Modda 189

Modda 189 - Xalifalik davlatining qoralama konstitutsiyasi | Quran Course

Birinchi band Islom yurtlariga taalluqli bo'lib, ular bir vaqtlar Islom tomonidan boshqarilgan, masalan Hindiston, yoki aholisining ko'pchiligi musulmon bo'lgan, masalan Livan kabi yurtlardir. 1342 hijriy yilda Xilofat barbod etilganidan to Alloh (swt)ning izni bilan u yana qayta tiklangunga qadar barcha Islom yurtlari Dor al-Kufrdir, chunki ularning bir qismi Islomdan boshqa narsa bilan boshqariladi va ularning tashqi xavfsizligi Islom xavfsizligi emas. Boshqalari musulmonlar tomonidan himoyalangan bo'lsa-da, Islomdan boshqa narsa bilan boshqariladi. Bularning barchasi Dor al-Kufr hisoblanadi va ular bir vaqtlar Dor al-Islom bo'lganligi sababli, ularni yana Dor al-Islomga qaytarish uchun harakat qilish zarur. Ammo ular Islomdan boshqa narsa bilan boshqarilar ekan yoki ularning xavfsizligi Islom xavfsizligidan boshqacha ekan, ular Dor al-Kufr bo'lib qoladi va Dor al-Kufrning hukmlari ularga nisbatan qo'llaniladi. Yurtning Dor al-Kufr bo'lishi uning barcha aholisi kofir ekanligini anglatmaydi, shuningdek Dor al-Islomda barcha aholi musulmon ekanligini anglatmaydi. Balki bu yerda "dor" (yurt, maskan) so'zining ma'nosi shar'iy atamadir: "shar'iy haqiqat", ya'ni aynan Shariat unga bu ma'noni beradi, xuddi salot va siyom kabi boshqa shar'iy atamalar singari.

The first clause is related to the Islamic lands which used to be ruled by Islam, such as India for example, or where the majority are Muslims such as in Lebanon. All of the Islamic lands since the destruction of the Khilafah in 1342 Hijri until it is re-established anew with the Permission of Allah (swt), are Dar Al-Kufr, because some of them are ruled by other than Islam and their external security is not the security of Islam. Others are secured by Muslims but are ruled by other than Islam. All of these are considered to be Dar Al-Kufr and since they used to be Dar Al-Islam it is imperative to work to revert them back to being Dar Al-Islam, but as long as they are ruled by other than Islam, or their security is other than the security of Islam, then they remain as Dar Al-Kufr, and so the rules of Dar Al-Kufr apply to them. It being Dar Al-Kufr does not mean that all its inhabitants are disbelievers, and it does not mean that in Dar Al-Islam that all its inhabitants are Muslims. Rather, the meaning of Dar (abode) here is a Shari’ah term: “Shar’i reality”, in other words, it’s the Shari’ah which gives it this meaning, like the terms Salah and Siyam and others from the Shari’ah terms.

“Abu Vahb, sizni bu yerga nima olib keldi?” Shunda u dedi: “Aytilishicha, hijrat qilmagan kishining dini yo‘q.” U dedi: “Abu Vahb, Makkaga qayt va o‘z joyingda qol, chunki hijrat yo‘q, faqat jihod va niyat bor. Sizni jangga chaqirishsa, o‘sha zahoti chiq.” (Ibn Asokir rivoyat qilgan). Bularning barchasi Makka fath qilinganidan keyingi hijratni inkor etadi. Lekin bu inkorning Shariat illati (sababi) rivoyatning o‘zidan kelib chiqadi, chunki uning so‘zlari: “Makka fath qilinganidan keyin” shaklida kelgan bo‘lib, bu illatni o‘z ichiga oladi, ya’ni Makka fathi hijratga ehtiyojni inkor etishning sababi bo‘lgan. Illat mavjud bo‘lganda ham, yo‘qolganda ham ma’lul (oqibat) bilan birga mavjud va yo‘q bo‘lgani uchun, u faqat Makka fathiga xos emas, balki har qanday yurtning fathiga taalluqlidir. Buni boshqa rivoyat ham tasdiqlaydi: “Al-Fath (Makka fathi)dan keyin hijrat yo‘q.” Bunga Al-Bухорий Oisha (roziyallohu anho) dan hijrat haqida so‘ralganda u javob bergan so‘zlarini rivoyat qilgani ham dalil bo‘ladi; u shunday dedi:

“What brought you here Abu Wahb? So he said: It is said there is no Deen for the one who does not emigrate. He said: Abu Wahb – return to Mecca and stay in your places, there is migration bu only Jihad and good intention, and when you are called to battle, then go forth.” (as reported by Ibn Asakir). All of this negates emigration after the conquest of Makkah, but this negation has the Shari’ah Illah (cause) derived from the narration itself, since his words: “after the conquest of Mecca” comes in a form that includes the ‘Illah, which means that the conquest of Makkah was the ‘Illah behind negating the need to emigrate. Since the ‘Illah is present and absent with the Ma’lul (caused), it is not specific to the conquest of Makkah rather it applies to the conquest of any place, with the evidence of another report: “there is no migration after Al-Fateh (conquest of Mecca)”. This is supported by what Al-Bukhari reported from Aisha(ra) when she was asked about emigration; she replied:

"Bugungi kunda hijrat yo'q – mo'min kishi imtihonlarga duch kelishdan qo'rqqani uchun dinini saqlab qolish maqsadida Alloh (subhanahu va taolo) va Uning Rasuli ﷺ tomon qochar edi. Bugun esa Alloh (subhanahu va taolo) Islomni g'olib qilgan, mo'min kishi esa xohlagan joyida Rabbisiga ibodat qila oladi", bu shuni ko'rsatadiki, Makka fathidan oldin musulmonning hijrati dinini saqlab, bu sinovlarga uchramaslik uchun bo'lgan, fath qilingandan keyin esa bu hukm bekor qilingan, chunki u endi dinini ochiq amalga oshira oladigan va Islom qonunlarini o'rnata oladigan bo'lgan. Demak, hijrat zaruratini bekor qilgan sabab – aynan Makka fathi voqeasi emas, balki fath (g'alaba)dir. Shunga ko'ra, nazarda tutilgan ma'no shuki, bir yer fath qilingach, undan hijrat yo'q. Rasulullohning ﷺ Safvonga: "Hijrat tugadi", deganlari esa Makka fath qilingandan keyin undan hijrat qilishni anglatadi, chunki hijrat – kofirlar yurtidan, Dor al-Kufrdan chiqib ketishdir. Agar biror yer fath qilinib, Dor al-Islomga aylansa, u kofirlar yurti bo'lib qolmaydi va Dor al-Kufr bo'lmaydi, shuning uchun undan hijrat ham bo'lmaydi. Shunga asosan, fath qilingan har bir yerdan uning fathidan keyin hijrat yo'q (chunki u Dor al-Islomning bir qismiga aylangan). Buni Ahmad Muoviya roviyligida keltirgan quyidagi hadis tasdiqlaydi, Muoviya aytadi: Men Allohning Rasuli ﷺ shunday deganlarini eshitdim:"

“There is no migration today – the believer used to escape with his Deen to Allah (swt) and His Messenger (pbuh), as he was afraid of facing the trials. As for today, Allah (swt) has made Islam prevail, and the believer can worship his Lord wherever he wishes” which indicates that the emigration for the Muslim before the conquest was in order to escape with his Deen thus avoiding being afflicted, and this was negated after the conquest of Makkah since he then became capable of openly practising his Deen and establishing the laws of Islam. So the conquest upon which this was based is the ‘Illah for negating the need to emigrate, and not the conquest of Makkah as a specific incident. Accordingly, what is meant is that there is no emigration from a land once it has been conquered. And his words to Safwan that emigration is finished meant emigration from Makkah after it had been conquered, since emigration is to leave the land of the disbelievers and from Dar Al- Kufr, so then if a land is conquered and becomes Dar Al-Islam then it does not remain as a land of disbelievers nor a Dar Al-Kufr, and so there is no Hijrah from it, and accordingly every land which is conquered does not have a Hijrah from it after its conquest (since it has become part of Dar Al-Islam). This is supported by what Ahmad reported from Mu’awiyah who said: I heard the Messenger of Allah (pbuh) say:

“Albatta, iymon keltirgan va hijrat qilib, Allah (swt) yo‘lida jihod qilganlar — ana shular Allahning rahmatini umid qiladilar. Allah (swt) esa mag‘firat qiluvchi va rahmli zotdir.” (TMQ 2:218), hamda: “Iymon keltirgan, hijrat qilgan va mol-mulki hamda jonlari bilan Allah (swt) yo‘lida jihod qilganlar Allah huzurida darajaca ulug‘roqdir. Va aynan ular murod-maqsadga erishuvchilardir.” (TMQ 9:20). Bu oyatlarning barchasi hijratga da’vat qilishni aniq ifodalaydi. Hijratning farz emasligiga kelsak, bu sababli: Payg‘ambar ﷺ Makkada qolgan musulmonlarga ruxsat bergan. Rivoyat qilinishicha, Nu‘aym al-Nahham hijrat qilmoqchi bo‘lganida, uning qabilasi Banu Adiy unga dedi: “Bizning yonimizda qol va dining ustida tur, bizga qanday ko‘mak bergan bo‘lsang, biz ham seni himoya qilamiz, kimki senga zarar yetkazmoqchi bo‘lsa, unga to‘sqinlik qilamiz.” U yetim va bevalarga yordam berardi. Shunday qilib, u hijratini bir muddat kechiktirdi, keyinroq hijrat qildi. Shunda Payg‘ambar ﷺ unga dedilar:

“Indeed, those who have believed and those who have emigrated and fought in the cause of Allah (swt) - those expect the mercy of Allah (swt). And Allah (swt) is Forgiving and Merciful.” (TMQ 2:218), and: “The ones who have believed, emigrated and strove in the cause of Allah (swt) with their wealth and their lives are greater in rank in the sight of Allah (swt). And it is those who are the attainers [of success].” (TMQ 9:20), and this is all explicit in requesting emigration. As for it not being obligatory, this is because the Messenger (pbuh) sanctioned Muslims who remained in Makkah. It is reported that when Nu’aim Al-Nahham wanted to emigrate, his tribe Banu Adi said to him: stay with us and remain upon your Deen, and we will prevent whoever wishes to harm you, and continue to support us as you have supported us; he used to help the orphans and widows. And so he delayed his emigration for a period and then emigrated later, and so the Prophet said to him:

4. Kimki o‘z mamlakatida dinini ochiq ado eta oladigan, undan talab qilingan shariat hukmlarini amalga oshira oladigan va shu bilan birga yashab turgan dor al-kufrni dor al-Islomga aylantirish qobiliyatiga ega bo‘lgan kishi uchun bunday vaziyatda dor al-kufrdan dor al-Islomga hijrat qilishi harom qilinadi. Bu qobiliyat o‘zida bo‘lsinmi yoki yurtidagi musulmonlar bilan birlashish orqali bo‘lsinmi, tashqaridagi musulmonlardan yordam olish orqali bo‘lsinmi, Islom davlati bilan hamkorlik qilish orqali bo‘lsinmi yoki ruxsat etilgan boshqa har qanday vositalar orqali bo‘lsinmi, farqi yo‘q. Unga dor al-Kufrni dor al-Islomga aylantirish ustida ishlash vojib bo‘ladi va bunday vaziyatda u yerdan hijrat qilish harom bo‘ladi. Buning dalili shuki, yurtini dor al-Islomga qo‘shish uchun ishlash vojibdir. Shunday ekan, agar u buni qo‘llab-quvvatlamasa, bunga qodir bo‘lsa-yu, dor al-Islomga qo‘shilish uchun harakat qilishni tark etib, hijrat qilsa, u boshqa har qanday farzni tark etgani kabi gunoh qilgan bo‘ladi.

