Asli, har bir inson aybsizdir. Sud hukmisiz hech kim jazolanmasligi kerak. Birovga azob berish mutlaqo harom; buni qilgan har kim jazolanadi.

In origin, every individual is innocent. No one should be punished without a court verdict. It is absolutely forbidden to torture anyone; and anyone who does this will be punished.

Ushbu maqola uchta masalani qamrab oladi: aybsizlik prinsipi, sudyaning hukmisiz jazo qo‘llashning taqiqlanishi va qiynoqqa solishning taqiqlanishi.

This article covers three issues: The principle of innocence, the prohibition of imposing a penalty without a judge’s sentence and the prohibition of torture.

Birinchi masalaning dalili Wa'il ibn Hajr rivoyat qilgan hadisdan olingan, u shunday degan:

As for the first issue, its evidence is derived from what was reported by Wa’il Ibn Hajr who said:

. جَاءَ رَجُلٌ مِنْ حَضْرَمَوْتَ وَرَجُلٌ مِنْ كِنْدَةَ إِلَى النَّبِيِّ « ، فَ قَالَ الْحَضْرَمِيُّ: يَا رَسُولَ اللَّهِ، إِنَّ هَذَا قَدْ غَلَبَنِي عَلَى أَرْضٍ لِي كَانَتْ لأَبِي، فَ قَالَ الْكِنْدِيُّ: هِيَ أَرْضِي فِي يَدِي أَزْرَعُهَا لَيْسَ لَهُ فِيهَا حَ ق، فَ قَالَ رَسُولُ اللَّهِ لِلْحَضْرَمِيِّ: أَلَكَ بَ يِّ نَةٌ؟ قَالَ: لاَ، قَالَ: فَ لَكَ يَمِينُهُ، قَالَ: يَا رَسُولَ اللَّهِ، إِنَّ الرَّجُلَ فَاجِرٌ لا ي بَُالِي عَلَى مَا حَلَفَ عَلَيْهِ » وَلَيْسَ يَ تَ وَرَّعُ مِنْ شَيْءٍ، فَ قَالَ: لَيْسَ لَكَ مِنْهُ إِلاَّ ذَلِكَ.

. جَاءَ رَجُلٌ مِنْ حَضْرَمَوْتَ وَرَجُلٌ مِنْ كِنْدَةَ إِلَى النَّبِيِّ « ، فَ قَالَ الْحَضْرَمِيُّ: يَا رَسُولَ اللَّهِ، إِنَّ هَذَا قَدْ غَلَبَنِي عَلَى أَرْضٍ لِي كَانَتْ لأَبِي، فَ قَالَ الْكِنْدِيُّ: هِيَ أَرْضِي فِي يَدِي أَزْرَعُهَا لَيْسَ لَهُ فِيهَا حَ ق، فَ قَالَ رَسُولُ اللَّهِ لِلْحَضْرَمِيِّ: أَلَكَ بَ يِّ نَةٌ؟ قَالَ: لاَ، قَالَ: فَ لَكَ يَمِينُهُ، قَالَ: يَا رَسُولَ اللَّهِ، إِنَّ الرَّجُلَ فَاجِرٌ لا ي بَُالِي عَلَى مَا حَلَفَ عَلَيْهِ » وَلَيْسَ يَ تَ وَرَّعُ مِنْ شَيْءٍ، فَ قَالَ: لَيْسَ لَكَ مِنْهُ إِلاَّ ذَلِكَ.

Hadramautdan bir kishi va Kindadan yana bir kishi Payg'ambar ﷺ huzuriga kelishdi. Hadramautdan kelgan kishi dedi: "Allahning Elchisi ﷺ, mana bu kishi otamdan qolgan yerimni o'zlashtirib olgan." Kindadan kelgan kishi bahslashib dedi: "Bu yer meniki va mening qo'limda: men uni ekib-parvarish qilaman. Unda uning haqqi yo'q." Allahning Elchisi ﷺ Hadramautlikka dedilar: "Sening (da'voingni) isbotlaydigan dalilingting bormi?" U inkor javobini berdi. Payg'ambar ﷺ dedilar: "Unda sening ishing uning qasamiga qarab hal qilinadi." U (Hadramautlik) dedi: "Allahning Elchisi ﷺ, u yolg'onchi, qasam ichishga parvo qilmaydi va hech narsaga e'tibori yo'q." Shunda Allahning Elchisi ﷺ dedilar: "Unda sen uchun bundan boshqa yordam yo'q." U aytdi: "Uning ustida sening bundan boshqa haqqing yo'q" (Muslim rivoyat qilgan). U yana dedi: "Lekin isbot qilish da'vogar zimmasidadir, qasam ichish esa inkor qiluvchi zimmasidadir" (Al-Bayhaqiy sahih isnod bilan rivoyat qilgan). Birinchi rivoyatda Allahning Elchisi ﷺ da'vogarga isbotni yuklaganlar, bu esa javobgarning aybi isbotlanmaguncha aybsiz ekanini anglatadi; ikkinchi rivoyatda Allahning Elchisi ﷺ asosan isbotni da'vogar keltirishi kerakligini tushuntirdilar. Bu javobgarning aybi isbotlanmaguncha aybsiz ekanligining dalilidir.

“There came a person from Hadramaut and another from Kinda to the Prophet (pbuh) . One who had come from Hadramaut said: Messenger of Allah (pbuh), only this man has appropriated my land which belonged to my father. The one who had came from Kinda contended. This is my land and is in my possession: I cultivate it. There is no right for him in it. The Messenger of Allah (pbuh) said to the Hadramite: Have you any evidence (to support you)? He replied in the negative. The Prophet (pbuh) said: Then your case is to be decided on his oath. He (the Hadramite) said: Messenger of Allah (pbuh), he is a liar and cares not what he swears and has no regard for anything. Upon this the Messenger of Allah (pbuh) remarked: For you then there is no other help to it.” He said: “You have no other rights over him but this” (reported by Muslim). He also said, “But, the onus of proof is upon the claimant, and the taking of an oath is upon him who denies.”(reported by Al-Bayhaqi with a Sahih chain). In the first narration, the Messenger of Allah (pbuh) commissioned the plaintiff with the proof, and this means that the defendant is innocent until proven guilty; in the second narration, the Messenger of Allah (pbuh) explained that in origin, the proof should be provided by the plaintiff. This serves as evidence that the defendant is innocent until proven guilty.

