Hokimiyat yoki hokimiyatga oid biron-bir ishni boshqarish har kimga ruxsat etilmaydi, faqat erkak, ozod, balog'atga yetgan, aqli sog', adolatli, mas'uliyatni bajarishga qodir bo'lgan kishi bundan mustasno; musulmondan boshqa kishiga esa bu ruxsat etilmaydi.

It is not permitted for anyone to be in charge of ruling or any action considered to be from the ruling unless they are male, free, adult, sane, just, capable of carrying out the responsibility, and it is not permitted for anyone other than a Muslim.

Alloh (SWT) kofirning musulmonlar ustidan hukmdor bo‘lishini qat’iy ravishda man etgan, chunki Alloh (SWT) shunday deydi.

Allah (swt) has decisively prohibited for a disbeliever to be a ruler over the Muslims, as Allah (swt) says.

"Va Alloh hech qachon kofirlarga mo'minlar ustidan yo'l (g'alaba) bermaydi", (TMQ 4:141), va kofirni musulmonlar ustida hukmdor qilish unga ularning ustidan yo'l berish demakdir. Alloh (SWT) bu narsani qat'iy ravishda man qildi, "hech qachon" degan so'zdan foydalanib, bu esa kofirning musulmonlar ustidan yo'lga ega bo'lishi, ya'ni ularning ustidan hukmdor bo'lishining man etilganini bildiradi. Bu man qat'iy bo'lib, uning harom qilinganini ifodalaydi. Bundan tashqari, Alloh (SWT) talaq qilingandan keyin xotinga qaytish uchun guvohning musulmon bo'lishini shart qilib qo'ydi; Alloh (SWT) aytadi.

“And never will Allah give the disbelievers over the believers a way [to overcome them].” (TMQ 4:141), and to make the disbeliever a ruler over the Muslims is to grant him a way over them, and Allah (swt) categorically forbade that through His (swt) use of the letter “never” which is an indication that the prohibition of the disbeliever having a way over the Muslims, in other words, for the disbeliever to be a ruler over them, is a decisive prohibition and so it conveys that it has been made Haram. Additionally, Allah (swt) made it a condition that the witness for the return to one’s wife after divorce has to be Muslim; Allah (swt) says.

{And when they have [nearly] fulfilled their term, either retain them according to acceptable terms or part with them according to acceptable terms. And bring to witness two just men from among you.} (TMQ 65:2), va tushunilgan ma'no shuki, ulardan sizdan boshqalarni guvoh qilib olinmaydi. Shuningdek, qarzlar bo'yicha guvoh musulmon bo'lishi kerak; Alloh (SWT) shunday deydi.

“And when they have [nearly] fulfilled their term, either retain them according to acceptable terms or part with them according to acceptable terms. And bring to witness two just men from among you.” (TMQ 65:2), and the understanding taken is not to take from other than among you. Also, the witness in debts has to be a Muslim; Allah (swt) says.

“Va o‘zlaringizdan ikki adolatli guvoh keltiringlar” (TMQ 2:282); ya’ni, sizdan boshqalardan emas. Demak, ushbu ikki masalada guvohlik uchun musulmon bo‘lish sharti qo‘yilgan bo‘lsa, ulug‘roq asos bilan hokim uchun ham musulmon bo‘lish sharti bo‘ladi. Shuningdek, hukmronlik Shari’at hukmlarini va sud hukmlarini amalga oshirishdir, ular esa Shari’at asosida hukm qilishga buyurilgan, shunga ko‘ra ularning musulmon bo‘lishi shart. Hokimlar — vakolat berilgan kishilardir, Alloh (SWT) ularga itoat qilishni buyurgan va xavfsizlik hamda qo‘rquv bilan bog‘liq masalalarni ularga havola etishni amr qilgan ekan, vakolat egalari musulmon bo‘lishi shart qilingan; Alloh (SWT) aytadi:

“And bring to witness two witnesses from among your men.” (TMQ 2:282); in other words, not from men other than yours. So if a condition for witness in these two issues is that they must be Muslim, then by greater reasoning it is a condition for the ruler to be Muslim. Also, ruling is the implementation of the Shari’ah rules and the judgments of the judiciary, and they are ordered to judge according to the Shari’ah, so accordingly it is a condition that they are Muslim. The rulers are those who are charged with authority, and when Allah (swt) ordered the obedience to them and that issues related to security and fear be referred to them, it is made a condition that those charged with authority must be Muslims; Allah (swt) says.

