Modda 34

Article 34

by Sheikh Taqiuddin An-Nabahani9 min readViewed 188 times

Xalifani tayinlash usuli bay'a (bay'at berish) hisoblanadi. Xalifani tayinlash va uning bay'asini amalga oshirishning amaliy bosqichlari quyidagilardir:

The method of appointing the Khalifah is the pledge of allegiance (Bay’a). The practical steps to appoint the Khalifah and his Bay’a are:

a. Mazolim sudi xalifalik lavozimining bo‘sh ekanligini e’lon qiladi.

a. The Madhalim court announces the vacancy of the position of the Khilafah.

b. Vaqtincha rahbar o‘z mas’uliyatini zimmasiga oladi va nomzodlarni ko‘rsatish tartibini darhol e’lon qiladi.

b. The temporary leader takes control of his responsibility and announces the opening of the nomination procedure immediately.

c. Shartnoma shartlariga javob beradigan nomzodlarning arizalari Mazolim sudining qarori bilan qabul qilinadi, boshqa arizalar esa chetga surib qo‘yiladi.

c. Applications of the candidates fulfilling the contracting conditions would be accepted, excluding the other applications, by the decision from the Madhalim court.

d. Madhalim sudi tomonidan qabul qilingan nomzodlar keyinchalik Shuro kengashining musulmon a’zolari tomonidan ikki bosqichda saralanadi: birinchidan, ular o‘zlariga eng ko‘p ovoz bergan oltita nomzodni tanlaydilar; ikkinchi bosqichda esa eng ko‘p ovoz olgan ikki nomzod tanlanadi.

d. The candidates who have been accepted by the Madhalim court, are then short listed twice by the Muslim members of the Shura council: first; they select the six candidates who got the highest votes from them, and the second stage is to select the two candidates who got the highest votes.

e. Ikki nomzodning ismlari e'lon qilinadi va musulmonlardan ulardan birini tanlash uchun ovoz berish so'raladi.

e. The names of the two are announced and the Muslims are requested to vote for one of them.

f. Saylov natijasi e'lon qilinadi va musulmonlarga eng ko'p ovoz olgan kishi haqida xabar beriladi.

f. The result of the elections is announced and the Muslims are informed of the one that got most of the votes.

g. Musulmonlar, eng ko'p ovoz olgan kishiga, Allohning Kitobi va Uning Elchisi ﷺ ning Sunnatiga muvofiq ish tutadigan Musulmonlarning xalifasi sifatida, darhol bay'at berishga kirishdilar.

g. The Muslims promptly set out to give the pledge to whoever got most of the votes, as the Khalifah of the Muslims upon the Book of Allah (swt) and the Sunnah of His Messenger .

h. Bay'at tugallangandan so'ng, Xalifa jamoatchilikka e'lon qilinadi, to Uning tayinlanganligi haqidagi xabar butun Ummatga yetguncha, uning ismi zikr qilinadi va u Xalifalikni unga topshirish uchun yaroqli bo'ladigan sifatlarga ega ekanligi aytiladi.

h. Once the pledge has been completed, the Khalifah is announced to the public, until the news of his appointment has reached the whole Ummah, with mentioning of his name and that he fulfilled the characteristics that make him valid for contracting the Khilafah to him.

i. Xalifa tayinlash bo‘yicha qadamlar yakunlangach, vaqtinchalik rahbarning mas’uliyati tugaydi.

i. After completing the steps to appoint the new Khalifah the responsibility of the temporary leader ends.

Shariat Khalifa tayinlanishini ummatga yuklaganida, uni tayinlash usulini ham belgilab qo'ygan. Bu usul Qur'on, Sunnat va sahobalar ijmosi bilan aniqlangan. Bu usul bay'at (biat) berishdir. Xalifaning tayinlanishi Allohning Kitobi va Uning Rasuli ﷺ sunnatiga amal qilgan holda musulmonlardan bay'at olish orqali sodir bo'ladi. "Musulmonlar" deganda, Xilofat mavjud bo'lsa, oxirgi xalifaning mas'uliyati ostida bo'lgan musulmonlar, agar Xilofat hali o'rnatilmagan bo'lsa, Xilofat o'rnatilishi kerak bo'lgan hudud musulmonlari nazarda tutiladi.

When the Shari’ah obligated the appointment of a Khalifah upon the Ummah, it specified the method by which he would be appointed. This method has been defined by the Quran and Sunnah and the consensus of the companions. This method is the pledge of allegiance (Bay’a). The appointment of the Khalifah occurs through the taking of the Bay’a of the Muslims upon the action by the Book of Allah (swt) and the Sunnah of His Messenger. What is meant by “Muslims” is those Muslims who were under the responsibility of the last Khalifah if the Khilafah was established or the Muslims of the area which the Khilafah was being established within if it was not already established.

Bu usul (Bay'a) ning Muslimlarning Payg'ambar (pbuh) ga bergan bay'alari bilan tasdiqlanishi va Payg'ambar (pbuh) ning bizga Imomga bay'a berishni buyurganlari bilan sobit bo'lishi shundan dalolat qiladi. Muslimlarning Payg'ambar (pbuh) ga bergan bay'alariga kelsak, u Payg'ambarlikka bo'lgan bay'a emas, balki hukmronlikka bo'lgan bay'a edi, chunki u haqiqatga, ya'ni uning payg'ambarligining haqligiga iqror bo'lish emas, balki amalga bo'lgan bay'a edi. Shuning uchun u Payg'ambar yoki Rasul sifatida emas, balki hokim sifatida bay'a qilingan. Payg'ambarlikka va uning risolatiga ishonishni tasdiqlash iymondir, bay'a emas. Demak, bay'a faqat uning davlat rahbari ekanligi yuzasidan bo'lgan, deb qolmoqda. Bay'a Qur'on va Sunnatda zikr etilgan. Alloh (swt) aytadi: "Ey Payg'ambar (pbuh), mo'min ayollar sizning oldingizga kelib, Allohga hech narsani sherik qilmaslik, o'g'rilik qilmaslik, zino qilmaslik, farzandlarini o'ldirmaslik, qo'l-oyoqlari oldida o'zlari to'qigan bo'htonni keltirmaslik va yaxshi ishda sizga itoatsizlik qilmaslik to'g'risida bay'a qilsalar, ularning bay'asini qabul qiling", (TMQ 60:12). Alloh (swt) yana aytadi: "Albatta, sizga bay'a berganlar, [ey Muhammad], aslida Allohga bay'a bergan bo'ladilar. Allohning qo'li ularning qo'llari ustidadir" (TMQ 48:10). Al-Buxoriy rivoyat qilgan: Ismoil aytdi: Molik menga Yahyo ibn Sa'iddan aytdi, u dedi: 'Ubada ibn al-Validning otasi unga 'Ubada ibn as-Somitdan aytdi:

The fact that this method (Bay’a) is confirmed by the Muslims’ Bay’a to the Messenger (pbuh) , and from the order of the Messenger (pbuh) upon us to give the Bay’a to the Imam. As for the Bay’a of the Muslims to the Messenger (pbuh) , it was not a Bay’a on Prophethood but rather upon ruling, since it was a Bay’a upon action and not upon confimation (of the truth of his Prophethood. So he was given the Bay’a upon the basis that he was a ruler and not that he was a Prophet (phuh) or a Messenger, since the confirmation of belief in Prophethood and his message is Iman and not Bay’a. Therefore, all that remains is that the Bay’a must have been in respect of him being the head of the state. The Bay’a is mentioned in the Quran and the Sunnah. Allah (swt) says: “O Prophet (phuh), when the believing women come to you pledging to you that they will not associate anything with Allah, nor will they steal, nor will they commit unlawful sexual intercourse, nor will they kill their children, nor will they bring forth a slander they have invented between their arms and legs, nor will they disobey you in what is right - then accept their pledge.” (TMQ 60:12), and Allah (swt) says. “Indeed, those who pledge allegiance to you, [O Muhammad] - they are actually pledging allegiance to Allah. The hand of Allah is over their hands.” (TMQ 48:10). Al- Bukhari reported: Isma‘il said that Malik said to me from Yahya b. Sa‘id who said: ‘Ubadah b. Al-Walid said his father said to him from ‘Ubadah b. Al-Samit:

. عَلَى السَّمْعِ وَالطَّاعَةِ، فِي الْمَنْشَطِ وَالْمَكْرَهِ، وَأَنْ لاَ بَايَ عْنَا رَسُولَ اللَّهِ « » ن نَُازِعَ الأَمْرَ أَهْلَهُ، وَأَنْ نَ قُومَ أَوْ نَ قُولَ بِالْحَقِّ حَيْثُمَا كُنَّا، لا نَخَافُ فِي اللَّهِ لَوْمَةَ لائِمٍ .

“Biz Alloh Elchisi ﷺ ga, faol bo‘lgan vaqtimizda ham, charchagan vaqtimizda ham uni tinglash va itoat etish, hokimga qarshi urushmaslik yoki unga itoatsizlik qilmaslik, qayerda bo‘lmaylik haqni mahkam tutish yoki haqni gapirish, Alloh yo‘lida esa malomat qiluvchilarning malomatidan qo‘rqmaslik uchun bay‘at berdik.” Va Muslim rivoyat qilgan, ‘Abdulloh ibn ‘Amr ibn al-‘Os dan: Alloh Elchisi ﷺ aytdilar:

“We gave the oath of allegiance to Allah's Prophet (phuh) that we would listen to and obey him both at the time when we were active and at the time when we were tired and that we would not fight against the ruler or disobey him, and would stand firm for the truth or say the truth wherever we might be, and in the Way of Allah we would not be afraid of the blame of the blamers. ”. And in Muslim from ‘Abd Allah b. Amr b. Al-‘As that the Messenger of Allah (pbuh) said:

. وَمَنْ بَايَعَ إِمَامًا فَأَعْطَاهُ صَفْقَةَ يَدِهِ وَثَمَرَةَ قَ لْبِهِ، فَ لْيُطِعْهُ إِنِ اسْتَطَاعَ ، فَإِنْ ...« » جَاءَ آخَرُ ي نَُازِعُهُ فَاضْرِبُوا عُنُقَ الآخَرِ.

“Kim imomga bay'at bersa, unga qo'l berishi va yuragining samimiyligi bilan bay'at qilsin. Imkoni boricha unga itoat etsin. Agar (bir imom o'rnatilgandan so'ng) boshqa bir kishi da'vogar bo'lib chiqsa, ikkinchisining boshini kesing”. Shuningdek, Muslim Abu Sa'id al-Xudriydan rivoyat qilgan hadisda Allahning Elchisi ﷺ shunday degan: [...]

“He who swears allegiance to an Imam, he should give him the pledge in ratification and the sincerity of his heart. He should obey him to the best of his capacity. If another man comes forward as a claimant (when one has already been installed), behead the second ”. And also in Muslim from Abu Sa‘id Al-Khudri that the Messenger of Allah (pbuh) said.

. » إِذ ا بُويِعَ لِخَلِيفَتَ يْنِ فَاقْ تُ لُوا الآخَرَ مِنْ هُمَا « .

“Agar ikki xalifaga bay‘at qilingan bo‘lsa, keyinroq bay‘at qilinganini o‘ldiringlar”. Muslim ham Abu Hazimdan rivoyat qiladi, u aytdi: Men Abu Hurayra bilan besh yil birga o‘tirdim va uni Payg‘ambardan ﷺ (shunday deganini) eshitdim.

“When oath of allegiance has been taken for two caliphs, kill the one for whom the oath was taken later”. Muslim also reported from Abu Hazem who said: I sat with Abu Huraira for five years, and I heard him say from the Prophet (phuh).

. كَانَتْ بَ نُو إِسْرَائِيلَ تَسُوسُهُمْ الأَنْبِيَاءُ، كُلَّمَا هَلَكَ نَبِ ي خَلَفَهُ نَبِ ي، وَإِنَّهُ لا نَبِيَّ « بَ عْدِي، وَسَيَكُونُ خُلَفَاءُ فَ يَكْثُ رُونَ، قَالُوا: فَمَا تَأْمُرُنَا؟ قَالَ: فُوا بِبَ يْ عَةِ الأَوَّلِ فَالأَوَّلِ، » أَعْطُوهُمْ حَقَّهُمْ، فَإِنَّ اللَّهَ سَائِلُهُمْ عَمَّا اسْتَ رْعَاهُمْ .

Bani Isroil ustidan payg'ambarlar hukmronlik qilar edi. Bir payg'ambar vafot etganda, uning o'rniga boshqa payg'ambar kelardi; lekin mendan keyin payg'ambar yo'q, faqat xalifalar bo'ladi va ular ko'p bo'ladi. Sahobalar aytdilar: "Ey Allohning Rasuli, bizga nimani buyurasiz (agar bizda bir nechta xalifa bo'lsa)?" U zot ﷺ dedilar: "Avval bay'at qilingan kishining huquqi boshqalarnikidan ustundir. Ularga o'z haqlarini bering (ya'ni ularga itoat qiling). Alloh ularni o'zlariga topshirilgan raiyatlari haqida so'raydi."

Banu Isra'il were ruled over by the Prophet (phuh)s. When one Prophet (phuh) died, another succeeded him; but after me there is no Prophet (phuh) and there will be caliphs and they will be quite large in number. His Companions said: What do you order us to do (in case we come to have more than one Caliph)? He said: The one to whom allegiance is sworn first has a supremacy over the others. Concede to them their due rights (i. e. obey them). Allah will question them about the subjects whom He had entrusted to them.”.

Qur'on va Sunnat matnlari xalifani tayinlash usuli bay'at ekanligini aniq belgilaydi. Bu, shuningdek, bunga amal qilgan sahobalarning ijmoidan ham tushuniladi, solih xulafolarga berilgan bay'atlar esa bu borada aniqdir.

The texts of the Quran and Sunnah are explicit that the method to appoint the Khalifah is the Bay’a. It could also be understood from the consensus of the companions, who acted upon this, and the Bay’a to the righteous Khulafaa’ are clear in this regard.

Xalifani tayinlash amali bilan yakunlanadigan va bay'at berilishidan oldin bajariladigan amaliy qadamlar, Payg'ambar ﷺ vafotidan so'ng kelgan to'g'ri yo'lda boradigan xalifalar — Abu Bakr (ra), Umar (ra), Usmon (ra) va Ali (ra), Alloh ulardan rozi bo'lsin, davrida sodir bo'lgan voqealardan anglashiladi. Sahobalarning barchasi qabul qilingan bu qadamlarga sukut saqladi va ularni ma'qulladi. Holbuki, bu qadamlar Shariatga zid bo'lganda rad etilgan bo'lar edi, chunki ular musulmon jamiyati tayanadigan eng muhim masala va Islom hukmronligining davomiyligi bilan bog'liq edi.