Ikkinchi masalaga kelsak, uning dalili Allohning Elchisi (ﷺ) ning so‘zidan olingan.

As for the second matter, its evidence is derived from the saying of the Messenger of Allah (pbuh) ,.

. مَنْ أَخَذْتُ لَهُ مَالاً فَ هَذَا مَالِي فَ لْيَأْخُذْ مِنْهُ، وَمَنْ جَلَدْتُ لَهُ ظَهْراً فَ هَذَا ...« »... ظَهْ رِي فَ لْيَ قْتَصَّ مِنْه .

. مَنْ أَخَذْتُ لَهُ مَالاً فَ هَذَا مَالِي فَ لْيَأْخُذْ مِنْهُ، وَمَنْ جَلَدْتُ لَهُ ظَهْراً فَ هَذَا ...« »... ظَهْ رِي فَ لْيَ قْتَصَّ مِنْه .

“Kimning mulkini olgan bo‘lsam, mana mening mulkim; undan olsin. Kimning orqasiga urgan bo‘lsam, mana mening orqam; uni urib olsin” (Abu Ya’lo al-Fadl ibn ‘Abbosdan rivoyat qilgan). Al-Haysamiy aytadi: Abu Ya’lo silsilasidagi Ato ibn Muslim — Ibn Hibbon uni ishonchli deb tasdiqlagan, boshqalar esa zaif deb da’vo qilgan, qolgan ravilar esa ishonchlidir. Bu hadis Tabaroniyning “Al-Mu’jam al-Avsat” asarida ham shu lafz bilan rivoyat qilingan.

“Whoseever property I have taken from, here is my property; let him take from it, and whosever back I have lashed, here is my back; let him lash it” (reported by Abu Ya’la from Al- Fadl bin ‘Abbas). Al-Haythami said that in the chain of Abu Ya’la Ata’ bin Muslim, who Ibn Hibban verified as trustworthy whereas others claimed he is weak, and the remainder of the men are trustworthy. It is narrated in Al-Mu’jam Al-Awsat of Al- Tabarani with the wording.

. "فَمَنْ كنتُ جَلَدْتُ لَهُ ظ هْراً فَهذا ظَهري فَ لْيَسْتَقِدْ مِنْهُ وَمَنْ كنتُ شَتَمْتُ لَهُ عِرْضاً فَهذا عِرْضي فَ لْيَسْتَقِدْ مِنْهُ ومَنْ كنتُ أَخَذْتُ له مالاً فهذا مالي فَ لْيَسْتَقِدْ منه" .

. "فَمَنْ كنتُ جَلَدْتُ لَهُ ظ هْراً فَهذا ظَهري فَ لْيَسْتَقِدْ مِنْهُ وَمَنْ كنتُ شَتَمْتُ لَهُ عِرْضاً فَهذا عِرْضي فَ لْيَسْتَقِدْ مِنْهُ ومَنْ كنتُ أَخَذْتُ له مالاً فهذا مالي فَ لْيَسْتَقِدْ منه" .

"Kimning orqasini men qamchilagan bo'lsam, mana mening orqam, uni ham shunday qilsin; kimning obro'sini men haqorat qilgan bo'lsam, mana mening obro'im, uni ham shunday qilsin; kimning mol-mulkini men olgan bo'lsam, mana mening mol-mulkim, uni ham shunday qilsin". Va Ibn Kasirning "Al-Bidoya va-n-nihoya" kitobida bu so'zlar shu tarzda keltirilgan.

“Whosever back I have lashed, here is my back, let him do the same to it, and whosever honour I have abused, here is my honour, let him do the same to it, and whosoever property I have taken from, here is my mine; let him do the same to it”. And in Ibn Kathir’s Al-Bidayah Wa-Nihayah it came with the wording.

. "أَلا فَمَنْ كنتُ جَلَدْتُ له ظَهراً فهذا ظهري فَ لْيَسْتَقِدْ ومن كنت أخذت له مالا فهذا مالي فَ لْيَأْخُذْ منه ومن كنت شتمت له عِرْضاً فهذا عِرْضي فليستقد" .

. "أَلا فَمَنْ كنتُ جَلَدْتُ له ظَهراً فهذا ظهري فَ لْيَسْتَقِدْ ومن كنت أخذت له مالا فهذا مالي فَ لْيَأْخُذْ منه ومن كنت شتمت له عِرْضاً فهذا عِرْضي فليستقد" .

“Kimning orqasini men urgan bo‘lsam, mana mening orqam, uni ham shunday urishi mumkin; kimning mulkini men olgan bo‘lsam, mana mening mulkim, undan olsin; kimning obro‘sini men haqorat qilgan bo‘lsam, mana mening obro‘im, u ham shunday qilsin”. Allah Elchisi ﷺ buni hokimlik vakolatida turib aytganlar; ya’ni noto‘g‘ri jazolangan kishi mendan qasos olsin degani. Bu hokimning biror fuqarosini uni jazolashga loyiq bo‘lgan ayb sabab sabot bilan isbotlanmasdan jazolashini taqiqlovchi dalildir. Shuningdek, li’an voqeasida (erning xotinini guvohsiz zinoda ayblashi) ham Allah Elchisi ﷺ shunday degan, deb rivoyat qilinadi.

“Whosever back I have lashed, here is mine, let him do the same to it, and whosoever property I have taken from, here is mine, so take from it, and whosever honour I have abused, here is my honour, let him do the same”. The Messenger of Allah (pbuh) said this in his capacity as a ruler; it means let the one who has been wrongly punished retaliate against me and this serves as evidence prohibiting the ruler from punishing any of the subjects without establishing the charge for which he deserves such punishment. Also, it is reported in the story of the Mula’anah (husband’s accusation of his spouse of adultery without witnesses) that the Messenger of Allah (pbuh) said.

.» لَوْ كُنْتُ رَاجِمًا أَحَدًا بِغَيْرِ بَ يِّ نَةٍ لَرَجَمْتُ هَا « .