“Ey iymon keltirganlar, Allohga itoat qilinglar, Ro‘sulga va orangizdagi amr egalariga itoat qilinglar” (TMQ 4:59) va “Ularga xavfsizlik yoki qo‘rquvga oid xabar kelganida, uni tarqatadilar. Agar uni Ro‘sulga yoki ularning orasidagi amr egalariga qaytarganlarida edi” (TMQ 4:83). U zot (SWT) “sizlardan” ya’ni sizlardan boshqalardan emas, va “ularning orasidan” ya’ni ulardan boshqalardan emas, deb aytdilar. Bu oyatlar amr egasi bo‘lgan kishi musulmon bo‘lishi shart ekanini bildiradi.

“O you who have believed, obey Allah and obey the Messenger (pbuh) and those in authority among you.” (TMQ 4:59) and. “And when there comes to them information about [public] security or fear, they spread it around. But if they had referred it back to the Messenger (pbuh) or to those of authority among them.” (TMQ 4:83). He (swt) said “from you” in other words, not from other than you, and “among them” in other words, not from other than them. These verses indicate that it is a prerequisite that the one who has authority must be Muslim.

Qur'onda hokimiyat egasi haqida faqat u musulmon ekanligi zikr qilingan holda eslatilgani bu narsaning shart ekanligini tasdiqlaydi: hokim musulmon bo'lishi kerak. Shuningdek, hokimga musulmonlar to'liq itoat qiladi, kofirga itoat qilish esa musulmonga yuklatilmagan, chunki matn uni faqat hokimiyatga ega bo'lgan musulmonga itoat qilishga buyuradi. Alloh (SWT) shunday deydi:

The fact that the Quran did not mention the one in authority except that it was accompanied with a mention that they were Muslims confirms that it is a prerequisite for the ruler to be Muslim. Also, the ruler has complete obedience from the Muslims and the Muslim is not charged with obeying the disbeliever, since he is commanded by the text only to obey the Muslim who holds the authority; Allah (swt) says.

“Ey iymon keltirganlar, Allohga itoat qilinglar, Rasulga va o‘zlaringizdan bo‘lgan ulul-amrlarga itoat qilinglar” (TMQ 4:59). Mazkur oyatda musulmonlardan bo‘lgan ulul-amrlargagina itoat buyurilganligi, kofir hokimga itoat qilish vojib emasligi va itoatsiz hokimiyat yo‘qligi yana bir dalildir. Kofir bo‘lgan bo‘lim boshlig‘iga musulmon shaxs itoat qilishi lozim, deb da’vo qilib bo‘lmaydi, chunki u hokimiyat egasi emas, balki davlat xizmatchisidir. Unga itoat qilish esa hokimiyat egasining bo‘lim boshlig‘iga itoat qilish haqidagi buyrug‘i tufaylidir, bahs esa hokimiyat egasiga itoat haqida bo‘lib, xizmatchi haqida emas. Shu sababli musulmonlar ustidan hokimiyat yuritish musulmon bo‘lgan shaxsgagina to‘g‘ri keladi, kofir bo‘lishi esa to‘g‘ri emas. Demak, hokimning kofir bo‘lishi mutlaqo joiz emas.

“O you who have believed, obey Allah and obey the Messenger (pbuh) and those in authority among you.” (TMQ 4:59), so the fact that it was ordered to obey those in authority from the Muslims and not other than them is another indication that it is not obligatory to obey the disbeliever who has authority and there is no ruler without obedience. It cannot be argued that the Muslim is charged with obeying the department manager if they were a disbeliever, since he is not a person of authority but rather he is a civil employee, so obedience to him is due to the command of the person of authority to obey the department manager, and the discussion is about the obedience to one of authority and not the employee. Due to this it would not be correct for someone to be in authority over the Muslims unless he is Muslim, and it is not correct for him to be a disbeliever, so accordingly it is absolutely not permitted for the ruler to be a disbeliever.

