bog‘liq bo‘ladimi, soliq joriy etish bilan bog‘liq bo‘ladimi yoki boshqa biror masala bo‘ladimi.

The court of Mazaalim has the power to look into any Mazlema, whether the Mazlema were perpetrated by government employees, or related to a contradiction of the Shar’a by the Khaleefah, or related to the meaning of a legislative text in the constitution, the canons or the various Shari’ah rules adopted by the Khaleefah, or related to the imposing of a tax, or any other matter.

Shu sababli, Allohning Elchisi ﷺ narxlar keskin oshib ketganidan keyin sahobalar ulardan narxlarni belgilab berishni so'raganlarida, buni rad etdilar va narxlarni belgilashni zulm (mazlema) deb hisobladilar. Shuningdek, Allohning Elchisi ﷺ sug'orishga kirish imkoniyatini noqonuniy tartibga solishni ham zulm (mazlema) deb hisobladilar. Bu shuni isbotlaydiki, agar hokimning harakati haqiqatga (Haqq) zid bo'lsa yoki Shariat qoidalarini buzsa, u zulm (mazlema) deb hisoblanadi. Allohning Elchisi ﷺ musulmonlar ustidan hokim va ularning Davlat rahbari edilar.

This is because the Messenger of Allah (pbuh) refused to fix the prices when the Sahabah requested Him to do so after the prices had soared, and He (pbuh) considered price fixing as a Mazlema. He (pbuh) also considered the illegal arrangements of the peoples’ access to irrigation as a Mazlema. This proves that if the action of the ruler contradicted the truth (Haqq), or violated the Shari’ah rules, it would be considered a Mazlema. The Messenger of Allah (pbuh) was a ruler over the Muslims and their Head of State.

Bundan tashqari, hukumat ishiga oid har qanday ish hukumat a'zolaridan biri tomonidan amalga oshirilgan bo'lsa-yu, u haqqqa zid bo'lsa yoki Shari'at qoidalarini buzgan bo'lsa, bu mazlima hisoblanadi. Chunki o'sha shaxs halifaning vakili bo'lib, hukumat tuzilmasida unga topshirilgan vazifada uning nomidan ish yuritadi.

Furthermore, if any action that is part of government business, performed by any member of the government, was in contradiction with the truth (Haqq), or if it violated the Shari’ah rules, it would be considered a Mazlema. This is because that person would be representative to the Khaleefah, acting on his behalf in the task assigned to Him in the government structure.

Shuning uchun narxlar haqidagi hadis xalifaning sodir etgan jinoyati mazlima ekanini ko'rsatadi va mazolim ustidan tekshiruv o'tkazish huquqi adolat sudiga tegishlidir. Konstitutsiyadagi matnni yoki kanonni tekshirishga kelsak, konstitutsiya asosiy qonun, kanon esa sultonning farmonidir. Demak, uni tekshirish sultonning farmonini tekshirish demakdir, bu esa narxlar haqidagi hadisga kiradi, chunki bu xalifaning harakatlarini tekshirishga o'xshaydi. Bundan tashqari, Alloh (SWT) aytadi: "Agar biror narsada tortishsangiz, uni Allohga va Rasulga qaytaringiz" [TMQ An-Niso: 59].

Therefore, the Hadith about pricing indicates that the offence committed by the Khaleefah is a Mazlema, and it is the court of justice that has the power to look into the Mazaalim. With regards to examining a text in the constitution or the canon, the constitution is the basic law and the canon is the decree of the Sultan. So examining that is examining the decree of the Sultan, which is also included in the Hadith about pricing, for it would be like examining the Khaleefah’s actions. Furthermore, Allah (swt) says; “If you dispute about something refer it to Allah and the Messenger” [TMQ An- Nisa’a: 59],

yaʼni, agar siz hokimiyat egalari bilan biror masala yuzasidan tortishgan bo‘lsangiz. Agar bu tortishuv konstitutsiyadagi yoki qonun kodeksidagi biror modda haqida bo‘lganida, u holda bu fuqarolar bilan hokimiyat egalari o‘rtasida, Alloh va Uning Rasuli ﷺ ga murojaat qilinishi lozim bo‘lgan shariat qoidasi yuzasidan tortishuv bo‘lardi. Bu esa uni mazolim sudiga, ya’ni Alloh va Uning Rasuli ﷺ ning hukmiga havola etish degani bo‘lardi.

i.e. if you disputed with the people in authority about a matter. If this dispute were about an article in the constitution or an article in the canon of the law, then it would be a dispute between the subjects and those in authority on a rule of Shari’ah, which must be referred to Allah and His Messenger. This would mean referring it to the court of Mazaalim, i.e. to the judgement of Allah and His Messenger (pbuh).

