Har qanday shaxs, partiya, guruh yoki tashkilotning xorijiy davlat bilan aloqa o‘rnatishi mutlaqo harom. Xorijiy mamlakatlar bilan munosabatlar faqat Davlatga xoslangan, chunki ummat ishlarini amalda boshqarish huquqi yagona ravishda Davlatga tegishli. Ummat tashqi munosabatlar yuzasidan Davlatdan hisob so‘rashi mumkin.

It is absolutely forbidden for any individual, party, group or association to have relations with a foreign state. Relations with foreign countries are restricted to the State alone because the State has the sole right of governing the affairs of the Ummah practically. The Ummah can account the State regarding foreign relations.

Uning dalili Payg'ambarning ﷺ so'zlaridir:

Its evidence is the words of the Prophet :

.» الإِمَامُ رَاعٍ وَهُوَ وَمَسْؤُولٌ عَنْ رَعِيَّتِهِ «.

.» الإِمَامُ رَاعٍ وَهُوَ وَمَسْؤُولٌ عَنْ رَعِيَّتِهِ «.

“Imom (hukmdor) – bu posbon va u o‘z fuqarolari uchun mas’uldir” (Al-Bukhoriy ‘Abdulloh (SWT) ibn Umardan rivoyat qilgan), va Shariat boshqaruv ishlarini amalda olib borishni faqat hukmdorning zimmasiga yuklagan. Shuning uchun fuqarolarga hukmdorning vazifalarini bajarish joiz emas, va musulmonlardan hech biriga, agar u Shariat bo‘yicha tayinlanmagan bo‘lsa, hukmdorning vazifalarini bajarish joiz emas. Tayinlanish esa, agar u xalifa bo‘lsa, xalqning bay’at berishi orqali, yoki xalifa tomonidan, yoki unga tayinlash huquqi berilgan uning yordamchilari yoki hokimlaridan biri tomonidan bo‘lishi kerak. Bay’at orqali tayinlanmagan va xalifa tomonidan tayinlanmagan har bir kishiga ummatning ichki yoki tashqi ishlarini amalda boshqarishdan biror ishni bajarish joiz emas.

“The Imam (ruler) is a guardian and he is responsible for his subjects” (reported by Al-Bukhari from ‘Abd Allah (swt) b. Umar), and the Shari’ah gave the practical undertaking of the governing of the affairs which would be binding to the ruler alone, and so it is not permitted for the subjects to carry out the actions of the ruler and it is not permitted for any of the Muslims to carry out the actions of the ruler unless they were appointed to do that according to the Shari’ah, either through a pledge of allegiance from the people if he was the Khalifah, or by appointment from the Khalifah, or from one of his assistants or governors whom had given the right to make appointments. Anyone who had not been appointed through the pledge of allegiance, and had not been appointed by the Khalifah, is not permitted to undertake anything from the practical governing of the affairs of the Ummah, domestically or internationally.

Shu hukmni dalil jihatidan va dalil tatbiq etiladigan haqiqat jihatidan aniqlab olish zarur. Dalilga kelsak, Shariat hokimiyatni faqat hokimga bergan va xalqni boshqarish faqat hokimga topshirilgan; Payg'ambar ﷺ shunday degan:

It is imperative here that this rule is clarified from the angle of the evidence, and the reality upon which the evidence applies. As for the evidence, the authority has been given by the Shari’ah to the ruler alone and governing the people has been left to the ruler alone; the Messenger (pbuh) said:

. مَنْ كَرِهَ مِنْ أَمِيرِهِ شَيْئًا فَلْيَصْبِْْ عَلَيْهِ، فَإِنَّهُ لَيْسَ أَحَدٌ مِنْ النَّاسِ خَرَجَ مِنْ ال سلْطَانِ « » شِبْرًا فَمَاتَ عَلَيْهِ إِلاَّ مَاتَ مِيتَةً جَاهِلِيَّة .

. مَنْ كَرِهَ مِنْ أَمِيرِهِ شَيْئًا فَلْيَصْبِْْ عَلَيْهِ، فَإِنَّهُ لَيْسَ أَحَدٌ مِنْ النَّاسِ خَرَجَ مِنْ ال سلْطَانِ « » شِبْرًا فَمَاتَ عَلَيْهِ إِلاَّ مَاتَ مِيتَةً جَاهِلِيَّة .

