Davlat apparati o‘n uchta muassasa asosida tashkil etiladi:

The state apparatus is established upon thirteen institutions:

1. Xalifa (Davlat rahbari).

1. The Khalifah (Leader of the State).

2. Yordamchilar (vakolatli vazirlar).

2. The Assistants (delegated ministers).

3. Ijrochi vazir.

3. Executive minister.

4. Hokimlar.

4. The Governors.

5. Jihad amiri.

5. The Amir of Jihad.

6. Ichki xavfsizlik.

6. The Internal Security.

7. Tashqi munosabatlar.

7. The Foreign Affairs.

8. Sanoat.

8. Industry.

9. Sud tizimi.

9. The Judiciary.

10. Xalq ishlari (ma'muriy apparat).

10. The People’s Affairs (administrative apparatus).

11. Bayt al-Mal (Xazina).

11. The Treasury (Bayt Al-Mal).

12. Media.

12. Media.

13. Ummaning Kengashi (Shura va hisobdorlik).

13. The Ummah’s Council (Shura and accounting).

Bu masalaning dalili Payg'ambar ﷺ ning amallaridir, chunki u davlat apparatini aynan shu shaklda tashkil etgan. U o'zi davlatning rahbari edi va u musulmonlarni Xalifa va Imomni tayinlashga buyurganida, davlat uchun rahbar tayinlashga ham buyurgan. U shunday degan:

The evidence for this is the actions of the Messenger (pbuh) , since he established the state apparatus in this form. He was himself the leader of the State, and he ordered the Muslims to establish a leader for the state when he ordered them to establish the Khalifah and the Imam. He said.

. مَنْ خَلَعَ يَدًا مِنْ طَاعَةٍ لَقِيَ اللَّهَ يَ وْمَ الْقِيَامَةِ لا حُجَّةَ لَهُ، وَمَنْ مَاتَ وَلَيْسَ فِي « » عُ نُقِهِ بَ يْ عَةٌ مَاتَ مِيتَةً جَاهِلِيَّة .

. مَنْ خَلَعَ يَدًا مِنْ طَاعَةٍ لَقِيَ اللَّهَ يَ وْمَ الْقِيَامَةِ لا حُجَّةَ لَهُ، وَمَنْ مَاتَ وَلَيْسَ فِي « » عُ نُقِهِ بَ يْ عَةٌ مَاتَ مِيتَةً جَاهِلِيَّة .

“Kim itoatdan (amirga bo'lgan itoatdan) qo'lini tortib olsa, Qiyomat kuni Allohning huzuriga borganida hech qanday hujjat (o'zini oqlash uchun) topa olmaydi; va kim bay'at qilmasdan vafot etsa, Johiliyat davridagilarning o'limi bilan o'ladi”, deb rivoyat qilgan Muslim. Bay'at esa Xalifaga qilinadigan bay'atdir. Sahobalar Rasulullah ﷺ vafotlaridan keyin o'rniga voris, Xalifa tayinlash zarurligi borasida ijmo qilganlar. Sahobalarning Xalifa tayinlash borasidagi ijmosi shu bilan aniq tasdiqlanadiki, ular Rasulullah ﷺ ning dafn etilishini o'ziga voris saylash ishi bilan band bo'lib, kechiktirganlar.

“One who withdraws his hand from obedience (to the Amir) will find no argument (in his defense) when he stands before Allah on the Day of Resurrection; and one who dies without having sworn allegiance will die the death of one belonging to the Days of Ignorance (Jahilliyah)” (reported by Muslim), and the pledge of allegiance is the pledge of allegiance to the Khalifah. And the companions agreed upon the necessity of establishing a successor, a Khalifah, to the Messenger of Allah (pbuh) after his death. The consensus of the companions upon the establishment of a Khalifah is clearly confirmed by their delaying of the burial of the Messenger of Allah (pbuh) due to their busyness in electing a successor to him .

Yordamchilar haqida esa, Abu Dovud ishonchli isnod bilan Oisha (roziyallohu anho) dan rivoyat qilgan hadisdan dalil keladi: u aytdi: Allohning Elchisi ﷺ aytdilar:

As for the assistants, the evidence is from what Abu Dawud narrated with a good chain from 'Aisha (ra) who said that the Messenger of Allah (pbuh) said.

. "إِذَا أَرَادَ اللَّهُ بِالأَمِيرِ خَيْ رًا جَعَلَ لَهُ وَزِيرَ صِدْقٍ، إِنْ نَسِيَ ذكََّرَهُ وَإِنْ ذكََرَ أَعَانَهُ. وَإِذ ا أَرَادَ اللَّهُ بِهِ غَيْ رَ ذَلِكَ جَعَلَ لَهُ وَزِيرَ سُوءٍ، إِنْ نَسِيَ لَمْ يُذَكِّرْهُ وَإِنْ ذكََرَ لَمْ يُعِنْه " .

. "إِذَا أَرَادَ اللَّهُ بِالأَمِيرِ خَيْ رًا جَعَلَ لَهُ وَزِيرَ صِدْقٍ، إِنْ نَسِيَ ذكََّرَهُ وَإِنْ ذكََرَ أَعَانَهُ. وَإِذ ا أَرَادَ اللَّهُ بِهِ غَيْ رَ ذَلِكَ جَعَلَ لَهُ وَزِيرَ سُوءٍ، إِنْ نَسِيَ لَمْ يُذَكِّرْهُ وَإِنْ ذكََرَ لَمْ يُعِنْه " .

“Agar Alloh (swt) musulmonlarga hokim tayinlasa va uning uchun yaxshilik istasa, Alloh (swt) unga samimiy vazir (yordamchi) tayinlaydi, u unutsa eslatadi, eslasa yordam beradi”. Termiziy Abu Said al-Xudriydan rivoyat qilganki, Rasululloh ﷺ shunday degan.

“When Allah (swt) appoints a governer over Muslims, and desire good for him (this ruler), Alla (swt) appoints a sincere minister (assistant) to him who will remind him if he forgets and helps him if he remembers.”. And Tirmidhi reported from Abu Said Al-Khudri that the Messenger (pbuh) said.

. "مَا مِنْ نَبِيٍّ إِلاَّ لَهُ وَزِيرَانِ مِنْ أَهْلِ السَّمَاءِ وَوَزِيرَانِ مِنْ أَهْلِ الأَرْضِ فَ أَمَّا وَزِيرَايَ مِنْ أَهْلِ السَّمَاءِ فَجِبْرِيلُ وَمِيكَائِيلُ وَأَمَّا وَزِيرَايَ مِنْ أَهْلِ الأَرْضِ فَأَبُو بَكْرٍ وَعُمَرُ " .

. "مَا مِنْ نَبِيٍّ إِلاَّ لَهُ وَزِيرَانِ مِنْ أَهْلِ السَّمَاءِ وَوَزِيرَانِ مِنْ أَهْلِ الأَرْضِ فَ أَمَّا وَزِيرَايَ مِنْ أَهْلِ السَّمَاءِ فَجِبْرِيلُ وَمِيكَائِيلُ وَأَمَّا وَزِيرَايَ مِنْ أَهْلِ الأَرْضِ فَأَبُو بَكْرٍ وَعُمَرُ " .

“Har bir Payg‘ambarning (alayhissalom) osmondan ikki vaziri va yerdan ikki vaziri bor. Mening osmondagi ikki vazirim Jibril va Mika’il, yerdagi ikki vazirim esa Abu Bakr va Umar”. Bu yerda “mening ikki vazirim (Vaziroya)” degan so‘zning ma’nosi “mening ikki yordamchim”dir, chunki bu so‘zning lug‘aviy ma’nosi shudir. “Vazir” so‘zi zamonaviy ma’noda esa G‘arb ta’rifidir va bu so‘z bilan aynan hukmronlikning alohida bir faoliyati nazarda tutiladi. Bu ma’no musulmonlarga ma’lum bo‘lmagan va o‘sha bo‘limda aniq ko‘rsatilganidek, Islomdagi boshqaruv tizimiga zid kelgan.

“Every Prophet (phuh) has two ministers from heavens and two ministers from Earth. My two ministers from heavens are Jibril and Mika’il, and from Earth are Abu Bakr and Omar”. The meaning of the word “my two ministers (Waziraya)” here is my two assistants for, since this is the linguistic meaning, and the word ‘minister’ according to its contemporary meaning is a Western definition, and what is intended by it is a specific act of ruling. This meaning was not known to the Muslims and contradicts the system of ruling in Islam as is made clear in that section.

Ijroiya ministri Payg'ambar (ﷺ) va solih xalifalar davrida "Al-Katib" (yozuvchi, kotib) deb atalgan bo'lib, uning vazifasi xalifaga topshiriqlarni bajarishda, ularni kuzatib borishda va amalga oshirishda yordam berishdan iborat. Imom Buxoriy o'zlarining "Sahih"larida Zayd ibn Sobitdan rivoyat qiladilar: «Payg'ambar (ﷺ) meni yahudiylarning kitobini o'rganishga buyurdilar. Shunda men Nabiy (ﷺ) uchun yozishmalar qilar edim va ularga kelgan xatlarini o'qib berar edim».

The executive minister is what was known as Al-Katib (the recorder) at the time of the Messenger of Allah (pbuh) and the righteous successors, and his job is to assist the Khalifah in the execution, follow up and accomplishment of tasks. Bukhari narrated in his Sahih from Zaid Bin Thabit. . كتُبَهُ أَمَرَهُ أَنْ يَ تَ عَلَّمَ كِ تَابَ الْيَ هُودِ حَتَّى كَتَبْتُ لِلنَّبِيِّ أَنَّ النَّبِيَّ « » وَأَقْ رَأْتُهُ كُتُبَ هُمْ إِذَا كَتَبُوا إِلَيْهِ .

«Пайғамбар ﷺ унга яҳудийларнинг ёзувини ўрганишни буюрдилар. Ҳатто мен Пайғамбар ﷺ учун (яҳудийларга) хатлар ёздим ва улар унга ёзган хатларини ҳам ўқиб бердим», — деб Ибн Исҳоқ Абдуллоҳ ибн аз-Зубайрдан ривоят қилган.

“The Prophet (phuh) commanded him to learn the writing of the Jews. I even wrote letters for the Prophet (phuh) (to the Jews) and also read their letters when they wrote to him.” and Ibn Ishaq reported from ‘Abd Allah Bin Al-Zubair,

. اسْتَكْتَبَ عَبْدَ اللَّهِ بْنَ الأَرْقَمِ بْنِ عَبْدِ ي غَُوثَ، وَكَانَ "أَنَّ رَسُولَ اللَّهِ يُجِيبُ عَنْهُ المُلُوكَ ..." .

. اسْتَكْتَبَ عَبْدَ اللَّهِ بْنَ الأَرْقَمِ بْنِ عَبْدِ ي غَُوثَ، وَكَانَ "أَنَّ رَسُولَ اللَّهِ يُجِيبُ عَنْهُ المُلُوكَ ..." .

Allohning Elchisi ﷺ ‘Abdulloh ibn Al-Arqam ibn ‘Abdi Yag‘ut’ga diktant qilib yozdirardi, u esa podshohlarga uning nomidan javob yozardi”. Al-Hokim “Al-Mustadrak” kitobida bu rivoyatni keltirib, uni sahih deb baholagan va Al-Zahabiy ham bu baholashni tasdiqlagan. Rivoyat ‘Abdulloh ibn Umardan naql qilingan, u shunday degan.

“The Messenger of Allah (pbuh) used to dictate to ‘Abd Allah Bin Al-Arqam b. ‘Abdi Yaghootha, who used to respond to the Kings on his behalf...”. Al-Hakim reported a narration in Al-Mustadrak which he authenticated, and Al-Dhahabi confirmed the authentication, from ‘Abd Allah Bin Umar who said.

. ك تَابُ رَجُلٍ، فَ قَالَ لِعَبْدِ اللَّهِ بْنِ الأَرْقَمِ: أَجِبْ عَنِّي. فَكَتَبَ "أَتَى النَّبِيَّ جَوَابَهُ ثُمَّ قَ رَأَهُ عَلَيْهِ، فَ قَالَ: أَصَبْتَ وَأَحْسَنْتَ، اللّهُمَّ وَفِّ قْهُ، فَ لَمَّا وَلِيَ عُمَرُ كَانَ يُشَاوِرُه " .