4.As for one who is able to practise his Deen openly in his country, and implement the rules of the Shari’ah requested from him, and at the same time he possesses the capability to transform the Dar Al- Kufr he lives in into Dar Al-Islam – it is prohibited in such a situation for him to emigrate from Dar Al-Kufr to Dar Al-Islam, irrespective of whether he possessed the capability himself or by organising himself with the Muslims in his land, or through getting help from Muslims from outside of his land, or through cooperation with the Islamic State, or through any of the permitted means. It is obligatory upon him to work to change the Dar Al-Kufr into a Dar Al-Islam, and in such a situation it is prohibited for him to emigrate from there. The evidence for this is that the work to make his land join to Dar Al-Islam is obligatory, and so if he does not support it and he is capable to perform it and left behind the action of seeking it to join the Dar Al-Islam and instead emigrates, then he has committed a sin just like the neglect of any other obligation.

Исходя из этого, если существует Дар аль-Ислам, то для того, кто обязан совершить переселение (хиджру), постоянное проживание в Дар аль-Куфр запрещено. Более того, постоянное проживание в Дар аль-Куфр делает этого мусульманина одним из людей Дар аль-Куфр, и поэтому правила, применимые к Дар аль-Куфр, распространяются на его отношения с Исламским государством и на его отношения с другими людьми. Поэтому худуд (установленные наказания) к нему не применяются, закят с него не собирается, никто из Дар аль-Ислам не может унаследовать от него, и нет обязанности получать содержание от кого-либо из Дар аль-Ислам из числа тех, кто был бы обязан его содержать, если бы он проживал там, поскольку шариат не применяется к людям Дар аль-Куфр. Соответственно, на них не распространяется то, чем обязаны мусульмане, и они не обладают правами, которые имеют мусульмане, поэтому они не охватываются этими правилами. Доказательством этого служит то, что мусульмане требуют от живущих в Дар аль-Куфр два условия: во-первых, принятие Ислама; во-вторых, подчинение власти Ислама. Передаётся со слов Сулеймана ибн Бурайды, со слов его отца, который сказал:

Based upon this, if there was a Dar Al-Islam, taking up permanent residence in Dar Al-Kufr is prohibited for the one who is obligated to emigrate. Above that, taking a permanent residence in Dar Al-Kufr makes that Muslim from the people of Dar Al-Kufr, and so the rules which apply to Dar Al-Kufr apply to his relationship with the Islamic State and from the angle of his relationships with other individuals, and so the Hudud (prescribed punishments) are not applicable to him, and Zakah is not collected from him, and anyone from Dar Al-Islam cannot inherit from him, and it is not obligatory to get maintenance from anyone in Dar Al- Islam from those people who are obligated to pay for him if he had resided there, because the Shari’ah is not applied upon the people of Dar Al-Kufr. Accordingly, they are not obligated by what the Muslims are obligated by and nor do they have the rights that the Muslims have, so they are not encompassed by the rules. The evidence for that is that the Muslims request two issues from those in Dar Al-Kufr: firstly, Islam; secondly, to come under the authority of Islam. It is related on the authority of Sulayman b. Buraydah on that of his father who said:

إِذَا أَمَّرَ أَمِيرًا عَلَى جَ يْشٍ أَوْ سَرِيَّةٍ أَوْصَاهُ فِي خَاصَّتِهِ كَانَ رَسُولُ اللَّهِ « بِتَ قْوَى اللَّهِ وَمَنْ مَعَهُ مِنْ الْمُسْلِمِينَ خَيْراً، ثُمَّ قَالَ: اغْزُوا بِاسْمِ اللهِ فِي سَبِيلِ اللهِ، قَاتِلُوا مَنْ كَفَرَ بِاللهِ، اغْزُوا وَلاَ تَ غُلُّوا وَلاَ تَ غْدِرُوا وَلاَ تَمْثُ لُوا وَلاَ ت قْتُ لُوا وَلِيداً، وَإِذَا لَقِيتَ عَدُوَّكَ مِنْ الْمُشْرِكِينَ فَادْعُهُمْ إِلَى ثَلاَثِ خِصَالٍ أَوْ خِلالٍ، فَأَي تَُّ هُنَّ مَا أَجَابُوكَ فَاقْ بَلْ مِنْ هُمْ وَكُفَّ عَنْ هُمْ، ثُمَّ ادْعُهُمْ إِلَى الإِسْلاَمِ فَإِنْ أَجَابُوكَ فَاقْ بَلْ مِنْ هُمْ وَكُفَّ عَنْ هُمْ، ثُمَّ ادْعُهُمْ إِلَى التَّحَوُّلِ مِنْ دَارِهِمْ إِلَى دَارِ الْمُهَاجِرِينَ وَأَخْبِرْهُمْ أَن هَُّمْ إِنْ فَ عَلُوا ذَلِكَ فَ لَهُمْ مَا لِلْمُهَاجِ رِينَ وَعَلَيْهِمْ مَا عَلَى الْمُهَاجِرِينَ، فَإِنْ أَب وَْا أَنْ يَ تَحَوَّلُوا مِنْ هَا فَأَخْ بِرْهُمْ أَن هَُّمْ يَكُونُونَ كَأَعْرَابِ الْمُسْلِمِينَ يَجْرِي عَلَيْهِمْ حُكْمُ اللهِ الَّذِي يَجْرِي عَلَى الْمُسْلِمِينَ وَلا يَكُونُ لَهُمْ فِي »... الْغَنِيمَةِ وَالْفَيْءِ شَيْءٌ إِلاَّ أَنْ يُجَاهِدُوا مَعَ الْمُسْلِمِينَ .

“Payg‘ambar ﷺ biror kishini qo‘shin yoki otryad boshlig‘i etib tayinlasalar, unga, ayniqsa, Allohdan (SWT) qo‘rqishni va u bilan birga bo‘lgan musulmonlarga yaxshi munosabatda bo‘lishni tayinlardilar. Shuningdek, shunday derdilar: «Allohning (SWT) nomi bilan, Allohning (SWT) yo‘lida jang qiling. Allohga (SWT) kufr keltirganlar bilan urushing. G‘azot qiling, o‘ljani o‘g‘irlamang, ahdni buzmang, (o‘liklarning) jasadlarini buzmang va bolalarni o‘ldirmang. Mushrik dushmanlaringiz bilan uchrashganingizda, ularni uch narsadan biriga da’vat qiling. Agar ular bu narsalardan birortasiga javob bersalar, siz ham uni qabul qiling va ularga biron zarar yetkazishdan o‘zingizni tiying. Ularni Islomga da’vat qiling; agar ular sizga javob bersalar, undan qabul qiling va ular bilan urushishdan to‘xtang. So‘ngra ularni o‘z yurtlaridan Muhojirlar yurtiga ko‘chib kelishga da’vat qiling va ularga xabar bering, agar shunday qilsalar, Muhojirlarga berilgan barcha huquqlar va Muhojirlarning yuklagan barcha majburiyatlari ularga ham tegishli bo‘ladi. Agar ko‘chishdan bosh tortsalar, ularga bildiringki, ular badaviy musulmonlar holatida bo‘ladilar va boshqa musulmonlar kabi Allohning (SWT) hukmlariga bo‘ysunadilar, ammo ular musulmonlar bilan birga (kofirlarga qarshi) jang qilmaguncha, g‘anima yoki fay’ mollaridan hech qanday ulush olmaydilar», deb Muslim rivoyat qilgan.” Shunda Payg‘ambar ﷺ dedilar: «So‘ngra ularni o‘z yurtlaridan Muhojirlar yurtiga ko‘chishga da’vat qiling, va agar ular shunday qilsalar, ularga Muhojirlarga tegishli huquqlar bo‘ladi va ularning zimmasiga Muhojirlarning majburiyatlari yuklanadi».

