Islom aqidasi davlatning asosini tashkil etadi. Shu sababli, uning tuzilmasi, boshqaruvi, mas'uliyati yoki unga bog'liq boshqa jihatlarida Islom aqidasi asos qilib olinmagan hech narsaga ruxsat berilmaydi. Shu bilan birga, Islom aqidasi konstitutsiya va shariat qonunlarining asosi bo'lib xizmat qiladi; shuning uchun konstitutsiya yoki qonunlarga oid hech narsa Islom aqidasidan kelib chiqmagan holda mavjud bo'lishiga ruxsat berilmaydi.

The Islamic belief ('Aqeedah) constitutes the foundation of the state. Hence, nothing is permitted to exist within its entity, its structure or its accountability or any other aspect connected to it, unless the Islamic 'Aqeedah is its basis. At the same time, the Islamic 'Aqeedah acts as the basis of the constitution and Shari’ah laws; thus, nothing related to the constitution or to the laws is permitted to exist unless it emanates from the Islamic 'Aqeedah.

Davlat yangi g‘oyalarning paydo bo‘lishi orqali vujudga keladi va u shu g‘oyalar asosida qaror topadi. Hokimiyat (xalq ishlarini boshqarish va ularning masalalarini tartibga solish) davlatda g‘oyalar o‘zgarganda o‘zgaradi, chunki agar bu g‘oyalar tushunchalarga aylansa (ya’ni ularning ma’nosi anglansa va ishonchliligi tasdiqlansa), ular insonning xatti-harakatiga ta’sir qilar edi. Bu xatti-harakat esa shu tushunchalarga muvofiq davom etar edi. Shunday qilib, insonning hayotga qarashi o‘zgaradi va bu o‘zgarishga ko‘ra, manfaatlarga bo‘lgan qarashi ham o‘zgaradi. Hokimiyat shunchaki bu manfaatlarning himoyasi va ularni boshqarishni nazorat qilishdir; demak, hayotga qarash davlat quriladigan asos va hokimiyat o‘rnatiladigan asosdir. Biroq hayotga qarash hayot haqidagi muayyan tafakkurdan kelib chiqadi. Shu sababli, bu hayot haqidagi tafakkur davlatning asosiga va hokimiyatning asosiga aylanadi.

The state comes into being by the emergence of new ideas upon which it is established. The authority (the governing of people’s affairs and the management of their issues) in the state changes when the new ideas change, since if these ideas turned into concepts (i.e. if their meaning was perceived and their credibility was established), they would influence man’s behaviour. This behaviour would then proceed according to these concepts. Thus, man’s viewpoint about life changes, and according to its change, his viewpoint towards the interests also changes. The authority is simply the guardianship of these interests and the supervision of their management; thus the viewpoint about life is the basis upon which the state is built and it is the basis upon which the authority is established. However, the viewpoint about life is generated by a specific thought about life. Hence, this thought about life becomes the basis of the state and the basis of the authority.

Hayotga oid muayyan tushuncha hamda unga mos mezon va e’tiqodlar majmuasi orqali ifodalanganligi sababli, ushbu tushuncha, mezon va e’tiqodlar majmuasi asos deb hisoblanadi. Hokimiyat xalqning ishlarini yuritadi va manfaatlarini boshqarishni ushbu tushuncha, mezon va e’tiqodlar majmuasiga muvofiq nazorat qiladi. Shunday ekan, asos bitta yagona g‘oya emas, balki fikrlar majmuasidir. Hayot haqidagi qarashni aynan shu fikrlar majmuasi yaratgan, natijada manfaatlarga nisbatan munosabat shakllangan va hokimiyat ushbu qarashga muvofiq ularni boshqarishga kirishgan. Shu sababli davlat bir guruh odamlar qabul qilgan tushuncha, mezon va e’tiqodlar majmuasini amalga oshiruvchi ijro etuvchi tuzilma sifatida ta’riflangan.

Since the specific thought about life is embodied in a host of concepts, criteria and convictions, this host of concepts, criteria and convictions is considered a basis. The authority looks after peoples’ affairs and supervises the management of their interests according to this host of concepts, criteria and convictions. Therefore, the basis is a host of thoughts and not just one single idea. It is this host of thoughts in its entirety that generated the viewpoint about life, and consequently the viewpoint towards the interests was established and the authority set about managing them according to this viewpoint. Therefore, the state was defined as being an executive entity for a host of concepts, criteria and convictions that a group of people had adopted.