Hokim erkak bo'lishi shartiga kelsak, bu Abu Bakra rivoyat qilgan hadisga asoslangan. U aytadi: "Payg'ambar ﷺ ga Kisraning qizi Forslar ustidan hukmronlikka o'tkazilgani xabar qilinganda, u dedi: ..."

As for the condition that the ruler be male, it is due to what was narrated by Abu Bakrah saying “When the Messenger of Allah (pbuh) was informed that the daughter of Kisra had been given the reign over the Persians he said:

.» لَنْ ي فُْلِحَ قَ وْمٌ وَلَّوْا أَمْرَهُمْ امْرَأَة «.

.» لَنْ ي فُْلِحَ قَ وْمٌ وَلَّوْا أَمْرَهُمْ امْرَأَة «.

"Hech qachon o‘z ishini ayolga topshirgan qavm muvaffaqiyatga erishmaydi" (Imom al-Buxoriy rivoyat qilgan). Payg‘ambar ﷺ ning, o‘zlari ustidan hukmronlik qilish uchun ayolni tayinlagan kishiga muvaffaqiyat berilmasligi haqidagi xabari uning topshirilishini taqiqlashdir, chunki bu talab shakllaridan biridir. Bu xabarning malomat tarzida kelganligi taqiqning qat’iy ekanligidan dalolat beradi. Shunga ko‘ra, ayolni hukmronlikka tayinlash harom (taqiqlangan) bo‘lib, hukmronlik shartining ushbu dalildan kelib chiqishi shundandir.

“Never will succeed such a nation that makes a woman their” (reported by Al-Bukhari). The notification of the Prophet (phuh) of the negation of success for whoever commissions a woman in authority over them is a prohibition of her assignment, since it is from the forms of request. And the fact that this notification came as a censure is an indication that the prohibition is decisive, and accordingly commissioning a woman to the ruling is Haram (forbidden) and it is from this evidence that this condition of ruling is derived.

Adolatli bo‘lishi haqidagi shartga kelsak, bu Alloh (SWT) guvohning adolatli bo‘lishini shart qilib qo‘yganidan kelib chiqadi; Alloh (SWT) aytadi.

As for the condition that the ruler be just, this is because Allah (swt) made it a prerequisite that the witness be just; Allah (swt) says.

“Va sizlardan ikki odilni guvoh qilib keltiringlar.” (TMQ 65:2). Shunday ekan, guvohdan ko‘ra ahamiyatliroq bo‘lgan kishi, masalan hukmdor, yanada kuchli mulohazaga ko‘ra ham odil bo‘lishi shart. Chunki agar odil xulq guvoh uchun shart qilib qo‘yilgan bo‘lsa, uning hukmdor uchun ham shart bo‘lishi ustuvorlik jihatidan yanada muhimroqdir.

“And bring to witness two just men from among you.” (TMQ 65:2), and so the one who is more significant than the witness, such as the ruler, must by greater reasoning also be just. That is because if the just character has been made a condition for the witness then for it to be a condition for the ruler is of a higher priority.

Hurriyat (erkinlik) shartiga kelsak, bu qul o‘zi uchun harakatda mustaqillikka ega emasligi sababli, boshqa odamlarning ishlarini boshqarishni qanday o‘z zimmasiga oladi? Shuningdek, qul bo‘lish masalasi shuni anglatadiki, qulning vaqti uning xo‘jayiniga tegishlidir.

As for the condition of being free, that is because the slave does not possess the independence of conduct for himself, so how can he undertake the governing of other peoples’ affairs. Also, the issue of being enslaved means that the time of the slave belongs to his master.