The practical steps which conclude with the action of the appointment of the Khalifah before the giving of the pledge to him are understood from what occurred with the righteous khulafaa’ who came straight after the death of the Messenger (pbuh) . They were Abu Bakr (ra), Umar (ra), ‘Uthman (ra) and ‘Ali (ra), may Allah be pleased with them. All of the companions were silent upon and consented to the steps taken, even though they were steps which would have been rejected if they contradicted the Shari‘a since they were connected to the most important issue upon which the Muslim entity rested and the continuity of the ruling by Islam.

Kim o'sha Xulafolarning tayinlanishida nima bo'lganini kuzatsa, u holda musulmonlardan ba'zilari bu masalani Saqifa Bani Sa'idada muhokama qilganini va nomzodlar Sa'd (roziyallohu anhu), Abu Ubayda (roziyallohu anhu), Umar (roziyallohu anhu) va Abu Bakr (roziyallohu anhu) ekanini ko'radi. Biroq Umar (roziyallohu anhu) ham, Abu Ubayda (roziyallohu anhu) ham Abu Bakr (roziyallohu anhu) bilan bu masalada raqobatlashishni istamadilar, shuning uchun masala aslida Abu Bakr (roziyallohu anhu) bilan Sa'd ibn Ubada (roziyallohu anhu) o'rtasida edi va boshqa hech kim yo'q edi. Muhokama natijasida bay'at Abu Bakr (roziyallohu anhu)ga berildi. Keyin ikkinchi kuni musulmonlar uning qo'lida bay'at berish uchun masjidga chaqirildi. Shunday qilib, Saqifadagi bay'at shartnoma tuzish bay'ati bo'lib, u bilan shaxs musulmonlarning xalifasi bo'ladi, masjiddagi ikkinchi kundagi bay'at esa itoat bay'atidir.

Whoever followed what occurred in the appointment of those Khulafaa’, they would find that some of the Muslims discussed the issue in Saqifa Bani Sa‘idah and that the candidates were Sa’d (ra), Abu ‘Ubaida (ra), Umar (ra) and Abu Bakr (ra). However, both Umar (ra) and Abu ‘Ubaida (ra) did not wish to contest the issue against Abu Bakr (ra), and so the issue was really between Abu Bakr (ra) and Sa’d Bin ‘Ubada (ra) and no one else, with the result of the discussion being that the Bay’a was given to Abu Bakr (ra). Then on the second day the Muslims were called to the mosque to give him their Bay’a, and so the Bay’a in Al-Saqifa was one of contracting, and with it the person becomes the Khalifah of the Muslims, and the Bay’a in the mosque on the second day is the Bay’a of obedience.

Abu Bakr (r.a.) sezgan vaqtida o‘z kasalligi o‘lim bilan tugashini va musulmon qo‘shinlari o‘sha davrning buyuk kuchlari — forslar va rimliklar bilan urushda ekanini hisobga olib, musulmonlarni chaqirdi va ular uchun kim xalifa bo‘lishi kerakligi haqida maslahatlashdi. Bu maslahatlashuv uch oy davom etdi. Uni yakunlab, ko‘pchilik musulmonlarning fikrini bilgach, u Umar (r.a.)ni o‘zidan keyin xalifa bo‘lishga topshirdi, ya’ni zamonaviy atama bilan aytganda, nomzod qilib ko‘rsatdi. Bu topshiriq yoki nomzod ko‘rsatish Umar (r.a.)ning o‘zidan keyin xalifa bo‘lishi uchun shartnoma emas edi, chunki Abu Bakr (r.a.) vafotidan keyin musulmonlar masjidga kelib Umar (r.a.)ga bay’at berdilar va shu orqali u musulmonlarning xalifasi bo‘ldi, maslahatlashuv yoki Abu Bakr (r.a.)ning topshirig‘i orqali emas. Agar Abu Bakr (r.a.)ning ko‘rsatmasi xilofat uchun shartnoma bo‘lganida, u musulmonlarning bay’atiga muhtoj bo‘lmas edi. Bu esa oldinroq keltirilgan, inson xalifa bo‘lishining yagona yo‘li musulmonlar bergan bay’at orqali ekanini aniq ko‘rsatuvchi matnlarga qo‘shimcha bo‘ladi.

When Abu Bakr (ra) felt that his illness was terminal and specifically that the Muslim armies were involved in battles with the major powers of the time, the Persians and the Romans, he called the Muslims in order to consult them upon who should be the Khalifah for them and spent three months doing this consultation. When he had completed it and knew the opinion of the majority of the Muslims, he commissioned them, or in modern terminology nominated, that Umar (ra) should be the Khalifah after him. This commissioning or nomination was not a contract for Umar (ra) to be the Khalifah after him, since after the death of Abu Bakr (ra) the Muslims attended the mosque to give their Bay’a to Umar (ra) and through that he became the Khalifah of the Muslims, and not through the consultations, or Abu Bakr’s (ra) commission, since if the nomination by Abu Bakr (ra) was a contract for the Khilafah then he would not have required the Bay’a of the Muslims. This is on top of the texts mentioned earlier which explicitly indicate that the only manner for a person to become the Khalifah is through the Bay’a given by the Muslims.

Umar (ra) pichoqlangan vaqtda musulmonlar undan voris tayinlashni so'radilar, lekin u buni rad etdi. Ular unga qattiq bosim o'tkazdilar, shunda u olti nomzodni ko'rsatdi va ular orasidan birini tanlashlarini so'radi. Shundan so'ng u Suhayb ni odamlarga imomlik qilishga tayinladi va u Umar (ra) nomzod qilib ko'rsatgan kishilarni, ular o'zlaridan bir xalifani belgilab olguncha, u belgilagan uch kun ichida majbur qilishini buyurdi. U Suhaybga shunday dedi.

At the time that Umar (ra) was stabbed the Muslims requested that he appoint a successor which he refused to do. They pressed upon him and so he made, or nominated, six candidates for them, after which he appointed Suhayb to lead the people in prayer and to prevail upon those whom Umar (ra) had nominated until they decided upon a Khalifah from amongst themselves during the three days he had specified for them. He said to Suhayb.

. فإن اجتمع خمسة، ورضوا رجلاً، وأبى واحد، فاشدخ رأسه أو اضرب ...« »... رأسه بالسيف .