. ك تَابُ رَجُلٍ، فَ قَالَ لِعَبْدِ اللَّهِ بْنِ الأَرْقَمِ: أَجِبْ عَنِّي. فَكَتَبَ "أَتَى النَّبِيَّ جَوَابَهُ ثُمَّ قَ رَأَهُ عَلَيْهِ، فَ قَالَ: أَصَبْتَ وَأَحْسَنْتَ، اللّهُمَّ وَفِّ قْهُ، فَ لَمَّا وَلِيَ عُمَرُ كَانَ يُشَاوِرُه " .

Bir odamning xati Payg'ambar ﷺ ga keldi, shunda u ‘Abdulloh ibn Arqamga dedi: uning nomidan javob yoz. Shunday qildi va javobni Payg'ambar ﷺ ga o'qib berdi. U dedi: Sen to'g'ri aytding va yaxshi qilding; Alloh sendan yordam bersin. Umar lavozimga kirganida, u bilan maslahatlashib turardi.

“A man’s letter came to the Prophet (phuh) , so he said to ‘Abd Allah Bin Al-Arqam: answer it on my behalf, and so he did and read it to the Prophet (phuh) who said: You were correct and you did well; may Allah help you. When Omar took office, he used to consult him”.

Hokimlarga kelsak, al-Buxoriy va Muslim Abu Burda orqali rivoyat qilganlar.

As for the governors, both Al-Bukhari and Muslim reported from Abu Birda.

. أَبَا مُوسَى وَمُعَاذَ بْنَ جَبَلٍ إِلَى الْيَمَنِ، قَالَ: وَبَ عَثَ كُلَّ بَ عَثَ رَسُولُ اللَّهِ « » وَاحِدٍ مِنْ هُمَا عَلَى مِخْلافٍ، قَالَ: وَالْيَمَنُ مِخْلافَانِ .

. أَبَا مُوسَى وَمُعَاذَ بْنَ جَبَلٍ إِلَى الْيَمَنِ، قَالَ: وَبَ عَثَ كُلَّ بَ عَثَ رَسُولُ اللَّهِ « » وَاحِدٍ مِنْ هُمَا عَلَى مِخْلافٍ، قَالَ: وَالْيَمَنُ مِخْلافَانِ .

Allohning Elchisi ﷺ Abu Musa va Mu’azh ibn Jabalni Yamanga yubordilar. Yaman ikki viloyatdan iborat bo‘lgani uchun, ularning har biriga bir viloyatni boshqarish vazifasini topshirdilar. Muslim rivoyat qilgan Abu Musadan keltirilgan xabarda esa Elchi ﷺ shunday dedilar:

“The Messenger of Allah (pbuh) sent Abu Musa and Mu’adh Bin Jabal to Yemen. He sent each of them to administer a province as Yemen consisted of two provinces.” And in the report with Muslim from Abu Musa the Messenger (pbuh) said,

. لَنْ أَوْ لاَ نَسْتَ عْمِلُ عَلَى عَمَلِنَا مَنْ أَرَادَهُ، وَلَكِنِ اذْهَبْ أَنْتَ يَا أَبَا مُوسَى أَوْ « » يَا عَبْدَ اللَّهِ بْنَ قَ يْسٍ، فَ بَ عَثَهُ عَلَى الْيَمَنِ ثُمَّ أَتْ بَ عَهُ مُعَاذَ بْنَ جَبَلٍ .

. لَنْ أَوْ لاَ نَسْتَ عْمِلُ عَلَى عَمَلِنَا مَنْ أَرَادَهُ، وَلَكِنِ اذْهَبْ أَنْتَ يَا أَبَا مُوسَى أَوْ « » يَا عَبْدَ اللَّهِ بْنَ قَ يْسٍ، فَ بَ عَثَهُ عَلَى الْيَمَنِ ثُمَّ أَتْ بَ عَهُ مُعَاذَ بْنَ جَبَلٍ .

"Biz o'z ishlarimiz uchun hech qachon ish so'raydigan kishini tayinlamaymiz (yoki: biz hech qachon ... tayinlamaymiz). Lekin, ey Abu Muso! (yoki Abdulloh ibn Qays!) Yamanga bor." "Shunda Nabiy (ﷺ) uning ortidan Mu'oz ibn Jabalni yubordi." Al-Buxoriy va Muslim Amr ibn Avf al-Ansoriydan rivoyat qilganlar. . هُوَ صَالَحَ أَهْلَ الْبَحْرَيْنِ وَأَمَّرَ عَلَيْهِمْ الْعَلاءَ بْنَ "... وَكَانَ رَسُولُ اللَّهِ الْحَضْرَمِيِّ " .

“We never (or, we do not) appoint for our affairs anyone who seeks to be employed. But O Abu Musa! (or Abdullah bin Qais!) Go to Yemen. “The Prophet (phuh) then sent Mu adh bin Jaba after him.” Al-Bukhari and Muslim reported from Amr Bin ‘Auf Al-Ansari. . هُوَ صَالَحَ أَهْلَ الْبَحْرَيْنِ وَأَمَّرَ عَلَيْهِمْ الْعَلاءَ بْنَ "... وَكَانَ رَسُولُ اللَّهِ الْحَضْرَمِيِّ " .

“... Allohning Elchisi ﷺ Bahrayn xalqi bilan sulh tuzgan edi va ularning ustiga Al-‘Ala ibn Al-Hadramini hokim etib tayinlagan edi”. Ibn Abdul Al-Birr “Al-isti’ab” kitobida shunday degan: “Allohning Elchisi ﷺ Amr ibn Al-‘Osni Ummon ustiga hokim qilib tayinladi va u Allohning Elchisi ﷺ vafot etguniga qadar shu lavozimda qoldi”.

“... And the Messenger of Allah (pbuh) had made a truce with the people of Bahrain, and had appointed Al-‘Ala Bin Al-Hadrami over them”. Ibn Abdul Al-Birr in Al-isti’ab said “The Messenger of Allah (pbuh) made Amr b. Al-‘As the governor over Oman, and he remained in that position until the death of the Messenger of Allah (pbuh) ”.

Amir al-Jihad lavozimi pozitsiyasining dalillari Sunnatdan kelgan: Ibn Sa’d “At-Tabaqat” kitobida rivoyat qilishicha, Allah elchisi ﷺ shunday degan: “.

The evidence for the position of Amir of Jihad comes from the Sunnah: Ibn Sa’d reported in Al-Tabaqat that the Messenger of Allah (pbuh) said, ".

. أَمِيرُ النَّاسِ زَيْدُ بْنُ حَارِثَةَ، فَإِنْ قُتِلَ فَجَعْفَرُ بْنُ أَبِي طَالِبَ، فَإِنْ قُتِلَ فَ عَبْدُ اللَّه بْنُ رَوَاحَةَ، فَإِنْ قُتِلَ فَ لْيَ رْتَضِ ال مُ سْ لِمُونَ بَ يْ نَ هُمْ رَجُ لاً فَ يَجْعَلُوهُ عَلَيْهِمْ " .

. أَمِيرُ النَّاسِ زَيْدُ بْنُ حَارِثَةَ، فَإِنْ قُتِلَ فَجَعْفَرُ بْنُ أَبِي طَالِبَ، فَإِنْ قُتِلَ فَ عَبْدُ اللَّه بْنُ رَوَاحَةَ، فَإِنْ قُتِلَ فَ لْيَ رْتَضِ ال مُ سْ لِمُونَ بَ يْ نَ هُمْ رَجُ لاً فَ يَجْعَلُوهُ عَلَيْهِمْ " .

“Xalq amiri (Amir) Zayd ibn Horis; agar u o‘ldirilsa, Ja’far ibn Abu Tolib; agar u ham o‘ldirilsa, Abdulloh ibn Ravaha; agar u ham o‘ldirilsa, musulmonlar rozi bo‘lgan kishi ularning amiri bo‘ladi”. Imom al-Buxoriy Abdulloh ibn Umar (roziyallohu anhu) dan rivoyat qilib, u aytdi.

“The Leader (Amir) of the people is Zaid Bin Haritha; if killed then Ja’far Bin Abi Talib; if killed then ‘Abd Allah Bin Rawaha; if he killed then whomever the Muslims are satisfied with will become their leader”. Al-Bukhari reported from ‘Abd Allah b. Umar (ra) who said.

. فِي غَزْوَةِ مُؤْتَةَ زَيْدَ بْنَ حَارِثَةَ ... " "أَمَّرَ رَسُ ولُ اللَّهِ .

. فِي غَزْوَةِ مُؤْتَةَ زَيْدَ بْنَ حَارِثَةَ ... " "أَمَّرَ رَسُ ولُ اللَّهِ .

Allohning Elchisi ﷺ Zayd ibn Horisani Mu'ta jangiga sardor etib tayinladi va Al-Bukhoriy Salama ibn al-Akva'ning rivoyatida uning shunday dediganini naql qilgan: ".

“The Messenger of Allah (pbuh) appointed Zaid Bin Haritha in charge of the Mu’ta expedition” and Al-Bukhari reported in the narration of Salamah Bin Al-Akwa’ that he said, ".

. » سَبْعَ غَزَوَاتٍ وَغَزَوْتُ مَعَ ابْنِ حَارِثَةَ اسْتَ عْمَلَهُ عَلَيْ نَا "غَزَوْتُ مَعَ النَّبِيِّ .

. » سَبْعَ غَزَوَاتٍ وَغَزَوْتُ مَعَ ابْنِ حَارِثَةَ اسْتَ عْمَلَهُ عَلَيْ نَا "غَزَوْتُ مَعَ النَّبِيِّ .

“Men Allohning Elchisi ﷺ bilan yettita g‘azotda qatnashdim va bizning ustimizga tayinlangan Zayd ibn Horisa bilan birga yana bir g‘azotda ham qatnashdim”. Al-Buxoriy va Muslim ‘Abdulloh ibn Umardan rivoyat qilganlar, u aytdi:

“I went on seven expeditions with the Messenger of Allah (pbuh), and one with Zaid Bin Haritha who had been appointed over us”. And Al-Bukhari and Muslim reported from ‘Abd Allah b. Umar who said,

. بَ عْثًا وَأَمَّرَ عَلَيْهِمْ أُسَامَةَ بْنَ زَيْدٍ، فَطَعَنَ بَ عْضُ النَّاسِ فِي "بَ عَثَ النَّبِيُّ أَنْ تَطْعُنُوا فِي إِمَارَتِهِ فَ قَدْ كُنْتُمْ تَطْعُنُونَ فِي إِمَارَةِ أَبِيهِ مِنْ : إِمَارَتِهِ، فَ قَالَ النَّبِيُّ قَ بْلُ، وَايْمُ الل هِ إِنْ كَانَ لَخَلِيقًا لِلإِمَارَةِ ... " .

. بَ عْثًا وَأَمَّرَ عَلَيْهِمْ أُسَامَةَ بْنَ زَيْدٍ، فَطَعَنَ بَ عْضُ النَّاسِ فِي "بَ عَثَ النَّبِيُّ أَنْ تَطْعُنُوا فِي إِمَارَتِهِ فَ قَدْ كُنْتُمْ تَطْعُنُونَ فِي إِمَارَةِ أَبِيهِ مِنْ : إِمَارَتِهِ، فَ قَالَ النَّبِيُّ قَ بْلُ، وَايْمُ الل هِ إِنْ كَانَ لَخَلِيقًا لِلإِمَارَةِ ... " .

Пайғамбар (phuh) бир қўшин қисмини юбориб, унинг амири қилиб Усома ибн Зайдни тайинлади. Баъзи одамлар Усаманинг раҳбарлигини танқид қилдилар (ёмон гапирдилар). Шунда Аллоҳнинг Пайғамбари ﷺ ўрнидан туриб деди: "Агар сизлар Усаманинг раҳбарлигини танқид қилаётган бўлсангиз, демак, ундан олдин унинг отасининг раҳбарлигини ҳам танқид қилгансиз. Вааймуллоҳ (яъни, Аллоҳ билан қасам), у (яъни Зайд) раҳбарликка лойиқ эди". Муслим Барийдадан ривоят қилиб, у шундай деди:

“The Prophet (phuh) sent an army detachment and made Usama bin Zaid its commander. Some people criticized (spoke badly of) Usama's leadership. So Allah's Prophet (phuh) got up and said, "If you people are criticizing Usama's leadership, you have already criticized the leadership of his father before. But Waaimullah (i.e., By Allah), he (i.e. Zaid) deserved leadership”. Muslim reported from Barida who said,

. إِذَا أَمَّرَ أَمِيرًا عَلَى جَيْشٍ أَوْ سَرِيَّةٍ أَوْصَاهُ ... " "كَانَ رَسُولُ اللَّهِ .