Bu davlat haqida gap, davlat bo'lgani sababli, ya'ni bu davlat xalq manfaatlarini himoya qiladigan va bu manfaatlarning boshqarilishini nazorat qiladigan hokimiyat ekani sababli.

This is regarding the state from the fact that it is a state i.e. from the fact that this state is the authority that looks after the interests of people and supervises the management of these interests.

Ammo bu fikrlar majmuasi, ya'ni davlat asoslangan tushunchalar, mezonlar va e'tiqodlar majmuasi, yo asosiy fikrga tayangan bo'lishi, yoki asosiy fikrga tayanmagan bo'lishi mumkin. Agar u asosiy fikrga tayangan bo'lsa, u kuchli ustunlar va mustahkam vujud bilan mahkam qurilgan bo'ladi, chunki u asosiy poydevorga suyanadi. Bunga sabab shuki, asosiy fikr ortida boshqa fikr bo'lmagan fikrdir va u aqliy 'aqidadir. Bunday holda davlat aqliy 'aqidaga asoslangan bo'ladi. Boshqa tomondan, agar davlat asosiy fikrga tayanmagan bo'lsa, bu uning yemirilishini osonlashtiradi va uning vujudini buzib, so'ng hokimiyatini bosib olish qiyin bo'lmaydi. Chunki u davlat tashkil topgan yagona aqliy 'aqidaga asoslanmagan. Shu sababli, davlat kuchli vujud bo'lishi uchun, u davlat asoslangan g'oyalar kelib chiqadigan aqliy 'aqidaga asoslangan bo'lishi shart, ya'ni hayot haqidagi davlat tasavvurini ifodalovchi tushunchalar, mezonlar va e'tiqodlar majmuasi kelib chiqadigan aqliy 'aqida, va natijada bu davlatning hayotga, shuningdek manfaatlarga bo'lgan qarashi shundan kelib chiqadi.

However, this host of thoughts upon which the state is founded i.e. the host of concepts, criteria and convictions could either be built upon a fundamental thought or not built upon a fundamental thought. If it were built upon a fundamental thought, it would be solidly built with strong pillars and a firm entity; since it would rest upon a fundamental foundation. This is so because the fundamental thought is the thought that has no other thought behind it, and that is the intellectual 'Aqeedah. In such a case, the state would be built upon an intellectual 'Aqeedah. On the other hand, if the state were not built upon a fundamental thought, this would ease its destruction and it would not be difficult to demolish its entity and then usurp its authority. This is because it has not been built upon one intellectual 'Aqeedah upon which the state was established. Therefore, it is essential that in order for the state to be a strong entity, it must be established upon an intellectual 'Aqeedah from which ideas that the state was founded upon emanate i.e. an intellectual 'Aqeedah from which the host of concepts, criteria and convictions that represent the idea of the state regarding life emanate and consequently the viewpoint of this state towards life and this is what produces its viewpoint towards the interests.

Islom davlati faqat islomiy aqidaga asoslangan, chunki ummat qabul qilgan tushunchalar, mezonlar va e'tiqodlarning barchasi faqat aqliy aqidadan kelib chiqadi. Ummat avvalo shu aqidani qabul qilgan va uni qat'iy dalillarga asoslangan qat'iy aqida sifatida o'zlashtirgan. Shu sababli, bu aqida hayot haqidagi uning keng qamrovli g'oyasi bo'lgan va shunga muvofiq uning hayotga qarashi shakllangan hamda unga asoslangan, manfaatlarga bo'lgan munosabati esa undan kelib chiqqan. Ummat shuningdek, tushunchalar, mezonlar va e'tiqodlarning butun majmuasini ham shu aqidadan olgan. Shuning uchun islomiy aqida islom davlatining asosidir.

The Islamic State is built solely upon the Islamic 'Aqeedah because the host of concepts, criteria and convictions which the Ummah (collective of Muslims) has adopted emanate solely from an intellectual 'Aqeedah. The Ummah has first of all adopted this 'Aqeedah and embraced it as a conclusive 'Aqeedah based on decisive evidence. Hence, this 'Aqeedah was its comprehensive idea about life and accordingly its viewpoint about life was shaped and based upon it and its viewpoint towards the interests was derived from it. The Ummah also took the host of concepts, criteria and convictions from it and ,therefore, the Islamic 'Aqeedah is the basis of the Islamic State.