“beshtasi bir kishi ustida kelishsa-yu, bittasi qarshi chiqsa, uning boshini qilich bilan uringlar..” deb, Al-Tabariy o‘zining Al-Ta’rikh kitobida, shuningdek, Al-Imama wa ’l-Siyasa kitobini muallif qilgan, odatda Al-Ta’rikh Al-Khulafaa’ nomi bilan tanilgan Ibn Qutaybah va Ibn Sa’d o‘zining Al-Tabaqat Al-Kubra kitobida rivoyat qilganlar. So‘ngra Umar (roziyallohu anhu) Abu Talha Al-Ansariyni ellik kishi bilan birga ularni qo‘riqlashga tayinladi va Al-Miqdad Ibn Al-Aswadga ular uchun uchrashuv joyi topish vazifasini yukladi. Umar (roziyallohu anhu) vafotidan keyin va saylov kengashi nomzodlar ustida kelishgach, ‘Abd al-Rahmon Ibn ‘Avf dedi: “Sizlardan qaysi biringiz o‘zini (nomzodlikdan) chetga olib, eng yaxshilaringizni tanlash mas’uliyatini zimmasiga oladi?” Ularning hammasi jim qoldi. Shunda ‘Abd al-Rahmon dedi: “Men o‘zimni chetga olaman”, so‘ng ularning har biri bilan alohida maslahatlashib, agar o‘zlarini hisobga olmasalar, mas’uliyatga eng loyiq deb kimni bilishlarini so‘radi va ularning javoblari ikki kishi bilan cheklanganini topdi: ‘Ali (roziyallohu anhu) va ‘Usmon (roziyallohu anhu). Shundan keyin ‘Abd al-Rahmon musulmonlarning fikrini so‘radi, ulardan ikkisidan qaysi birini afzal ko‘rishlarini so‘radi. U erkaklar va ayollardan so‘radi, odamlarning fikrini o‘rganib chiqdi, nafaqat kunduzi, balki hatto kechasi ham. Al-Bukhariy Al-Miswar Ibn Makhramadan rivoyat qildi, u shunday degan:

“if five of them agreed upon a man while one disagreed, then strike his head with a sword..” as has been reported by Al-Tabari in his Al-Ta’rikh, as well as Ibn Qutaybah who authored the book Al-Imama wa ’l-Siyasa which is commonly known by Al-Ta’rikh Al-Khulafaa’, and Ibn Sa’d in Al-Tabaqat Al-Kubra. Then Umar (ra) appointed Abu Talha Al-Ansari along with fifty men to guard them, and charged Al-Miqdad Bin Al-Aswad with finding a place for them to meet. Then after the death of Umar (ra) and subsequent to the council settling upon the candidates, ‘Abd al Rahman Bin ‘Auf said: Which of you would remove yourselves (from consideration) and assume responsibility to select the best of you? To which all of them remained silent. Then ‘Abd al Rahman said I remove myself and then consulted each of them individually asking them who they considered the most worthy of the responsibility if they didn’t consider themselves, and he found that their answers were limited to two: ‘Ali (ra) and ‘Uthman (ra). After that ‘Abd al Rahman sought the opinions of the Muslims asking them which of the two they would prefer. He asked the men and women, surveying the opinion of the people, not just during the daytime but even during the night. Al-Bukhari narrated from Al-Miswar Bin Makhrama who said.

. طَرَقَنِي عَبْدُ الرَّحْمَنِ بَ عْدَ هَجْعٍ مِنْ اللَّيْلِ، فَضَرَبَ الْبَابَ حَتَّى اسْتَ يْ قَظْتُ، « » فَ قَالَ أَرَاكَ نَائِمًا، فَ وَاللَّهِ مَا اكْتَحَلْتُ هَذِهِ اللَّيْ ل ةَ بِكَبِيرِ نَ وْمٍ .

"Abdur-Rahmon tunning bir qismi o'tgach yonimga keldi va eshigimni uyg'onguncha taqillatdi. U menga dedi: "Men ko'ryapmanki, sen uxlab yotgan ekansan! Alloh haqqi, so'nggi uch kecha davomida men yetarli darajada uxlamadim". Odamlar bomdod namozini o'qiganlaridan so'ng, 'Usmon (roziyallohu anhu)ga bay'at tugallandi. U musulmonlarning bay'ati bilan xalifa bo'ldi, Umar (roziyallohu anhu) uni oltitagina kishi bilan cheklagani uchun emas. Keyin 'Usmon (roziyallohu anhu) o'ldirildi va Madina va Kufadagi musulmonlarning ommasi 'Ali ibn Abu Tolib (roziyallohu anhu)ga bay'at berdi va shu tariqa u musulmonlarning bay'ati bilan xalifa bo'ldi.

“Abdur-Rahman called on me after a portion of the night had passed and knocked on my door till I got up, and he said to me, "I see you have been sleeping! By Allah, during the last three nights I have not slept enough”. After the people had offered morning prayer, Bay’a of ‘Uthman (ra) was completed. He became the Khalifah through the Bay’a of the Muslims, and not because Umar (ra) limited it to six. Then ‘Uthman (ra) was killed, and so the masses of the Muslims in Madinah and Kufa gave their Bay’a to ‘Ali b. Abi Talib (ra), and so he became the Khalifah through the Bay’a of the Muslims.

Bay'at tartibini batafsil o'rganish shuni ko'rsatadiki, xalifalikka nomzodlar xalqqa e'lon qilingan va ularning barchasi shartnomani tuzishning zarur shartlariga javob bergan. Shundan so'ng musulmonlar orasidagi nufuzli kishilar (Ahl al-hal val-'aqd), ya'ni ummat vakillari fikri so'raladi. Solih xalifalar davrida bu vakillar yaxshi ma'lum edi, chunki ular sahobalar, Allohning ularidan rozi bo'lsin, yoki Madinaning odamlari edi. Sahobalar yoki ularning ko'pchiligi xalifa bo'lishni xohlagan kishiga shartnoma bay'ati berilar edi va shu tariqa u itoat qilish vojib bo'lgan xalifaga aylanar edi. Shuning uchun musulmonlar unga itoat bay'atini berar edilar. Shu yo'l bilan xalifa topiladi va hukmronlik hamda vakolatda ummatning vakolatli vakiliga aylanadi.

By close examination of the manner of their Bay’a, it becomes clear that the candidates for the Khilafah were announced to the people and that they all fulfilled the necessary conditions of contracting. After this the opinion of the influential people (Ahl Al hal Wal-‘Aqd) from the Muslims was taken, the representatives of the Ummah, and the representatives were well known in the era of the righteous Khulafaa’ since they were the companions, may Allah be pleased with them, or the people of Madinah. Whoever the companions, or the majority of them, wanted to become Khalifah was given the Bay’a of contracting, and thus became the Khalifah to whom obedience was obligatory, and so the Muslims would give them the Bay’a of obedience. In this manner the Khalifah is found and becomes the authorised representative of the Ummah in ruling and authority.

Nomzodlarni cheklash masalasiga kelsak, solih xalifalar tayinlanish tartibiga amal qilinsa, nomzodlik cheklangan bo‘lganligi ayon bo‘ladi. Saqifa Bani Sa’ida’da nomzodlar Abu Bakr (r.a.), Umar (r.a.), Abu Ubayda (r.a.) va Sa’d ibn Ubada (r.a.) edi, boshqa hech kim yo‘q edi, garchi Umar (r.a.) va Abu Ubayda (r.a.) Abu Bakr (r.a.) bilan raqobatlashishni xohlamagan bo‘lsalar ham, shu sababli amalda nomzodlar Abu Bakr (r.a.) va Sa’d ibn Ubada (r.a.) bo‘lib qoldi. So‘ngra Ahl al-Hal val-Aqd Saqifada Abu Bakr (r.a.) ni xalifa etib saylab, unga shartnoma bay’ati berdi va ertasi kuni musulmonlar masjidda Abu Bakr (r.a.) ga itoat bay’atini berdilar.