“Whenever the Messenger of Allah (pbuh) appointed anyone as leader of an army or detachment he would especially exhort him to fear Allah (swt) and to be good to the Muslims who were with him. He would say: Fight in the name of Allah (swt) and in the way of Allah (swt). Fight against those who disbelieve in Allah (swt). Make a holy war, do not embezzle the spoils; do not break your pledge; and do not mutilate (the dead) bodies; do not kill the children. When you meet your enemies who are polytheists, invite them to three courses of action. If they respond to any one of these, you also accept it and withhold yourself from doing them any harm. Invite them to (accept) Islam; if they respond to you, accept it from them and desist from fighting against them. Then invite them to migrate from their lands to the land of Muhajireen and inform them that, if they do so, they shall have all the privileges and obligations of the Muhajireen. If they refuse to migrate, tell them that they will have the status of Bedouin Muslims and will be subjected to the Commands of Allah (swt) like other Muslims, but they will not get any share from the spoils of war or Fai' except when they actually fight with the Muslims (against the disbelievers)” (reported by Muslim). So the Messenger (pbuh) said: . ثُمَّ ادْعُهُمْ إِلَى التَّحَوُّلِ مِنْ دَارِهِمْ إِلَى دَارِ الْمُهَاجِرِينَ وَأَخْبِرْهُمْ أَن هَُّمْ إِنْ فَ عَلُوا « » ذَلِكَ فَ لَهُمْ مَا لِلْمُهَاجِرِينَ وَعَلَيْهِمْ مَا عَلَى الْمُهَاجِرِينَ .

Ushbu yurtga Dor al-Kufr yoki Dor al-Islom nuqtai nazaridan qarash fuqarolik deb ataladi. Dor al-Islomda istiqomat qiluvchi kishi, musulmon bo'ladimi yoki kofir, Islom fuqaroligiga (Dor al-Islom fuqaroligiga) ega bo'ladi va shu sababli davlat unga nisbatan Islom hukmlarini qo'llaydi. Dor al-Kufrda istiqomat qiluvchi kishi, musulmon bo'ladimi yoki kofir, Dor al-Kufr fuqaroligiga ega bo'ladi va shu sababli davlat unga nisbatan Islom hukmlarini qo'llamaydi. Shunga ko'ra, e'tibor doimiy yashash joyiga beriladi, vaqtinchalik turib qolishga emas. Shunday ekan, agar musulmon Dor al-Islomda yashab, savdo, davolanish, ilm olish, qarindoshlarini ziyorat qilish, dam olish yoki boshqa biror maqsad bilan Dor al-Kufrga borsa va u yerda oylab yoki yillab turib qolsa, ammo Islom fuqaroligini saqlab qolsa, ya'ni qaytib keladigan doimiy yashash joyi Dor al-Islom bo'lsa, u Dor al-Islom ahlidan hisoblanadi, garchi Dor al-Kufrda yashagan bo'lsa ham. Agar musulmon Dor al-Kufrda doimiy yashovchi bo'lib, savdo, davolanish, ilm olish, qarindoshlarini ziyorat qilish, dam olish yoki boshqa biror maqsad bilan Dor al-Islomga kelsa va u yerda bir kun, bir oy, bir yil yoki undan ko'proq turib qolsa, ammo kufr fuqaroligini saqlab qolsa, ya'ni qaytib boradigan doimiy yashash joyi Dor al-Kufr bo'lsa, u Dor al-Kufr ahlidan hisoblanadi. Shu sababli unga aman (amon) berilgan kishining hukmlari qo'llanadi va u Dor al-Islomga faqat xavfsizlik bilan, ya'ni davlatning ruxsati bilan kirishi mumkin. Demak, gap vaqtinchalik turib qolishda emas, qancha uzoq bo'lmasin, balki doimiy yashash joyida, ya'ni fuqarolikni saqlashda.