. إِذَا أَمَّرَ أَمِيرًا عَلَى جَيْشٍ أَوْ سَرِيَّةٍ أَوْصَاهُ ... " "كَانَ رَسُولُ اللَّهِ .

Har safar Allahning Elchisi ﷺ biror kishini qo‘shin yoki otryad boshlig‘i etib tayinlaganlarida, uni alohida nasihat qilar edilar.

“Whenever the Messenger of Allah (pbuh) appointed anyone as a leader of an army or detachement, he would especially exhort him”.

Ichki xavfsizlik bo'yicha: bu idorani Politsiya boshlig'i boshqaradi, uning maqsadi Dor al-Islomdagi xavfsizlikni himoya qilish bo'ladi. Agar ular (politsiya) ojiz bo'lsalar, Xalifaning ruxsati bilan armiya tayinlanadi. Dalil esa al-BUxoriy Anasdan rivoyat qilgan hadisdir.

As for the Internal Security, this is the office that will be led by the head of the Police, and its objective would be to protect the security in Dar Al-Islam. If they were incapable then the army would be appointed with the permission of the Khalifah. The evidence is from what was reported by Al-Bukhari from Anas.

. بِمَنْزِلَةِ صَاحِبِ الشُّرَطِ مِنْ الأَمِيرِ " "كَانَ قَ يْسُ بْنُ سَعْدٍ مِنْ النَّبِيِّ .

. بِمَنْزِلَةِ صَاحِبِ الشُّرَطِ مِنْ الأَمِيرِ " "كَانَ قَ يْسُ بْنُ سَعْدٍ مِنْ النَّبِيِّ .

Qays ibn Sa'd Payg'ambar ﷺ uchun, amirga nisbatan bosh politsiya boshlig'i kabi edi.

“Qais bin Sa`d was to the Prophet (phuh) like a chief police officer to an Amir”.

Tashqi siyosat masalalari bo'yicha Payg'ambar (alayhissalom) boshqa davlatlar va tashkilotlar bilan tashqi aloqalar o'rnatardi. U ʿUsmon ibn ʿAffonni Quraysh bilan muzokaralar olib borish uchun yubordi, xuddi Quraysh elchilari bilan muzokara qilgani kabi. Xuddi shunday, u shohlarga elchilar jo'natdi, shohlar va rahbarlardan elchilar qabul qildi hamda shartnomalar va tinchlik kelishuvlari tuzdi. Shuningdek, uning halifalari o'zidan keyin boshqa davlatlar va tashkilotlar bilan diplomatik munosabatlar o'rnatdilar. Ular bu ishni boshqalarga topshirdilar, chunki kishi o'zi bajarishi mumkin bo'lgan ishni boshqa birovga o'z nomidan topshirishi, uning o'rniga boshqasini vakil qilib, ijro etishini so'rashi mumkin, degan asosga tayanib.

With respect to Foreign Affairs, the Messenger (pbuh) used to establish external relations with other states and bodies. He sent ‘Uthman Bin ‘Affan to negotiate with Quraysh, just as he negotiated with the messengers of Quraysh. In the same manner, he sent messengers to the kings, and received messengers from the kings and leaders, and concluded agreements and peace settlements. And likewise, his successors, after him , established diplomatic relations with other states and bodies. And they appointed others to do that for them, on the basis that what the individual does himself can be delegated to someone else on his behalf, and deputise someone else to carry it out for him.

Sanoat (kasb-hunar)ga kelsak, uning dalili Qur'on va Sunnatdadir. Alloh (SWT) aytadi.

As for Industry, its evidence is from the Quran and the Sunnah. Allah (swt) said.

“Va ular uchun qo‘lingizdan kelgancha kuch-quvvat va chavandoz otlarni tayyorlang, shu bilan Allohning dushmani va o‘zlaringizning dushmanlaringizni, shuningdek, ularning orqasidagi, siz bilmagan, ammo Alloh biladigan boshqalarni qo‘rqitasiz. Allohning yo‘lida nima sarflasangiz, sizga to‘liq qaytariladi va sizga zulm qilinmaydi.” (TMQ 8:60). Sunnatga kelsak, Ibn Sa’d “At-Tabaqot” kitobida Makhuldan rivoyat qilgan:

“And prepare against them whatever you are able of power and of steeds of war by which you may terrify the enemy of Allah and your enemy and others besides them whom you do not know [but] whom Allah knows. And whatever you spend in the cause of Allah will be fully repaid to you, and you will not be wronged.” (TMQ 8:60). With regards to the Sunnah Ibn Sa’d reported in Al-Tabaqat from Makhul,

. نَصَبَ المِنْجَنِيقَ عَلَى أَهْلِ الطَّائِفِ أَرْبَعِينَ يَ وْم اً" "أَنَّ النَّبِيَّ .

. نَصَبَ المِنْجَنِيقَ عَلَى أَهْلِ الطَّائِفِ أَرْبَعِينَ يَ وْم اً" "أَنَّ النَّبِيَّ .

“Taif aholisiga hujum qilayotganda Payg‘ambar ﷺ qirq kun davomida manjaniqni o‘rnatib qo‘ydilar.” Al-Voqidiy “Al-Mag‘oziy” kitobida shunday degan.

“While attacking the people of at-Ta’if, the Prophet (phuh) set up the ballista for forty days.” And Al-Waqidi in Al-Maghazi said.

. أَصْحَابَهُ، ف قَالَ لَهُ سَلْمَانُ الفَارِسِيُّ: يَا رَسُولَ اللَّهِ ، "وَشَاوَرَ رَسُولُ اللَّهِ أَرَى أَنْ تَ نْصُبَ المِنْجَنِيقَ عَلَى حِصْنِهِمْ، فَإِنَّا كُنَّا بِأَرْضِ فَارِسَ نَ نْصُبُ المِنْجَنِيقَاتِ عَلَى الحُصُونِ وَتُ نْصَبُ عَلَيْ نَا. فَ نُصِيبُ مِنْ عَدُوِّنَا وَيُصِيبُ مَنَّا بِالمِ نجَنِيقِ، وَإِنْ لَمْ يَكُنْ فَ عَمِلَ مِنْجَنِيقاً بِيَدِهِ، فَ نَصَبَهُ عَلَى حِصْنِ المِنْجَنِيقُ طَالَ الثِّواءُ؛ فَأَمَرَهُ رَسُولُ اللَّهِ الطَّائِفِ ... " .

. أَصْحَابَهُ، ف قَالَ لَهُ سَلْمَانُ الفَارِسِيُّ: يَا رَسُولَ اللَّهِ ، "وَشَاوَرَ رَسُولُ اللَّهِ أَرَى أَنْ تَ نْصُبَ المِنْجَنِيقَ عَلَى حِصْنِهِمْ، فَإِنَّا كُنَّا بِأَرْضِ فَارِسَ نَ نْصُبُ المِنْجَنِيقَاتِ عَلَى الحُصُونِ وَتُ نْصَبُ عَلَيْ نَا. فَ نُصِيبُ مِنْ عَدُوِّنَا وَيُصِيبُ مَنَّا بِالمِ نجَنِيقِ، وَإِنْ لَمْ يَكُنْ فَ عَمِلَ مِنْجَنِيقاً بِيَدِهِ، فَ نَصَبَهُ عَلَى حِصْنِ المِنْجَنِيقُ طَالَ الثِّواءُ؛ فَأَمَرَهُ رَسُولُ اللَّهِ الطَّائِفِ ... " .

“Allohning Elchisi ﷺ sahobalari bilan maslahatlashdi; Salmon Forsiy unga dedi: “Ey Allohning Elchisi, menimcha, ularning qal’alariga qarshi manjaniqdan foydalanishimiz kerak. Forsda bo‘lganimizda qal’alarga qarshi manjaniqdan foydalanardik, ular ham bizga qarshi ishlatardi; biz ularni urar, ular bizni urardi. Agar manjandiq bo‘lmaganida, qamal ancha cho‘zilgan bo‘lardi.” Elchi ﷺ unga manjanik yasashni buyurdi; u uni o‘zi yasadi va Ta’if qal’alariga qarshi o‘rnatdi”. Ibn Ishoq o‘zining “Siyra” kitobida shunday degan.

“and the Messenger of Allah (pbuh) consulted his companions; Salman Al-Farsi said to him, O Messenger of Allah, I think we should use the ballista against their fortifications. When we were in Persia, we used to use the ballista against fortification, and they were used against us; we hit them and they hit us. If it had not been for the ballista, the siege would have taken longer. The Messenger (pbuh) commanded him to build ballista; he made one himself and set it up against Al-Ta’if fortifications”. And Ibn Ishaq said in his Sirah.

. "حَتَّى إِذَا كَانَ يَ وْمُ الشَّدْخَةِ عِنْدَ جِدَارِ الطَّائِفِ، دَخَلَ ن فََرٌ مِنْ أَصْحَابِ تَحْتَ دَبَّابَةٍ ، ثُمَّ زَحَفُوا بِهَا إَلَى جِدَارِ الطَّائِفِ لِيَخْرُقُوهُ ... " رَسُولِ اللَّهِ .

. "حَتَّى إِذَا كَانَ يَ وْمُ الشَّدْخَةِ عِنْدَ جِدَارِ الطَّائِفِ، دَخَلَ ن فََرٌ مِنْ أَصْحَابِ تَحْتَ دَبَّابَةٍ ، ثُمَّ زَحَفُوا بِهَا إَلَى جِدَارِ الطَّائِفِ لِيَخْرُقُوهُ ... " رَسُولِ اللَّهِ .

"Ta'if devori buzilgan kuni Allohning Elchisi (ﷺ) sahobalaridan bir qanchasi tank ostiga kirib, devorni vayron qilish uchun unga tomon yurdilar…" Shuningdek, dushmanni qo'rqitadigan narsaga tayyorgarlik ko'rish vojibdir; bu tayyorgarlikni sanoatsiz amalga oshirib bo'lmaydi, shu sababli hukmdan kelib chiqib, sanoat ham vojibdir.

“On day that the wall protecting Ta’if broke, a number of the companions of the Messenger of Allah (pbuh) entered under a tank, and then marched forward to the wall in order to destroy it…” Also, preparation for that which puts fear into the enemy is obligatory and this preparation cannot be carried out without industry, and ,therefore, industry is obligatory from the rule.

. )ما لا يتم الواجب إلا به فهو واجب( .

. )ما لا يتم الواجب إلا به فهو واجب( .

"Vojib amalni bajarish uchun zarur bo'lgan narsa o'zi ham vojibdir". Xalifa yoki u tayinlagan har kim buni boshqaradi.

“whatever is required to complete an obligation is itself an obligation”. The Khalifah or anyone he appoints is the one who will manage it.

Sud tizimiga kelsak, Payg'ambar ﷺ o'zi shaxsan qozilik qilar edi va odamlar orasida hukm chiqarish uchun boshqalarni ham tayinlardi. Umm Salama rivoyat qilishicha, Allahning Elchisi ﷺ hukm chiqarishni o'zi zimmasiga olar edi.

With respect to the judiciary, the Prophet (phuh) used to act as the judge personally, and appointed others to judge between the people. He used to undertake the judging himself as narrated by Umm Salamah that the Messenger of Allah (pbuh) said.

. "إِنَّمَا أَنَا بَشَرٌ وَإِنَّكُمْ تَخْتَصِمُونَ إِلَيَّ، وَلَعَلَّ بَ عْضَكُمْ أَنْ يَكُونَ أَلْحَنَ بِحُجَّتِهِ مِنْ ب عَْضٍ وَأَقْضِيَ لَهُ عَلَى نَحْوِ مَا أَسْمَعُ، فَمَنْ قَضَيْتُ لَهُ مِنْ حَقِّ أَخِيهِ شَيْئًا فَلاَ يَأْخُذْ، فَإِنَّمَا أَقْطَعُ لَهُ قِطْعَةً مِنْ النَّارِ " .