.» لَوْ كُنْتُ رَاجِمًا أَحَدًا بِغَيْرِ بَ يِّ نَةٍ لَرَجَمْتُ هَا « .

“Agar isbotsiz birovni toshbo‘ron qilmoqchi bo‘lganimda, uni toshbo‘ron qilardim” (muttafaqun alayh, lafz Muslimniki). Bu esa, shubha bo‘lsa-da, aniq dalil yo‘qligi sababli u ayolni toshbo‘ron qilmaganini anglatadi. Bu tushunchani Ibn Abbos rivoyat qilgan hadis ham tasdiqlaydi: unda Allah Elchisi ﷺ er-xotin o‘rtasida li‘on (mulоanа) amalga oshirilishini buyurgan (qarang: Qur’on 24:4–9). Matnda shunday deyilgan: “Majlisdagi bir kishi Ibn Abbosga dedi: “Bu ayolmi, Allah Elchisi ﷺ haqida: …”

“If I were going to have anyone stoned without proof, I would stone her” (agreed upon and the wording is from Muslim), and this means that he did not stone her due to the absence of clear proof even though there was doubt over her. This understanding is confirmed by what is narrated by Ibn Abbas in the narration in which the Messenger of Allah (pbuh) ordered a Mula’anah to be carried out between the couple (refer to Quran 24: 4-9), where the text says “So a man at the gathering said to Ibn Abbas: “Is she the woman about whom the Messenger of Allah (pbuh) said:

. » لَوْ كُنْتُ رَاجِمًا أَحَدًا بِغَيْرِ بَ يِّ نَةٍ لَرَجَمْتُ هَا « .

. » لَوْ كُنْتُ رَاجِمًا أَحَدًا بِغَيْرِ بَ يِّ نَةٍ لَرَجَمْتُ هَا « .

"Agar isbotsiz birovni toshbo'ron qilmoqchi bo'lganimda, shunday odamni toshbo'ron qilardimmi?"

“If I were going to have anyone stoned without proof, I would stone such?”.

U dedi: "Yo'q, bu shunday ayol ediki, uning ochiq-oydin noto'g'ri xatti-harakati shubhani uyg'otgan edi" (muttafaqun alayh), ya'ni u o'zini tutishda ehtiyotkor bo'lmagan, lekin bu isbotlanmagan edi — na dalil orqali, na iqror orqali. Bu zino shubhasi bor edi, ammo shunga qaramay Allohning Elchisi ﷺ uni toshbo'ron qilmadi, chunki bu tasdiqlanmagan edi. Shu sababli u shunday dedi:

He said: “No, that was a woman who arouse suspicion by her outright misbehavior” (agreed upon), meaning that she used to be indiscreet but it was not proven; neither through evidence and nor through admission. This means that the suspicion of adultery was there, but despite this the Messenger of Allah (pbuh) did not stone her, for it had not been confirmed, and so he said:

. » لَوْ كُنْتُ رَاجِمًا أَحَدًا بِغَ يْرِ بَ يِّ نَةٍ لَرَجَمْ تُ هَا « .

. » لَوْ كُنْتُ رَاجِمًا أَحَدًا بِغَ يْرِ بَ يِّ نَةٍ لَرَجَمْ تُ هَا « .

«Agar men birovni toshbo‘ron qilmoqchi bo‘lsam, u ayolni toshbo‘ron qilardim». Arab tilidagi «agar» bog‘lovchisi biror narsaning yo‘qligi sababli amalning bajarilmasligini bildiradi; demak, toshbo‘ron qilinmagan sabab dalilning yo‘qligi edi. Bu esa hukmdorning raiyatdan birortasiga jazo qo‘llashi man etilganini dalolat qiladi, agar u Shariat jinoyat deb hisoblagan biror jinoyatni sodir etmagan bo‘lsa va bu jinoyatning sodir etilgani vakolatli sudya huzurida va sud majlisida isbotlangan bo‘lsa. Chunki dalil vakolatli sudya huzurida va sud majlisida tasdiqlanmaguncha qabul qilinishi mumkin emas.

“If I were to stone anyone, I would have her stoned”. The conjunction “if” in the Arabic language denotes abstention due to the absence of something, thus the stoning was not carried out due to the absence of evidence. This serves as evidence that the ruler is forbidden from imposing a penalty on anyone from among the subjects, unless he or she perpetrates a crime which the Shari’ah deems to be a crime, and once his or her perpetration of the crime has been proven before a competent judge and in a court of law, because the evidence could not be admissible unless it is established before a competent judge and in a court of law.

Biroq, hokimning jinoyatda ayblanayotgan shaxsni ayblov isbotlanishidan oldin, uning ayblovini ko‘rib chiqish maqsadida sud majlisiga kelguniga qadar hibsga olish huquqi bor. Biroq hibsga olish cheklangan muddat bo‘lishi kerak, ayblanuvchini cheksiz muddatga hibsda saqlash esa noto‘g‘ri hisoblanadi. Bu muddat qisqa bo‘lishi lozim. Ayblanuvchini hibsga olish joizligi haqidagi dalil at-Termiziy rivoyat qilgan, Hasan darajasidagi rivoyatdan olinadi, uni Ahmad ham rivoyat qilgan, al-Hokim esa rivoyat zanjiri Sahih ekanini aytgan. Bu rivoyat Bahz ibn Hakimdan, u otasidan, u esa bobosidan naql qilinadi, bobosi shunday degan:

However, the ruler reserves the right to take someone accused of a crime into custody before the charge is established, pending a court appearance to look into the charge brought against him. However, the detention should be for a limited period of time and it would be wrong to detain the accused for an indefinite period. This period must be short. Evidence about the permissibility of detaining the accused is derived from what Al- Tirmidhi reported in a Hasan narration, which Ahmad also reported, and Al-Hakim stated that the narration has a Sahih chain, on the authority of Bahz bin Hakim on that of his father on that of his grandfather who said:

. » حَبَسَ رَجُلاً فِي تُ هْمَةٍ، ثُمَّ خَلَّى عَنْه أَنَّ النَّبِيَّ « .

