Maqola 114 - Xalifalik davlatining qoralama konstitutsiyasi | Quran Course

Maqola 114 - Xalifalik davlatining qoralama konstitutsiyasi | Quran Course

"Ey insonlar, albatta men sizlarning hammangizga Allah elchisiman" (saw). (TMQ 7:158), "Ey insonlar, Rabbingizdan qo'rqinglar." (TMQ 4:1), "Ey iymon keltirganlar, Allohga va Rasulga javob beringlar..." (TMQ 8:24), "Ey iymon keltirganlar! Sizlarga ro'za farz qilindi." (TMQ 2:183), "Kim o'sha oyni (ramazon oyini) ko'rsa, uni ro'za tutsin." (TMQ 2:185), "Namozni barpo qilinglar." (TMQ 2:43), "Ey Muhammad, ularning mollaridan sadaqa ol." (TMQ 9:103), "Zakot faqat fuqarolar va miskinlar uchun..." (TMQ 9:60), "Oltin va kumushni jamg'arib qo'yadiganlar..." (TMQ 9:33), "Alloh savdoni halol qildi va riboni (foizni) harom qildi." (TMQ 2:275), va boshqa shunga o'xshash ko'plab matnlar. Ushbu barcha oyatlarda Shориъ (Alloh) insoniyatga umumiy xitob qiladi, xitob qilinayotgan kishi erkak yoki ayol bo'lishidan qat'i nazar. Shariat xitobining umumiyligi o'z umumiyligida qoladi. Shunga ko'ra, Shariat insoniyat uchun keldi, erkaklar erkak bo'lgani uchun yoki ayollar ayol bo'lgani uchun emas, balki inson sifatidagi insoniyat uchun keldi. Demak, Shariat buyurgan har bir narsa insoniyat uchun keldi, uning huquq va majburiyatlari ham insoniyat uchun va insoniyat zimmasidadir. Bu maqolaning ayol erkak bilan teng huquq va majburiyatlarga ega ekanligini aytuvchi qismining dalilidir, chunki Shariat insoniyat uchun kelgan, erkak ham, ayol ham inson bo'lib, u faqat ayol yoki erkak uchun kelmagan, shuning uchun ikkalasi insoniyat uchun Shariat hukmlariga oid Shориъ xitobi bo'yicha tengdir.

"O mankind, indeed I am the Messenger of Allah (saw) to you all.” (TMQ 7:158), “O mankind, fear your Lord.” (TMQ 4:1), “O you who have believed, respond to Allah (swt) and to the.” (TMQ 8:24), “O you who believe! fasting is prescribed for you.” (TMQ 2:183), “So whoever sights [the new moon of] the month, let him fast it.” (TMQ 2:185), “And establish prayer.” (TMQ 2:43), “Take, [O, Muhammad], from their wealth.” (TMQ 9:103), “Zakah expenditures are only for the poor and for the needy.” (TMQ 9:60), “And those who hoard gold and silver.” (TMQ 9:33), “Allah (swt) has permitted trade and has forbidden interest(usury).” (TMQ 2: 275), amongst many other similar texts. In all of these the Legislator (swt) addresses humankind with a general address irrespective of whether the one addressed was male or female. And the generality of the address of the Legislator (swt) remains upon its generality. Accordingly, the Shari’ah came for humankind and not for men in their characteristic of being male, or for women in their characteristic of being female, rather for mankind from the angle of being human. Therefore, whatever the Shari’ah commanded came for humankind, and whatever it includes in terms of rights and obligations are for and upon humankind. This is the evidence for the part of the article which mentions that the woman has the same rights and obligations as the man, because the Shari’ah came for humankind, and both male and female are human, and it did not come specifically for woman or man, and so the two of them are equal in respect to the address of the Legislator (swt) regarding the Shari’ah rules for humankind.