. "إِنَّمَا أَنَا بَشَرٌ وَإِنَّكُمْ تَخْتَصِمُونَ إِلَيَّ، وَلَعَلَّ بَ عْضَكُمْ أَنْ يَكُونَ أَلْحَنَ بِحُجَّتِهِ مِنْ ب عَْضٍ وَأَقْضِيَ لَهُ عَلَى نَحْوِ مَا أَسْمَعُ، فَمَنْ قَضَيْتُ لَهُ مِنْ حَقِّ أَخِيهِ شَيْئًا فَلاَ يَأْخُذْ، فَإِنَّمَا أَقْطَعُ لَهُ قِطْعَةً مِنْ النَّارِ " .

“Albatta, men ham bir insonman, da'vogarlar esa menga (o'z nizolarini) olib keladilar; ehtimol ulardan ba'zilari boshqalariga qaraganda dalilni yaxshiroq bayon qilar. Men ulardan eshitganim asosida hukm qilaman. Shunday ekan, kimga men hukmim bilan musulmonning haqidan (ortiqcha ulush) bersam, aslida unga do'zax olovidan bir bo'lak beraman”. (Al-Buxoriy rivoyati, so'zlari bir xil.) Va Abu Hurayra hamda Zayd ibn Xolid al-Juhaniy rivoyati, ular dedilar:ﷺ

“Verily, I am only a human and the claimants bring to me (their disputes); perhaps some of them are more eloquent than others. I judge according to what I hear from them). So, he whom I, by my judgment, (give the undue share) out of the right of a Muslim, I in fact give him a portion of (Hell) Fire” (agreed upon with the wording from Al-Bukhari). And the narration of Abu Hurayrah and Zayd b. Khalid Al-Juhani who said.

Bir badaviy kelib dedi: "Ey Allohning Rasuli ﷺ! Aramizni Allohning Kitobi bilan hukm qiling." Uning raqibi o'rnidan turib dedi: "U to'g'ri aytdi, aramizni Allohning Kitobi bilan hukm qiling ..." (ittifoq bilan rivoyat qilingan, matn al-Buxoriyniki). Boshqalarni sud ishlariga tayinlash haqidagi dalil esa al-Hokim rivoyat qilgan va Muslim hamda al-Buxoriy shartlariga ko'ra sahih deb bayon qilgan, al-Zahabiy ham tasdiqlagan hadisdir: Ibn Abbos roziyallohu anhu aytdi.

. "جَاءَ أَعْرَابِ ي فَ قَالَ: يَا رَسُولَ اللَّهِ، اقْضِ بَ يْ نَ نَا بِكِتَابِ اللَّهِ. فَ قَامَ خَصْمُهُ فَ قَالَ: صَدَقَ، اقْضِ بَ يْ نَ نَا بِكِتَابِ اللَّهِ ... " “A Bedoin came and said, "O Allah's Prophet (phuh)! Judge between us according to Allah's Laws." His opponent got up and said, "He is right. Judge between us according to Allah's Laws …” (agreed upon and the wording is from Al-Bukhari). As for the appointment of others to the judiciary, the evidence is what Al-Hakim narrated and stated was Sahih based upon the conditions of Muslim and Al-Bukhari which was also confirmed by Al-Dhahabi, from Ibn Abbas who said.

. إِلَى اليَمَنِ عَلِيّاً فَ قَالَ: عَلِّمْهُمُ الشَّرَائِعَ وَاقْضِ بَ يْ نَ هُمْ. قَالَ: "بَ عَثَ النَّبِيُّ لاَ عِلْمَ لِي بِالقَضَاءِ. فَدَفَعَ فِي صَدْرِهِ فَ قَالَ: اللَّهُمَّ اهْدِهِ لِلْقَضَاءِ " .

. إِلَى اليَمَنِ عَلِيّاً فَ قَالَ: عَلِّمْهُمُ الشَّرَائِعَ وَاقْضِ بَ يْ نَ هُمْ. قَالَ: "بَ عَثَ النَّبِيُّ لاَ عِلْمَ لِي بِالقَضَاءِ. فَدَفَعَ فِي صَدْرِهِ فَ قَالَ: اللَّهُمَّ اهْدِهِ لِلْقَضَاءِ " .

Пайғамбар ﷺ Алини Яманга юбориб, шундай дедилар: "Уларга шариат ҳукмларини ўргат ва улар орасида ҳукм қил". У: "Мен ҳукм чиқаришни билмайман", деб жавоб берди. Шунда у кўкрагига урди ва: "Эй Аллоҳ, уни ҳукм чиқаришга ҳидоят қил", деди. Ал-Ҳоким ҳам буни ривоят қилган ва Муслим ҳамда Ал-Бухорий шартлари бўйича саҳиҳ деб ҳукм қилган, Ад-Аз-Захабий ҳам унга қўшилган. Бу ҳадисни Али (разий Аллоҳу анҳу) айтган.

“The Prophet (phuh) sent ‘Ali to Yemen and said: Teach them the rules (Shari’ah) and judge between them. He replied I have no knowledge of judging, and so he struck his chest and said O Allah guide him to judgement”. Al-Hakim also narrated and authenticated upon the conditions of Muslim and Al-Bukhari, and Al-Dhahabi agreed with him, that ‘Ali (ra) said.

. إِلَى اليَمَنِ فَ قُلْتُ: تَ بْ عَثُنِي إِلَى قَ وْمٍ ذَوِي أَسْنَانٍ وَأَنَا "بَ عَثَنِي رَسُولُ اللَّهِ حَدَثُ السِّنِّ ! قَالَ: إِذَا جَلَسَ إِلَيْكَ الخَصْمَانِ فَلاَ تَ قْضِ لأَحَدِهِمَا حَتَّى تَسْمَعَ مِنَ الآخَرِ كَمَا سَمِعْتَ مِنَ الأَوَّلِ. قَالَ عَل ي: فَمَا زِلْتُ قَاضِي اً" .

. إِلَى اليَمَنِ فَ قُلْتُ: تَ بْ عَثُنِي إِلَى قَ وْمٍ ذَوِي أَسْنَانٍ وَأَنَا "بَ عَثَنِي رَسُولُ اللَّهِ حَدَثُ السِّنِّ ! قَالَ: إِذَا جَلَسَ إِلَيْكَ الخَصْمَانِ فَلاَ تَ قْضِ لأَحَدِهِمَا حَتَّى تَسْمَعَ مِنَ الآخَرِ كَمَا سَمِعْتَ مِنَ الأَوَّلِ. قَالَ عَل ي: فَمَا زِلْتُ قَاضِي اً" .

“Allohning Elchisi ﷺ meni Yamanga yubordi. Men dedim: Meni tajribali kishilarga yuborayapsiz, holbuki men yoshman! U zot dedilar: Ikki da'vogar sening oldingda o'tirganda, ikkinchisi nima deyishini eshitmaguningcha hukm chiqarma. Ali (ra) dedi: Men uzoq vaqt qozi bo'lganman.”

“The Messenger of Allah (pbuh) sent me to Yemen, and I said: You have sent me to people of experience, and I am young! He said: When the two litigants sit in front of you, do not decide till you hear what the other has to say. Ali (ra) said: I had been a judege for long”.

Ijmo' masalasiga kelsak, al-Mavardiy "al-Hiyavda" kitobida shunday deydi: "Solih xalifalar odamlar orasida hukm qilar edilar va sud va hokimlarni tayinlar edilar... shuning uchun bu ularning amali orqali ijmo' hisoblanadi". Ibn Qudomah "al-Mug'niy" kitobida zikr qilgan: "Musulmonlar sud hokimiyatini tayinlashning joizligi borasida kelishib olganlar".

With respect to the consensus, Al-Mawardi mentioned in Al-Hawi, “The righteous khulafaa’ used to judge between the people, and appointed the judiciary and the rulers…and so it is a consensus through their actions”. Ibn Qudamah mentioned in Al- Mugni “The Muslims are agreed on the legitimacy of appointing judiciary”.

Xalq ishlariga kelsak (ma'muriy apparat), Allah elchisi (ﷺ) ishlarni boshqarar, ularning ma'muriyati uchun kotiblar tayinlar edi. U xalqning manfaatlarini ko'zlar, ularning ishlariga g'amxo'rlik qilar, muammolarini hal qilar, munosabatlarini tartibga solar, ehtiyojlarini himoya qilar va ularni o'z ishlariga foydali bo'lgan yo'lga yo'naltirar edi. Bularning barchasi ma'muriy ishlardan bo'lib, ular hayotlarini hech qanday qiyinchiliksiz va murakkablashtirmasdan boshqarib turadi.

As for the peoples’ affairs (the administrative apparatus) the Messenger of Allah (pbuh) used to manage the affairs and used to appoint writers for their administration. He managed the peoples’ interests, took care of their affairs, resolved their problems, organised their relationships, protected their needs and directed them to what would benefit their matters. All of these are from the administrative affairs, which directs their lives without problems or complication.

Ta'lim masalasida, Allohning Elchisi (ﷺ) kofir asirlarning fidyasini musulmon bolalarining o'n nafariga o'qish-yozishni o'rgatish sharti bilan belgilagan edilar. Fidya urush o'ljasining bir qismi bo'lib, u musulmonlarning mulkidir; shuning uchun ta'limni ta'minlash musulmonlarning manfaatlaridan biridir.

In the issue of education, the Messenger of Allah (pbuh) made ransom of the disbelieving prisoners that they should teach ten of the Muslim children. Ransom is part of the war booty, which is the property of the Muslims, and so ensuring education is an interest from the Muslims’ interests.

Tibbiy amaliyotda ham — Allohning Elchisi ﷺ ga tabib sovg‘a qilingan va u musulmonlarga xizmat qilish uchun berilgan. Allohning Elchisi ﷺ o‘zi foydalanmagan, uni o‘ziga olmagan, balki musulmonlarga bergan sovg‘ada bu tibbiyot amaliyoti odamlar manfaatlaridan biri ekanligining dalilidir. Oyisha (roziyallohu anho) dan ittifoq qilingan sahih rivoyatda u shunday degan:

And in medical practice – the Messenger of Allah (pbuh) was given a doctor as a gift and so he was made available to the Muslims. The fact that the Messenger of Allah (pbuh) was given a gift which he did not use himself, and nor took it but rather gave it to the Muslims is a proof that medical practice is an interest from the people’s interests. In an authentic narration from 'Aisha (ra) which is agreed upon she said.

. "أُصِيبَ سَعْدٌ يَ وْمَ الْخَنْدَقِ رَمَاهُ رَجُلٌ مِنْ قُ رَيْشٍ ي قَُالُ لَهُ ابْنُ الْعَرِقَةِ رَمَاهُ فِي خَيْمَةً فِي الْمَسْجِدِ يَ عُودُهُ مِنْ قَرِيبٍ ..." الأَكْحَلِ فَضَرَبَ عَلَيْهِ رَسُولُ اللَّهِ .

. "أُصِيبَ سَعْدٌ يَ وْمَ الْخَنْدَقِ رَمَاهُ رَجُلٌ مِنْ قُ رَيْشٍ ي قَُالُ لَهُ ابْنُ الْعَرِقَةِ رَمَاهُ فِي خَيْمَةً فِي الْمَسْجِدِ يَ عُودُهُ مِنْ قَرِيبٍ ..." الأَكْحَلِ فَضَرَبَ عَلَيْهِ رَسُولُ اللَّهِ .

"Sa’d Xandaq jangi kuni o‘qdan yarador bo‘ldi: Qurayshlik Ibn al-Ariqa degan kishi uning qo‘l tomiridan o‘q uzib yubordi. Shu sababli Allohning Elchisi ﷺ uni parvarish qilish uchun masjid ichiga uning uchun chodir tikdirdilar." Davlat rahbari bo‘lgan Payg‘ambarning ﷺ Sa’dga kasal holida, uni masjid ichida saqlash orqali ko‘rsatgan g‘amxo‘rligidan shu narsa anglashiladiki, tibbiy amaliyot yoki davolanish musulmonlarning manfaatlari orasida bo‘lib, davlat unga g‘amxo‘rlik qiladi. Solih Xulafolar ham xuddi shu yo‘ldan bordilar. Al-Hokim “Al-Mustadrak”da Zayd ibn Islomdan, u esa otasidan rivoyat qilib, shunday degan.

“Sa’d was injured on the day of Al-Khandaq (battle of the Trench), having been hit by an arrow in the arm vein from a Qurayshi man called Ibn Al-Ariqa, and so the Messenger of Allah (pbuh) set up a tent for him in the mosque to look after him”. It is understood from the concern of the Messenger (pbuh) , who was the head of the State, over Sa’d while he was ill, by keeping him within the mosque, that medical practice or treatment is an interest from the Muslims’ interests which the state takes care of. The righteous Khulafaa’ followed the same practice. Al-Hakim narrated in Al-Mustadrak from Zayd b. Islam from his father who said.