As for the issue of limiting the candidates, then by following the manner in which the righteous Khulafaa’ were appointed, it becomes clear that the candidacy was limited. In Saqifa Bani Sa’idah the candidates were Abu Bakr (ra), Umar (ra), Abu ‘Ubaida (ra) and Sa’d Bin ‘Ubada (ra) and that was all, though Umar (ra) and Abu ‘Ubaydah (ra) didn’t wish to compete against Abu Bakr (ra) and so in practical terms the candidates were Abu Bakr (ra) and Sa’d Bin ‘Ubada (ra). Then the Ahl Al Hal Wal-‘Aqd elected Abu Bakr (ra) the Khalifah in Al-Saqifa and gave him the Bay’a of contracting, and the next day the Muslims gave Abu Bakr (ra) the Bay’a of obedience in the mosque.

Abu Bakr (ra) Umarni (ra) musulmonlarning xalifasi etib tayinladi, boshqa nomzod bo‘lmagan holda; keyin musulmonlar unga shartnoma bay’atini, so‘ngra itoat bay’atini berdilar.

Abu Bakr (ra) nominated Umar (ra) as the Khalifah for the Muslims, without there being any other candidate, and then the Muslims gave him the Bay’a of contracting and then the Bay’a of obedience.

Umar (ra) bir guruh musulmonlar uchun olti nomzodni tayinladi va ularga halifani o‘zlari orasidan saylashni buyurdi. Keyin Abdurrahmon ibn Avf ulardan besh nafari bilan maslahatlashdi va ularni ikki kishiga cheklab qo‘ydi: Ali (ra) va Usmon (ra). Buni boshqalar unga topshirgan edi. Shundan so‘ng u odamlarning fikrini o‘rgandi va bu fikr halifa sifatida Usmon (ra) ga to‘xtadi.

Umar (ra) nominated six candidates for the Muslims and told them to elect the Khalifah from amongst themselves, then ‘Abd Al-Rahman b. ‘Awf discussed with five of them and limited them to two: ‘Ali (ra) and ‘Uthman (ra), after the others had charged him to do. After that he surveyed the opinion of the people and that opinion settled upon ‘Uthman (ra) as the Khalifah.

Ali (ra) ga kelsak, xalifalik uchun boshqa nomzod yo‘q edi, shu sababli Madina va Kufadagi musulmonlarning ommasi unga bay’at berdi va u to‘rtinchi xalifa bo‘ldi.

As for ‘Ali (ra), there was no other candidate for the Khilafah and so the masses of the Muslims in Madinah and Kufa gave him the Bay’a and he became the fourth Khalifah.

Va ʿUsmon (roziyallohu anhu) bay'atining eng ko'p ruxsat etilgan muddat – uch kecha-kunduz ichida halifa saylash masalasi hal etilgani hamda nomzodlar avval olti kishi, keyin esa ikki kishi bilan cheklangani sababli, biz muhokama qilayotgan masalani tushunish uchun bu qanday yuz berganini batafsil bayon qilamiz:

And due to the Bay’a of ‘Uthman (ra) being settled within the maximum permitted time to elect the Khalifah – three days and nights – and also that the candidates were limited to six and then after that to two, we will mention how that occurred with the details in order to understand the issue we are discussing:

1. Umar (ra) yakshanba kuni, Hijriy 24-yil Muharram oyida, Hijriy 23-yil Zulhijja oyining oxirigacha to‘rt kun qolganda, chorshanba kuni tong namozi paytida masjid minbarida namoz o‘qib turgan vaqtida Abu Lu’lu’a tomonidan pichoqlanganidan so‘ng, Allah (swt) uni la’natlasin, vafot etdi. Uning vasiyatiga ko‘ra, unga imomlik qilgan kishi Suhayb bo‘ldi.

1. Umar (ra) died on Sunday morning in Muharram 24 A.H. from the effects of being stabbed by Abu Lu’lu’a, may Allah (swt) curse him, when Umar (ra) was standing in prayer in the pulpit of the mosque during the Wednesday morning prayer four days before the end of Dhul Hijja 23 A.H. Suhayb led the prayer for him in accordance with his will.

2. Umar (ra) ishi yakunlangach, Miqdad olti kishilik kengashni, ya'ni Umar (ra) tomonidan ishonib topshirilgan shuroni bir uyga yig'di, Abu Talha esa ularning ehtiyojlariga g'amxo'rlik qildi. Ular o'sha yerda o'tirib, muhokama qildilar, so'ngra ularning roziligi bilan halifani ulardan tanlash vazifasini Abd ar-Rahmon ibn Avfga topshirdilar.

2. When they had completed the issue of Umar (ra), Al-Miqdad gathered the council of six which had been entrusted by Umar (ra) in one of the houses and Abu Talha took care of their needs. They sat therein and discussed and then appointed Abd Al-Rahman b. ‘Awf to select the Khalifah from amongst them with their consent.

3. Abdurahmon ular bilan maslahatlasha boshladi va ulardan har biriga so‘radi: agar u xalifa bo‘lmasa, boshqalar orasidan kim xalifa bo‘lishi kerak deb o‘ylaydi? Ularning javoblari Ali (r.a.) va Uskon (r.a.) bilan cheklandi va shunday qilib Abdurahmon olti kishidan iborat dastlabki ro‘yxatdan nomzodlikni ikki kishi bilan chekladi.

3. ‘Abd Al-Rahman began to discuss with them and he asked each of them: If he was not to be the Khalifah then who did he think should be from amongst the others? Their answers were limited to ‘Ali (ra) and ‘Uthman (ra), and so Abd Al-Rahman limited the candidacy to two from the original six.

4. Shundan so'ng Abd Al-Rahmon, ma'lum bo'lganidek, odamlar bilan maslahatlasha boshladi.

4. After that Abd Al-Rahman began to consult the people as is well known.

5. Seshanba kechasi — ya'ni Umar (roziyallohu anhu) yakshanba kuni vafot etganidan keyingi uchinchi kecha — Abdur-Rahmon jiyani Al-Misvar ibn Maxrama uyiga bordi. Quyidagi matn Ibn Kasirning "Al-Bidoya val-nihoya" asaridan to'g'ridan-to'g'ri olingan:

5. On Tuesday night - in other words, the night of the third day after the death of Umar (ra) on Sunday, Abd Al-Rahman went to the house of his nephew Al-Miswar Bin Makhramah. The following is taken directly from Al- Bidayah Wal-Nihayah of Ibn Kathir:

. )فلما كانت الليلة التي يس ف ر صباحها عن اليوم الرابع من موت عمر، ج اء - أي عبد الرحمن بن ع وف - إلى منزل ابن أخته المس ور بن مخرمة فقال: أنائم يا مس ور؟ والله لَم أغتمض بكثير ن وم منذ ثلاث ...( .

“Umar vafotidan keyin to‘rtinchi kun bo‘lgan tong otadigan tunda, Abd ar-Rahmon ibn Avf o‘zining jiyani Al-Miswar ibn Maxrama uyiga kelib dedi: «Uxlayapsanmi, ey Miswar? Allohga qasamki, so‘nggi uch kecha davomida ko‘p uxlamadim», ya’ni Umar (roziyallohu anhu) yakshanba tong vaqtida vafot etganidan keyingi so‘nggi uch kecha — yakshanba, dushanba va seshanba kechalari — shu so‘zlar aytilgunga qadar.”