. » حَبَسَ رَجُلاً فِي تُ هْمَةٍ، ثُمَّ خَلَّى عَنْه أَنَّ النَّبِيَّ « .

Allohning Elchisi (ﷺ) jinoyatda ayblangan bir kishini ushlab turdi, so‘ng uni qo‘yib yubordi. Xuddi shunga o‘xshash riwoyat Hakim tomonidan Abu Hurayra (roziyallohu anhu) rivoyati bilan ham keltirilgan.

“The Messenger of Allah (pbuh) detained a person accused of a crime and then he released him.” It has also been reported similarly by Al-Hakim on the authority of Abu Hurayrah that.

. » حَبَسَ فِي تُ هْمَةٍ ي وَْماً وَلَيْ لَة أَنَّ النَّبِيَّ « .

. » حَبَسَ فِي تُ هْمَةٍ ي وَْماً وَلَيْ لَة أَنَّ النَّبِيَّ « .

Allohning Elchisi ﷺ jinoyatda ayblangan bir kishini bir kecha-kunduz ushlab turdilar. Garchi isnodda Ibrohim ibn Xaytam bor bo‘lib, uning haqida ixtilof bo‘lsa-da, bu xabar boshqa isnodlar orqali ham rivoyat qilingan: Al-Bayhaqiy “Al-Kubro”da va Ibn al-Jorud “Al-Muntaqo”da Bahz ibn Hakim ibn Mu’oviya orqali, u o‘z otasidan, u esa o‘z bobosidan rivoyat qiladilar.

“The Messenger of Allah (pbuh) detained someone accused of a crime for a day and a night”, and though the chain includes Ibrahim bin Khaitam who there is dispute over, it has also been reported though other chains by Al-Bayhaqi in Al-Kubra and Ibn Al-Jarud in Al-Muntaqi on the authority of Bahzi bin Hakim bin Mu’awiyah on that of his father on that of his grandfather:

. حَ بَسَ رَجُلاً في تُ هْمَةٍ ساعةً مِنْ نَهارٍ ثُمَّ خَلَّى عنه" "أنَّ النبيَّ .

. حَ بَسَ رَجُلاً في تُ هْمَةٍ ساعةً مِنْ نَهارٍ ثُمَّ خَلَّى عنه" "أنَّ النبيَّ .

"Payg'ambar ﷺ jinoyatda ayblangan bir kishini kunduzi bir soat ushlab turdilar, so'ngra uni qo'yib yubordilar". Bularning barchasi hibsga olish muddatini cheklash, uni imkon qadar qisqa vaqt bilan belgilash vojibligi haqida dalildir, chunki Allahning Elchisi ﷺ uni bir kecha-kunduz ushlab turgan va kunduzi bir soat ushlab turgan. Bundan tashqari, bu hibsga olish jazo emas, balki tergov ishlariga yordam berish maqsadida qilingan hibsdir.

“The Prophet (pbuh) detained someone accused of a crime for an hour during the day and then released him”. All of this is evidence about the obligation of limiting the period of detention, and that it should be for the shortest time possible, since the Messenger of Allah (pbuh) detained him for a day and a night, and that he detained him for an hour during the day. Besides, this detention is not a punishment, but it is rather a detention aimed at helping with the enquiries.

Uchinchi masalaga kelsak, u ayblanuvchiga nisbatan ayb isbotlanmasdan jazo qo'llashning taqiqlanganini bildiradi; shuningdek, Alloh (SWT) oxiratda jazo sifatida belgilagan, ya'ni Jahannam o'tini qo'llashning, boshqacha aytganda, olov bilan kuydirib jazolashning taqiqlanganini ham bildiradi. Ayb isbotlanmasdan jazo berishning taqiqlanishiga dalil Alloh Rasulining ﷺ quyidagi hadislaridan olinadi, unda u zot shunday degan deb rivoyat qilingan.

As for the third matter, it denotes the prohibition of imposing a penalty upon the accused before the charge against him has been established; it also denotes the prohibition of imposing a penalty which Allah (swt) has made as a punishment in the hereafter, that is the Hellfire, in other words, the prohibition of punishing by burning with fire. As for the prohibition of inflicting a punishment before establishing the charge, its evidence is derived from the narration of the Messenger of Allah (pbuh) in which he was reported to have said.

. » لَوْ كُنْتُ رَاجِمًا أَحَدًا بِغَيْرِ بَ يِّ نَةٍ لَرَجَمْتُ هَا « .

. » لَوْ كُنْتُ رَاجِمًا أَحَدًا بِغَيْرِ بَ يِّ نَةٍ لَرَجَمْتُ هَا « .

“Agar birovni isbotsiz toshbo‘ron qildirmoqchi bo‘lganimda, o‘sha ayolni toshbo‘ron qildirgan bo‘lardim” (Ibn Abbosdan rivoyat qilingan, ittifoqan qabul qilingan), garchi Ibn Abbosning so‘zlaridan tushunilganicha, u ayol zino qiluvchi sifatida tanilgan bo‘lsa ham. Agar ayblanuvchini iqrorga keltirish uchun jazolash joiz bo‘lganida, Allohning Elchisi ﷺ o‘sha ayolni, uning nomusiz xatti-harakatlaridan xabardor bo‘lgani holda, iqror qildirish uchun azoblagan bo‘lardi. Ayblanuvchini jazolash mutlaqo harom, shuning uchun ayb isbotlanmasdan turib uni urish ham harom. Uning aybi tasdiqlanmagan ekan, uni haqorat qilish yoki biror jazoga tortish ham harom. Bunga Ibn Abbosdan rivoyat qilingan quyidagi hadis dalil bo‘ladi: «Bir kishi ichib, mast bo‘lib qoldi. U yo‘lda gandiraklab yurganini ko‘rishdi va uni Nabiy ﷺ oldiga olib ketishdi. U Abbosning uyi yonidan o‘tayotganda qochib ketdi va Abbosning uyiga kirib, uni quchoqladi. Bu voqea Nabiy ﷺ ga aytilganda, u kulib yubordi va: “Shunday qildimi?” dedi, u (kishi) haqida hech qanday hukm chiqarmadi».