. )مرضت في زمان عمر بن الخطاب مرضاً شديداً فدعا لي عمر طبيباً فحماني حتى كنت أمص النواة من شدة الحمية( .

. )مرضت في زمان عمر بن الخطاب مرضاً شديداً فدعا لي عمر طبيباً فحماني حتى كنت أمص النواة من شدة الحمية( .

“Men Umar ibn al-Xattob davrida qattiq kasal bo‘lib qoldim. Shunda Umar menga tabib chaqirdi. U meni shunchalik qizdirdiki, kuchli issiqdan xurmo danagini so‘rardim.”

“I fell severely ill in the time of Umar b. Al-Khattab, and so Umar called a physician for me. He warmed me up to the point I would suck on date pits due to the intense heat”.

Ish ishlarida Allohning Elchisi ﷺ bir kishiga arqon va bolta sotib olishni, so'ngra o'tin yig'ib odamlarga sotishni maslahat berdilar, odamlardan pul so'ramasligi uchun, chunki biri bersa, ikkinchisi rad etishi mumkin edi. Bu rivoyat Abu Dovud va Ibn Moja tomonidan keltirilgan.

In affairs of work the Messenger of Allah (pbuh) advised a man to purchase rope and an axe and then to collect wood and sell it to the people instead of asking them for money such that one person would give and the next would refuse. This was in the narration from Abu Dawud and Ibn Maja which mentioned.

. وَاشْتَرِ بِالدِّرْهَمِ الآخَرِ قَدُوماً فَائْتِنِي بِهِ، فَأَتَاهُ بِهِ، فَشَدَّ فِيهِ رَسُولُ اللَّهِ ...« عُوداً بِيَدِهِ ثُمَّ قَالَ: اذْهَبْ وَاحْتَطِبْ وَبِعْ، فَلاَ أَرَيَ نَّكَ خَمْسَةَ عَشَرَ يَ وْماً، فَ فَعَلَ، »... فَجَاءَ وَقَدْ أَصَابَ عَ شْ رَةَ دَرَاهِ مَ .

. وَاشْتَرِ بِالدِّرْهَمِ الآخَرِ قَدُوماً فَائْتِنِي بِهِ، فَأَتَاهُ بِهِ، فَشَدَّ فِيهِ رَسُولُ اللَّهِ ...« عُوداً بِيَدِهِ ثُمَّ قَالَ: اذْهَبْ وَاحْتَطِبْ وَبِعْ، فَلاَ أَرَيَ نَّكَ خَمْسَةَ عَشَرَ يَ وْماً، فَ فَعَلَ، »... فَجَاءَ وَقَدْ أَصَابَ عَ شْ رَةَ دَرَاهِ مَ .

“…va boshqa dirhamga bir bolta sotib olib, menga olib kel. U bolтани унга olib keldi. Allohning Elchisi ﷺ uning dastasini o‘z qo‘llari bilan o‘rnatdi va dedi: Bor, o‘tin yig‘ib sot va o‘n besh kun davomida meni ko‘rmasin. Odam ketdi, o‘tin yig‘ib sotdi va qaytib kelganida o‘n dirhem topgan edi...”. Al-Buxoriy rivoyatida esa Allohning Elchisi ﷺ shunday degan:

“…and buy an axe with the other dirham and bring it to me. He brought it to him. The Messenger of Allah (pbuh) fixed a handle on it with his own hands and said: Go, gather firewood and sell it, and do not let me see you for fifteen days. The man went away and gathered firewood and sold it, and when he returned he had earned ten dirhams...”. And in a narration from Al-Bukhari the Messenger of Allah (pbuh) said,

. لَأَنْ يَأْخُذَ أَحَدُكُمْ حَبْ لَهُ فَ يَأْتِيَ بِحُزْمَةِ الْحَطَبِ عَلَى ظَهْرِهِ فَ يَبِيعَهَا فَ يَكُفَّ « » اللَّهُ بِهَا وَجْهَهُ خَ يْ رٌ لَهُ مِنْ أَنْ يَسْأَلَ النَّاسَ أَعْطَوْهُ أَوْ مَنَ عُوه .

. لَأَنْ يَأْخُذَ أَحَدُكُمْ حَبْ لَهُ فَ يَأْتِيَ بِحُزْمَةِ الْحَطَبِ عَلَى ظَهْرِهِ فَ يَبِيعَهَا فَ يَكُفَّ « » اللَّهُ بِهَا وَجْهَهُ خَ يْ رٌ لَهُ مِنْ أَنْ يَسْأَلَ النَّاسَ أَعْطَوْهُ أَوْ مَنَ عُوه .

"Sizlardan birortangiz arqonni olib, o‘tin yig‘ib, orqasiga bir bog‘ o‘tin ko‘tarib (o‘rmondan olib kelib) sotishi va shu bilan Alloh uning yuzini (do‘zax o‘tidan) saqlashi, odamlardan so‘rab, ular bergan yoki bermagan narsani olishidan yaxshiroqdir", deganlar{...}. Shu tariqa u ish topish masalasini musulmonlar manfaatlaridan biri sifatida hal qilar edi.

“It is better for anyone of you to take a rope (and cut) and bring a bundle of wood (from the forest) over his back and sell it and Allah will save his face (from the Hell-Fire) because of that, rather than to ask the people who may give him or not .” So he used to solve the problem of work in that matter as one of the interests of the Muslims.

Yo'llarga kelsak, Allohning Elchisi ﷺ o'z davrida yo'llarni tartibga solib, agar nizo bo'lsa, yo'lning kengligini yetti zirhga teng qilar edilar. Buxoriy "At-Tariq al-mita'" (ikki yo'l orasidagi masofa) bobida buni rivoyat qilgan.

With regards to the highways, the Messenger of Allah (pbuh) used to organise the pathways in his time by making the space of the pathway seven cubits if there was a dispute. Al-Bukhari narrated in the chapter of Al-Tariq Al-Mita’ (the space between the road).

. » إِذَا تَشَاجَرُوا فِي الطَّرِيقِ بِسَبْ عَةِ أَذْرُعٍ قَضَى النَّبِيُّ « .

. » إِذَا تَشَاجَرُوا فِي الطَّرِيقِ بِسَبْ عَةِ أَذْرُعٍ قَضَى النَّبِيُّ « .

Payg‘ambar ﷺ yo‘l borasida nizo bo‘lganda, jamoat yo‘li sifatida yetti zirã‘ joy qoldirilishi haqida hukm chiqargan, deb rivoyat qilgan Muslim.

“The Prophet (phuh) judged that seven cubits should be left as a public way when there was a dispute about the pathway”, and Muslim narrated.

. » إِذَا اخْ تَ لَفْ تُمْ فِي الطَّرِيقِ جُعِلَ ع رْضُهُ سَبْعَ أَذْرُعٍ « .

. » إِذَا اخْ تَ لَفْ تُمْ فِي الطَّرِيقِ جُعِلَ ع رْضُهُ سَبْعَ أَذْرُعٍ « .

“Agar yo‘l borasida ixtilof qilsalar, uning kengligi yetti zirо‘ deb hisoblanadi”, bu o‘sha paytdagi ma’muriy tartib bo‘lib, ehtiyoj kattaroq bo‘lganda u qondirilgan bo‘lardi, xuddi Shofi’iy mazhabidagidek.

“When you disagree about a pathway, it is judged to be seven cubits in width”, which was an administrative organisation at that time and if the need was greater it would have been met, as it is in the Shafi’i school of thought.

Qishloq xo‘jaligida Zubayr ibn Avvom va Ansordan bir kishi sug‘orish borasida nizolashib qolishdi. Shunda Payg‘ambar ﷺ shunday dedilar.

In agriculture, Al-Zubayr and a man from the Ansar had a dispute regarding irrigation, and so the Prophet (phuh) said.

. » اسْقِ يَا زُبَ يْ رُ ثُمَّ أَرْسِلِ الْمَاءَ إِلَى جَارِكَ « .

. » اسْقِ يَا زُبَ يْ رُ ثُمَّ أَرْسِلِ الْمَاءَ إِلَى جَارِكَ « .

“Ey Zubayr, sug‘orgin, so‘ngra suvni qo‘shnangizga qo‘yib yuboring”(Muslim rivoyatidagi matn bilan kelishilgan holda).

“O Zubayr, irrigate and then let the water flow to your neighbour” (agreed upon with the wording from Muslim).

Payg‘ambar ﷺ odamlarning ishlarini shunday boshqargan va undan keyin solih xalifalar ham ularni o‘zlari yoki boshqa birovni tayinlash orqali boshqarganlar.

This is the manner in which the Messenger of Allah (pbuh) managed the affairs of the people and the righteous khulafaa’ after him managed them either by themselves or by appointing someone to manage them.

Xazinaga kelsak, Bayt al-Mol Payg'ambar ﷺ, xalifa yoki xalifa tomonidan bu ishga mas'ul etib tayinlangan kishining bevosita nazorati ostida bo'lganligini ko'rsatuvchi ko'plab dalillar mavjud. Shu sababli Allah elchisi ﷺ ba'zan boylikni bevosita o'zi saqlar, uning omborxonasi bor edi. U boylikni bevosita olib, taqsimlar va o'z o'rniga qo'yardi. Boshqa vaqtlarda esa bu ishlarni boshqalarga topshirardi. Undan keyingi solih xalifalar ham xuddi shu tartibda ish yuritdilar: ular yo bevosita xazina ishlarini o'z zimmalariga olar, yo bu ishni o'zlari nomidan boshqalarga topshirardilar.

As for the treasury, there are plenty of evidences that indicate that the Bayt Al-Mal was under the direct authority of the Messenger (pbuh) , the Khalifah, or whoever was encharged with it by the Khalifah. And so the Messenger of Allah (pbuh) sometimes used to directly store the wealth and he had a storehouse. He would directly take the wealth, apportion it and put it in its place. At other times he would appoint others to undertake these issues. The righteous khulafaa’ after him carried on in the same way after him , either directly taking charge of the affairs of the treasury or appointing others to do it on their behalf.

Allohning Elchisi ﷺ mol-mulkni masjidga qo‘yardilar, bu haqda Al-Bukhariy Anas (roziyallohu anhu)dan rivoyat qilgan, u shunday degan.

The Messenger of Allah (pbuh) would either place the wealth in the mosque, as has been narrated by Al-Bukhari from Anas who said.

. » يبَِالٍ يمنَ الْبَحْرَيْ ي ن فَ قَالَ : انْ ثُ رُوهُ فِي الْمَسْجِدِ أُيتَِ النَّيبُِّ « .

. » يبَِالٍ يمنَ الْبَحْرَيْ ي ن فَ قَالَ : انْ ثُ رُوهُ فِي الْمَسْجِدِ أُيتَِ النَّيبُِّ « .

“Bahraynдan Payg‘ambar ﷺ ga mol keltirildi. U zot: «Uni masjidda yoyib qo‘ying», dedilar — yoki ularning xotinlaridan birining hujrasida, deb Al-Buxoriy Uqba rivoyati bilan naql qilganidek, u shunday degan:”

“Wealth from Bahrain was brought to the Prophet (phuh) . He said: Spread it out in the mosque”, or in one of his wives’ rooms as has been narrated by Al-Bukhari from Uqbah who said,

. بيالْمَ ي دينَية الْعَصْرَ، فَسَلَّمَ ثُمَّ قَامَ مُسْيرعًا، فَ تَخَطَّى يرقَابَ صَلَّيْتُ وَرَاءَ النَّيبِِّ « النَّا ي س إيلَى ب عَْ ي ض حُجَير نيسَائييه، فَ فَيزعَ النَّاسُ يمنْ سُرْعَتييه، فَخَرَجَ عَلَيْيهمْ، فَ رَأَى أَن هَُّمْ عَ ي جبُوا يم نْ » سُرْعَتييه، فَ قَالَ: ذكََرْتُ شَيْئًا مِنْ تِبْرٍ عِنْدَنَا، فَكَرِهْتُ أَنْ يَحْبِسَنِي، فَأَمَرْتُ بِقِسْمَتِهِ .