“Kimki o‘z amiri (rahbari) tomonidan qilingan biror ishni yoqtirmasa, unga sabr qilsin, chunki kimki hukumatdan hatto bir qarich miqdorda ham itoatini qaytarib, shu holatda vafot etsa, u Johiliyyat davri odamining o‘limi bilan o‘ladi”, (Ibn ‘Abbosdan rivoyat qilingan, ittifoqan sahih hadis). Shunday ekan, unga qarshi isyon ko‘tarish hokimiyatga qarshi isyon ko‘tarish hisoblanadi va shu sababli hokimiyat faqat unga tegishlidir. Payg‘ambar ﷺ aytdilar:

“Whoever dislikes a thing done by his leader (Amir) should be patient over it, for anyone from the people who withdraws (his obedience) from the government, even to the extent of a handspan and died in that conditions, would die the death of one belonging to the days of Jahilliyya.” (agreed upon from the narration of Ibn ‘Abbas), and so it made rebellion against him rebellion against the authority, and consequently in that case he is the one who alone possesses the authority. The Messenger (pbuh) said:

. كَانَتْ بنَُو إِسْرَائِيلَ تَسُوسُهُمْ الأَ نْبِيَاءُ، كُلَّمَا هَلَكَ نَبِِ خَلَفَهُ نَبِِ ، وَإِنَّهُ لا نَبَِِّ « » بعَْدِي، وَسَيَكُونُ خُلَفَاء .

. كَانَتْ بنَُو إِسْرَائِيلَ تَسُوسُهُمْ الأَ نْبِيَاءُ، كُلَّمَا هَلَكَ نَبِِ خَلَفَهُ نَبِِ ، وَإِنَّهُ لا نَبَِِّ « » بعَْدِي، وَسَيَكُونُ خُلَفَاء .

"Bani Isroil payg'ambarlar tomonidan boshqarilar edi. Bir payg'ambar vafot etganda, uning o'rniga boshqasi kelardi; lekin mendan keyin payg'ambar yo'q va xalifalar bo'ladi" (Abu Hurayra rivoyati, ittifoq bilan qabul qilingan), va bu shuni anglatadiki, musulmonlar xalifalar tomonidan boshqariladi, shuning uchun musulmonlarni boshqaruvchi shaxs aniq belgilangan. Bundan shunday tushuniladi: amirdan boshqa hech kim hokimiyatga ega emas va xalifalardan boshqalar hukmronlik qilmaydi. Bu ishlarni boshqarish faqat hokimga tegishli ekanini, boshqa hech kimga emasligini ko'rsatadi. Bundan tashqari, Rasulullah ﷺ ning amali ham uning hokimiyatga ega ekanini ko'rsatadi: u davlat rahbari sifatida xalqni boshqarishni o'z zimmasiga olgan va hokimiyat amallarini yoki xalqni boshqarish ishlarini bajaruvchi shaxsni o'zi tayinlagan. Shunday qilib, u biror jangga chiqqanda Madinada o'rniga qoldiriladigan kishini tayinlagan, hokimlar, qozilar, soliq yig'uvchilar va suv taqsimlash, mevalarni (soliq uchun) baholash kabi manfaatli ishlarni bajaruvchilarni ham tayinlagan. Bularning barchasi hokimiyat va xalqni boshqarish faqat hokimga, ya'ni xalifaga va xalifa tayinlagan shaxsga, amirga va amir tayinlagan shaxsga tegishli ekanining dalilidir. Hokimiyat — xalq ustidan majburiy bo'lgan ishlarni boshqarishdir, xalqni boshqarish esa Rasulullah ﷺ ning "boshqarilar edi" degan so'zlarida aytilganidek, ularga majburiy bo'lgan boshqaruvdir. Shunga asoslanib, xalq ishlarini boshqarish majburiy boshqaruvdir; ya'ni hokim mas'uliyatini o'z zimmasiga olish faqat hokimga xosdir, shuning uchun boshqa birovning bunga kirishi qat'iyan man etiladi, chunki Shariat hokimiyatni va xalq ishlarini yuritishni xalifaga va u tayinlagan shaxslarga bergan. Shunday ekan, imom yoki uning tayinlaganlaridan boshqa kimdir hokimiyat va boshqaruv amallarini bajarsa hamda xalq ustidan hukmronlikni o‘z zimmasiga olsa, uning harakati Shariatga zid bo‘ladi va botil hisoblanadi. Har bir botil amal esa harom bo‘lib, shu sababli halifa yoki u tayinlagan kishidan, ya’ni hokimdan boshqa hech kimga hokimiyat va boshqaruvning biron-bir amalini bajarish joiz emas. Demak, u xalq ishlarini majburiy tarzda boshqarmaydi, ya’ni xalqqa hukm yuritmaydi, chunki bu hokimning amallaridan bo‘lib, hokimdan boshqa kimning bajarishi joiz emas.