“If I were to have someone stoned without proof, I would have her stoned” (agreed upon from the narration of Ibn Abbas), despite the fact that she was known to be an adulteress according to what is understood from the words of Ibn Abbas. If it were fitting to inflict punishment upon the accused in order to make them confess, the Messenger of Allah (pbuh) would have tortured that woman to make her confess, knowing that she was indiscreet about her illicit behaviour. It is absolutely forbidden to punish the accused and ,therefore, it is forbidden to beat the accused before the charge has been established. It is also forbidden to insult him or to inflict upon him any punishment as long as his guilt has not been confirmed. This is supported by what has been narrated from Ibn Abbas: . فَ لَمَّا شَرِبَ رَجُلٌ فَسَكِرَ، فَ لُقِيَ يَمِيلُ فِي الْفَجِّ، فَانْطُلِقَ بِهِ إِلَى النَّبِيِّ « حَاذَى بِدَارِ الْعَبَّاسِ انْ فَلَتَ فَدَخَلَ عَلَى الْعَبَّاسِ فَالْتَ زَمَ هُ، فَذُكِرَ ذَلِكَ لِلنَّبِيِّ » فَضَحِكَ وَقَالَ: أَفَ عَلَهَا وَلَمْ يَأْمُرْ فِيهِ بِشَيْءٍ .

Bir kishi sharob ichib, mast bo‘lgan holda yo‘lda taloqsiz yurgani topildi va uni Payg‘ambar ﷺ huzuriga olib borishdi. U Al-Abbosning uyi qarshisiga kelganda qochib, Al-Abbosning uyiga kirib ketdi, shunda uni ushlab olishdi. Bu haqda Payg‘ambar ﷺ ga xabar berilganda, u kulib: “Shunday qildimi?” dedi va u haqda hech qanday buyruq bermadi. (Abu Dovud va Ahmad rivoyat qilgan, matn Abu Dovud rivoyatidan.) Demak, Allohning Elchisi ﷺ o‘sha kishiga jazo qo‘llamadi, chunki u iqror bo‘lmagan va uning ustidan ayblov uning huzurida isbotlanmagan edi. Bu shuni anglatadiki, uni mast holda bo‘lishda ayblashgan, lekin bu tasdiqlanmagan; shuning uchun uni iqror bo‘lishga majbur qilish maqsadida qiynalmagan va faqat ayblovning o‘zi uchun unga hech qanday jazo belgilanmagan. Shu sababli, ayblov vakolatli qozi oldida va sud tartibida isbotlanmasdan turib, ayblanuvchiga biron-bir jazo qo‘llash noto‘g‘ri bo‘ladi.

“A man who had drunk wine and become intoxicated was found staggering on the road, so he was taken to the Prophet (pbuh) . When he was opposite Al-Abbas's house, he escaped, and entered Al-Abbas’s house, so he grasped hold of him. When that was mentioned to the Prophet (pbuh) , he laughed and said: Did he do that? and he gave no command regarding him.” (reported by Abu Dawud and Ahmad, with the wording from Abu Dawud). So the Messenger of Allah (pbuh) did not apply the punishment upon that man because he did not confess and nor were the charges against him established in his presence. This means that he was accused of drunkenness but this was not confirmed and thus he was not tortured in order to make him confess and no penalty was imposed upon him just for the mere accusation. Therefore, it would be wrong to inflict any punishment on the accused prior to the establishment of the charge before a competent judge and in a court of law.

"Al-Ifk" (yolg'on, bo'hton) voqeasiga oid rivoyatlarga kelsak, ‘Ali (roziyallohu anhu) xizmatkor qizni Allohning Elchisi ﷺ huzurida urgani haqida, shuni tan olish kerakki, xizmatkor qiz ayblanmagan edi. Shu sababli bu voqeani ayblanuvchini urishning joizligiga dalil sifatida keltirib bo'lmaydi. Bundan tashqari, Allohning Elchisi ﷺning xizmatkori Buraybaga nisbatan ‘Ali (roziyallohu anhu)ning qo'l ko'targanini Imom Buxoriy rivoyat qilgan, ammo u yerda ‘Ali (roziyallohu anhu) Allohning Elchisi ﷺga: "Xizmatkor qizdan so'rang", degani zikr qilingan. So'roq qilgan aynan Allohning Elchisi ﷺ bo'lgan. Imom Buxoriy ‘Ali (roziyallohu anhu) xizmatkor qizni urgani haqida hech narsa zikr qilmagan. Rivoyatning matni:

As for the reports of “Al-Ifk” (the lie) incident that ‘Ali (ra) beat the slave-girl before the Messenger of Allah (pbuh) , it should be recognised that the slave-girl was not accused, thus it cannot be used as evidence denoting the permissibility of beating the accused. Besides the narration of ‘Ali’s (ra) beating of Burayrah, the Messenger of Allah (pbuh)’s slave-girl, was reported by Bukhari and he said that ‘Ali (ra) said to the Messenger of Allah (pbuh) “Ask the slave-girl”. It was the Messenger of Allah (pbuh) who did the asking. Bukhari did not mention that ‘Ali (ra) had beaten the slave-girl. To quote from the narration.

. وَأَمَّا عَلِيُّ بْنُ أَبِي طَالِبٍ فَ قَالَ: يَا رَسُولَ اللَّهِ، لَمْ يُضَيِّقِ اللَّهُ عَلَيْكَ وَالنِّسَاءُ، « بَرِيرَةَ فَ قَالَ: سِوَاهَا كَثِيرٌ، وَإِنْ تَسْأَلِ الْجَارِيَةَ تَصْدُقْكَ، قَالَتْ: فَدَعَا رَسُولُ اللَّهِ » أَيْ بَرِيرَة .

. وَأَمَّا عَلِيُّ بْنُ أَبِي طَالِبٍ فَ قَالَ: يَا رَسُولَ اللَّهِ، لَمْ يُضَيِّقِ اللَّهُ عَلَيْكَ وَالنِّسَاءُ، « بَرِيرَةَ فَ قَالَ: سِوَاهَا كَثِيرٌ، وَإِنْ تَسْأَلِ الْجَارِيَةَ تَصْدُقْكَ، قَالَتْ: فَدَعَا رَسُولُ اللَّهِ » أَيْ بَرِيرَة .