This consideration of the abode from the angle of it being Dar Al-Kufr or Dar Al-Islam is what is referred to as citizenship. Whoever resides in Dar Al-Islam, whether Muslim or non-Muslim, carries the Islamic citizenship (citizenship of Dar Al-Islam), and so the rules of Islam are applied upon him by the State, and whoever resides in Dar Al-Kufr, whether a Muslim or disbeliever, carries the citizenship of Dar Al-Kufr, and so the rules of Islam are not applied upon him by the State. Accordingly, the consideration is given to the permanent residency and not to temporary stay, and so if a Muslim resides in Dar Al-Islam and goes to Dar Al-Kufr for the sake of commerce, treatment, seeking knowledge, visiting relatives, to take a vacation, or any other purpose, and resides there for months or years but he carries the Islamic citizenship, in other words, his permanent residency that he is going to return to was in Dar Al-Islam, then he is considered from the people of Dar Al307 Islam, even if he was living in Dar Al-Kufr. And if a Muslim was a resident in Dar Al-Kufr, and came to Dar Al-Islam for commerce, treatment, to seek knowledge, visit their relatives, to take a vacation, or any other purpose, and so stayed in Dar Al-Islam for a day, month, year, or more, but he carries the citizenship of Kufr, in other words, his permanent residency that he is going to return to is in Dar Al-Kufr then he is considered to be from the people of Dar Al-Kufr, and so the rules of the one given amnesty apply to him, and so he cannot enter Dar Al-Islam except with security, in other words, except with the permission of the State. Therefore, the subject is not temporary residency, however long that residency may be, but rather the subject is permanent residency, or in other words, carrying the citizenship.

“Agar ikki imom (xalifa)ga bay'at berilgan bo'lsa, bay'at berilganidan keyingisini o'ldiringlar”, (Muslim Abu Saiddan rivoyat qilgan); ya'ni, unga qarshi jang qilinglar. Shunga asoslanib, agar Islom davlati Iroq, Turkiya va Suriya kabi musulmon yerlarining biror qismida tashkil topsa, u holda Angliya, Amerika, Rossiya yoki kufr diyorlaridan va kofirlar yurtlaridan boshqa joyda yashayotgan musulmonning hukmi, o'sha yer fath etilgach, qon va mol-mulkining daxlsizligidan tashqari, musulmon bilan kofir o'rtasida hech qanday farq qolmagan holda, Dor al-Harb'da bo'lgan kishining hukmi bo'ladi. Musulmon yerlarida yashayotgan musulmonlarga kelsak, agar ular Islomni joriy qilsalar-u, lekin Xilofatning bir qismi bo'lmasalar, u holda ularning yerlari Dor al-Islom hisoblanadi va ular bog'iy (isyonchi) hukmiga ega bo'ladilar. Agar ular Islomni joriy qilmasalar, u holda ular Dor al-Kufr bo'ladi. Xuddi shunday, Islom yerlarining Islomni joriy qilmagan yoki tashqi xavfsizligi Islom xavfsizligi bo'lmagan har bir yeri Dor al-Kufr hisoblanadi va unga Dor al-Harb hukmi qo'llanadi, hatto o'sha yerdagi barcha odamlar musulmon bo'lsa ham. Islom davlatiga qo'shni bo'lgan yoki qo'shni bo'lmagan yerlar, ya'ni musulmonlarning xalifasi hukmronlik qilgan yerlar bo'lishidan qat'i nazar, farq yo'q. Shuning uchun Islom davlati Islom hukmi bilan boshqarilgan yoki aholisining ko'pchiligi musulmon bo'lgan barcha islomiy yerlarni yagona islomiy yer deb hisoblaydi, u Islom davlatiga qo'shilishi, Islom bayrog'iga bo'ysunishi va bo'yniga xalifaga bay'at bo'lishi kerak.

