Modda 111

Modda 111 - Xalifalik davlatining qoralama konstitutsiyasi | Quran Course

حِينَ نَ زَلَ عِنْدَ أَدْنَى مَاءٍ مِنْ بَدْرٍ، لَمْ يَ رْضَ الْحُ بَابُ بْنُ الْمُنْذِرِ ، إِنَّهُ « يَا رَسُولَ اللهِ، أَرَأَيْتَ هَذَا الْمَنْزِلَ، أَمَ نزِلاً أَنْ زَلَكَهُ اللَّهُ : بِهَذَا الْمَنْزِلِ، وَقَالَ لِلرَّسُولِ لَيْسَ لَنَا أَنْ نَ تَ قَدَّمَهُ وَلاَ نَ تَأَخَّرَ عَنْهُ، أَمْ هُوَ الرَّأْيُ وَالْحَرْبُ وَالْمَكِيدَة ؟ قَالَ: بَلْ هُوَ الرَّأْيُ وَالْحَرْبُ وَالْمَكِيدَةُ، فَ قَالَ: يَا رَسُولَ اللهِ، فَإِنَّ هَذَا لَيْسَ بِمَنْزِلٍ، فَانْ هَ ضْ بِالنَّاسِ حَتَّى نَأْتِيَ أَدْنَى مَاءٍ مِنَ القَوْمِ فَ نَ نْزِلَهُ، ثُمَّ ن غَُوِّرُ مَا وَرَاءَهُ مِنَ القُلُبِ، ثُمَّ نَ بْنِي عَلَيْهِ لَقَدْ : حَوْضاً فَ نَمْلَؤُهُ مَاءً، ثُمَّ ن قَُاتِلُ القَوْمَ فَ نَشْرَبُ وَلاَ يَشْرَبُونَ، فَ قَالَ رَسُولُ اللهِ وَمَنْ مَعَهُ مِنَ النَّاسِ، فَسَارَ حَ تَّى إِذَا أَتَى أَدْنَى أَشَرْتَ بِالرَّأْيِ، فَ نَ هَضَ رَسُولُ اللهِ مَاءٍ مِنَ القَوْمِ نَ زَلَ عَلَيْهِ، ثُمَّ أَمَرَ بِالْقُلُبِ فَ غُوِّرَتْ، وَبَ نَى حَوْضاً عَلَى القَلِيبِ الَّذِي نَ زَلَ » عَلَيْهِ، فَمُلِئَ مَ اءً، ثُمَّ قَذَفُوا فِيهِ الآنِيَة .

Payg'ambar ﷺ Badr suvining eng yaqin tarafiga tushganlarida, Al-Hubob ibn Al-Munzir bu joydan mamnun bo'lmadi. U Payg'ambar ﷺ ga dedi: "Ey Allohning Elchisi! Alloh sizni bu joyda, bundan ko'chib keta olmaydigan qilib tushirdimi yoki bu fikrmi, urushmi va strategiyami?" U zot dedilar: "Balki bu fikr, urush va strategiyadir". Al-Hubob ibn Al-Munzir dedi: "Ey Allohning Elchisi, bu (to'g'ri) joy emas. Odamlarni (dushman) yoniga yaqin bo'lgan suv tarafiga olib boraylik; u yerga tushamiz, so'ng boshqa tarafdagi suvni tortib olamiz, uning ustiga havza quramiz va uni suv bilan to'ldiramiz. Shunda biz ichadigan, ular ichmaydigan joyda dushman bilan jang qilamiz". Allohning Elchisi ﷺ dedilar: "Siz to'g'ri fikr bildingiz". Shunda Allohning Elchisi ﷺ va musulmonlar turib, dushmanga yaqin bo'lgan suv tarafiga yetguncha yurdilar va o'sha yerga tushdilar. So'ng u zot suvni tortib olishni buyurdilar, shunday qilindi. Tortib olingan quduqlar ustiga havza qurib, uni suv bilan to'ldirdilar va ularning (suvlariga) idishlarni tashladilar. Shunday qilib, Allohning Elchisi ﷺ Al-Hubobning fikriga qo'shildilar va unga amal qildilar.

“When the Messenger (pbuh) camped at the nearest side of the water of Badr, Al-Hubab b. Al-Mundhir was not content with that site. He said to the Messenger: “O Messenger of Allah! Did Allah make you camp in this place where we can’t depart from it, or is it opinion, war and strategy?” He said: “It is rather opinion, war and strategy”. Hubab b. Al-Mundhir said: “O Messenger of Allah, this is not the (right) place. Move the people till we come to the side of the water near to the people (enemy); we camp there, then we seep away the water from the other part, we build a basin on top of it, we fill it with water. Then we fight against the people where we drink and they do not”. The Messenger of Allah (pbuh) said: “You gave the (right) opinion”. So the Messenger of Allah (pbuh) and the Muslims stood up and walked till they reached the near side of the water from the enemy and camped there. Then he commanded that the water be seeped away which was done. He built a basin on top of the seeped wells, filled it with water and threw pots in their (water).” So the Messenger of Allah (pbuh) agreed with the opinion of Al-Hubab and followed it.