“Ali ibn Abi Talib dedi: “Ey Allohning Elchisi ﷺ, Alloh sizga qiyinchilik qilmagan va uning o‘rniga boshqa ayollar ham ko‘p, agar cho‘riqdan so‘rasangiz, u sizga haqiqatni aytadi.” Shunda Allohning Elchisi ﷺ cho‘riqni chaqirtirib dedi: “Ey Burayrah!…” Al-Bukhoriydan boshqa bir rivoyatda shunday xabar qilingan:

“‘Ali bin Abi Talib said O Messenger of Allah (pbuh) , Allah has not made it hard upon you and there are plenty of other women other her, and if you ask the slave-girl, she will tell you the truth.” So the Messenger of Allah (pbuh) summoned the slavegirl and said: “O Burayrah!…” In another narration from Al- Bukhari, it was reported:

بَ يْتِي فَسَأَلَ عَنِّي خَادِمَتِي، فَ قَالَتْ: لاَ وَاللَّهِ، مَا وَلَقَدْ جَاءَ رَسُولُ اللَّهِ « عَلِمْتُ عَلَيْ هَا عَيْبًا إِلاَّ أَن هََّا كَانَتْ تَ رْقُدُ حَتَّى تَدْخُلَ الشَّاةُ فَ تَأْكُلَ خَمِيرَهَا أَوْ عَجِينَ هَا، » حَتَّى أَسْقَطُوا لَهَا بِهِ وَانْ تَ هَرَهَا بَ عْضُ أَصْحَابِهِ فَ قَالَ: اصْدُقِي رَسُولَ اللَّهِ .

بَ يْتِي فَسَأَلَ عَنِّي خَادِمَتِي، فَ قَالَتْ: لاَ وَاللَّهِ، مَا وَلَقَدْ جَاءَ رَسُولُ اللَّهِ « عَلِمْتُ عَلَيْ هَا عَيْبًا إِلاَّ أَن هََّا كَانَتْ تَ رْقُدُ حَتَّى تَدْخُلَ الشَّاةُ فَ تَأْكُلَ خَمِيرَهَا أَوْ عَجِينَ هَا، » حَتَّى أَسْقَطُوا لَهَا بِهِ وَانْ تَ هَرَهَا بَ عْضُ أَصْحَابِهِ فَ قَالَ: اصْدُقِي رَسُولَ اللَّهِ .

"Allohning Elchisi ﷺ mening uyimga kelib, cho'rimdan so'radilar; u dedi: "Yo'q, Alloh haqqi, undan hech qanday nuqson bilmayman, faqat u shunchalik uxlab qolardiki, qo'y kirib, uning xamirini yeb ketardi." Uning ba'zi sahobalari uni tanbeh berib dedilar: "Allohning Elchisi ﷺ ga haqiqatni ayting..." Al-Buxoriy esa 'Ali (ra) cho'riga urgani haqida zikr qilmagan. Lekin boshqa rivoyatlarda 'Ali (ra) cho'riga urgani zikr qilingan. Ibn Hisham uni urgani haqida zikr qilgan. Ibn Hishamning "as-Sira"sida shunday rivoyat qilingan:"

“The Messenger of Allah (pbuh) came to my house and asked about my slave-girl; she said: “No by Allah, I do not know of any fault in her other than that she would sleep to the point that the sheep would enter and eat her dough. Some of his companions rebuked her and said: “Tell the truth to the Messenger of Allah (pbuh)…”, and Al-Bukhari did not mention that ‘Ali (ra) had beaten the slave-girl. However, in other reports, it was mentioned that ‘Ali (ra) had beaten the slave-girl. Ibn Hisham mentioned that he did beat her. In the Sirah of Ibn Hisham it was reported:

وَأَمَّا عَلِيٌ فَإِنَّهُ قَالَ: يَا رَسُولَ اللَّهِ إِنَّ النِّسَاءَ كَثِيرٌ، وَإِنَّكَ لَقَادِرٌ عَلَى أَنْ « بَرِيرَةَ لِيَسْ أَلَهَا، تَسْ تَخْ لِ فَ، وَسَ لِ الْجَ ارِيَ ةَ فَإِن هََّا سَ تَ صْ دُقُ كَ، فَدَعَا رَسُ ولُ اللَّهِ ، فَ قَامَ إِلَيْ هَا عَلِيُّ بْنُ أَبِي طَالِبٍ فَضَ رَبَ هَا ضَرْباً شَدِيداً وَيَ قُولُ: اصْدُقِي رَسُ ولَ اللَّهِ » قَ الَ تْ، فَ تَ قُولُ: واللَّهِ مَا أَعْلَمُ إِلاَّ خَيْر اً .

وَأَمَّا عَلِيٌ فَإِنَّهُ قَالَ: يَا رَسُولَ اللَّهِ إِنَّ النِّسَاءَ كَثِيرٌ، وَإِنَّكَ لَقَادِرٌ عَلَى أَنْ « بَرِيرَةَ لِيَسْ أَلَهَا، تَسْ تَخْ لِ فَ، وَسَ لِ الْجَ ارِيَ ةَ فَإِن هََّا سَ تَ صْ دُقُ كَ، فَدَعَا رَسُ ولُ اللَّهِ ، فَ قَامَ إِلَيْ هَا عَلِيُّ بْنُ أَبِي طَالِبٍ فَضَ رَبَ هَا ضَرْباً شَدِيداً وَيَ قُولُ: اصْدُقِي رَسُ ولَ اللَّهِ » قَ الَ تْ، فَ تَ قُولُ: واللَّهِ مَا أَعْلَمُ إِلاَّ خَيْر اً .