Mazolim sudyasiga soliq solinishini tekshirish vakolati berilganligi haqida: bu vakolat Allohning Elchisi ﷺ ning quyidagi hadislaridan kelib chiqadi: “Men Alloh Azza va Jall huzuriga, menga qarshi qon yoki mol bo‘yicha biror kishi da’vo qilmagan holda bormoqni umid qilaman.” Agar xalifa raiyatdan nohaq ravishda pul olsa, bu mazlum bo‘ladi; shariat tomonidan ma’qullanmagan holda raiyatdan pul olish ham mazlumdir. Shuning uchun Mazolim sudi soliq masalalarini tekshirishga haqlidir, chunki bu raiyatdan olingan pulдир. Soliq masalalarini tekshirishdan maqsad, o‘sha soliqning shariat tomonidan musulmonlarga yuklatilganmi yoki yo‘qmi, shuni hukm qilishdir: masalan, muhtojlarni boqish uchun olingan pul mazlum bo‘lmaydi; yoki shariat tomonidan yuklatilmagan soliq, masalan, zarur hisoblanmagan to‘g‘on qurish uchun olingan pul esa mazlum bo‘ladi va uni bartaraf etish lozim. Aynan shu sababli Mazolim sudi soliqlarni tekshirish vakolatiga ega.

As for the mandatory power given to the judge of Mazaalim to look into the imposing of a tax, this is derived from the Hadith of the Messenger of Allah (pbuh) where He said; “And I hope to meet Allah Azza wa-Jall without having anyone claiming a Mazlema against me, whether in blood or money.” If the Khaleefah took money from the subjects unlawfully, it would be a Mazlema; and taking money from the subjects that is not approved by the Shar’a is a Mazlema. Therefore, the court of Mazaalim has the right to investigate taxes for it is money taken from the subjects. Its investigation of tax affairs would be with the aim of ruling whether that tax is lawfully obliged by Shar’a on the Muslims, such as the money taken to feed the needy, which would not be a Mazlema; or whether that tax is not obliged by the Shar’a, such as the monies taken to build a dam that is not considered essential, which would therefore be a Mazlema that has to be removed. This is why the court of Mazaalim has the power to examine the taxes.

Mazolim sudida sud majlisi o‘tkazilishi ixtiyoriy bo‘lib, javobgarni chaqirish zarur emas, da’vogarning hozir bo‘lishi ham shart emas. Mazolim sudi hech kim da’vo qo‘zg‘atmagan taqdirda ham mazlumaga oid ishni ko‘rib chiqish huquqiga ega. Bu davlat tuzilmasidagi shaxslarga, Xalifaning Shari’at qoidalarini buzishiga, har qanday qonuniy matnning ma’nosiga, konstitutsiyaga yoki Xalifa tomonidan qabul qilingan qonunlarga, har qanday soliqning joriy etilishiga yoki davlatning o‘z fuqarolariga zulm qilishi va ulardan kuch bilan mol-mulk tortib olishiga, yig‘ilgan mol-mulkka nisbatan qilingan suiiste’molga yoki xodimlar va armiya maoshlarini kamaytirish yoki ularning to‘lovini kechiktirishga oid mazlumalarga taalluqlidir.

In the judiciary of Mazaalim, the court sitting is optional, and the summons of the defendant is not necessary, nor is the presence of a plaintiff. The court of Mazaalim has the right to look into a Mazlema even if nobody filed a claim. This is with regards to any Mazlema related to the people in the government structure, the Khaleefah’s violation of the Shari’ah rules, the meaning of any legislative text, the constitution or the canons adopted by the Khaleefah, the imposing of any tax, or related to the State’s oppression of its citizens and seizure (properties) from them by force, its transgression in terms of the collected properties (from them) or reducing the salaries of the employees and the army or delaying their payment.