“When oath of allegiance has been taken for two Imams (Khulafaa'), kill the one for whom the oath was taken later.” (reported by Muslim from Abu Said); in other words, fight against him. Based upon this, if the Islamic State was established on any part of the Muslim lands such as Iraq, Turkey and Syria for example, then the rule of the Muslim who resides in England, America, Russia or anywhere else from the various abodes of Kufr and lands of the disbelievers would be the rule of the one who was in Dar Al-Harb, with no difference between the Muslim and disbeliever except for the inviolability of their blood and wealth upon the conquest of that land. As for the Muslims who are in the Muslim lands, then if they implemented Islam and did not become part of the Khilafah, then their lands are Dar Al-Islam and they would take the rule of rebels (Bugha). If they did not implement Islam then they would be Dar Al-Kufr. In the same way, every land from the lands of Islam which remained not implementing Islam, or whose external security was not the security of Islam, is considered to be Dar Al-Kufr, and the rule of Dar Al-Harb is applied to it, even if all the people there were Muslims. There is no difference whether it was neighbouring the Islamic State, which is the lands which the Khalifah of the Muslims ruled or were not adjacent to it. So the Islamic State will consider all the Islamic lands which were ruled by Islam, or which the majority of people there are Muslims, as a single Islamic land which must join the Islamic State, and be subservient to the Islamic flag, and for there to be a pledge to the Khalifah upon its neck.

“Menga (Alloh (SWT) tomonidan) odamlar bilan to‘liq e’tirof etmagunlaricha urush qilish buyurilgan: Allohdan o‘zga haqiqiy iloh yo‘qligini va Muhammad ﷺ Allohning Elchisi ekanligini tan olmagunlaricha”, — ular kofir bo‘lgani nuqtayi nazaridan. Ularning huquqiy jihatdan, haqiqatda emas, harbiy tomon sifatida ko‘rilishi esa, biz bilan ular o‘rtasida hech qanday jang yo‘qligi va na biz tomondan, na ular tomonidan biz o‘rtamizda haqiqiy urush e’lon qilinmaganligi sabablidir. Agar bu mamlakatlarning bir qismi yoki ba’zilari biz bilan haqiqiy urush holatiga tushsa, ya’ni musulmon yurtlariga hujum qilsalar, ular ushbu moddaning haqiqiy urushni nazarda tutuvchi to‘rtinchi bandi bo‘yicha muomala qilinadi. Shu sababli Amerika va Britaniya Iroq va Afg‘onistonga qarshi urush boshlaganidan so‘ng haqiqiy harbiy tomon hisoblanadi, va musulmon yurtlaridan biriga qarshi urush e’lon qilgan har qanday boshqa davlat ham xuddi shunday hisoblanadi. Biz bilan ular o‘rtasida urush holati saqlanib turganicha, haqiqiy urushga oid qoidalar qo‘llaniladi.

“I have been commanded (by Allah (swt)) to fight people until they testify that there is no true god except Allah (swt), and that Muhammad is the Messenger (pbuh) of”, from the angle that they are disbelievers. As for their being considered as belligerents from a legal rather than actual perspective, this is because there is no fighting between us and them, and there has been no announcement of an actual war between us from our side or theirs. If some or part of these countries come to be in a situation of actual war with us, in other words, if they attacked the Muslim lands, then they would be treated according to the fourth clause of this Article which deals with actual war, and for that reason America and Britain are considered as actual belligerents after they began their war upon Iraq and Afghanistan, and any other country which declared war on any of the Muslim lands would also be considered the same, and the rules to do with actual war are applied as long as the situation of war remains between us and them.