Bundan tashqari, Allohning Elchisi ﷺ Islom Davlatini aniq bir asos üzerine qurdilar; shuning uchun ham bu asos har bir davrda va har bir joyda Islom Davlatining asosi bo‘lishi shart. Allohning Elchisi ﷺ Madinada hokimiyatni o‘rnatib, unga hukmronlik qilganlarida, uni ilk kunidan Islom aqidasi asosida qurdilar, huquqiy hukm beruvchi oyatlar hali nozil bo‘lmagan edi. Shu sababli Allohning Elchisi ﷺ “Allohdan o‘zga haqiqiy iloh yo‘q va Muhammad ﷺ Allohning Elchisidir” degan shahodatni musulmonlarning hayoti va odamlar o‘rtasidagi munosabatlarning asosi, shuningdek, nizolarni bartaraf etish va janjallarni hal qilishning asosi qildilar. Boshqacha aytganda, bu shahodat hayotning barcha jabhalarining va hokimiyat hamda davlat boshqaruvining asosi edi. U zot (SWT) shu bilan cheklanmadilar; balki, bu aqidani barcha odamlarga yetkazish uchun jihodni ham qonunlashtirdilar va uni musulmonlarning zimmasiga farz qildilar. Abu Dovud Abu Hurayra roziyallohu anhudan rivoyat qilishicha, Allohning Elchisi ﷺ (SWT) shunday dedilar:

Additionally, the Messenger of Allah (pbuh) established the Islamic State upon a specific basis; ,therefore, this very basis must be the basis of the Islamic State in every era and in every location. When the Messenger of Allah (pbuh) established the authority in Madinah and assumed the rule over it, he established it on the basis of the Islamic 'Aqeedah from the very first day and the verses of legislation had not been revealed yet. Hence, the Messenger of Allah (pbuh) made the Shahadah (testimony) of “There is no true god but Allah and Muhammad is the Messenger of Allah (pbuh)” as the basis of the Muslims’ life and of the relationships between people as well as the basis for removing grievances and settling disputes. In other words, it was the basis of all aspects of life and the basis of authority and government. He (swt) did not stop at that; rather, He (swt) also legislated for Jihad and made it an obligation upon the Muslims in order to carry this 'Aqeedah to all people. Abu Dawud reported on the authority of Abu Hurayrah that the Messenger of Allah (pbuh) (swt) said:

. أُمِرْتُ أَنْ أُقَاتِلَ النَّاسَ حَتَّى يَشْهَدُوا أَنْ لاَ إِلَهَ إِلا اللَّهُ وَأَنَّ مُحَمَّدًا رَسُولُ « اللَّهِ وَيُقِيمُوا الصَّلاةَ وَي ؤُْتُوا الزَّكَاةَ، فَإِذَا فَ عَلُوا ذَلِكَ عَصَمُوا مِنِّي دِمَاءَهُمْ وَأَمْوَالَهُمْ إِلا » بِحَقِّ الإِسْلامِ، وَحِ سَاب هُُمْ عَلَى اللَّهِ .

. أُمِرْتُ أَنْ أُقَاتِلَ النَّاسَ حَتَّى يَشْهَدُوا أَنْ لاَ إِلَهَ إِلا اللَّهُ وَأَنَّ مُحَمَّدًا رَسُولُ « اللَّهِ وَيُقِيمُوا الصَّلاةَ وَي ؤُْتُوا الزَّكَاةَ، فَإِذَا فَ عَلُوا ذَلِكَ عَصَمُوا مِنِّي دِمَاءَهُمْ وَأَمْوَالَهُمْ إِلا » بِحَقِّ الإِسْلامِ، وَحِ سَاب هُُمْ عَلَى اللَّهِ .

“Menga (Alloh tomonidan) odamlar guvohlik bermaguncha ularga qarshi jang qilish buyurilgan: Allohdan boshqa haqiqiy ilоh yo‘q va Muhammad ﷺ Allohning Elchisidir, namoz o‘qishadi va zakot berishadi. Agar shunday qilsalar, ularning jonlari va mollari men tomondan himoyalanadi, faqat Islom haqqi bilan bo‘lgan holatdan tashqari; ularning hisob-kitobi esa Allohga qoldiriladi.” (Muttafaqun alayh; Buxoriy matnidan.)

“I have been commanded (by Allah) to fight people until they testify that there is no true god except Allah, and that Muhammad is the Messenger of Allah (pbuh), and perform Salat and pay Zakat. If they do so, they will have protection of their blood and property from me except when justified by Islam, and then account is left to Allah.” (Agreed upon, text used from Bukhari).