“When the night whose morning was the fourth day after the death of Umar, Abd Al-Rahman b. ‘Awf came to the house of his nephew Al-Miswar Bin Makhrama and said “You are sleeping O Miswar? By Allah, I did not get much sleep for the last three (nights)” in other words, the last three nights after the death of Umar (ra) which occurred on Sunday morning, which was Sunday, Monday and Tuesday night – until he said.

. )إذهب فادع إليَّ علياً وعثمان ... ثم خرج بهما إلى المسجد ... ونودي في الناس عامة : الصلاة جامعة .

“Ali va ‘Usmonni chaqirib keling”, deb buyurdi… so‘ng ularni olib masjidga chiqdi… odamlar chaqirildi: namoz jamoat bilan o‘qiladi. Bu chorshanba kuni tong namozi edi. Keyin u ‘Aliyning (r.a.) qo‘lidan ushlab, Allah undan rozi bo‘lsin va yuzini mukarram qilsin, unga Allahning Kitobi, Uning Elchisining Sunnati va Abu Bakr (r.a.) hamda Umar (r.a.) ishlari asosida bay’at berish haqida so‘radi. ‘Ali (r.a.) mashhur tarzda javob berdi: Kitob va Sunnat asosida – ha. Abu Bakr (r.a.) va Umar (r.a.) ishlariga kelsak, u o‘z ijtihodini qilar edi. Abdurahmon qo‘lini tortib oldi, ‘Usmon (r.a.)ning qo‘lini olib, xuddi shu savolni berdi. ‘Usmon (r.a.) javob berdi: Allohga qasamki, ha. Shunday qilib, ‘Usmon (r.a.) bilan bay’at to‘liq amalga oshdi.

“Go and summon ‘Ali and ‘‘Uthman for me…then he went out with them to the mosque…the people were summoned: the prayer will be held in congregation”, which was the Wednesday morning prayer. Then he took Ali’s (ra) hand, may Allah (swt) be pleased with him and honour his face, and asked him regarding taking the Bay’a upon the Book of Allah (swt), the Sunnah of His Messenger and the actions of Abu Bakr (ra) and Umar (ra). ‘Ali (ra) famously replied: upon the Book and the Sunnah – yes. As for the actions of Abu Bakr (ra) and Umar (ra), he would make his own Ijtihad. Abdul Rahman removed his hand, took the hand of ‘Uthman (ra) and asked the same question. ‘Uthman (ra) replied: By Allah yes, and so the Bay’a was completed with ‘Uthman (ra).

Shu kuni Suhayb (ra) bomdod va peshin namozlarida xalqqa imomlik qildi, so‘ngra ‘Usmon (ra) musulmonlarning xalifasi sifatida asr namozida ularga imomlik qildi. Bu shuni anglatadiki, ‘Usmon (ra)ga bay’at bomdod namozidan boshlab shartnoma tarzida amalga oshirilgan bo‘lsa-da, Suhaybning imomligi Madinadagi nufuzli kishilarning ‘Usmon (ra)ga bay’ati tugagandan keyingina tugadi. Bu ish asr namozidan biroz oldin yakunlandi. Sahobalar ‘Usmon (ra)ga bay’at berish uchun bir-birlarini chaqirib turdilar, bu kunning o‘rtasi o‘tib, asr namozidan oldingi vaqtgacha davom etdi. Asr namozidan oldin bay’at olish tugagach, Suhaybning imomligi tamom bo‘ldi va ‘Usmon (ra) xalifa sifatida xalqqa asr namozida imomlik qildi.

Suhayb led the people in the morning and midday prayer that day, and then ‘Uthman (ra) led them in the afternoon prayer as the Khalifah of the Muslims. This means that despite the contracting Bay’a to ‘Uthman (ra) starting at the Morning Prayer, the leadership of Suhayb did not expire except after the Bay’a of the influential people in Madinah to ‘‘Uthman (ra). This was completed a little before the afternoon prayer, where the companions summoned each other to give Bay’a to ‘Uthman (ra) until after the middle of that day had passed and before the afternoon prayer. When the taking of the Bay’a was completed before the afternoon prayer, the leadership of Suhayb finished, and ‘Uthman (ra) led the people in the afternoon prayer as their Khalifah.

Al-Bidayah Wal-Nihayah muallifi Suhayb nima uchun peshin namozida xalqqa imomlik qilgani, holbuki Usmon (roziyallohu anhu) bay'atni bomdod namozida olgani sababini quyidagicha izohlaydi: "Odamlar uni masjidda bay'at qilishdi, so'ngra uni Shura uyiga (ya'ni maslahat qiluvchilar yig'iladigan uyga) olib ketishdi va qolgan odamlar ham unga bay'at qilishdi. Ko'rinishidan, u bay'atni peshin namozidan keyingacha tugatmagan. Shuning uchun Suhayb o'sha namozni Payg'ambar ﷺ masjidida o'qidi. Shunday qilib, Xalifa, mo'minlarning amiri Usmon (roziyallohu anhu) musulmonlarga imomlik qilgan birinchi namoz peshin namozi bo'ldi".

The author of Al-Bidayah Wal-Nihayah explains why Suhayb led the people in the afternoon prayer though ‘Uthman (ra) took the Bay’a at the morning prayer, saying: “The people gave him the Bay’a in the mosque, then he was taken to the house of Shura (i.e. the house where the people of consultation met), so the rest of the people gave him the Bay’a . It seems he did not finish taking the Bay’a until after the midday prayer. So, Suhayb prayed that prayer in the Prophet (phuh)’s mosque, thus the first prayer in which the Khalifah, leader of the believers ‘Uthman (ra) led the Muslims was the afternoon prayer”.

Shuning uchun xalifalik lavozimi bo'shab qolganidan keyin (vafot etish yoki lavozimdan chetlatish orqali) unga nomzodlar ko'rsatilganda quyidagi masalalar e'tiborga olinishi kerak, ular:

Consequently the following matters must be considered when making nominations for the post of Khilafah after it becomes vacant (through death or dismissal), which are:

Nomzodlarni ko'rsatish va tayinlash bo'yicha ishlar vazifa tugallanguniga qadar kecha-kunduz davom ettirilishi kerak.

1. The work regarding candidacy and appointment must be done day and night until the task is completed.

2. Nomzodlar shartnoma shartlariga javob berishi bo‘yicha dastlabki saralashdan o‘tkazilishi kerak, bu ish Mazolim sudi tomonidan amalga oshiriladi.

2. Nominees have to be short listed in terms of fulfilling the contractual conditions, a matter that is conducted by the Madhalim court.

3. Nomzodlar ikki bosqichda saralanadi: avval oltitagacha, so‘ngra ikkitagacha. Bu saralashni Ummat kengashi Ummat vakillari sifatida amalga oshiradi. Sababi shundaki, Ummat Umar (ra)ni o‘z vakili etib tayinlagan; u oltita nomzodni tayinladi, bu oltita nomzod esa o‘z orasidan vakil sifatida ‘Abd al-Rahmonni delegatsiya qildi, u muhokamadan so‘ng nomzodlarni ikkitagacha saralab berdi. Shunday ekan, bularning barchasida tayanch nuqta Ummat kengashi, boshqacha aytganda, uning vakillaridir.

3. Nominees are short listed twice: to six and then to two. The council of the Ummah conducts this short listing as representatives of the Ummah. This is because the Ummah delegated Umar (ra) to represent them, who nominated six people and the six nominees delegated a representative from amongst themselves, ‘Abd al Rahman, who short listed the nominees to two after discussion. Thus, the reference in all of this is the Ummah’s council; in other words, its representatives.