. بيالْمَ ي دينَية الْعَصْرَ، فَسَلَّمَ ثُمَّ قَامَ مُسْيرعًا، فَ تَخَطَّى يرقَابَ صَلَّيْتُ وَرَاءَ النَّيبِِّ « النَّا ي س إيلَى ب عَْ ي ض حُجَير نيسَائييه، فَ فَيزعَ النَّاسُ يمنْ سُرْعَتييه، فَخَرَجَ عَلَيْيهمْ، فَ رَأَى أَن هَُّمْ عَ ي جبُوا يم نْ » سُرْعَتييه، فَ قَالَ: ذكََرْتُ شَيْئًا مِنْ تِبْرٍ عِنْدَنَا، فَكَرِهْتُ أَنْ يَحْبِسَنِي، فَأَمَرْتُ بِقِسْمَتِهِ .

Men Madina shahrida Payg'ambar ﷺ ortidan asr namozini o'qidim. U salom bilan namozni tugatgach, tezda o'rnidan turdi va odamlarning saflari orasidan o'tib, xotinlarining biriga tegishli xonalardan biriga chiqib ketdi. Uning tezligidan odamlar cho'chib qolishdi. Payg'ambar ﷺ qaytib keldi va odamlarning uning shoshqaloqligidan hayratda qolganini ko'rib, ularga dedi: "Uyimda bir bo'lak oltin yotganini eslab qoldim va u Allohning ibodatidan fikrimni chalg'itishini istamadim, shuning uchun uni taqsimlashni buyurdim".

“I offered Asr prayer behind the Prophet (phuh) at Medina. When he had finished the prayer with Taslim, he got up hurriedly and went out by crossing the rows of the people to one of the dwellings of his wives. The people got scared at his speed . The Prophet (phuh) came back and found the people surprised at his haste and said to them, "I remembered a piece of gold lying in my house and I did not like it to divert my attention from Allah's worship, so I have ordered it to be distributed ”.

Khulafo’i rоshidin davrida boylik saqlanadigan joy Bayt al-Mol (xazina) nomi bilan mashhur bo‘ldi. Ibn Sa’d “At-Tabaqat”da Sahl ibn Abu Xasma va boshqalardan buni zikr qilgan.

During the era of the righteous Khulafaa’ the place where the wealth would be stored became known as the Bayt Al-Mal (treasury). Ibn Sa’d mentioned in Al-Tabaqat from Sahl b. Abi Hathmah and others.

. أن أبا بكر كان له بيت مال بالسنح ليس يحرسه أحد، فقيل له: ألا تجعل « عليه من يحرسه؟ قال: عليه قفل. فكان يعطي ما فيه حتى يفرغ. فلما انتقل إلى وروى هناد في الزهد بإسناد جيد عن أنس قال: .» المدينة، حوّله فجعله في داره جاء رجل إلى عمر فقال: يا أمير المؤمنين، احملني فإني أريد الجهاد، فقال عمر « »... لرجل: خذ بيده فأدخله بيت المال يأخذ ما يشاء .

. أن أبا بكر كان له بيت مال بالسنح ليس يحرسه أحد، فقيل له: ألا تجعل « عليه من يحرسه؟ قال: عليه قفل. فكان يعطي ما فيه حتى يفرغ. فلما انتقل إلى وروى هناد في الزهد بإسناد جيد عن أنس قال: .» المدينة، حوّله فجعله في داره جاء رجل إلى عمر فقال: يا أمير المؤمنين، احملني فإني أريد الجهاد، فقال عمر « »... لرجل: خذ بيده فأدخله بيت المال يأخذ ما يشاء .

Abu Bakr'da Bayt al-Mol bor edi, unga hech kim qo'riqchi qo'yilmagan edi. Unga aytildi: "Uni qo'riqlash uchun birovni tayinlamaysizmi?" U javob berdi: "Uning qulfi bor." U ichidagi hamma narsani tarqatib yuborar edi, to u bo'shab qolguncha. U Madinaga ko'chib kelganida, uni olib, o'z uyiga joylashtirdi. Hinad uni "Az-Zuhd" kitobida Anasdan yaxshi isnod bilan rivoyat qilgan: bir kishi Umarning oldiga kelib dedi: "Ey mo'minlarning amiri, menga yordam bering, chunki men jihodda qatnashmoqchiman." Shunda Umar bir kishiga dedi: "Uni Bayt al-Molga olib boring, u xohlagan narsasini olsin."

“Abu Bakr had Bayt Al-Mal which had no one guarding it. It was said to him: Won’t you appoint someone to guard it? He replied it has lock on it. He used to distribute all that were in it until it became empty. When he moved to Madinah, he took it and placed it in his house”. It is reported by Hinad in Al-Zuhd with a good chain from Anas “a man came to Omar and said: O leader of the believers, fund me because I want to participate in the Jihad, and so Omar said to a man – take him to Bayt Al-Mal, so that he can take whatever he wishes”.

Ma'lumotga kelsak, uning dalillari Qur'on va Sunnatdadir. Qur'onga kelsak, U (SWT) aytadi.

As for information, the evidence for it is from the Quran and the Sunnah. With respect to the Quran, He (swt) said.

Va ularga xavfsizlik yoki qo‘rquv haqida biror xabar kelganda, uni tarqatib yuboradilar. Agar ular uni Rasulga ﷺ yoki ular orasidagi amr egalariga qaytarganlarida edi, uning mohiyatini chiqarib ola oladiganlar undan xabardor bo‘lgan bo‘lardilar. (TMQ 4:83).

“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, then the ones who [can] draw correct conclusions from it would have known about it.” (TMQ 4:83).

Sunnatga kelsak, Makka fath qilinayotgan paytdagi Ibn Abbos rivoyati, u al-Hokimning "al-Mustadrak" kitobida keltirilgan bo'lib, al-Hokim uni sahih, Muslim shartlariga muvofiq deb aytgan va az-Zahabiy buni tasdiqlagan. Unda shunday deyilgan: "Xabar Quraysh'dan yashirilgan edi, shuning uchun ular Allah Elchisi ﷺ haqida hech qanday xabar olmadilar va nima ish qilinayotganini bilmadilar". Shuningdek, Abu Salamadan mursal rivoyat, uni Ibn Abu Shayba keltirgan, unda esa: "Keyin Nabiy ﷺ Oisha (roziyallohu anho)ga dedi:"

As for the Sunnah, the narration of Ibn Abbas during the opening of Makkah which is found in Al-Mustadrak of Al-Hakim who said it was authentic and upon the conditions of Muslim, and Al-Dhahabi confirmed this, which mentioned “and the news was kept from the Quraysh, and so they did not receive any information about the Messenger of Allah (pbuh) and did not know what was being undertaken”. And a Mursal narration from Abu Salama with Ibn Abi Shaybah which mentioned: and then the Prophet (phuh) said to 'Aisha (ra),

. جَهِّزِينِي وَلاَ تُ عْلِمِي بِذَلِكَ أَحَداً، ... ثُمَّ أَمَرَ بِالطُّرُقِ فَحُبِسَتْ، فَ عَمَّى عَلَى « » أَهْلِ مَكَّةَ لاَ يَأْتِيهِمْ خَبَ رٌ .

. جَهِّزِينِي وَلاَ تُ عْلِمِي بِذَلِكَ أَحَداً، ... ثُمَّ أَمَرَ بِالطُّرُقِ فَحُبِسَتْ، فَ عَمَّى عَلَى « » أَهْلِ مَكَّةَ لاَ يَأْتِيهِمْ خَبَ رٌ .

"Meni tayyorla va bu haqda hech kimga xabar berma" — so'ng u yo'llarni to'sib qo'yishni buyurdi va shunday qilib Makka aholisi xabarsiz qoldi, ularga hech qanday xabar yetib bormadi.

“Prepare me, and do not inform anyone about it.and then he commanded that the highways be obstructed, and so the people of Makkah were kept in the dark and, no news came to them”.

Bu shuni ko'rsatadiki, davlat xavfsizligiga bog'liq bo'lgan axborot xalifaga yoki shu maqsadni amalga oshiradigan muassasaga bog'liqdir.

This indicates that the information which is connected to the security of the state is tied to the Khalifah or an institution which meets this aim.

Shura (maslahatli) kengashiga kelsak, Payg'ambar ﷺ muayyan doimiy kengashga ega bo'lmagan, balki Allohning (SWT) so'zlariga muvofiq ko'p marta musulmonlar bilan maslahatlashgan.

As for the Shura (consultative) council, the Messenger (pbuh) did not use to have a specific permanent council, but rather he used to consult the Muslims at numerous times in line with His (swt) words.

“Va ularni bu ishda maslahatlashing.” (TMQ 3:159). Bunday maslahatlashuvga misol sifatida Muslim Anas roviyligidan naql qilgan Badr jangi kuni voqeasi keltiriladi.

“And consult them in the matter.” (TMQ 3:159). An example of these consultations comes from what has been narrated by Muslim from Anas about the day of the battle of Badr:

. شَاوَرَ حِينَ ب لََغَهُ إِقْ بَالُ أَبِي سُفْيَانَ. قَالَ: فَ تَكَلَّمَ أَبُو بَكْرٍ "أَنَّ رَسُولَ اللَّهِ فَأَعْرَضَ عَنْهُ، ثُمَّ تَكَلَّمَ عُمَرُ فَ أَعْرَضَ عَنْهُ، فَ قَامَ سَعْدُ بْنُ عُبَادَةَ فَ قَالَ: إِيَّانَا تُرِيدُ يَا رَسُولَ اللَّهِ، وَالَّذِي نَ فْسِي بِيَدِهِ، لَوْ أَمَرْتَ نَا أَنْ نُخِيضَهَا الْبَحْرَ لأَخَضْنَاهَا، وَلَوْ أَمَرْتَ نَا أَنْ فَانْطَلَقُوا حَتَّى نَضْرِبَ أَكْبَادَهَا إِلَى بَ رْكِ الْغِمَادِ لَفَعَ لْنَا. قَالَ فَ نَدَبَ رَسُولُ اللَّهِ نَ زَلُوا بَدْرًا" .

. شَاوَرَ حِينَ ب لََغَهُ إِقْ بَالُ أَبِي سُفْيَانَ. قَالَ: فَ تَكَلَّمَ أَبُو بَكْرٍ "أَنَّ رَسُولَ اللَّهِ فَأَعْرَضَ عَنْهُ، ثُمَّ تَكَلَّمَ عُمَرُ فَ أَعْرَضَ عَنْهُ، فَ قَامَ سَعْدُ بْنُ عُبَادَةَ فَ قَالَ: إِيَّانَا تُرِيدُ يَا رَسُولَ اللَّهِ، وَالَّذِي نَ فْسِي بِيَدِهِ، لَوْ أَمَرْتَ نَا أَنْ نُخِيضَهَا الْبَحْرَ لأَخَضْنَاهَا، وَلَوْ أَمَرْتَ نَا أَنْ فَانْطَلَقُوا حَتَّى نَضْرِبَ أَكْبَادَهَا إِلَى بَ رْكِ الْغِمَادِ لَفَعَ لْنَا. قَالَ فَ نَدَبَ رَسُولُ اللَّهِ نَ زَلُوا بَدْرًا" .