Bu moliyaviy masalalarga ham tegishli, chunki Shariat qanday mablag'lar yig'ilishi kerakligini va ular qaysi sohalarga sarflanishi (ajratilishi) lozimligini belgilab qo'ygan. Shariat soliqlar qachon joriy etilishini ham belgilagan; shu sababli mablag'larni yig'ish va sarflashda xalq fikrini so'rashning hech qanday ma'nosi yo'q. Armiya ham shunga o'xshaydi: Shariat armiya ishlarini boshqarish huquqini Xalifaga qoldirgan va jihod qoidalarini belgilab bergan. Shariat hal qilgan masalalarda xalq fikrining hech qanday kuchi yo'q. Bu davlatning boshqa davlatlar bilan munosabatlariga ham tegishli, chunki bu chuqur o'rganish va teran fikrlashni talab qiladigan, jihod bilan bog'liq bo'lgan fikr-mulohazadir. Bundan tashqari, bu ray, urush va strategiyaning bir qismidir. Shuning uchun bu masalada xalqning fikri — u ko'pchilikniki bo'lsinmi, ozchilikniki bo'lsinmi — hech qanday ahamiyatga ega emas. Biroq Xalifaga bu masalalarni maslahat va fikr olish uchun Ummat Kengashiga taqdim etish ruxsat etilgan, chunki bunday taqdim etish mubah (ruxsat etilgan) ishlardandir va bu masalalarda Kengashning fikri majburiy emas, xuddi Badr voqeasidagidek. Balki qaror shu ishga mas'ul bo'lgan shaxsga topshiriladi.

This also applies to financial matters, because the Shari’ah has determined the types of funds which must be collected and the areas over which they need to be allocated (spent). The Shari’ah has also determined the cases when taxes are imposed; ,therefore, there is no point in seeking the opinion of the people in the collection and allocation of funds. Similar to this is the army; the Shari’ah has left to the Khalifah the right of managing the army’s affairs, and it determined the rules of Jihad. There is no validity in the opinion of the people over matters decided by the Shari’ah. This also applies to the relationship of the State with other States, because this is of the thought that requires study and deep insight and is related to Jihad. Furthermore, it is a part of opinion, war and strategy. Therefore, there is no point in the opinion of the people in this matter, whether it is the majority or minority. However, the Khalifah is allowed to present these matters to the Ummah Council for its consultation and opinion, because such presentation is from the permitted issues (Mubah) and the opinion of the Council in these matters is not binding as in the incident of Badr. Rather the decision is entrusted with the concerned person.

“Men Allohning va Uning Elchisining bandasiman va uning amriga hech qachon itoatsizlik qilmayman”. Bunga sabab shuki, sulh Allohdan (SWT) kelgan vahiy edi, shuning uchun qonunchilik masalasida xalqning fikri so‘ralmaydi. Shunga asoslanib, Shariat hukmlarini qabul qilish, qonunlar chiqarish va qoida hamda me’yorlarni joriy etish, avval tushuntirilganidek, faqat Xalifaning vakolatiga kiradi. Bularning barchasi Shariat matnlaridan kelib chiqadi, u o‘z ijtihodidan bo‘lsin yoki boshqa hurmatli mujtahidlarning ijtihodidan bo‘lsin, farqi yo‘q. Shu bilan birga, Xalifaga Shariat qonunlari va me’yorlaridan qabul qilmoqchi bo‘lgan narsasini Ummat Kengashiga taqdim etishi, uning fikrini bilish uchun ruxsat etiladi. Bu xuddi Umar ibn al-Xattob (roziyallohu anhu) ilohiy hukmlar yuzasidan musulmonlarga murojaat qilgan holatga o‘xshaydi, sahobalar bunga e’tiroz bildirmagan. Masalan, Iroq fathida musulmonlar yerlarni uni ochgan jangchilar orasida taqsimlashni so‘raganlarida, Umar (roziyallohu anhu) odamlardan maslahat so‘radi, lekin uning fikri yerlarni egalari qo‘lida qoldirish, ularga bu yerdan ma’lum miqdorda xiroj to‘lash hamda shaxslaridan jizya to‘lash sharti bilan kelishdan iborat bo‘ldi. Umar (roziyallohu anhu) va undan oldin Abu Bakr (roziyallohu anhu) ilohiy hukmlar yuzasidan sahobalarning fikriga murojaat qilganlari va sahobalar bunga e’tiroz bildirmagani ularning ijmosini ko‘rsatadi. Bu esa Xalifaning bunday qilish huquqiga ega ekanligining dalilidir.