Balog'atga yetganlik shartiga kelsak, bunga sabab shuki, bolaning hokim bo'lishi joiz emas. Buni Abu Dovud ‘Ali ibn Abi Tolib (roziyallohu anhu)dan rivoyat qilgan hadisi dalolat qiladi: u kishi aytdi: Allohning Elchisi ﷺ shunday deganlar:

As for the condition of being an adult, this is because it is not permitted for the ruler to be a child, due to what was reported by Abu Dawud from ‘Ali Bin Abi Talib (ra) who said that the Messenger of Allah (pbuh) said,

.رُفِعَ الْقَلَمُ عَنْ ثَلاَثَةٍ: عَنِ الصَّبِيِّ حَتَّى يَ بْ لُغَ، وَعَنِ النَّائِمِ حَتَّى يَسْ تَ يْقِظَ، « » وَعَنِ الْمَعْ تُوهِ حَتَّى يَ بْ رَ أَ.

.رُفِعَ الْقَلَمُ عَنْ ثَلاَثَةٍ: عَنِ الصَّبِيِّ حَتَّى يَ بْ لُغَ، وَعَنِ النَّائِمِ حَتَّى يَسْ تَ يْقِظَ، « » وَعَنِ الْمَعْ تُوهِ حَتَّى يَ بْ رَ أَ.

Qalam uch kishidan ko'tarilgan (ularning amallari yozilmaydi): balog'atga yetguncha bolа, uyg'onguncha uxlayotgan kishi va aqli qaytguncha telba. Bu hadis boshqacha so'zlar bilan ham rivoyat qilingan.

“The Pen has been lifted from three (their actions are not recorded): A boy till he reaches puberty, a sleeper till he awakes, a lunatic till he is restored to reason.”, and it come with another wording.

. رُفِعَ الْقَلَمُ عَنْ ثَلاَثَةٍ: عَنِ الْمَجْنُونِ الْمَغْلُوبِ عَلَى عَقْلِهِ حَتَّى يَفِيقَ، وَعَنِ « » النَّائِمِ حَتَّى يَسْتَ يْقِظَ، وَعَنِ الصَّبِيِّ حَتَّى يَحْتَلِمَ .

. رُفِعَ الْقَلَمُ عَنْ ثَلاَثَةٍ: عَنِ الْمَجْنُونِ الْمَغْلُوبِ عَلَى عَقْلِهِ حَتَّى يَفِيقَ، وَعَنِ « » النَّائِمِ حَتَّى يَسْتَ يْقِظَ، وَعَنِ الصَّبِيِّ حَتَّى يَحْتَلِمَ .

“Uch kishining amallari yozilmaydi: aqli buzilgan telbaning aqli qaytguncha, uxlayotgan kishining uyg‘onguncha va bolaning balog‘atga yetguncha.” Qalam ko‘tarilgani esa, uning o‘z ishlarida mustaqil harakat qilishi to‘g‘ri emasligini va shariat bo‘yicha u javobgar emasligini anglatadi. Shu sababli, u mustaqil harakat qilish huquqiga ega bo‘lmagani uchun, uning xalifa yoki hukmronlik lavozimlaridan pastroq har qanday vazifani egallashi ham to‘g‘ri emas. Bolaning xalifa bo‘lishiga ruxsat yo‘qligining yana bir dalili Al-Buxoriyda rivoyat qilingan hadisdir.

“There are three whose actions are not recorded: a lunatic whose mind is deranged till he restored to consciousness, a sleeper till he awakes, and a boy till he reaches puberty.”. And the pen being raised means that it is not correct that he acts independently in his affairs, and he is not responsible according to the Shari’ah, and so accordingly it is not correct that he could be the Khalifah or anything else below him from the positions of ruling since he does not possess the right to act independently. Another evidence for the absence of permission for a child to be the Khalifah is what has been reported in Al- Bukhari.

. عن أَبي عَقِيلٍ زُهْرَةَ بْنِ مَعْبَدٍ عَنْ جَدِّهِ عَبْدِ اللَّهِ بْنِ هِشَامٍ، وَكَانَ قَدْ أَدْرَكَ « فَ قَالَتْ: يَا رَسُولَ وَذَهَبَتْ بِهِ أُمُّهُ زَيْ نَبُ بِنْتُ حُمَيْدٍ إِلَى رَسُولِ اللَّهِ النَّبِيَّ »... هُ وَ صَغِيرٌ. فَمَسَحَ رَأْسَهُ وَدَعَا لَه : اللَّهِ، بَايِعْهُ، فَ قَالَ النَّبِيُّ.