Rasululloh ﷺ ham davlatning asosi sifatida aqidaning doimiy mavjudligini himoya qilishni musulmonlarning zimmasiga yuklagan hamda ochiq kufr (kofirlik) zohir bo‘lib qolsa, ya’ni aqida hokimiyat va boshqaruvning asosi bo‘lishdan to‘xtasa, musulmonlarga qilichni yalang‘ochlab, jang qilishni buyurgan. Rasulullohdan ﷺ zolim hokimlar, “rahbarlarning eng yomoni” haqida so‘ralgan: “Ularga qilich bilan qarshi chiqamizmi?” U zot ﷺ javob berdilar:

The Messenger of Allah (pbuh) also made the protection of the continued presence of the 'Aqeedah as a basis for the state an obligation upon the Muslims and he ordered the Muslims to brandish the sword and to fight if the flagrant Kufr (disbelief) were to become apparent; in other words, if the 'Aqeedah ceased to be the basis of authority and rule. The Messenger of Allah (pbuh) was asked about the tyrant rulers “the most evil of the leaders”: “Do we challenge them with the sword?” He replied.

» لا، مَا أَقَامُوا فِيكُمُ الصَّلاة «.

» لا، مَا أَقَامُوا فِيكُمُ الصَّلاة «.

“Yo‘q, to‘g‘ri, ular orangizda namozni o‘qitishda davom etar ekanlar” (Muslim); va u (ﷺ) musulmonlarning hokimiyatdagi kishilarga itoat etishi asosida bay’at (hokimga sadoqat qasamyodi) qildi, faqat musulmonlar ochiq kufrni ko‘rmagan bo‘lsa. Avf ibn Molik rivoyatida yomon rahbarlar haqida: «Ey Allohning Rasuli, biz ularga qilich bilan qarshi chiqmaymizmi?» deyildi. U (ﷺ) dedi: «Yo‘q, ular orangizda namozni tikka turg‘izib turar ekanlar».

“No, as long as they continue to establish prayer amongst you.” (Muslim), and he made the Bay’a (pledge of allegiance to the ruler) based on the Muslims’ obedience to the people in authority unless the Muslims witness a flagrant Kufr. In the narration of Auf Bin Malik regarding the evil leaders. قِيلَ: يَا رَسُولَ اللَّهِ، أَفَلا ن نَُابِذُهُمْ بِالسَّيْفِ ؟ فَ قَالَ: لا، مَا أَقَامُوا فِيكُمُ « » الصَّلاة.

"Ey Allohning Elchisi, ﷺ, — deb aytilgan — biz ularga qilich bilan hujum qilmaymizmi?" U esa javob berdi: "Yo'q, to namozni barpo etar ekanlar" (Muslim). Va 'Ubada ibn Somit ittifoq qilingan rivoyatda bay'at haqida shunday degan.

“It was said O Messenger of Allah (pbuh) – do we not challenge them with the sword? And he replied:"No as long as they establish the prayer” (Muslim). And ‘Ubadah B. Samit said in the agreed upon narration regarding the Bay’a.

» وَأَنْ لا ن نَُازِعَ الأمْرَ أَهْلَهُ إِلا أَنْ تَ رَوْا كُفْرًا بَ وَاحًا «.

» وَأَنْ لا ن نَُازِعَ الأمْرَ أَهْلَهُ إِلا أَنْ تَ رَوْا كُفْرًا بَ وَاحًا «.

“va hukmronlik borasida amir-mansab egalari bilan, to ularda aniq kufr (ochiq-oydin kufr) ko‘rmaguncha, tortishmaslikka”; at-Tabaroniy rivoyatida esa lafz quyidagicha edi:

“and that we would not dispute about rule with the people in authority unless we witness evident enfidelity (flagrant Kufr)” and in the narration of Al-Tabarani, the wording was:

» كفراً صُراح اً «.

» كفراً صُراح اً «.

«explicit Kufr». Ibn Hibbon ning Sahih to‘plamidagi bir rivoyatda esa so‘zlar shunday edi: » إِلاَّ أَنْ تَكُونَ مَعْصِيَةُ اللَّهِ بَ وَاحَ اً «.

“explicit Kufr”. And in a narration by Ibn Hibban in his Sahih collection, the wording was: » إِلاَّ أَنْ تَكُونَ مَعْصِيَةُ اللَّهِ بَ وَاحَ اً «.