“I am the servant of Allah and His Messenger, and will never disobey his order”. This is because the peace was a revelation from Allah (swt) and ,therefore, the opinion of the people is not sought regarding legislation. Based on that, the adoption of the Shari’ah rules, enacting of laws and the adoption of the rules and canons are of the mandatory powers of the Khalifah alone as explained before. It is all derived from the Shari’ah texts, irrespective if it was from his Ijtihad or that of other respected mujtahids. However, it is allowed for the Khalifah to submit to the Ummah Council whatever he wants to adopt of Shari’ah laws and canons so as to find out its opinion regarding it. This is like what Umar bin Al-Khattab (ra) did when he referred to the Muslims over the divine rules, which the companions did not object to, as in the incident of the conquered lands of Iraq, when the Muslims asked him to divide the lands amongst the fighters who opened them. So Umar (ra) asked the people, but his opinion settled on keeping the land with its landlords on condition that they pay a known Kharaj over it in addition to paying the Jizya over their persons. The reference of Umar (ra) and Abu Bakr (ra) before him to the companions for their opinion over the divine rules without an objection from the companions to this, indicates their Ijma’. This serves as evidence that the Khalifah has the right to do that.

"Amirlar (hukmdorlar) bo'ladi, siz ularning yaxshi ishlarini ma'qullaysiz, yomon ishlarini esa yoqtirmaysiz. Kim ularning ishlarini ko'rib, ularning takrorlanishiga to'sqinlik qilsa, u ayblovdan xoli bo'ladi; kim ularning yomon ishlaridan qalbida nafratlansa-yu, takrorlanishining oldini ololmasa, u ham xavfsiz bo'ladi. Lekin kim ularning yomon ishlarini ma'qullasa va ularga ergashsa, u ruhan halok bo'ladi". Bu matnlar umumiy shaklda bo'lib, hukmdorni Shariat qoidalariga muvofiq hisobga tortishga ishora qiladi. Bundan tashqari, hisobga tortish har qanday amal ustidan bo'lishi mumkin. Xalifaning Kengashi va boshqa yordamchilar, hokimlar hamda 'amillar tomonidan qilinadigan bu hisobga tortish, amalda bajarilgan har qanday ish ustidan bo'lishi mumkinki, bu ish Shariat hukmiga zid bo'lgan, noto'g'ri yoki musulmonlarga zarar keltirgan, yoxud fuqarolarning ishlariga g'amxo'rlik qilishda adolatsiz yoki beparvo bo'lgan bo'lishi mumkin. Xalifa bu hisobga tortish va e'tirozlarga javob berishi kerak, ya'ni o'z so'zlari, ishlari va o'z zimmasiga olgan vazifalari yuzasidan o'z qarashini va dalilini ko'rsatishi lozim, shunda Kengash uning yaxshi ishlashiga, samimiyligiga va halolligiga ishonch hosil qiladi. Ammo agar Kengash Xalifaning qarashini qabul qilmasa va uning dalilini rad etsa, bu masala tekshirilishi kerak. Agar bu masala ko'pchilik fikri majburiy bo'ladigan masalalardan bo'lsa, u holda Kengashning fikri (a) bandidagi masalalar kabi majburiydir; aks holda, (b) bandidagi masalalar kabi majburiy bo'lmaydi. Masalan, agar hisobga tortish oldingi misoldagi maktabni ta'minlamaganligi yuzasidan bo'lsa, u holda hisobga tortish majburiydir. Agar hisobga tortish u tanlagan maktab loyihasi yuzasidan bo'lsa, unda uning hisobga tortishi majburiy emas.

“There will be Amirs (rulers) and you will like their good deeds and dislike their bad deeds. One who sees through their deeds (and tries to prevent their repetition), is absolved from blame, and one who hates their bad deeds (in their hearts, being unable to prevent their recurrence), is (also) safe. But one who approves of their bad deeds and imitates them is spiritually ruined”. These texts are in general form and indicate holding to accounting the ruler in accordance with the rules of the Shari’ah. Furthermore accounting can be over any action. This holding to account by the Council of the Khalifah and other assistants, governors, and ‘Amils would be over any action which has been actually executed whether this action disagreed with the Shari’ah rule, was wrong or harmful to Muslims, or was unjust or complacent toward the citizens in looking after their affairs. The Khalifah must respond to this accounting and the objections by showing his view and evidence regarding his words, actions, and tasks he undertook, so that the Council can be assured of a good performance, the sincerity, and honesty of the Khalifah. If, however, the Council does not accept the view of the Khalifah and rejects his argument, this must be examined. If this matter was of the issues over which the majority opinion is binding then the opinion of the Council is binding like the issues in (a), otherwise it would not be binding as in the issues in (b). If the accounting, for example, was regarding not providing the school in the previous example then the accounting is binding. If the accounting was regarding the design he chose for the school then his accounting is not binding.