4. Saylov va Bay'at yakunlangandan so'ng, Xalifa butun Ummat xabardor bo'lishi uchun jamoatchilikka e'lon qilinadi, shuningdek uning ismi va Xalifalik shartnomasini tuzish mezonlariga javob berishini bildiruvchi xususiyatlari ham zikr qilinadi.

4. After the completion of the elections and the Bay’a, the Khalifah is announced to the public such that all of the Ummah are aware of it, and his name and characteristics that mean he fulfils the criteria for the contraction of the Khilafah are also mentioned.

5. Muvaqqat rahbarning vazifasi xalifa tomonidan bay’at olish tugagandan so‘ng tugaydi, natijalar e’lon qilinganda emas. Suhayb (ra) ning rahbarligi ‘Usmon (ra) saylangani bilan emas, balki uning bay’ati to‘liq yakunlangani bilan tugagan.

5. The task of the temporary leader expires after the completion of the taking of the Bay’a by the Khalifah, rather than by the announcement of the results. The leadership of Suhayb did not finish by the election of ‘Uthman (ra), but rather by the completion of his Bay’a.

Bu holat, agar bir xalifa bo‘lib, u vafot etgan yoki lavozimidan chetlatilgan bo‘lsa va uning o‘rniga yangi xalifa tayinlanishi zarur bo‘lsa, yuzaga keladi.

This is the case if there was a Khalifah and he passed away or was removed and a Khalifah needs to be appointed to replace him.

Agar hech qanday xalifa bo‘lmasa, u holda musulmonlar zimmasiga xalifa tayinlash, shariat qoidalarini amalga oshirish va islom da’vatini dunyoga yetkazish majburiy bo‘ladi, hozirgidek — 1342 yil 28 rajab (1924 yil 3 mart) kuni Istanbuldagi Islom xilofati bekor qilinganidan beri. Bunday vaziyatda islom olamidagi musulmon davlatlarning har biri xalifa tayinlashga yaroqli bo‘lib, xilofat unga topshiriladi. Shunday qilib, agar musulmon davlatlaridan biri xalifaga bay’at bergan va xilofat unga shartnoma asosida berilgan bo‘lsa, boshqa davlatlardagi musulmonlar zimmasiga unga itoat bay’ati, ya’ni uning hokimiyatiga bo‘ysunish bay’ati berish majburiy bo‘ladi. Bu xilofat o‘sha davlat xalqining bay’ati orqali unga tuzilganidan keyin amalga oshadi. Ushbu davlatda quyidagi to‘rt shart bajarilishi lozim:

If there is no Khalifah at all, it becomes obligatory upon the Muslims to appoint a Khalifah, to implement the rules of the shari’a and to carry the Islamic call to the world, as is currently the case since the removal of the Islamic Khilafah in Istanbul, on 28th Rajab 1342 AH (3rd March 1924). In such a situation, every one of the Muslim countries in the Islamic world is suitable to appoint a Khalifah, and the Khilafah would be contracted to him. So, if one of the Muslim countries gave the Bay’a to a Khalifah, and the Khilafah was contracted to him, it becomes obligatory upon the Muslims in the other countries to give him the Bay’a of obedience or in other words, a Bay’a of submission to his authority. This is after the Khilafah has been concluded to him through the Bay’a of the people of his country. The following four conditions have to be fulfilled in that country:

1. Davlat hokimiyati musulmonlarning qo'lida bo'lishi kerak, musulmon bo'lmagan mamlakatning qo'lida yoki musulmon bo'lmagan ta'sir ostida bo'lmasligi kerak.

1. The authority of the country must be in the hands of the Muslims and not in the hands of a non-Islamic country or under a non-Islamic influence.

2. Ushbu mamlakatdagi musulmonlarning xavfsizligi Islom tomonidan kafolatlanishi kerak; boshqacha aytganda, ularni uyda va chet elda himoya qilish Islom nomidan hamda boshqalarni chetga surib, faqat Islom kuchlari tomonidan amalga oshirilishi lozim.

2. The security of the Muslims in that country must be guaranteed by Islam; in other words, its protection at home and abroad should be in the name of Islam and by Islamic forces to the exclusion of all others.

3. Islomni amalga oshirish zudlik bilan, keng qamrovli va tubdan tarzda boshlanishi kerak; Islomga da'vatni yetkazishda Xalifa ishtirok etishi shart.

3. The implementation of Islam should take place with immediate effect in a comprehensive and radical manner; the Khalifah must be involved in the conveying of the call to Islam.

4. Xalifa shartnomaning barcha majburiy shartlarini bajarishi shart, garchi u afzal shartlarni bajarmasligi mumkin, chunki muhim bo‘lgani shartnomaning shartlaridir.

4. The Khalifah must fulfil all the contractual conditions, although he might not fulfil the preferred conditions, since what matters are the conditions of the contract.

Agar o‘sha mamlakat ushbu to‘rt shartni bajarsa, u holda Xilofat faqat o‘sha mamlakatning bay’ati bilan o‘rnatiladi va Xilofat faqat o‘sha orqali tuzilgan hisoblanadi. Ular bay’at bergan Xalifa qonuniy Xalifa bo‘ladi, uning o‘rniga boshqa birovga berilgan har qanday bay’at esa haqiqiy emas bo‘ladi.

Should that country satisfy these four conditions then the Khilafah would be established by the Bay’a of that country alone, and the Khilafah would be concluded by it alone. The Khalifah to whom they gave the Bay’a would become the legitimate Khalifah and any Bay’a to other than him would be invalid.

Har qanday mamlakat bundan keyin boshqa xalifaga bay'a bersa, uning bay'asi bekor bo'ladi, chunki Allohning Elchisi ﷺ shunday deganlar.

Any country that might give the Bay’a to another Khalifah after that, then their Bay’a would be invalid, due to the saying of the Messenger of Allah (pbuh).

. » إِذَا بُويِعَ لِخَلِيفَتَ يْنِ فَاقْ تُ لُوا الآخَرَ مِنْ هُمَا « .

"Ikki xalifaga bay'at berilgan bo'lsa, bay'at keyinroq berilgan xalifani o'ldiring" va uning so'zi.

“When oath of allegiance has been taken for two caliphs, kill the one for whom the oath was taken later” and his saying.

. » فُوا بِبَ يْ عَةِ الأَوَّلِ فَالأَوَّلِ ...« .

“Fulfil the Bay’a (oath of allegiance) of the first, then the first” and his saying. . وَمَنْ بَايَعَ إِمَامًا فَأَعْطَاهُ صَ فْ قَ ةَ يَدِهِ وَثَمَرَةَ قَ لْبِهِ، فَ لْ يُطِ عْ هُ إِنِ اسْ تَطَاعَ ، فَإِنْ « » جَاءَ آخَرُ ي نَُازِعُهُ فَاضْرِبُوا عُنُقَ الآخَرِ .

"Kim bir imomga bay'at qilsa, unga qo'l berib, dilining samimiyati bilan ahd bersin. Imkoni boricha unga itoat qilsin. Agar (imom o'rnatilganidan keyin) boshqa bir kishi da'vogarlik bilan chiqsa, ikkinchisining boshini kesing."

