Modda 131 - Xalifalik davlatining qoralama konstitutsiyasi | Quran Course

Modda 131 - Xalifalik davlatining qoralama konstitutsiyasi | Quran Course

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Modda 131

Article 131

by Sheikh Taqiuddin An-Nabahani7 min readViewed 206 times

Suyuq va qat'iy aktivlardan iborat xususiy mulk quyidagi besh shar'iy vosita bilan cheklangan:

Private property consisting of liquid and fixed assets is restricted to the following five Shari’ah means:

Ish.

a. Work.

b. Meros.

b. Inheritance.

c. Hayot uchun boylikka bo'lgan ehtiyoj.

c. The need of wealth for the sake of liing.

d. Davlat mol-mulkidan fuqarolarga beriladigan xayriya (ehson).

d. Donation from the wealth of the State to its subjects.

e. Shaxslar tomonidan hech qanday mehnatsiz yoki sotib olishsiz olingan mablag'lar.

e. Funds taken by individuals without any effort or purchase.

Shariat (Qonun chiqaruvchi) mulkchilikka ruxsat beradigan vositalar mavjud bo‘lishi kerak, shuning uchun Shariat sababi mavjud bo‘lsa, mol-mulkka egalik ham mavjud bo‘ladi. Aksincha, Shariat vositasi mavjud bo‘lmasa, mol-mulk amalda egallangan bo‘lsa ham, unga egalik yo‘q, chunki egalik — mol-mulkni Qonun chiqaruvchi (swt) egallashga ruxsat bergan Shariat vositasi orqali ega bo‘lishdir. Qonun chiqaruvchi (swt) egallash vositalarini muayyan holatlar bilan cheklab qo‘ydi, ularni aniq sonlar bilan chegaraladi va cheklanmagan holda qoldirmadi, hamda ularni aniq, keng chegaralar qilib belgiladi, bu chegaralar ostida uning shoxlari va qoidalaridan kelib chiqadigan bir qator qismlar bor. Ularga umumiy aniq Illat (Shariat sababi) berilmagan, shuning uchun boshqa umumiy masalalar ularga qiyos qilinmaydi. Buning sababi shundaki, yangi ehtiyojlar faqat mavjud mol-mulkda paydo bo‘ladi, muomalalarda emas; ya’ni munosabatlar tizimida emas, balki uning predmetlarida. Shuning uchun muomalani muayyan holatlar bilan cheklash zarur bo‘lib, bu holatlar yangi va ko‘p sonli ehtiyojlarga, mol-mulkka esa u mol-mulk sifatida, mehnatga esa u mehnat sifatida tatbiq etiladi. Shuningdek, xususiy mulkni tabiatga (Fitrat) mos keladigan tarzda cheklash va egalikni shunday tartibga solish kerakki, jamiyat cheklanmagan holda yuzaga keladigan xatolardan himoyalansin.

Ushbu maqolada Shariat nuqtai nazaridan mulkdorlik, ya'ni Shoriy (swt) mulkdan foydalanishga ruxsat bergan holatlar tushuntiriladi. Mulkdorlikning amaliy sabablarini bilish zarur, mulkni ko'paytirish sabablarini emas. Shoriy (swt) mulkdorlikning sabablarini, ya'ni asl boylikka egalik qilish sabablarini bayon qildi – ya'ni shaxs avval egalik qilmagan boylikka egalik bo'lishiga olib keladigan sabablarni. Shuningdek, Shoriy (swt) boylikni ko'paytirish sabablarini, ya'ni shaxs egalik qilgan boylikni ko'paytirish sabablarini ham bayon qildi. Shariat ham mulkdorlikka, ham mulkdorlikni ko'paytirishga tegishli qoidalar bilan kelgan. Savdo va ijara shartnomalari boylikni, ya'ni mulkdorlikni ko'paytirishga oid qoidalardandir. Ov bilan shug'ullanish va sheriklik esa boylikning asliga egalik qilish, ya'ni mulkdorlik bilan bog'liq qoidalardandir. Ushbu maqola mulkdorlik sabablari haqida bo'lib, mulkdorlikni ko'paytirish sabablari haqida emas.