“agar Allohga itoatsizlik ochiq-oshkora bo‘lsa” bundan shu narsa ayon bo‘ladiki, davlatning asosi islomiy aqidadir, chunki Allohning Elchisi ﷺ hokimiyatni aynan shu asosda o‘rnatgan, uni saqlash uchun qilichni yalang‘ochlashni buyurgan va shu uchun jihodni ham buyurgan. Konstitutsiyaning birinchi moddasi yuqorida zikr qilingan asoslarga tayangan holda tuzilgan. Ushbu modda davlatga islomiy aqidadan kelib chiqmagan hech qanday tushuncha, e’tiqod yoki mezonga ega bo‘lishni taqiqlaydi. Islomiy aqidani davlatning faqat nominal asosi sifatida tan olish yetarli emas; aksincha, ushbu asos davlat mavjudligiga oid har bir jihatda va har bir kichik yoki katta masalada aks etishi lozim. Shu sababli, davlatning hayot yoki hokimiyat boshqaruvi haqida islomiy aqidadan kelib chiqmagan har qanday tushunchaga ega bo‘lishi man etiladi. Davlat ushbu aqidadan kelib chiqmagan hech qanday tushunchaga yo‘l qo‘ymaydi. Shuning uchun u davlat ichida demokratiya tushunchasining qabul qilinishiga yo‘l qo‘ymaydi, chunki u islomiy aqidadan kelib chiqmaydi va islomiy aqida undan kelib chiqadigan tushunchalarga zid keladi. Bundan tashqari, millatchilik tushunchasiga hech qanday e’tibor berilmaydi, chunki u islomiy aqidadan kelib chiqmaydi va islomiy aqidadan kelib chiqadigan tushunchalar uni yomon ko‘radi, taqiqlaydi va uning xavfini belgilab beradi. Xuddi shunday, vatanparvarlik tushunchasi ham mavjud bo‘lmasligi kerak, chunki u islomiy aqidadan kelib chiqmaydi va islomiy aqidadan kelib chiqadigan tushunchalarga zid keladi. Bundan tashqari, davlat apparatida demokratik tushunchaga muvofiq vazirliklar bo‘lmaydi, uning hukumatida ham imperiya, monarxiya yoki respublika tushunchalari bo‘lmasligi kerak, chunki ular islom aqidasidan kelib chiqmaydi va undan kelib chiqadigan tushunchalarga zid keladi. Bundan tashqari, shaxslar, harakatlar yoki guruhlarning Islom davlatini Islom aqidasidan boshqa asosda hisoblashi qat'iyan man etiladi. Shunday ekan, Islom aqidasidan boshqa asosga tayangan bunday hisoblash taqiqlanadi, shuningdek, Islom aqidasidan boshqa asosda harakat va guruhlar tashkil etish ham taqiqlanadi. Islom aqidasi davlatning asosi ekanligi sababli, bularning barchasi davlatning o'zi uchun majburiy bo'lib, u hukmronlik qilayotgan fuqarolar zimmasiga ham yuklanadi. Chunki davlat sifatidagi uning hayoti, shuningdek, davlat sifatida unga bog'liq bo'lgan har bir masalaning hayoti, davlat sifatida unga bog'liq har bir amal va davlat sifatida unga o'rnatilgan har bir munosabat davlatning aqidasi, ya'ni Islom aqidasiga asoslangan bo'lishi shart.

“unless the disobedience to Allah is flagrant”. All of this indicates that the basis of the state is the Islamic 'Aqeedah, since the Messenger of Allah (pbuh) established the authority upon it, ordered the brandishing of the sword in order to maintain it as a basis for the authority and he also ordered Jihad for its sake. The first Article of the constitution was drafted based on the previously mentioned grounds. This Article prohibits the state from having any concept, conviction or criterion that does not emanate from the Islamic 'Aqeedah. To have the Islamic 'Aqeedah as a nominal basis for the state would not be sufficient; rather, this basis should be reflected in every aspect related to the State’s existence and in every minor or major issue. Hence, it is forbidden for the state to have any concept about life or about ruling unless it emanates from the Islamic 'Aqeedah. The state would not tolerate any concept not emanating from this 'Aqeedah. Therefore, it would not tolerate the concept of democracy to be adopted within the state because it does not emanate from the Islamic 'Aqeedah and because the Islamic Aqidah contradicts with the concepts which emanate from it. Additionally, the concept of nationalism would not be allowed to have any consideration whatsoever because it does not emanate from the Islamic 'Aqeedah and because the concepts which emanate from the Islamic 'Aqeedah abhor it, prohibit it and outline its danger. Likewise, the concept of patriotism should not have any existence, for it does not emanate from the Islamic 'Aqeedah and because it contradicts with the concepts that emanate from the Islamic 'Aqeedah. Furthermore, the apparatus of the State would not have any ministerial departments according to the democratic understanding and nor should there be in its government any imperial, monarchical or republican concepts for these do not emanate from the 'Aqeedah of Islam and they contradict with the concepts emanating from it. Furthermore, it is categorically forbidden for individuals, movements or groups to account the Islamic State on other than the basis of the Islamic 'Aqeedah. Hence, such type of accounting that is based upon other than the Islamic 'Aqeedah would be prohibited and the establishment of movements and groups on other than the basis of the Islamic 'Aqeedah would be prohibited. The fact that the Islamic 'Aqeedah acts as the basis for the State makes all of this binding upon the State itself and makes it incumbent upon the citizens over which it rules. This is since its life, in its capacity as a state, as well as the life of every matter originating from it in its capacity as a state, and every action linked to it in its capacity as a state, and every relationship established with it in its quality as a state, must have as its basis the 'Aqeedah of the State, that is the Islamic 'Aqeedah.

