5-bob. Tafvid qiluvchi yordamchilar - Xalifalik davlatining qoralama konstitutsiyasi | Quran Course

5-bob. Tafvid qiluvchi yordamchilar - Xalifalik davlatining qoralama konstitutsiyasi | Quran Course

“Mening dunyodagi ikki vazirim Abu Bakr va Umardir” (al-Hokim va at-Termiziy Abu Said al-Xudriydan rivoyat qilgan). Bu rivoyatdan fuqaho foydalangan va olimlarning aksariyati uni qabul qilgan, shuning uchun u hasan rivoyat hisoblanadi va shunga ko‘ra halifaning yordamchilar tayinlashi uchun shar’iy dalildir. Rivoyatda “vazir” so‘zi lug‘aviy ma’noda, ya’ni yordamchi ma’nosida ishlatilgan, Qur’on ham uni shu ma’noda qo‘llagan; Alloh (SWT) aytadi: “Menga oilamdan bir vazir tayinla” (TMQ 20:29), ya’ni yordamchi. Vazirlik Payg‘ambar ﷺ davrida ham mavjud bo‘lgan, buning dalili at-Termiziy rivoyatining matnidir. Biroq hukmronlik qilgan Payg‘ambar ﷺ edi va u Abu Bakr (r.a.) hamda Umar (r.a.)ga hukmronlikdagi ishlarini bajarishni buyurganligini ko‘rsatuvchi hech narsa yo‘q, lekin ularni vazir qilib tayinlashi ularni unga yordam berishga topshirganini bildiradi; ya’ni ikkalasiga ham hukmronlikdagi ishlarini bajarish vazifasi yuklatilgan. Payg‘ambar ﷺ vafotidan keyin Umar (r.a.) Abu Bakr (r.a.)ning vaziri bo‘ldi va halifa hukmronlik ishlarida bajaradigan vazifalarni bajarar edi, bu shu darajada ayon ediki, ba’zilar Abu Bakr (r.a.)ga: “Halifa Umarmi yoki sizmi, bilmaymiz”, deb aytar edilar — Ibn Hanbal Fada’il as-Sahabada Nofi’dan rivoyat qilgan. Abu Bakr (r.a.) vafotidan keyin Usmon (r.a.) va Ali (r.a.) Umar (r.a.)ning vazirlari bo‘ldi va ikkalasi ham hukmronlik ishlarida Umar (r.a.) qilgan ishlarni bajardi, faqat Umar (r.a.) shaxsining kuchi tufayli ikki vazirning yordam ko‘rsatish ishlari Umar (r.a.)ning Abu Bakr (r.a.) bilan birgalikdagi ishlari darajasida ayon emas edi, garchi Ali (r.a.) shaxsining kuchi tufayli u Umar (r.a.) davrida ham bu ishlarni bajarganligi aniq bo‘lsa-da. Umar (r.a.) vafotidan keyin Ali (r.a.) va Marvon ibn al-Hakam (r.a.) Usmon (r.a.)ning ikki vaziri bo‘ldi. Lekin ’Ali (ra) ba’zi amallardan rozi bo‘lmadi, shu sababli ’Usmon (ra) bilan bo‘lgan ishi unchalik ko‘zga tashlanmadi, chunki u chetga chekilgan kishiga o‘xshardi. Boshqa tomondan, Marvon (ra) vazirlik vazifasini o‘z zimmasiga olishda, boshqacha aytganda, hukmronlik amallarini bajarishda ko‘zga ko‘rinib turardi.

“My two ministers in the World are Abu Bakr and Umar” (reported by Al-Hakim and Al-Tirmidhi from Abu Said Al-Khudri). This narration has been used by the Fuqaha’ and has been accepted by most of the scholars, so it is a Hasan narration and accordingly is a Shari’ah evidence that the Khalifah can appoint assistants. The narration used the word “minister” in the linguistic meaning, which is assistant, and the Quran uses it with this meaning; Allah (swt) said. “And appoint for me a minister from my family.” (TMQ 20:29), in other words, an assistant. And the ministry was present during the time of the Messenger (pbuh) , and its proof is the text of the narration from Al-Tirmidhi. However, it was the Messenger (pbuh) who was the one who ruled, and there is nothing which indicates that he made Abu Bakr (ra) and Umar (ra) carry out what he did from ruling, but making them into ministers indicates that he commissioned them to assist him; in other words, commission for both of them to carry out what he did from ruling. After the death of the Messenger (pbuh) , Umar (ra) was the minister of Abu Bakr (ra), and used to carry out what the Khalifah used to carry out in terms of ruling, and that was apparent to the point that some of them used to say to Abu Bakr (ra), “We don’t know whether Umar is the Khalifah or you” reported by Ibn Hanbal in Fada’il Al-Sahabah from Nafi’. After the death of Abu Bakr (ra), ’Uthman (ra) and ’Ali (ra) were the ministers of Umar (ra), and each of them carried out what Umar (ra) did in terms of ruling, except that the power of the personality of Umar (ra) meant that the actions of assistance of the two ministers were not so apparent as that of Umar (ra) with Abu Bakr (ra), although due to the power of the personality of ’Ali (ra), it was clear that he carried out these actions in the time of Umar (ra). After the death of Umar (ra), ’Ali (ra) and Marwan b. Al- Hakam (ra) were the two ministers of ’Uthman (ra). However, ’Ali (ra) was not content with some of the actions, and so his work with ’Uthman (ra) was not prominent since he was similar to someone withdrawn. On the other hand, Marwan (ra) was apparent in his undertaking of the ministry, in other words, the actions of ruling.