Allohning Elchisi ﷺ sahobalari bilan maslahatlashdi. Rivoyat qiluvchi aytdi: Abu Bakr gapirdi (o'z fikrini bildirdi), lekin Payg'ambar ﷺ unga e'tibor bermadi. Keyin Umar gapirdi, lekin u ham e'tibor bermadi. Shundan so'ng Sa'd ibn Ubada o'rnidan turib dedi: "Allohning Elchisi, siz bizdan gapirishimizni xohlayapsiz. Jonim qo'lida bo'lgan Alloh haqqi, agar bizga otlarimizni dengizga solishni buyursangiz, biz shunday qilardik. Agar bizga otlarimizni Bark al-G'imodgacha, ya'ni eng uzoq joylargacha haydashni buyursangiz, biz shunday qilardik." Rivoyat qiluvchi aytdi: Shunda Allohning Elchisi ﷺ odamlarni (jangga) chaqirdi. Ular yo'lga chiqib, Badrda to'xtashdi. Al-Bukhoriy boshqa bir misolni Hudaybiya kuni haqida Al-Miswar va Marvon orqali keltirgan, ular aytdi:

The Messenger of Allah (pbuh) held consultations with his Companions. The narrator said: Abu Bakr spoke (expressing his own views), but he did not pay heed to him. Then spoke 'Umar , but he did not pay heed to him (too). Then Sa'd b. 'Ubada stood up and said: Messenger of Allah, you want us (to speak). By God in Whose control is my life, if you order us to plunge our horses into the sea, we would do so. If you order us to goad our horses to the most distant place like Bark Al- Ghimad, we would do so. The narrator said: Now the Messenger of Allah (pbuh) called upon the people (for the encounter). So they set out and encamped at Badr”. Al-Bukhari reported another example from the day of Al-Hudaybiyah through Al-Miswar and Marwan who said:

. حَتَّى كَانَ بِغَدِيرِ الأَشْطَاطِ أَتَاهُ عَيْ نُهُ، قَالَ إِنَّ قُ رَيْشًا جَمَعُوا "وَسَارَ النَّبِيُّ لَكَ جُمُوعًا، وَقَدْ جَمَعُوا لَكَ الأَحَابِيشَ، وَهُمْ مُقَاتِلُوكَ وَصَادُّوكَ عَنِ الْب يْتِ، وَمَانِعُوكَ. فَ قَالَ: أَشِيرُوا أَي هَُّا النَّاسُ عَلَيَّ، أَتَ رَوْنَ أَنْ أَمِيلَ إِلَى عِيَالِهِمْ وَذَرَارِيِّ هَؤُلاءِ الَّذِينَ يُرِيدُونَ أَنْ يَصُدُّونَا عَنِ الْبَ يْتِ؟ فَإِنْ يَأْتُونَا كَانَ اللَّهُ عَزَّ وَجَلَّ قَدْ قَطَعَ عَيْ نًا مِنَ الْمُشْ رِكِينَ وَإِلاَّ تَ رَكْنَاهُمْ مَحْ رُوبِينَ. قَالَ أَبُو بَكْرٍ: يَا رَسُولَ اللَّهِ خَرَجْتَ عَامِدًا لِهَذَا الْبَ يْتِ لا تُرِيدُ قَ تْلَ أَحَ دٍ وَلا حَرْبَ أَحَدٍ، فَ تَ وَجَّهْ لَهُ فَمَنْ صَدَّنَا عَنْهُ قَاتَ لْنَاهُ. قَالَ امْضُوا عَلَى اسْمِ اللَّهِ .

. حَتَّى كَانَ بِغَدِيرِ الأَشْطَاطِ أَتَاهُ عَيْ نُهُ، قَالَ إِنَّ قُ رَيْشًا جَمَعُوا "وَسَارَ النَّبِيُّ لَكَ جُمُوعًا، وَقَدْ جَمَعُوا لَكَ الأَحَابِيشَ، وَهُمْ مُقَاتِلُوكَ وَصَادُّوكَ عَنِ الْب يْتِ، وَمَانِعُوكَ. فَ قَالَ: أَشِيرُوا أَي هَُّا النَّاسُ عَلَيَّ، أَتَ رَوْنَ أَنْ أَمِيلَ إِلَى عِيَالِهِمْ وَذَرَارِيِّ هَؤُلاءِ الَّذِينَ يُرِيدُونَ أَنْ يَصُدُّونَا عَنِ الْبَ يْتِ؟ فَإِنْ يَأْتُونَا كَانَ اللَّهُ عَزَّ وَجَلَّ قَدْ قَطَعَ عَيْ نًا مِنَ الْمُشْ رِكِينَ وَإِلاَّ تَ رَكْنَاهُمْ مَحْ رُوبِينَ. قَالَ أَبُو بَكْرٍ: يَا رَسُولَ اللَّهِ خَرَجْتَ عَامِدًا لِهَذَا الْبَ يْتِ لا تُرِيدُ قَ تْلَ أَحَ دٍ وَلا حَرْبَ أَحَدٍ، فَ تَ وَجَّهْ لَهُ فَمَنْ صَدَّنَا عَنْهُ قَاتَ لْنَاهُ. قَالَ امْضُوا عَلَى اسْمِ اللَّهِ .

“Payg'ambar ﷺ yo'lda davom etib, G'adir-al-Ashtat nomli qishloqqa yetdilar. U yerda ularning josusi kelib dedi: “Qurayshliklar (kofirlar) senga qarshi ko'p odamlarni to'plashdi, senga qarshi habashlarni ham to'plashdi, ular sen bilan jang qiladilar va seni Ka'baga kirishdan to'sadilar, to'sib qo'yadilar.” Payg'ambar ﷺ dedilar: “Ey odamlar! Menga fikringizni ayting. Bizni Ka'badan to'smoqchi bo'lganlarning oila a'zolarini va avlodlarini yo'q qilishni maslahat berasizmi? Agar ular (tinchlik uchun) bizning oldimizga kelsalar, Alloh mushriklardan bir josusni halok qiladi, aks holda ularni ayanchli holatda qoldiramiz.” Shunda Abu Bakr dedi: “Ey Alloh Payg'ambari ﷺ! Siz ushbu Uyni (ya'ni Ka'bani) ziyorat qilish niyatida chiqdingiz va hech kimni o'ldirish yoki hech kim bilan urushish niyatingiz yo'q. Shunday bo'lsa, davom eting, kim bizni unga kirishdan to'xtatmoqchi bo'lsa, biz u bilan jang qilamiz.” Shunda Payg'ambar ﷺ dedilar: “Alloh nomi bilan davom eting!”. U zot musulmonlarni to'plab, ular bilan maslahatlashgan bo'lsalar ham, doimiy ravishda aniq kishilarni maslahat uchun chaqirardilar; bular xalq yetakchilari edilar: Hamza, Abu Bakr, Ja'far, Umar, Ali, Ibn Mas'ud, Sulaymon, Ammor, Huzayfa, Abu Zarr, Al-Miqdod va Bilol (Alloh ulardan rozi bo'lsin). Ularni, u zotning doimiy ravishda maslahat uchun aynan ularni izlab topganlari sababli, uning uchun shūro kengashi deb hisoblash mumkin edi.”

“The Prophet (phuh) proceeded on till he reached (a village called) Ghadir-Al-Ashtat. There his spy came and said, "The Quraish (infidels) have collected a great number of people against you, and they have collected against you the Ethiopians, and they will fight with you, and will stop you from entering the Ka`ba and prevent you." The Prophet (phuh) said, "O people! Give me your opinion. Do you recommend that I should destroy the families and offspring of those who want to stop us from the Ka`ba? If they should come to us (for peace) then Allah will destroy a spy from the pagans, or otherwise we will leave them in a miserable state." On that Abu Bakr said, "O Allah Prophet (phuh)! You have come with the intention of visiting this House (i.e. Ka`ba) and you do not want to kill or fight anybody. So proceed to it, and whoever should stop us from it, we will fight him." On that the Prophet (phuh) said, "Proceed on, in the Name of Allah!'”. Though he gathered the Muslims and consulted them, he would call specific people consistently to consult with, and these were the leaders of the people; Hamza, Abu Bakr, Ja’far, Umar, ‘Ali, Ibn Mas’ud, Sulayman, ‘Ammar, Hudhayfah, Abu Dharr, Al-Miqdad, and Bilal (may Allah be pleased with them). They could be considered as a Shura council for him due to his specifically seeking them out consistently for consultation.

Xuddi shunday, solih xulafo ham umuman xalqdan maslahat so‘rar edi va alohida kishilarni ham maslahat uchun maxsus tanlab olardi. Abu Bakr (ra) biror masala yuz berganda, uning fikrini bilish uchun muhojirlar va ansorlardan kishilar bilan alohida maslahatlashar edi, ular uning uchun shura ahli edi. Uning davridagi shura ahli ulamolar va fatvo beradigan kishilar edi. Ibn Sa’d Al-Qosimdan rivoyat qildi: أن أبا بكر الص دي ق كان إذا نزل به أمر يريد مشاورة أهل الرأي وأهل الفقه « فيه، دعا رجالاً من المهاجرين والأنصار، دعا عمر، وعثمان، وعلياً، وعبد الرحمن بن » عوف، ومعاذ بن جبل، وأبي بن كعب، وزيد بن ثابت .

In the same manner the righteous khulafaa’ would consult the people generally, and would specifically seek out individuals for consultation. Abu Bakr (ra) used to specially consult men from the emigrants and Ansar in order to take their opinion if an issue occurred, and they were the people of Shura to him. The people of Shura in his time were the ‘ulama’ and those who would give fatawa (verdicts). Ibn Sa’d reported from Al-Qasim. . أن أبا بكر الص دي ق كان إذا نزل به أمر يريد مشاورة أهل الرأي وأهل الفقه « فيه، دعا رجالاً من المهاجرين والأنصار، دعا عمر، وعثمان، وعلياً، وعبد الرحمن بن » عوف، ومعاذ بن جبل، وأبي بن كعب، وزيد بن ثابت .

“Abu Bakr as-Siddiq paytida biror masala yuz berganda, u ilm va fiqh ahli bo‘lgan kishilar bilan maslahatlashishni xohlar edi; shunda u muhojirlar va ansorlardan ba’zi kishilarni chaqirardi: Umar, Usmon, Ali, Abdurahmon ibn Avf, Muoz ibn Jabal, Ubayy ibn Ka’b va Zayd ibn Sobit. Ularning barchasi Abu Bakr (r.a.) xalifaligi davrida fatvo berar, odamlar hukm chiqarish uchun ularga murojaat qilar edi. Abu Bakr (r.a.) shunday yo‘l tutgan edi. Umar (r.a.) xalifalikni qo‘lga olganida ham o‘sha guruh kishilarni chaqirardi.”

“When some issue occurred at the time of Abu Bakr Al-Siddiq making him want to consult with the people of insight and Fiqh, he would call some men from the emigrants and Ansar; he would call Umar, Uthman, Ali, ‘Abd Al-Rahman b. ‘Awf, Mu’adh Bin Jabal, Abai Bin Ka’ab and Zayd b. Thabit.” All of these used to give fatawa during the Khilafah of Abu Bakr (ra), and the people would refer to them for verdicts and so this was the way that Abu Bakr (ra) preceded and when Umar (ra) took charge he used to call that same group of men.

Bularning barchasi Ummatni vakillik qiluvchi, Qur'on va Sunnat matnida zikr qilingan belgilangan shuro uchun xos bo'lgan muayyan kengashni olishni ko'rsatadi; u Xalq Kengashi (Majlis al-Ummah) deb ataladi, chunki u shuroda Ummatning vakilidir. Xuddi shunday, uning vazifasi ham qayd etilgan dalilga ko'ra hisobot berishni o'z ichiga oladi. Muslim rivoyat qilgan:

All of this indicates taking a specific council that represents the Ummah for the fixed Shura that is mentioned in the text of the Quran and Sunnah, which is called the People’s Council (Majlis Al-Ummah) since it is the representative of the Ummah in Shura. In the same manner, its work would include accounting due to the evidence recorded. Muslim reported,

. سَتَكُونُ أُمَرَاءُ فَ تَ عْرِفُونَ وَتُ نْكِرُونَ، فَمَنْ عَرَفَ بَرِئَ، وَمَنْ أَنْكَرَ سَلِمَ، وَلَكِنْ « » مَنْ رَضِ يَ وَتَابَعَ، قَالُوا: أَفَلاَ ن قَُاتِلُهُمْ ؟ قَ الَ: لاَ مَا صَلَّوْا .

. سَتَكُونُ أُمَرَاءُ فَ تَ عْرِفُونَ وَتُ نْكِرُونَ، فَمَنْ عَرَفَ بَرِئَ، وَمَنْ أَنْكَرَ سَلِمَ، وَلَكِنْ « » مَنْ رَضِ يَ وَتَابَعَ، قَالُوا: أَفَلاَ ن قَُاتِلُهُمْ ؟ قَ الَ: لاَ مَا صَلَّوْا .

"Amirlar (hukmdorlar) bo'ladi, siz ularning yaxshi ishlarini ma'qullaysiz, yomon ishlarini esa yoqtirmaysiz. Kim ularning ishlarini ko'rib turib (ularning takrorlanishiga to'sqinlik qilsa), u ayblovdan xoli bo'ladi; kim ularning yomon ishlaridan qalbida nafratlansa (takrorlanishiga to'sqinlik qila olmasa ham), u ham omon qoladi. Lekin kim ularning yomon ishlarini ma'qullasa va ularga ergashsa, u ruhan halok bo'ladi." Ular so'radilar: "Biz ularga qarshi urush qilmaymizmi?" U zot javob berdilar: "Yo'q, to ular hali namoz o'qir ekanlar, (shu vaqtgacha yo'q)." Bu yerda namoz so'zi Islom bilan hukm qilishning majoziy ifodasidir.