Maqolaning ikkinchi masalasiga kelsak, uning dalili shundan iboratki, konstitutsiya davlatning asosiy qonuni (Qonuni Asosiy) hisoblanadi; demak, u qonundir, qonunning o'zi esa hokimiyatning buyrug'idir. Alloh (subhanahu va taolo) hokimga O'zi Rasulullahga ﷺ nozil qilgan narsa bilan hukm qilishni buyurdi va O'zi nozil qilgan narsadan boshqasi bilan hukm qiluvchini, agar u hukm qilayotgan narsasiga ishonsa va Allohning Rasuliga nozil qilgan narsaning yaroqsizligiga ishonsa, kofir deb ta'riflади. Hukm qilgan narsasiga ishonmagan holda O'zi nozil qilgan narsadan boshqasi bilan hukm qiluvchi hokimni esa u (subhanahu va taolo) ''osiy'' (itoatsiz) deb ta'rifladi. Bu shuni ko'rsatadiki, Allohga va Uning Rasuliga ﷺ iymon hokimning buyruqlari, ya'ni qonunlar va konstitutsiyaning asosi bo'lishi kerak. Hokimga Allohning nozil qilgan narsasi, ya'ni Shariat hukmlari bilan hukm qilish haqidagi buyrug'i esa Kitob va Sunnatda sobit bo'lgan. Alloh taolo aytadi: “Yo'q, Robbingiz nomiga qasamki, to aralashib qolgan narsalarida seni (ey Muhammad ﷺ) hakam qilmagunlaricha, iymon keltirmaydilar”. (TMQ 4:65) Va yana aytadi:

As for the second issue in the Article, its evidence is reflected in the fact that the constitution is the fundamental law (Qanun Al-Asaasi) of the State; thus, it is a law, and the law itself is the order of the authority. Allah (swt) ordered the ruler to rule by what He (swt) revealed to the Messenger of Allah (pbuh) and described the one who rules by other than what Allah (swt) has revealed as a disbeliever if he believed in what he ruled by and believed in the unsuitability of what Allah (swt) revealed to His Messenger . He (swt) described the ruler who rules by other than what He (swt) revealed but did not believe in it as ‘Aassi (disobedient). This indicates that belief in Allah (swt) and His Messenger must be the basis of the orders of the ruler; that is, the basis of the laws and the basis of the constitution. As for the command of Allah (swt) to the ruler to rule by what He (swt) revealed, in other words, by the Shari’ah rules, this is established in the Book and the Sunnah. Allah (swt) says,. “But no, by your Lord, they will not [truly] believe until they make you, [O Muhammad], judge concerning that over which they dispute among themselves.” (TMQ 4:65) and says,.

“Va ular orasida Alloh nozil qilgan narsa bilan hukm qil, [ey Muhammad ﷺ]” (TMQ 5:49). Alloh (swt) davlat qonunchiligini faqat Uning nozil qilgan narsasi bilan cheklab qo‘ygan va Uning o‘rniga boshqa narsa bilan hukm qilishdan ogohlantirgan. U (swt) shunday deydi:

“And judge, [O Muhammad], between them by what Allah has revealed.” (TMQ 5:49). Allah (swt) has confined the State’s legislation to what He had revealed and He warned against ruling by other than it. He (swt) says,.