Shu sababli, asl e'tibori bilan Shorea (swt) Shariatni insoniyat uchun yaratgan, erkaklar yoki ayollar uchun alohida emas, balki ikkalasi ham inson sifatida uchun. So'ngra Shoria (swt) ayollarga xos ba'zi hukmlarni va erkaklarga xos ba'zi hukmlarni belgilagan, ammo bu xoslik faqat o'sha hukmlar bilan chegaralanadi va ulardan yoki ularni izohlab kelgan matnlardan tashqariga chiqmaydi. Ikkalasidan hech biri biror jinsga bog'liq aniq matn bo'lmasa, alohida hukm bilan mas'ul qilinmaydi. Demak, ayollarni yoki erkaklarni ma'lum hukmlar bilan xoslash umumiylikdan istisnodir, shuning uchun Shariat o'zining umumiyligida qoladi, uning barcha hukmlari ham shunday, va har qanday istisno faqat matn zikr qilgan narsa bilan cheklanadi va undan oshmaydi. Masalan, ayollarga xos hukmlar bor: hayz paytida namozni tark etish va Ramazonda ro'za tutmaslik, shuningdek, faqat ayollar xabardor bo'ladigan holatlarda, masalan, qizlikka oid masalalarda yakka ayolning guvohligini, odatdagi guvohlik shartisiz, yetarli deb hisoblash; chunki bu ayollarga xos bo'lib, bu borada matnlar bor, lekin boshqa hech narsaga tegishli emas. Aksincha, u Shoria (swt) xitobi bilan xuddi erkak kabi xitob qilinadi, chunki xitob insoniyat uchun bo'lib, muayyan jins uchun emas. Shuningdek, masalan, erkaklarga xos hukmlar bor, masalan hukmronlik yoki rahbarlik, va shuning uchun buni erkakdan boshqa biror kishi amalga oshirishi joiz emas. Bu erkaklarga xos bo'lib, bu haqida matn rivoyat qilingan, shuning uchun u faqat erkaklarga xosdir. Biroq bu xoslik faqat hukmronlik bilan bog'liq, sudlov yoki davlat idoralarini boshqarishga emas, chunki matn hukmronlik yoki hukm yurituvchilar haqida kelgan va boshqa hech narsa haqida emas. Va bu hukm faqat matnda kelgan narsa bilan cheklanadi va matn bilan naql qilinmagan hech narsa bilan aniqlanmaydi; balki erkak ham xuddi ayol kabi Shori' (SWT) ning xitobi bilan xitob qilinadi, chunki xitob butun insoniyat uchundir, muayyan jins uchun emas.

Therefore, in origin the Legislator (swt) made the Shari’ah for humankind, not for men or women specifically, but rather for both of them as human beings. Then, the Legislator (swt) laid down some rules specific for women and some specific for men, however this specificity is restricted to those rules alone and does not go beyond them or the texts which came to explain them. Neither of them is charged with a rule specifically unless there is a clear text related which specifies it to one of the two genders. So the specification of women or men with certain rules is an exception to the generality, and so the Shari’ah remains upon its generality as do all of its rules, and any exception is limited to what the text mentions and does not go any further. For example, there are specific rules for women such as leaving prayer, and eating in Ramadan during the menstrual cycle, and such as making the witness statement of a single woman sufficient in those cases which only they would be privy to such as virginity without requiring the normal condition regarding witnesses, as this is specific to women and there are texts regarding it, but it does not apply to anything else at all; rather she remains addressed by the address of the Legislator (swt) in the same manner as man is, since the address is for humankind and not for a specific gender. Also, for example, there are rules which are specific to men such as ruling or authority, and so it is not valid for anyone other than a man to undertake it. This is specific to men, and has had a text narrated regarding it, and so it is specific to men alone. However this specification is related to ruling alone and not the judiciary or managing the departments of the state because the text came regarding ruling, or those who govern, and nothing else. And it is resricted to what came in the text alone, and will not be specified at all by anything which is not related by text; rather the man remains addressed by the address of the Legislator (swt) in the same manner as the woman since the address is for humankind and not for a specific gender.