“There will be Amirs (rulers) and you will like their good deeds and dislike their bad deeds. One who sees through their deeds (and tries to prevent their repetition), is absolved from blame, and one who hates their bad deeds (in their hearts, being unable to prevent their recurrence), is (also) safe. But one who approves of their bad deeds and imitates them is spiritually ruined. They asked: “Shouldn't we fight against them?” He replied: No, as long as they still pray” and prayer here is a metaphor for ruling by Islam.

Hisobning bir qismi shundaki, masalaning boshida musulmonlar bahslashgan, ularning oldida esa Umar (roziyallohu anhu) turgan. U Abu Bakr (roziyallohu anhu) ga qarshi chiqqan, chunki Abu Bakr murtadlar bilan urushishda qat'iy turgan edi. Muslim va al-Buxoriy Abu Hurayradan rivoyat qilganlar, u aytdi:

Part of accounting is Muslims disputing at the start of the issue and at the head of them is Umar (ra) who did that to Abu Bakr (ra) when he was insistent to fight against the apostates. Muslim and Al-Bukhari reported from Abu Hurayrah who said,

وَكَفَرَ مَنْ كَفَرَ مِنَ الْعَرَبِ، ، وَكَانَ أَبُو بَكْرٍ لَمَّا تُ وُفِّيَ رَسُولُ اللَّهِ « أُمِرْتُ أَنْ أُقَاتِلَ : كيْفَ تُ قَاتِلُ النَّاسَ وَقَدْ قَالَ رَسُولُ اللَّهِ : فَ قَالَ عُمَرُ النَّاسَ حَتَّى يَ قُولُوا لاَ إِلَهَ إِلاَّ اللَّهُ، فَمَنْ قَالَهَا فَ قَدْ عَصَمَ مِنِّي مَالَهُ وَنَ فْسَهُ إِلاَّ بِحَقِّ هِ، وَحِسَابُهُ عَلَى اللَّهِ . فَ قَالَ: وَاللَّهِ، لأُقَاتِلَنَّ مَنْ فَ رَّقَ بَ يْنَ الصَّلاةِ وَالزَّكَاةِ، فَإِنَّ لَقَاتَ لْتُ هُمْ الزَّكَاةَ حَقُّ الْمَالِ، وَاللَّهِ، لَوْ مَنَ عُونِي عَنَاقًا كَانُوا ي ؤَُدُّونَ هَا إِلَى رَسُولِ اللَّهِ  فَ وَاللَّهِ مَا هُوَ إِلاَّ أَنْ قَدْ شَرَحَ اللَّهُ صَدْرَ أَبِي بَكْرٍ عَلَى مَنْعِ هَا. قَالَ عُمَرُ » فَ عَرَفْتُ أَنَّهُ الْحَقُّ.

وَكَفَرَ مَنْ كَفَرَ مِنَ الْعَرَبِ، ، وَكَانَ أَبُو بَكْرٍ لَمَّا تُ وُفِّيَ رَسُولُ اللَّهِ « أُمِرْتُ أَنْ أُقَاتِلَ : كيْفَ تُ قَاتِلُ النَّاسَ وَقَدْ قَالَ رَسُولُ اللَّهِ : فَ قَالَ عُمَرُ النَّاسَ حَتَّى يَ قُولُوا لاَ إِلَهَ إِلاَّ اللَّهُ، فَمَنْ قَالَهَا فَ قَدْ عَصَمَ مِنِّي مَالَهُ وَنَ فْسَهُ إِلاَّ بِحَقِّ هِ، وَحِسَابُهُ عَلَى اللَّهِ . فَ قَالَ: وَاللَّهِ، لأُقَاتِلَنَّ مَنْ فَ رَّقَ بَ يْنَ الصَّلاةِ وَالزَّكَاةِ، فَإِنَّ لَقَاتَ لْتُ هُمْ الزَّكَاةَ حَقُّ الْمَالِ، وَاللَّهِ، لَوْ مَنَ عُونِي عَنَاقًا كَانُوا ي ؤَُدُّونَ هَا إِلَى رَسُولِ اللَّهِ  فَ وَاللَّهِ مَا هُوَ إِلاَّ أَنْ قَدْ شَرَحَ اللَّهُ صَدْرَ أَبِي بَكْرٍ عَلَى مَنْعِ هَا. قَالَ عُمَرُ » فَ عَرَفْتُ أَنَّهُ الْحَقُّ.

Allohning Payg'ambari ﷺ vafot etgach, Abu Bakr xalifa bo'lganida, ba'zi arablar dinidan qaytdi (kufrga qaytdi). Abu Bakr ularga qarshi urush e'lon qilmoqchi bo'ldi. Shunda Umar Abu Bakrga dedi: "Allohning Payg'ambari ﷺ: "Menga odamlar "Allohdan boshqa ibodatga loyiq zot yo'q" deguncha ular bilan urushish buyurilgan. Kim buni aytsa, u o'z jonini va molini mendan saqlab qoladi, faqat haqqi bo'lgan holdan tashqari, uning hisobi esa Allohning huzuridadir", deganini bilasizmi-ku. Shunday ekan, bu odamlar bilan qanday qilib urushasiz?" Abu Bakr dedi: "Alloh haqqi, namoz bilan zakot o'rtasida farq qiladiganlar bilan men urushaman, chunki zakot mol-mulkdan olinadigan majburiy haqdir. Alloh haqqi, agar ular Allohning Payg'ambari ﷺ zamonida berib kelgan hatto bir bo'taloq echkini ham menga bermasalar, uni bermaganlari uchun ular bilan urushaman." Shunda Umar dedi: "Alloh haqqi, bu boshqa narsa emas, faqat Alloh Abu Bakrning ko'nglini bu qarorga (urushga) ochdi va men uning qarori to'g'ri ekanini bildim."

“When Allah's Prophet (phuh) died and Abu Bakr became the caliph some Arabs renegade (reverted to disbelief) (Abu Bakr decided to declare war against them), `Umar, said to Abu Bakr, "How can you fight with these people although Allah's Prophet (phuh) said, 'I have been ordered (by Allah) to fight the people till they say: "None has the right to be worshipped but Allah, and whoever said it then he will save his life and property from me except on trespassing the law (rights and conditions for which he will be punished justly), and his accounts will be with Allah.' " Abu Bakr said, "By Allah! I will fight those who differentiate between the prayer and the Zakat as Zakat is the compulsory right to be taken from the property (according to Allah's orders) By Allah! If they refuse to pay me even a she-kid which they used to pay at the time of Allah's Prophet (phuh) . I would fight with them for withholding it" Then `Umar said, "By Allah, it was nothing, but Allah opened Abu Bakr's chest towards the decision (to fight) and I came to know that his decision was right ”.

Xuddi shunday, Bilol ibn Rabah (roziyallohu anhu) va Az-Zubayr (roziyallohu anhu) hamda boshqalar Umar (roziyallohu anhu)ning Iroq yerlarini jangchilar o‘rtasida taqsimlash to‘g‘risidagi qarori bo‘yicha bahslashdilar; shuningdek, bir badaviy yerning ba’zi qismini himoya qilish masalasida Umar (roziyallohu anhu) bilan tortishgani haqida. Abu Ubayd “Al-Amvol” kitobida Omir ibn Abdulloh ibn Az-Zubayrdan rivoyat qiladi, men uni uning otasidan deb hisoblayman, u aytdi.

Likewise, Bilal Bin Rabah (ra) and Al-Zubayr (ra) and others disputed with Umar (ra) about his decision regarding splitting the land of Iraq between the fighters, and how a Bedouin argued with Umar (ra) regarding protecting some of the land; Abu ‘Ubayd narrated in Al-Amwal from Amer Bin ‘Abd Allah Bin Al- Zubayr, I consider it to be from his father, who said.

أتى أعرابي عمر فقال: يا أمير المؤمنين، بلادنا قاتلنا عليها في الجاهلية، « وأسلمنا عليها في الإسلام، علام تحميها؟ قال: فأطرق عمر، وجعل ينفخ ويفتل شاربه، وكان إذا كربه أمر فتل شاربه ونفخ، فلما رأى الأعرابي ما به جعل يردد ذلك عليه، فقال عمر: المال مال الله، والعباد عباد الله، والله لولا ما أحمل عليه في سبيل » الله ما حميت من الأرض شبراً في شبر.

أتى أعرابي عمر فقال: يا أمير المؤمنين، بلادنا قاتلنا عليها في الجاهلية، « وأسلمنا عليها في الإسلام، علام تحميها؟ قال: فأطرق عمر، وجعل ينفخ ويفتل شاربه، وكان إذا كربه أمر فتل شاربه ونفخ، فلما رأى الأعرابي ما به جعل يردد ذلك عليه، فقال عمر: المال مال الله، والعباد عباد الله، والله لولا ما أحمل عليه في سبيل » الله ما حميت من الأرض شبراً في شبر.

Bedu bir kishi Umarning huzuriga kelib dedi: "Ey mo'minlarning amiri, biz Johiliyat davrida o'z yerimizda urushdik, va yer hali ham qo'limizda bo'lganda Musulmon bo'ldik, – nega uni himoya qilyapsiz (hima qilyapsiz)?" Umar boshini egdi, puflab, mo'ylovini burab qo'ydi – g'am-tashvishga tushganda shunday qilardi. Bedu uning bu harakatini ko'rgach, aytganini yana takrorladi. Shunda Umar dedi: "Mol Allohning moli, qullar ham Allohning qullaridir; Alloh haqqi aytaman – agar bu Allohning yo'lidagi vazifa menga yuklanmaganida, qarich yerni ham himoya qilmasdim (hima qilmasdim)". Umar (ra) ham umumiy mulkdan ba'zi yerlarni musulmon otliq askarlar uchun himoya qilar edi. Xuddi shunday bir ayol uni odamlarning mahrni to'rt yuz dinordan oshirishini man etganidan keyin ayblab, unga dedi: ...

“A Bedouin came to Omar and said: O Amir of the believers, we fought on our land in Jahiliyyah, and we became Muslims while it is still under our possession, – Why are you protecting it (make it Hima) ? Umar bowed his head, blew and twisted his moustache – would do so when distressed – so when the Bedouin saw what he was doing, he repeated what he said again. Then Umar said: The property is Allah’s property, and the slaves are Allah’s; I swear by Allah- had I not been charged with that in the cause of Allah, would I not have protected (made Hima) a hand-span of land”. , and Umar (ra) used to protect some of the land from the general property for the Muslim cavalry. In the same way a woman accounted him over his prohibition of people increasing the Mahr over four hundred Dinar, saying to him:

“Bu sen uchun emas, Umar – Allohning “Ulardan birortasiga ko‘p mol bergan bo‘lsangiz ham, undan hech narsani qaytarib olmanglar” (TMQ 4:20) degan so‘zlarini eshitmadingmi?” – shunday deb, u ayol to‘g‘ri gapirdi, Umar (ra) esa xato qildi, dedi.

“This is not for you Umar – did not you hear the words of Allah “And you have given one of them a great amount [in gifts], do not take [back] from it anything.” (TMQ 4:20), and so he said the woman is correct and Umar (ra) is wrong.

Shu tariqa bilan, ushbu maqolaning izohi aniq bo‘ldi: Rasul ﷺ Davlat uchun aniq shakldagi o‘ziga xos tuzilmani o‘rnatdi va uni Rabbisi huzuriga qaytguniga qadar amalda qo‘lladi. Undan keyingi solih Xulafo ham xuddi shu usulga amal qildilar, ya’ni Rasul ﷺ o‘rnatgan ushbu tuzilma asosida boshqardilar, buni sahobalar ko‘rdi va eshitdi. Shu sababli Islom Davlatining tuzilmasi aynan shu shaklda bo‘lishi lozimligi belgilab qo‘yilgan.

In this way, the explanation for this article has been made clear in that the Messenger (pbuh) established a specific apparatus for the State with a specific form and applied that until he met His Lord (swt). The righteous Khulafaa’ after him continued upon the same method, ruling according to this apparatus that the Messenger (pbuh) set up, as seen and heard by the companions, and for this reason it is specified that the apparatus of the Islamic State should be upon this form.