“Banu Isra'il were ruled over by the Prophets. When one Prophet died, another succeeded him; but after me there is no Prophet and there will be Khulafaa'” (agreed upon from the narration of Abu Hurayrah), and its meaning is that the Muslims are ruled by the Khulafaa’, and, therefore, the one who rules the Muslims has been specified. The understanding from this is that other than the Amir would not be an authority and that other than the Khulafaa’ do not rule. This is evidence that the governing of the affairs is for the ruler alone and not for anyone else. Additionally, the action of the Messenger (pbuh) shows that he was the authority, and undertook the ruling of the people with it by his characteristic of being the Head of State, and he was the one who appointed whoever would undertake the actions of authority or the actions of ruling the subjects. So he appointed the one who would take his place in Madinah whenever he went out for any of the battles, and he appointed the governors, judges, money collectors, and whoever undertook an interest such as distributing water, estimating the amounts of fruit (for tax purposes), and so on. This is all evidence that the authority and ruling the people is restricted to the ruler, in other words, to the Khalifah and whoever the Khalifah appointed, to the Amir and whoever the Amir appointed. The authority is the governing of the affairs of the people that is binding upon them, and ruling the subjects is reported in the words of the Messenger (pbuh) : “were ruled by”, which is the governing of the people that is binding upon them. Built upon this is that governing the affairs of the people is a binding governance; in other words, the undertaking of the responsibility of the ruler is restricted to the ruler, and so it is completely forbidden for anyone else to undertake it, since the Shari’ah gave the authority and looking after people’s affairs to the Khalifah and whoever he appoints. So if anyone other than the Imam or those appointed by him carries out the actions of ruling and authority, and takes upon themselves ruling the people, their action contradicts the Shari’ah and is considered to be void, and every void action is forbidden (Haram), and so it is not permitted for anyone other that the Khalifah or who he appointed, in other words, other than the ruler, to undertake any action of ruling and authority. Consequently, he does not undertake the governing of the affairs of the people in a binding manner, in other words, he does not rule the people, since this is from the actions of the ruler and it is not permitted for anyone other than the ruler to carry it out.

Dalil nuqtai nazaridan; haqiqat nuqtai nazaridan esa, guruhning ba'zi ishlarni majburiy tarzda boshqarish vazifasini o'z zimmasiga olishi demokratik hukmronlik tushunchasiga kiradi. Demokratik hukmronlik muassasalardan iborat bo'lib, ularning eng yuqorisi Vazirlar Mahkamasi, ya'ni hukumatdir. Ammo ba'zi ishlarni majburiy tarzda boshqarishni, boshqacha aytganda, ma'lum sohada hukmronlikni o'z zimmasiga oluvchi boshqa tuzilmalar ham bor. Masalan, advokatlar uyushmasi advokatlarning kasbiy faoliyatiga oid ishlarni boshqaradi; bu ular uchun majburiy bo'lib, ular ustidan ma'lum masalalarda vakolatga ega bo'ladi. U ularga advokatlik qilish huquqini beradi, ularga nisbatan qo'llaniladigan jazolarni tasdiqlaydi, ularga pensiya fondini tashkil etadi va davlat advokatlik kasbiga nisbatan unga topshirgan hukmronlik va vakolat bilan bog'liq boshqa ishlarni ham amalga oshiradi. Uning qarori Vazirlar Mahkamasining qarori kabi hech qanday farqsiz ijro etiladi. Shifokorlar uyushmasi va boshqa barcha uyushmalar ham xuddi shunday. Davlat ichidagi masalada dalil qo'llanadigan haqiqat mana shudir. Xalqaro miqyosda ba'zi demokratik mamlakatlar muxolifat partiyasiga boshqa davlatlar bilan aloqa qilish imkonini beradi va u hokimiyatda bo'lmagan holda o'sha davlatlar bilan muzokaralar olib borish huquqiga ega bo'ladi. Shuningdek, u ikki davlat o'rtasidagi munosabatlarga oid masalalar bo'yicha boshqa davlatlar bilan kelishuvlarga ega bo'ladi va hokimiyatga kelgach, ularni amalga oshiradi. Xalqaro masalalarda dalil qo'llanadigan haqiqat mana shudir.