Xalifa ishlarni boshqarishni o‘z vaziriga topshirardi va bu to‘g‘ri yo‘ldagi xalifalarning har biri bilan sodir bo‘lgan, ularning yordamchisi (vaziri) hozir bo‘lgan, ammo yordamchilar ishlarni qanday boshqarishda bir-biridan farq qilgan. “Vazir”, ya’ni xalifaga yordamchi, so‘zining lug‘aviy ma’nosidan shu tushuniladiki, bu xalifaning amallarida yordamchi degani; va so‘z hech qanday cheklovsiz umumiy kelganidan, demak, u xalifaning xilofat amallarining hammasida unga yordamchi degan ma’noni anglatadi. Rivoyatdan shunday tushuniladi va bu Umar (roziyallohu anhu) va Abu Bakr (roziyallohu anhu) bilan sodir bo‘lgan voqea bilan ham tasdiqlanadi. Shu sababli bu so‘zning shariat ma’nosi: xilofat amallarining hammasida xalifaga yordam beruvchi kishidir. Biroq u xalifaning o‘ziga xos majburiy vakolatlariga ega emas. Balki, agar xalifa: “Men falonchini o‘zimga vazir qilib tayinladim”, yoki “o‘zimga yordamchi qilib”, yoki “men boshqarayotgan ishda mening o‘rnimda ish yurit”, yoki shunga o‘xshash biror gap aytsa, o‘sha kishi vakil sifatida xalifaning barcha majburiy vakolatlariga ega bo‘ladi. “Al-Ahkom as-Sultoniyya” kitobida Al-Mawardiy ularni “vakolat berilgan vazir” (Vazir tafvid) deb atagan va uni shu ma’noda ta’riflagan: “Vakolat berilgan vazirga kelsak, u vazirligini imomdan olgan, uni o‘z fikriga ko‘ra ishlarni boshqarishga va ular o‘z ijtihodiga ko‘ra ish yuritishga vakolat bergan kishidir”. Biroq xalifa vakolat berilgan vazirning qilayotgan har bir ishidan xabardor bo‘lishi shartdir, chunki u yordamchi, xalifa emas, shuning uchun u mustaqil emas; balki xalifa uning har bir ishini, kichik bo‘lsin yoki katta, nazorat qiladi.

The Khalifah would delegate the management of affairs to his minister, and this occurred with each Khalifah from the righteous Khulafaa’ in that their assistant (minister) was present, though how the assistants practised the management of affairs differed from one to the other. It is understood from the linguistic meaning of the word “minister”, or assistant to the Khalifah, that it means an assistant for the actions of the Khalifah, and since the word came general without any restrictions, then it means assistant for the Khalifah in all of the actions of the Khilafah. This is what is understood from the narration, and is supported by what occurred with Umar (ra) and Abu Bakr (ra), and so the Shari’ah meaning of the word is the one who assists the Khalifah in all the actions of the Khilafah. However, he does not possess the mandatory powers of the Khalifah himself. Rather, if the Khalifah said “I have appointed so and so as a minister for me”, or “as an assistant for me”, or “act on my behalf in what I govern”, or anything similar, then the person would have all the mandatory powers of the Khalifah as his representative. In Al-Ahkam As- Sultaniyyah, Al-Mawardi called them the “delegated minister” (Wazeer Tafweed), and defined it with this meaning, saying, “As for the delegated minister, he has taken his ministry from the Imam who authorised him to manage the affairs according to his opinion, and for them to proceed according to his Ijtihad”. It is however necessary that the Khalifah is aware of every action that the delegated minister undertakes, since he is an assistant and not a Khalifah, and so he is not independent; rather the Khalifah inspects every action of him, whether it was small or big.