Shuning uchun, sud sudyasi bir ishni ko‘rib chiqishi uchun zarur bo‘lgan dalil Mazoolim sudiga tegishli emas, chunki da’vogar bo‘lishi har doim ham shart emas. Mazoolim sudi, hech kim da’vo arz qilmagan bo‘lsa ham, mazlumani ko‘rib chiqadi. Javobgarni chaqirish ham shart emas, chunki u mazlumani uning ishtirokisiz tekshiradi. Shuning uchun sud sudyasining zarurligi haqidagi dalil bu yerga tatbiq etilmaydi. Bu Abu Dovud va Ahmad Abdulloh ibn Az-Zubayrdan rivoyat qilgan hadisga asoslanadi; u aytdi: “Allohning Elchisi ﷺ ikki da’vogar qozi oldida o‘tirishini buyurdilar”, shuningdek, u zot ﷺ Aliy (r.a.)ga aytgan so‘zlari: “Agar ikki da’vogar sening oldingda o‘tirsa”. Shu sababli Mazoolim sudi mazlumani vaqt, joy yoki sud majlisi kabi hech qanday cheklovsiz, ro‘y berishi bilanoq ko‘rib chiqish huquqiga ega. Biroq, bu sudning mavqei va uning majburlovchi vakolatlari tufayli u doimo obro‘ va buyuklik unsurlari bilan o‘ralgan bo‘lgan. Misr va Ash-Shom sultonlari davrida Mazoolim ishlari ko‘riladigan Sultonning kengashi “Dor al-Adl” (Adolat uyi) nomi bilan tanilgan bo‘lib, unda Sulton o‘z o‘rniga vakillar tayinlar, qozilar va faqihlar ham ishtirok etardilar. Al-Maqriziy o‘zining “Al-Sulук ila ma’rifati duvval al-muluk” (Podshohlar davlatlarini bilish yo‘li) nomli kitobida Sulton Al-Malik As-Solih Ayyub Dor al-Adlda o‘z o‘rniga vakillar tayinlaganini zikr qilgan. Ular u yerda o‘tirib, mazolimni hal qilar, guvohlar, qozilar va faqihlarni to‘plardilar. Shuning uchun, agar Mazoolim sudi ulug‘vor binoga ega bo‘lsa, bunda hech qanday zarar yo‘q, bu mubohdir, ayniqsa bu adolatning qudratini aks ettirsa.

This is because the evidence that confirms the need for a judicial court to look into a case does not apply to the court of Mazaalim for it is not always necessary to have a plaintiff. The court of Mazaalim looks into the Mazlema even if nobody filed a claim. It is also not necessary to summon the defendant, because it examines the Mazlema, without the need of his attendance. Therefore, the evidence regarding the necessity of a judicial court does not apply. This is due to what Abu Dawood and Ahmed narrated from ‘Abdullah bin Az-Zubair, He said; “The Messenger of Allah (pbuh) ordered that ‘the two disputing parties sit before the judge”, and his (pbuh) saying to Ali (rta); “If the two disputing parties sat before you.” Therefore, the court of Mazaalim reserves the right to look into the Mazlema as it occurs without any restrictions such as time, place or court sitting. However, due to the standing of this court, as far as its mandatory power are concerned, it has always been surrounded by the elements of prestige and grandeur. In the times of the Sultans in Egypt and Ash-Sham, the Council of the Sultan, where the Mazaalim used to be dealt with, used to be known as the Dar al-’Adl (House of Justice), where the Sultan used to appoint deputies to act on his behalf, and the Qudhah (Judges) and the Fuqahah (Jurists) also used to attend. Al-Maqreezi mentioned in his book entitled, Al-Sulook Ila Ma’arifati Douwal Al-Mulook (The way to know the States of the kings), that the Sultan Al-Malik Al-Salih Ayyub appointed deputies to act on his behalf in the Dar al-Adal. They used to sit there to remove the Mazaalim, and to gather the witnesses, Qudhah and the Fuqahah. Therefore, there is no harm if the court of Mazaalim had a splendid house, for this would be Mubah, especially if this reflected the might of justice.