. عن أَبي عَقِيلٍ زُهْرَةَ بْنِ مَعْبَدٍ عَنْ جَدِّهِ عَبْدِ اللَّهِ بْنِ هِشَامٍ، وَكَانَ قَدْ أَدْرَكَ « فَ قَالَتْ: يَا رَسُولَ وَذَهَبَتْ بِهِ أُمُّهُ زَيْ نَبُ بِنْتُ حُمَيْدٍ إِلَى رَسُولِ اللَّهِ النَّبِيَّ »... هُ وَ صَغِيرٌ. فَمَسَحَ رَأْسَهُ وَدَعَا لَه : اللَّهِ، بَايِعْهُ، فَ قَالَ النَّبِيُّ.

Abu Aqil Zuhra ibn Ma'bad dan, u bobosi 'Abdulloh ibn Hisham dan rivoyat qilinadi, u Nabiy ﷺ hayotlik davrida tug'ilgan. Onasi Zaynab bint Humayd uni Allohning Nabiysi ﷺ huzoriga olib kelib, dedi: "Ey Allohning Nabiysi ﷺ! Uning bay'atini va itoatini oling (Islomga). Nabiy ﷺ dedi: "U (Abdulloh ibn Hisham) kichkina bola", so'ngra qo'lini uning boshiga tekkizdi va u uchun Allohga duo qildi..." Demak, agar bolaning bay'ati zarur bo'lmasa va u xalifaga bay'at berishga majbur bo'lmasa, u holda undan ham ko'proq darajada uning xalifa bo'lishi joiz emas.

“from Abi Aqil Zuhra Bin Ma’bad, from his grandfather ‘Abd Allah Bin Hisham, who was born during the lifetime of the Prophet (phuh) that his mother, Zainab bint Humaid has taken him to Allah’s Prophe t and said, “O Allah’s Prophet (phuh)! Take his pledge and allegiance (for Islam). The Prophet (phuh) said, “He (Abdullah bin Hisham) is a little child,” and passed his hand over his head and invoked Allah for him…”. Therefore, if the pledge of a child is not necessary and he is not obliged to give the pledge to the Khalifah, then by greater reasoning it is not permitted for him to be the Khalifah.

Aqlning sog'lom bo'lishi shartiga kelsak, bu uning aqli noraso bo'lishi to'g'ri emasligi sababli, Allohning Elchisi ﷺ ning so'zlari tufaylidir.

With respect to the condition of being sane, this is because it is not correct for him to be insane, due to the words of the Messenger of Allah (pbuh).

. » رُفِعَ الْقَلَمُ عَنْ ثَلاَثَةٍ « .

. » رُفِعَ الْقَلَمُ عَنْ ثَلاَثَةٍ « .

“Uch kishidan qalam ko‘tarilgan (ularning amallari yozilmaydi)” — bu hadisda u zot aytganlar.

“The pen has been lifted from three (their actions are not recorded)” in which he mentioned.

.» الْمَجْ نُونِ الْمَغْلُوبِ عَلَى عَ قْلِهِ حَ تَّى يَفِيقَ « .

.» الْمَجْ نُونِ الْمَغْلُوبِ عَلَى عَ قْلِهِ حَ تَّى يَفِيقَ « .

“aqli buzilgan va aqli qaytguncha telba bo‘lgan kishi”. “Qalam ko‘tarilgan” degan ma’nodan kelib chiqadiki, u javobgar emas, chunki javobgarlikning asosi aql-idrok bo‘lib, u har qanday muomalaning to‘g‘riligi uchun shartdir. Xalifaning harakatlari shariat hukmlariga muvofiq va ularni amalga oshirishga qaratilgan bo‘lgani uchun, aqli joyida bo‘lmagan kishi o‘z ishlarida mustaqil harakat qila olmasligi to‘g‘ri bo‘lgani kabi, uning xalqning ishlari ustidan hokimiyatga ega bo‘lishi ham to‘g‘ri emas. Shunday ekan, yanada ustuvor mulohaza bilan, unga odamlarning ishlari ustidan hokimiyat berish to‘g‘ri emasligi aniqdir.