"Kim Alloh nozil qilgan narsa bilan hukm qilmasa, bas, ana shular kofirlardir." (TMQ 5:44). Shuningdek, Allohning Elchisi ﷺ ittifoqan rivoyat qilingan hadisda aytganlar,

“And whoever does not judge by what Allah has revealed - then it is those who are the disbelievers.” (TMQ 5:44). Also, the Messenger of Allah (pbuh) said in an agreed upon Hadith,.

. » مَنْ أَحْدَثَ فِي أَمْرِنَا هَذَا مَا لَيْسَ فِيهِ فَ هُوَ رَد «.

. » مَنْ أَحْدَثَ فِي أَمْرِنَا هَذَا مَا لَيْسَ فِيهِ فَ هُوَ رَد «.

“Kimki bizning ishimizga (Islomga) unda bo‘lmagan biror narsani kiritsa, u rad etiladi” (Muttafaqun alayh, matn Buxoriydan), va Muslim rivoyatida.

“Whoever introduces into our matter (Islam) something that is not in it, then it is rejected” (Agreed upon, text from Bukhari), and in the narration in Muslim.

. » ما ليس منه «.

. » ما ليس منه «.

"bu narsadan bo'lmagan narsa" va Ibn Hazmning *Al-Muhalla* kitobidagi hamda Ibn ‘Abd Al-Barrning *Al-Tamhid* kitobidagi rivoyatda.

“something that is not from it”, and in the narration from Ibn Hazm in Al-Muhalla and Ibn ‘Abd Al-Barr in Al-Tamhid.

. » كُلُّ عَمَلٍ لَيْسَ عَلَيْهِ أَمْرُنَا فَ هُوَ رَد «.

. » كُلُّ عَمَلٍ لَيْسَ عَلَيْهِ أَمْرُنَا فَ هُوَ رَد «.

“Har bir amal, agar u bizning amrimizga asoslanmagan bo‘lsa, rad etiladi”. Bu shuni ko‘rsatadiki, davlat qonunchiligi faqat Islom aqidasidan kelib chiqadigan narsalar bilan cheklanishi kerak; ya’ni bular shariat hukmlari bo‘lib, biz albatta ishonamizki, Alloh (subhanahu va taolo) ularni Allah Rasuliga ﷺ vahiy qilgan. Bu vahiy ikki xil bo‘lishi mumkin: birinchisi – aniq vahiy, bunda hukm Alloh hukmi ekani aytiladi va u Kitobda yoki Sunnatda aks etgan bo‘ladi, yoki sahobalar (Payg‘ambar ﷺ sahobalari) bu Alloh hukmi ekanligiga bir ovozdan kelishgan bo‘ladi; ikkinchisi – yashirin vahiy, bunda hukm Alloh hukmining dalili bo‘lib, qiyos yo‘li bilan olinadi va uning illati (sababi) shar’iy illatdir. Shu sababli moddaning ikkinchi masalasi ana shu tarzda tuzilgan.

“Every action which is not based upon our command, it is rejected”. This indicates that the legislation of the State must be confined to what emanates from the Islamic 'Aqeedah; these are the Shari’ah rules which we certainly believe that Allah (swt) has revealed to the Messenger of Allah (pbuh) , whether their revelation were explicit; by stating that it is the rule of Allah (swt) and it is reflected in the Book, the Sunnah or the Sahabah (companions of the Prophet) unanimously consented that it is the rule of Allah (swt), or whether their revelation was implicit; by saying this is an indication of the rule of Allah (swt) taken by way of analogy whose ‘Illah (reason) is a Shari’ah ‘Illah. This is why the second issue has been drafted in the Article.

Bundan tashqari, ibodat qiluvchilarning amallari Shoriy' (swt)ning xitobi bilan cheklanishi kerak bo'lgani uchun, ularni boshqarish Alloh (swt)dan bo'lishi lozim. Islom shariati esa insonlarning barcha amallarini va barcha munosabatlarini, ular Alloh (swt) bilan, o'zlari bilan yoki boshqa odamlar bilan bo'lsin, hal qilish uchun kelgan. Shu sababli, Islomda odamlar o'z munosabatlarini boshqarish uchun o'zlaridan qonunlar chiqarishga o'rin yo'q, chunki ular shariat qonunlari bilan cheklangandir. Alloh (swt) aytadi: "Rasul sizga nimani bersa, uni oling va nimadan qaytarsa, undan to'xtang." (TMQ 59:7). U zot (swt) yana aytadi:

In addition, since the actions of the worshippers must be confined to the address of the Legislator (swt), their governing should, therefore, be from Allah (swt), and the Islamic Shari’ah came to address all the actions of people and all of their relationships, whether these relationships were with Allah (swt), with themselves or with other people. Hence, there is no place in Islam for people to enact laws from themselves in order to govern their relations for they are restricted to the laws of Shari’ah. Allah (swt) says “And whatever the Messenger (pbuh) has given you - take; and what he has forbidden you - refrain from.” (TMQ 59:7). He (swt) also says:

“Mo‘min erkak va mo‘min ayol uchun, Alloh va Uning Rasuli biror ishni hal qilgan bo‘lsa, o‘z ishlarida boshqa ixtiyor bo‘lishi joiz emas.” (TMQ 33:36). Alloh Elchisi ﷺ aytdilar:

“It is not for a believing man or a believing woman, when Allah and His Messenger have decided a matter, that they should [thereafter] have any choice about their affair.” (TMQ 33:36). The Messenger of Allah (pbuh) said:

. إِنَّ اللَّهَ تعالى فَ رَضَ فَ رَائِضَ فَلاَ تُضَيِّ ع وهَا، وَحَدَّ حُدُوداً فَلاَ تَ عْتَدُوهَا، وَحرَّم « »، أَشْيَاءَ فَلاَ تَ نْتَهِكُوهَا.

. إِنَّ اللَّهَ تعالى فَ رَضَ فَ رَائِضَ فَلاَ تُضَيِّ ع وهَا، وَحَدَّ حُدُوداً فَلاَ تَ عْتَدُوهَا، وَحرَّم « »، أَشْيَاءَ فَلاَ تَ نْتَهِكُوهَا.

"Alloh, yuksak va ulug', ba'zi farzlarni belgilab qo'ydi, ularni e'tiborsiz qoldirmaslik kerak; ba'zi chegaralarni qo'ydi, ulardan oshib o'tmaslik kerak; ba'zi narsalarni harom qildi, shuning uchun ularni buzmang." (ad-Daraqutniy Abu Sa'labadan rivoyat qilgan va an-Nawaviy "Riyod as-solihin" kitobida hasan deb tasdiqlagan.) Yana u shunday degan:

“Allah, the Exalted, has laid down certain duties which you should not neglect, and has put certain limits which you should not transgress, and has forbidden some things, so don’t violate them.” (extracted by Al-Daraqutni from Abi Tha’labah, and confirmed as Hasan by Al-Nawawi in Al-Riyadh Al-Salihin). He also said:

. » مَنْ أَحْدَثَ فِي أَمْرِنَا هَذَا مَا لَ يْسَ مِنْهُ فَ هُوَ رَد «.

. » مَنْ أَحْدَثَ فِي أَمْرِنَا هَذَا مَا لَ يْسَ مِنْهُ فَ هُوَ رَد «.

“Kimki bizning ishimizga (Islomga) unda bo‘lmagan biror narsani kiritsa, u rad etiladi”. (Muttafaqun ʿalayh, Oisha (roziyallohu anho) orqali rivoyat qilingan; so‘zlari Muslimnikidir.)

“Whoever introduces into our matter (Islam) something that is not in it, then it is rejected” (Agreed upon, through 'Aisha (ra) and the wording is from Muslim).

Shuning uchun qonunlarni Alloh (subhanahu va taolo) belgilagan, hukmdor emas; Aynan U (subhanahu va taolo) odamlarni va hukmdorni ularga rioya qilishga majbur qilgan, ularning munosabatlari va harakatlarida ushbu qoidalarga bo‘ysunishni belgilagan, ularni shu qoidalar bilan cheklagan va boshqa narsaga ergashishni taqiqlagan. Shu sababli, odamlarning munosabatlarini boshqarish uchun inson qonunlar yaratishiga o‘rin yo‘q, hukmdorning esa odamlarni majburlashiga yoki ularga insonlar tomonidan munosabatlarini boshqarish uchun belgilangan tamoyil va qoidalarga ergashish yoki ergashmaslik tanlovini berishiga joy yo‘q.

Therefore, it is Allah (swt) who legislated the rules, not the ruler, and it is He (swt) who obliged people and obliged the ruler to adhere to them in their relations and in their actions, restricted them to these rules and prohibited them from following anything else. Due to this, there is no scope for man to lay down laws to govern peoples’ relations and there is no place for the ruler to force people or to give them the choice to follow principles and rules laid down by man to govern their relations.