This article explains the Shari’ah means for ownership, in other words, the situations which the Legislator (swt) permitted the utilisation of the property. It is imperative that the practical means of ownership are known and not the means of increasing the property. The Legislator (swt) clarified the means of ownership, in other words, the means for the ownership of the original wealth, which means the means which brings about the ownership of wealth for the individual after he did not own it originally. And the Legislator (swt) clarified the means of increasing the wealth, in other words, the means for increasing the wealth which he owned. The Shari’ah came with rules connected to both ownership and increasing ownership. The trade and rent contracts are from the rules which are related to increasing the wealth, in other words, increasing ownership. Working in hunting, and partnerships, are from the rules connected to ownership, in other words, with possession of the origin of the wealth. This article is concerned with the means for ownership and not those of increasing the ownership.

Molik Zayd ibn Aslamdan, u esa otasidan rivoyat qiladi, u aytdi: Umar (roziyallohu anhu)ning ikki o‘g‘li, ‘Abdulloh (swt) va ‘Ubaydulloh (swt), qo‘shin bilan Iroqqa yo‘l oldilar. Ular Basra amiri bo‘lgan Abu Muso al-Ash’ariy huzuridan o‘tdilar. U ularni xush kechirdi va dedi: Agar sizlarga biror masalada yordam bera olsam, albatta yordam berardim. So‘ngra dedi: Mana, Allohning (swt) molidan bir qismi, uni mo‘minlar amiriga yubormoqchiman. Uni sizlarga qarz beraman, shunday ekan, Iroqdan ba’zi mollarni sotib oling va ularni Madinada soting. Asl sармоyani Umar (roziyallohu anhu)ga topshiring, foydasini esa o‘zingizda qoldiring. Ular dedilar: Biz buni xohlaymiz. Shunday qilib, u shunday qildi va Umar (roziyallohu anhu)ga ularning molni olganlari haqida xat yozdi. Ular Madinaga qaytib kelganlarida, molni sotdilar va foyda ko‘rdilar. Asl sармоyani Umar (roziyallohu anhu)ga topshirganlarida, u dedi: Barcha askarlarga sizlarga berilgandek berilganmi? Ular salbiy javob berdilar. Shunda Umar (roziyallohu anhu) dedi: Sizlar mo‘minlar amirining o‘g‘illari bo‘lganingiz uchun, u sizlarga bergan. Pulni va uning foydasini menga bering. ‘Abdulloh (swt) jim turdi. ‘Ubaydulloh (swt) esa dedi: Ey mo‘minlar amiri, bu sizga kerak emas, agar bu mol kamaysa yoki yo‘qolsa, biz uni kafolatlagan bo‘lardik (ya’ni asl sармоyani to‘liq to‘lardik). Shunda Umar (roziyallohu anhu) dedi: Menga bering. ‘Abdulloh jim turdi, ‘Ubaydulloh esa aytganini qayta takrorladi. Umar (roziyallohu anhu) atrofida o‘tirganlardan bir kishi dedi: Ey mo‘minlar amiri, agar buni unga qirod qilsangiz-chi? (ya’ni mudorabah sherikchiligi). Shunda Umar (roziyallohu anhu) dedi: Men buni unga qirod (qarz) qilib berdim. Shunday qilib, Umar (roziyallohu anhu) asl sармоyani va foydaning yarmini oldi, ikki o‘g‘li esa foydaning qolgan yarmini oldilar. Bu Al-Muvatta’da rivoyat qilingan va Al-Hofiz uning isnodi sahih ekanini aytgan, bu ish sahobalar jamoasi oldida qilingan.