“a lunatic whose mind is deranged till he restored to consciousness”. From the meaning of the raising of the pen is that he is not responsible, since rationality is the focus of responsibility and a condition for the correctness of any transactions. The actions of the Khalifah are with regards to the law and implementing the Shari’ah injunctions, and so it would not be correct for him to be insane since it is not correct for the insane person to act independently with regards to his own affairs, so ,therefore, by greater reasoning it stands that it would not be correct for him to have authority over the people’s affairs.

Quyidagi shart, ya'ni u mas'uliyatni ado etishga qodir bo'lishi shart, xalifa uchun bayat qilishdan va xalifadan boshqa, yordamchilar, hokimlar va ishchilardan ('ummal) kimni tayinlashdan kelib chiqadigan narsadir, chunki qodir bo'lmagan kishi bayat qilingan yoki tayinlash shartnomasiga ko'ra rozi bo'lingan Kitob va Sunnat asosida ra'iyaning ishlarini yurita olmaydi.

As for the condition that he should be capable of carrying out the responsibility, this is from what is necessitated from the pledge with respect to the Khalifah and necessitated from the contract of appointment of anyone other than the Khalifah from the assistants and governors and workers (‘Ummal), since the one who is incapable is not capable of upholding the affairs of the subjects by the Book and the Sunnah which he had given the pledge upon or agreed upon according to the contract of appointment.

Bu ishni isbotlovchi turli dalillardan:

From the various evidences to prove this:

1 – Muslim Abu Zarr'dan rivoyat qilgan, u shunday degan.

1 – Muslim reported from Abu Dharr who said.

. قُ لْتُ: يَا رَسُولَ اللَّهِ، أَلا تَسْتَ عْمِلُنِي؟ قَالَ: فَضَرَبَ بِيَدِهِ عَلَى مَنْكِبِي ثُمَّ « قَالَ: يَا أَبَا ذَرٍّ، إِنَّكَ ضَعِيفٌ، وَإِن هََّا أَمَانَةُ، وَإِن هََّا يَ وْمَ الْقِيَامَةِ خِزْيٌ وَنَدَامَةٌ، إِلاَّ مَنْ » أَخَذَهَا بِحَقِّهَا وَأَدَّى الَّذِي عَلَيْهِ فِيهَا .

. قُ لْتُ: يَا رَسُولَ اللَّهِ، أَلا تَسْتَ عْمِلُنِي؟ قَالَ: فَضَرَبَ بِيَدِهِ عَلَى مَنْكِبِي ثُمَّ « قَالَ: يَا أَبَا ذَرٍّ، إِنَّكَ ضَعِيفٌ، وَإِن هََّا أَمَانَةُ، وَإِن هََّا يَ وْمَ الْقِيَامَةِ خِزْيٌ وَنَدَامَةٌ، إِلاَّ مَنْ » أَخَذَهَا بِحَقِّهَا وَأَدَّى الَّذِي عَلَيْهِ فِيهَا .

“Men dedim: Ey Allohning Elchisi, nega meni (biror lavozimga) tayinlamaysiz? U zot qo‘lini mening yelkamga urib dedilar: “Ey Abu Zarr, sen zaif odamsan, bu amanat bo‘lib, Qiyomat kuni xorlik va pushaymonlik sababi bo‘ladi, faqat uni to‘liq mas’uliyat bilan qabul qilib, unga topshirilgan vazifani ado etgan (majburiyatlarini samarali bajargan) kishi bundan mustasno.” Demak, bu masalani uni o‘z haqqi bilan olish va undan o‘ziga yuklatilgan narsani bajarish, ya’ni unga layoqatli bo‘lish orqali tushuntiriladi; aniq dalil esa Payg‘ambar ﷺ ning uni qabul qilib, layoqatsiz bo‘lgan kishi haqidagi so‘zlaridir.