“Ali haqida esa u shunday degan: “Ey Allohning Elchisi (ﷺ)! Ayollar ko‘p, siz ularning birini boshqasi o‘rniga osonlikcha olishingiz mumkin. Cho‘rida so‘rang, u sizga haqiqatni aytadi.” Shunda Allohning Elchisi (ﷺ) Buraybarani chaqirib, undan so‘radi. ‘Ali esa o‘rnidan turib, uni qattiq kaltakladi va: “Allohning Elchisiga (ﷺ) haqiqatni ayt”, dedi. Shunda u javob berdi: “Men undan faqat yaxshilikni bilaman”. Ushbu rivoyat sahih deb faraz qilinsa ham, u ayblanuvchini urish joizligini bildirmaydi, chunki bu holatda cho‘ri Buraybara ayblanuvchi emas edi va uni guvoh deb atash ham mumkin emas. U guvoh bo‘lgani uchun urilmagan, chunki Allohning Elchisi (ﷺ) boshqa kishilardan ham so‘radi, lekin ularni urmadi. U Zaynab binti Jahshdan so‘radi va uni urmadi, garchi uning singlisi Hamna binti Jahsh ‘Oisha (r.a.) haqida gap tarqatgan bo‘lsa ham, buni Imom al-Buxoriy “Ifk” hadisi rivoyatida keltirgan.

“As for ‘Ali, he said: “O Messenger of Allah (pbuh) Women are many, and you can easily take one for another. Ask the slave-girl, for she will tell you the truth.” So the Messenger of Allah (pbuh) called Burayrah to ask her, and ‘Ali got up and gave her a violent beating, and said: “Tell the Messenger of Allah (pbuh) the truth.” To which she replied: “I know only good of her”. Assuming that this report is sound, it however does not stipulate the permissibility of beating the accused, because the slave-girl Burayrah was not accused in this case and it cannot be said that she was a witness. She was not beaten for being a witness because the Messenger of Allah (pbuh) did ask other people but did not beat them. He asked Zaynab Bint Jahsh and he did not beat her, despite the fact that her sister Hamnah Bint Jahsh used to spread rumours about 'Aisha (ra) as Al-Bukahri reported in the narration of Al-Ifk:

. » قَالَتْ وَطَفِقَتْ أُخْتُ هَا حَمْنَةُ تُحَارِبُ لَهَا، فَ هَلَكَتْ فِيمَنْ هَلَكَ « .

. » قَالَتْ وَطَفِقَتْ أُخْتُ هَا حَمْنَةُ تُحَارِبُ لَهَا، فَ هَلَكَتْ فِيمَنْ هَلَكَ « .

U dedi: uning singlisi Hamna uning jangini olib bordi; u halok bo‘lganlar bilan birga halok bo‘ldi. Shunday qilib, Zaynab biror narsani bilishda gumon qilindi va undan so‘roq qilindi, lekin uni hech qachon urishmagan. Shuning uchun Burayrahni guvoh sifatida urilgan deyish noto‘g‘ri bo‘ladi; aksincha, u Allohning Elchisi ﷺ ning cho‘ri sifatida urilgan. Allohning Elchisi ﷺ o‘z cho‘risini urishga va uni urishni buyurishga haqlidir. Allohning Elchisi ﷺ cho‘risidan so‘radi, boshqalardan ham so‘radi va shu bilan birga Aliy (ra) ning cho‘rini urishiga va sahobalarning uni tanbeh berishiga jim qaradi. Biroq u boshqa hech kimni urmadi va boshqa birovning urilishiga ham jim qaramadi, bu esa uning cho‘risi bo‘lgani uchun uni urishga ruxsat berganini ko‘rsatadi; kishi intizom berish yoki biror masalani tekshirish uchun cho‘risini urishga haqli. Shuning uchun bu rivoyatni ayblanuvchini urish joizligi haqida dalil sifatida ishlatib bo‘lmaydi, va uni urishning man etilganligi haqidagi dalil o‘z kuchida qoladi; bu Allohning Elchisi ﷺ ning quyidagi so‘zida aks etadi: «Agar men dalilsiz birovni toshbo‘ron qilguvchi bo‘lganimda, uni toshbo‘ron qilgan bo‘lardim».

“She said: her sister Hamna set about fighting her battle; she perished alongside those who perished”. Hence, Zaynab was suspected of knowing something and she was questioned, but she was never beaten. Therefore, it would be wrong to say that Burayrah was beaten in her quality as a witness; rather, she was rather beaten in her quality as the slave-girl of the Messenger of Allah (pbuh) . The Messenger of Allah (pbuh) is entitled to beat his slave-girl and to order her beating. The Messenger of Allah (pbuh) did ask his slave-girl and he asked others as well and at the same time he kept silent over Ali’s (ra) beating of the slavegirl and over the companions reprimanding her. However he did not beat any other person and nor did he keep silent over the beating of any other person, which indicates that he permitted her beating because she was his slave-girl, and one is entitled to beat his slave-girl in order to discipline her or to investigate a matter. Therefore, this narration cannot be used as evidence about the permissibility of beating the accused and the evidence pertaining to the prohibition of his beating stands; this is reflected in the saying of the Messenger of Allah (pbuh) : .» لَوْ كُنْتُ رَاجِمًا أَحَدًا بِغَيْرِ بَ يِّ نَةٍ لَرَجَمْتُ هَا « .

“Agar men birovni dalilsiz toshbo‘ron qilsam, u ayolni toshbo‘ron qilardim.” (Ibn Abbosdan, ittifoq bilan rivoyat qilingan). Shuning uchun ayblanuvchini urish, haqorat qilish, koyish yoki qiynoqqa solish mutlaqo harom. Biroq uni hibsda saqlash ruxsat etilgan, chunki bu haqida dalil mavjud. Ayb isbotlanishidan oldin ayblanuvchiga jazo qo‘llashning man etilishi haqida shu. Alloh (SWT) oxiratda jazo sifatida belgilagan jazoni dunyoda qo‘llashning man etilishiga kelsak, uning dalili Al-Bukhoriy ‘Ikrima rivoyati bilan keltirgan hadisdadir. U shunday degan:

“If I were to stone someone without proof, I would have her stoned.” (agreed upon from Ibn Abbas). Therefore, it is absolutely forbidden to beat, insult, reprimand or torture the accused. It is however permitted to detain him because evidence exists about this. This is as far as the prohibition of inflicting punishment upon the accused prior to establishing the charge is concerned. As for the prohibition of inflicting a punishment which Allah (swt) has made a punishment in the Hereafter, its evidence is reflected in what Al-Bukhari reported on the authority of ‘Ikrimah who said:

. أُتِيَ عَلِ ي رَضِيَ اللَّهُ عَنْهُ بِزَنَادِقَةٍ فَأَحْرَقَ هُمْ، فَ بَ لَغَ ذَلِكَ ابْنَ عَبَّاسٍ فَ قَالَ: لَوْ « » لاَ تُ عَذِّبُوا بِعَذَابِ اللَّهِ كُنْتُ أَنَا لَمْ أُحْرِقْ هُمْ لِنَ هْيِ رَسُولِ اللَّهِ .