Malik reported from Zayd Bin Aslam from his father that he said: ‘Abd Allah (swt) and ‘Ubayd Allah (swt), the two sons of Umar (ra) went out with the army to Iraq. They passed by Abu Musa Al-Ash’ari, who was the Amir of Basra, and he welcomed them and said: If I was able to help you with any issue, I would. Then he said: Here is some of the wealth from the wealth of Allah (swt) that I want to send to the leader of the believers. I will lend it to you, so buy some of the goods from Iraq, and sell them in Madinah. Give the capital to Umar (ra) and keep the profit for yourselves. They replied: we would like that. So he did that and wrote to Umar (ra) informing him about their taking the wealth. When they returned to Madinah they sold the goods and made a profit, and so when they gave the original capital amount to Umar (ra), he said: Were all the soldiers given similar to what you were given? They replied in the negative. And so Umar (ra) said: Because you were the sons of the leader of the believers, he gave it to you. Give me the money and its profit. ‘Abd Allah (swt) remained silent. As for ‘Ubayd Allah (swt), he said: this is not necessary for you O leader of the believers, if this wealth was reduced or destroyed we would have guaranteed it (in other words, paid the original capital in full). And so Umar (ra) said: Give it to me. Abdullah remained silent and ‘Ubayd Allah (swt) repeated what he had said. A man from those sitting around Umar (ra) said: O leader of the believers, if you made it a Qirad for him? (in other words, a Mudarabah partnership), and so Umar (ra) said: I made it as a Qirad (loan) for him. So, Umar (ra) took the original capital, and half of the profit, and his two sons took the other half of the profit. This was reported in Al-Muwatta and Al-Hafiz said its chain is authentic and this was done in front of a crowd of the companions.

“Ey odamlar, Alloh (swt) bir dirham sarflagandan keyin ham och qolgan kishini ochlikka mahkum qiladi. Alloh (swt) menga har kuni bir dirham rizq bergan, shuning uchun hech kimga muhtojman emasman”, — deb Ibn Sa’d “Al-Tabaqat” kitobida, ishonchli rivoyatchilari bo‘lgan mursal isnod bilan rivoyat qilgan. Yana rivoyat qilinadiki, Abu Bakr (ra) bay’at berilgan kunning ertasiga, bay’atga kirishdan oldin qilganidek, kiyim sotish uchun bozorga chiqdi. Yo‘lda u Umar (ra) bilan uchrashdi va Umar (ra) undan: “Qayoqqa ketyapsiz?” deb so‘radi. Abu Bakr (ra) javob berdi: “Bozorga”. Shunda Umar (ra) dedi: “Bs musulmonlarning ishlari-chi?” Abu Bakr (ra) javob berdi: “Oilamni qanday boqaman?” Umar (ra) shunda dedi: “Biz sizga belgilangan maosh tayinlaymiz”. Shunday qilib, ular unga har kuni yarim qo‘y berishdi. Buni Ibn Hajar “Fath al-Bariy”da, Az-Zayla‘iy esa “Nasb ar-Roya”da shunga o‘xshash tarzda rivoyat qilgan. Bu sahobalarning xalifaga rizq berish to‘g‘risidagi ijmosi edi. Demak, bu xalifa, hokimlar va amillarga beriladigan rizqdir, ular esa shu bilan birga mol-mulkka ega bo‘ladilar. Shuning uchun bu mulkka ega bo‘lish sabablaridan biri hisoblanadi va u maosh emas, shu sababli ishchini yollash bobiga kiritilmaydi.

“O people, Allah (swt) starves a person who keeps hungry after spending a Dirham. Allah (swt) has provided me a Dirham every day, so I have no need for anyone” (reported by Ibn Sa’d in Al-Tabaqat with a Mursal chain whose narrators are trustworthy). And it is narrated that the day after Abu Bakr (ra) was given the pledge of allegiance, he went out to sell clothes as he used to before taking the pledge, and so he met Umar (ra) on the way who asked him: “where are you going” to which Abu Bakr (ra) replied: “to the market”. So Umar (ra) asked him: “And what about the Muslims’ affairs?” to which Abu Bakr (ra) replied: “And how will I provide for my family?”. Umar (ra) then said: “We will fix a payment to you, and so they gave him half a sheep every day”, reported by Ibn Hajr in Fateh Al-Bari, and Al-Zayla‘i reported something similar in Nasab Al-Rayah. That was a consensus of the companions to recompense the Khalifah. So this is the recompense for the Khalifah, governors, and ‘Amil which they then possess. Therefore, it is from the causes of possession and it is not a salary, so it is not categorised under the section of hiring an employee.