“I said: O Messenger of Allah, Why don’t you appoint me (to an official position)? He patted me on the shoulder with his hand and said, “O Abu Dharr, you are a weak man and it is a trust and it will be a cause of disgrace and remorse on the Day of Resurrectin except for one who takes it up with a full sense of responsibility and fulfils what is entrusted to him (discharges its obligations efficiently.)” So this explains the issue by taking it by its right and performing what is upon him from it; in other words, to be capable of it, and the indication which is decisive is that the Messenger (pbuh) said who takes it and is not capable –.

. »... وَإِن هََّا يَ وْمَ الْقِيَامَةِ خِزْيٌ وَنَدَامَةٌ، إِلاَّ مَنْ أَخَذَهَا « .

. »... وَإِن هََّا يَ وْمَ الْقِيَامَةِ خِزْيٌ وَنَدَامَةٌ، إِلاَّ مَنْ أَخَذَهَا « .

“Bu Qiyomat kunida xo‘rlik va pushaymonlik sababi bo‘ladi, faqat uni haqqi bilan to‘liq olgan kishi bundan mustasno ...”. 2 – Imom al-Buxoriy Abu Hurayradan rivoyat qilgan: Rasulullah ﷺ shunday degan edilar.

“it will be a cause of disgrace and remorse on the Day of Resurrectin except for one who takes it up with a full ...”. 2 – Al-Bukhari reported from Abu Hurayrah that the Messenger (pbuh) said.

. إِذَا ضُيِّ عَتِ الأَمَانَةُ فَانْ تَظِرِ السَّاعَةَ. قَالَ: كَيْفَ إِضَاعَتُ هَا يَا رَسُولَ اللَّهِ ؟ « » قَالَ: إِذَا أُسْنِدَ الأَمْرُ إِلَى غَيْرِ أَهْلِهِ فَانْ تَظِرِ السَّاعَة .

. إِذَا ضُيِّ عَتِ الأَمَانَةُ فَانْ تَظِرِ السَّاعَةَ. قَالَ: كَيْفَ إِضَاعَتُ هَا يَا رَسُولَ اللَّهِ ؟ « » قَالَ: إِذَا أُسْنِدَ الأَمْرُ إِلَى غَيْرِ أَهْلِهِ فَانْ تَظِرِ السَّاعَة .

"Ishonch (halollik) yo‘qolganda, Qiyomatni kutavering." So‘ralди: "Ey Allohning Rasuli ﷺ, ishonch (halollik) qanday yo‘qoladi?" U zot ﷺ dedilar: "Hokimiyat o‘ziga loyiq bo‘lmaganlarga berilganda, Qiyomatni kutavering."

"When trust (honesty) is lost, then wait for the Hour. It was asked, “How will trust (honesty) be lost, O, Allah’s Propher?” He said, “When authority is given to those who not deserve it, then wait for the Hour.”.

Shu rivoyatdan ajratiladigan xulosa shuki, mas'uliyatni qodir bo'lmagan kishilarga topshirish qat'iy taqiqlangan. Bu taqiqqa dalolat qiluvchi qarina (aniq ishora) amanatni zoe qilish bo'lib, u Qiyomat alomatlaridan hisoblanadi. Bularning barchasi mas'uliyatni bajarishga qodir bo'lmagan kishiga topshirishning katta gunoh ekanini bildirish uchundir.

So this narration indicates the decisive prohibition for the responsibility to be placed with those who are incapable. The decisive indication (Qarina) is wasting the trust and it is from the signs of the Day of Judgement; all this to indicate the great sin for the responsibility to be entrusted to whoever is not capable to fulfil it.

Qobiliyatning qanday belgilanishi tekshirishni talab qiladi, chunki bu jismoniy yoki ruhiy kasallik va shunga o'xshash holatlar bilan bog'liq bo'lishi mumkin. Shu sababli u aniq ta'riflanmagan holda qoldirilgan, toki Mazolim sudi, masalan, xalifalikka nomzodlarning zarur shartlarga javob berishini tasdiqlasin.

As for how the capability should be defined, this requires examination since it could be connected to bodily or mental illness etc., and for that reason it is left undefined for the Madhalim court to confirm that, for example, the candidates for the Khalifah fulfil the necessary requirements.