法官分为三类：第一类是卡迪（Qadhi），负责裁决人们之间在交易和刑事法律方面的纠纷。第二类是穆塔西卜（Muhtasib），负责处理任何可能损害社会公共权利的违法行为。第三类是马宰利姆法官（judge of Mazaalim），负责裁决民众与国家之间的纠纷。

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.

这是三类法官。关于解决人们之间纠纷的法官，其依据来自先知穆罕默德ﷺ的行为，以及他任命穆阿兹·伊本·杰巴勒管理也门某一地区的事例。关于解决可能损害社会共同权利的纠纷的司法，其中的法官被称为穆塔西布（Muhtasib），这一点由先知穆罕默德ﷺ的行为和言论所证实，他说：“欺骗我们的人不是我们中的一员。”这句话出自艾哈迈德所传、由艾布·胡莱赖传述的一段圣训。先知ﷺ曾质问欺诈者并惩罚他们。盖斯·伊本·艾布·加尔扎·凯纳尼传述说：“我们过去在麦地那购买货物，并自称经纪人，先知穆罕默德ﷺ出来见我们，并以更好的名称称呼我们，他说：‘商人们啊，买卖之中夹杂着废话和发誓，所以你们应当用施舍来加以弥补。’”艾哈迈德从艾布·敏哈勒传述：“宰德·伊本·阿尔格姆和巴拉厄·伊本·阿兹布曾是合伙人，他们用现金即时购买了一些白银，也用赊账购买了一些。这一消息传到了先知穆罕默德ﷺ那里，他便下令：若当场以现金结算则无妨，若是赊购，则必须予以取消。”所有这些都属于希斯巴（Hisba）的司法职权范围。将处理可能损害社会权利的纠纷的司法称为希斯巴，实际上是一个专门术语，指伊斯兰国家中所执行的一项特定任务，即监管商人和熟练工匠，防止他们在交易、工作或产品上欺诈，或强迫他们使用合法的度量衡，或采取其他任何可能损害社会的行为。 这些正是使者（愿主福安之）亲自示范、下令遵行、并亲自裁决的行为，如阿勒-巴拉·伊本·阿齐卜的圣训所载：他下令交易双方都不得以赊账方式出售白银。因此，关于监察（Hisba）的依据源自逊奈。此外，穆罕默德ﷺ在征服麦加后，任命赛义德·本·阿斯管理麦加市场，此事见于伊本·萨阿德的《阶层志》和伊本·凯西尔的《伊斯提阿布》。欧麦尔·本·哈塔卜还任命了他族中的女子沙法（又名乌姆·苏莱曼·本·艾布·哈特马）担任市场监察官，即监察裁判官。他又任命阿卜杜拉·本·乌特白管理麦地那市场，此事见于马立克的《穆宛塔》和沙斐仪的《穆斯南德》。他亲自处理监察方面的司法事务，并如使者ﷺ生前那样巡视各个市场。哈里发一直亲自执行监察职责，直至马赫迪时期，他设立了专门的监察部门，使其成为司法体系的一个分支。在拉希德时期，监察官（Muhtasib）巡视市场，检查度量衡，并审查商人的交易。至于不义行为裁决官（Mazaalim）的依据，则源自真主的话：“你们若因任何事而争执，就应当将它归于真主和使者。” [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]

这段话紧接在安拉（SWT）的经文之后："信道的人们啊！你们当服从真主，服从使者，和你们中的主事者。" [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]

因此,公民与当权者之间的任何争议,都应诉诸安拉及其使者,即诉诸安拉的统治。这就需要有一位法官来裁决此类争议,而这位法官就是申冤法官(Qadi al-Mazaalim)。因为申冤(Mazaalim,即不公正行为)法庭的定义所包含的内容之一,就是民众与哈里发之间的争议。因此,申冤司法的依据是圣人ﷺ的言行。然而,安拉的使者ﷺ并未在全国范围内专门任命申冤法官,其后的正统哈里发也没有,他们往往亲自处理申冤之事,阿里·本·阿比·塔利卜便是如此。他们也没有固定的时间或特定的方式,而是遇到不公之事便即时处理,这只是其一般职责的一部分。这一做法一直延续到阿卜杜勒·马立克·本·marwan时代;他是第一位为申冤设定特定时间的哈里发。当他无法亲自处理某事时,便交由法官处理。此后,哈里发开始委派代理人审理民众的申诉,并形成了一套专门的申冤制度,称为“公正之堂”(Dar al-'Adl)。设立专门的申冤法官是允许的,因为凡属哈里发负有义务职责的事务,他都可以委派代理人代为履行。设定特定的时间和特定的方式也是允许的,因为这些都属于“姆巴赫”(允许)的范畴。

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).