. أُتِيَ عَلِ ي رَضِيَ اللَّهُ عَنْهُ بِزَنَادِقَةٍ فَأَحْرَقَ هُمْ، فَ بَ لَغَ ذَلِكَ ابْنَ عَبَّاسٍ فَ قَالَ: لَوْ « » لاَ تُ عَذِّبُوا بِعَذَابِ اللَّهِ كُنْتُ أَنَا لَمْ أُحْرِقْ هُمْ لِنَ هْيِ رَسُولِ اللَّهِ .

Ali huzuriga bir necha zindiqlar (dinsizlar) keltirildi va u ularni yoqib yubordi. Bu voqea haqidagi xabar Ibn Abbosga yetib bordi va u shunday dedi: «Agar men uning o‘rnida bo‘lganimda, ularni yoqmagan bo‘lardim, chunki Allohning Rasuli ﷺ bunday qilishni man etgan va: “Hech kimni Allohning azobi (olov) bilan azoblamanglar”, deganlar». Imom al-Buxoriy Abu Hurayra roziyallohu anhu rivoyatida Allohning Elchisi ﷺ shunday degan deb rivoyat qilgan.

“Some Zanadiqa (atheists) were brought to `Ali and he burnt them. The news of this event, reached Ibn `Abbas who said, "If I had been in his place, I would not have burnt them, as Allah's Prophet (phuh) forbade it, saying, 'Do not punish anybody with Allah's punishment (fire).”. Al-Bukhari narrated on the authority of Abu Hurayrah that the Messenger of Allah (pbuh) said .

. » وَإِنَّ النَّارَ لا ي عَُذِّبُ بِهَا إِلاَّ اللَّه « .

. » وَإِنَّ النَّارَ لا ي عَُذِّبُ بِهَا إِلاَّ اللَّه « .

"Оловни Аллоҳдан бошқа ҳеч ким азоблай олмайди" деган сўз. Абу Довуд Ибн Масъуд ривоятидан шундай ривоят қилган:

“it is none but Allah Who punishes with fire”. Abu Dawud reported from the narration of Ibn Mas’ud with the words,.

. » فَإِنَّهُ لا ي عَُذِّبُ بِالنَّارِ إِلاَّ رَبُّ النَّارِ « .

. » فَإِنَّهُ لا ي عَُذِّبُ بِالنَّارِ إِلاَّ رَبُّ النَّارِ « .

“Faqat olov egasigina olov bilan azob beradi”, deyilgan. Shu sababli, agar ayblanuvchi sudda vakolatli sudya huzuriga keltirilib, unga qo‘yilgan jinoyatni sodir etganligi isbotlansa, uni olov bilan, yoki unga o‘xshash, masalan, elektr toki bilan va Alloh (SWT) azob beradigan boshqa biror narsa bilan jazolash mumkin emas. Bundan tashqari, Shariat chiqaruvchisi (SWT) belgilamagan har qanday jazoni qo‘llash taqiqlanadi. Chunki Shariat chiqaruvchisi (SWT) gunohkor shaxslarga qo‘llanadigan jazolarni belgilab qo‘ygan bo‘lib, ular qatl etish, qamchilash, toshbo‘ron qilish, surgun qilish, kesish va qamash, mulkni yo‘q qilish, jarima solish, sharmanda qilish hamda badanning biror a’zosini dog‘lash kabilardir. Bulardan boshqa har qanday jazo turini kimgadir qo‘llash taqiqlanadi. Shuning uchun hech kimni olov bilan kuydirish orqali jazolash mumkin emas, garchi uning mulkini kuydirish ruxsat etilgan bo‘lsa ham; hech kimning tirnoqlarini sug‘urish, qoshlarini yulish, elektr toki bilan urish, suvga cho‘mdirish, ustiga sovuq suv quyish, ochlikka mahkum qilish, sovuqqa qo‘yib qo‘yish va shunga o‘xshash usullar bilan jazolash mumkin emas. Ayblanuvchini jazolash Shariat belgilagan jazolar bilan cheklanishi kerak, hokim esa bulardan boshqa har qanday jazo turini qo‘llashi taqiqlanadi. Demak, hech kimni qiynash mutlaqo harom bo‘lib, bunday qilgan kishi Shariatni buzgan bo‘ladi. Agar kimdir boshqa birovni qiynaganligi isbotlansa, u jazolanadi. Bu moddaning dalillari shulardir.

“for no one punishes with fire except the Lord of the fire”. Therefore, if the accused was brought before a competent judge in a court of law and shown to have committed the crime he was accused of, he should not be punished by fire, nor by that which is similar to it, such as electricity and nor by anything else which Allah (swt) punishes with. Furthermore, it is forbidden to inflict any punishment from among those not decreed by the Legislator (swt). This is so because the Legislator (swt) has determined the punishments to be imposed upon the guilty parties, and these are killing, lashing, stoning, exile, cutting, and imprisonment, destruction of property, imposing a fine, vilification and branding any part of the body. Apart from these, it is forbidden to inflict any other type of punishment upon anyone. Hence, no one should be punished by burning with fire, though it is permitted to burn his property, and nor should anyone be punished by pulling his nails, nor by pulling his eyebrows, nor by electrocution, nor by drowning, nor by pouring cold water over him, nor by starving him, nor by letting him go cold and nor by anything similar. Punishing the accused should be confined to the penalties decreed by the Shari’ah and the ruler is forbidden from applying any other form of punishment apart from these. Therefore, it is absolutely forbidden to torture anyone, and whoever does so will be violating the Shari’ah. If it is established that someone has tortured anyone else, he will be punished. These are the evidences of this article.