This is from the angle of the evidence; as for from the angle of the reality, the undertaking of governing some of the affairs in a binding manner by a group is from the understanding of the democratic rule. The democratic rule is made up of institutions, the highest of which is the cabinet, in other words, the government, but there are others who carry out governing some of the affairs in a binding manner, or in other words, undertake ruling in some particular area. For example, there are unions, so the lawyers’ union undertakes governing the affairs of the lawyers in their professional capacity, and this is binding upon them and so they have authority over them in specific issues; it grants them the right to practise law and signs off on any punishments upon them, and sets up a retirement fund for them, and other things that are from the actions of ruling and authority which the State appointed to it in regards to the legal profession, and its judgement is implemented just like the judgement of the cabinet without any difference. This is the same with the doctors’ union and the rest of the unions. This is the reality upon which the evidence applies with respect to within the State. Internationally, some of the democratic countries permit the opposition party to communicate with other states, and gives it the right to conduct negotiations with those states while it is not ruling, and it has agreements with other states regarding issues connected to the relationships between the two states that they will implement once they get into power. This is the reality upon when the evidence applies with respect to international affairs.

Shuning uchun, syndikatlar kabi ba'zi tashkilotlarning ichki masalalarning ayrimlarini majburiy tarzda boshqarishi va siyosiy partiyalar kabi ba'zi tashkilotlarning xalqaro miqyosda ayrim masalalarni majburiy tarzda o'z zimmasiga olishi haqidagi bu voqelik Islom tomonidan hech qanday tarzda ruxsat etilmagan. Chunki xalqni boshqarish vakolati va boshqaruv mas'uliyati faqat xalifa yoki amirga, yoki amir yoki xalifa tayinlagan shaxsga berilgan. Shuning uchun boshqa birovga bu vakolatdan bitta masalani ham o'z zimmasiga olishi ruxsat etilmaydi, chunki bu Shari'atga zid bo'ladi.

Therefore, this reality which is that some institutions such as syndicates undertake governing some of the affairs domestically in a binding manner, and some institutions such as the political parties undertake some of the affairs internationally in a manner which is binding, is not at all permitted by Islam. This is because the authority and undertaking ruling of the people has been given to the Khalifah or Amir alone, or to whom the Amir or Khalifah appointed, and so it is not permitted for anyone else to undertake a single issue from it since this would contradict the Shari’ah.

Bundan tashqari, ishlarni majburiy tarzda boshqarishni o‘z zimmasiga olish xalq ustidan hokimlik qilish hisoblanadi, hokimlik esa ikki taraf o‘rtasida tuzilishi shart bo‘lgan shartnomadir: yo ummat bilan xalifa o‘rtasida, yoki amir bilan uni tayinlagan ummat o‘rtasida, yoki xalifa yoki amir bilan ular tayinlagan shaxs o‘rtasida. Kim hokimlik shartnomasisiz ishlarni boshqarishni o‘z zimmasiga olsa, uning harakati batil bo‘ladi va har bir batil harakat esa hech qanday farqsiz harom hisoblanadi. Shunday ekan, ishlarni majburiy tarzda boshqarishni o‘z zimmasiga olish batil bo‘ladi va shu tushunchadan kelib chiqib, ummat ichidagi siyosiy partiyalar va shaxslarga, bu munosabat ummat masalalaridan biri bo‘yicha majburiy tarzda boshqarishni o‘z ichiga oladigan darajada, xorijiy davlat bilan har qanday aloqa o‘rnatish harom qilinadi. Bu moddaning dalili ana shudir.

Additionally, undertaking the governing of the affairs in a manner that is binding is a governorship over the people, and governorship is a contract that must be concluded between two sides, either between the Ummah and the Khalifah, or between the Amir and the Ummah who appointed him, or between the Khalifah or Amir and who they appointed. Whoever undertakes the governing of the affairs without a contract of governorship, then his action is invalid, and every invalid action is forbidden (Haram) without any difference. Therefore, undertaking the governing of the affairs in a manner which is binding would be invalid, and from this understanding it is forbidden for political parties and individuals in the Ummah to have any relationship with any foreign state in which that relationship would include what would be considered as undertaking the governing of an issue from the issues of the Ummah in a binding manner, and this is the evidence for this article.