Bay’a usuli: Yuqorida biz Bay’a Islomda Xalifani tayinlashning belgilangan usuli ekanligi haqidagi dalillarni bayon qilgan edik. Uning amalda qo‘llanilishi qo‘l berib ko‘rishish orqali ham, yozma shaklda ham bo‘ladi. ‘Abdulloh ibn Dinor rivoyat qilib aytadi: “Odamlar ‘Abd al-Malik ibn Marvonga bay’a berishganda, men Ibn Umarni ko‘rdim, u shunday deb yozdi: كتب أني أقر بالسمع والطاعة لعبد الله عبد الملك أمير المؤمنين على كتاب الله « » وسنة رسوله ما استطعت . «Men shu bilan Alloh bandasi ‘Abd al-Malik, mo‘minlarning amiri, Allohning Kitobi va Uning Rasulining Sunnatiga muvofiq, qodirligim darajasida eshitish va itoat qilishga rozi ekanligimni bildiraman».” Bay’a boshqa har qanday yo‘l bilan ham berilishi mumkin.

The method of the Bay’a: In the aforementioned we have explained the evidences for the Bay’a as the prescribed method of appointing a Khalifah in Islam. Regarding its practical implementation, it is through shaking the hand as well as by writing. It has been narrated by ‘Abd Allah b. Dinar who said: “I witnessed Ibn Umar when people agreed on Abd Al-Malik b. Marwan saying: . كتب أني أقر بالسمع والطاعة لعبد الله عبد الملك أمير المؤمنين على كتاب الله « » وسنة رسوله ما استطعت . "I write herewith that I swear allegiance to listen to and obey ‘Abd Allah Abd Al-Malik, the leader of the believers, in accordance with the Book of Allah and the Sunnah of His Messenger, to the best of my ability”. The Bay’a can also be given by any other means.

Bay'a faqat balog'at yoshiga yetgan shaxs tomonidan berilishi kerak, chunki voyaga yetmaganning bay'asi sahih emas. Abu Aqil Zahra ibn Ma'bad rivoyat qiladi, bovasi Abdulloh ibn Hisham orqali, u Rasululloh ﷺ zamonida yashagan, onasi Zaynab bint Hamid uni Rasululloh ﷺ huzuriga olib kelib: "Ey Allohning Rasuli, undan bay'a oling", dedi. Shunda Rasululloh ﷺ dedilar:

The Bay’a should only be given by an adult as the Bay’a of the minor is not valid. Abu Aqeel Zahrah b. Ma‘bad reported on the authority of his grand-father ‘Abd Allah b. Hisham who lived during the time of the Messenger of Allah (pbuh) , that his mother Zaynab bint Hamid took him to the Messenger of Allah (pbuh) and said “O Messenger of Allah, take Bay’a from him” upon this the Messenger of Allah (pbuh) said.

. » هُوَ صَغِيرٌ، فَمَسَحَ رَأْسَهُ وَدَعَا لَه « .

«U yosh» — u boshini masx qildi va unga duo qildi, deb rivoyat qilgan Al-Buxoriy.

“He is young” and he wiped over his head and prayed for him, as narrated by Al-Bukhari.

Bay’at shaklining so‘zlariga kelsak, u muayyan so‘zlar bilan cheklanmaydi, lekin unda xalifaning Allohning Kitobi va Uning Elchisi ﷺ ning sunnatiga muvofiq ish yuritishi haqidagi majburiyat bo‘lishi kerak, shuningdek, bay’at beruvchi yoqqan va yoqmagan narsada, yengillik va qiyinchilikda itoat qilishga va'da berishi lozim. Yuqoridagi nuqtalarga muvofiq ushbu so‘zlarni belgilaydigan qonun e'lon qilinadi.

As for the wording of the Bay’a, it is not restricted to any specific wording, but it should include the commitment that the Khalifah acts according to the Book of Allah (swt) and the Sunnah of His Messenger and that the person who gives the Bay’a should pledge to obey in that which they liked and disliked and in ease and hardship. A law will be published that will determine this wording in accordance with the previous points.

Bay’at Xalifaga berilgandan keyin, bay’at bay’at beruvchining bo‘yniga amanat bo‘ladi va u bay’atni qaytarib olishga haqli emas. Chunki xalifani tayinlash borasida bu uning huquqidir, to‘g‘ri, u bay’atni bergunga qadar. Ammo bergandan keyin, uni qaytarib olishga haqli emas. Agar buni istasa ham, bay’atini qaytarib olishga ruxsat etilmaydi. Imom al-Buxoriy Jobir ibn Abdulloh rivoyat qilishicha, bir badaviy Islom ustida Allah Rasuli ﷺ ga bay’at bergan, lekin u kasallanib qolgan va shunda u dedi:

Once the Bay’a is given to the Khalifah, then the Bay’a becomes a trust on the neck of the one who gave the Bay’a, where he is not allowed to withdraw it. For it is his right in terms of appointing the Khalifah until he gives it. But once he gave it, he is not allowed to withdraw it. Even if he wanted to do so, he is not permitted to withdraw his Bay’a. Al-Bukhari narrated from Jabir Ibn ‘Abd Allah that a Bedouin gave the Bay’a to the Messenger of Allah (pbuh) on Islam, but he became unwell, so he said:

. » أَقِلْنِي بَ يْ عَتِي « .

“Mening bay’atimni bekor qiling”, deb (aytdi), lekin Allohning Elchisi ﷺ buni rad etdilar. Keyin u yana kelib, xuddi shu gapni aytdi, lekin Elchi ﷺ yana rad etdilar. Shunda u shahardan chiqib ketdi. Allohning Elchisi ﷺ esa (shunday) dedilar.

“Relieve me of my Bay’a (cancel my pledge) ”, which the Messenger of Allah (pbuh) refused. Then he came and said the same, but the Messenger (pbuh) rejected. So he left the town. The Messenger of Allah (pbuh) said.

. » إِنَّمَا الْمَدِينَةُ كَالْكِيرِ ت نْفِي خَبَثَ هَا وَيَ نْصَعُ طَيِّبُ هَا « .

“Madina” xuddi temirchining o‘chog‘iga o‘xshaydi. U aralashmalarni ketkazadi va yaxshisini poklaydi.

“Madina is like the blacksmith's furnace. It removes the impurities and purifies the good.”.

Muslim ham Nofi' orqali Abdulloh ibn Umardan rivoyat qilgan: u Allohning Elchisi ﷺ shunday deganini eshitgan: «Kim itoatdan qo'lini tortib olsa, Qiyomat kuni Allohga shunday holda ro'baro' bo'ladiki, uning uchun hech qanday hujjat bo'lmaydi.»

Muslim also narrated from Nafi’ on the authority of ‘Abd Allah b. Umar that he heard the Messenger of Allah (pbuh) say. . » مَنْ خَل عَ يَدًا مِنْ طَاعَةٍ، لَقِيَ اللَّهَ يَ وْمَ الْقِيَامَةِ لا حُجَّةَ لَه « .

"Kim itoatdan (amirga bo'lgan itoatdan) qo'lini tortib olsa, Qiyomat kuni Alloh huzurida turganda, uning uchun hech qanday hujjat (o'zini oqlaydigan dalil) qolmaydi."

“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 ”.

Bay'ani buzish halifaga bo'ysunishdan Allohdan (SWT) qo'lni tortib olishdir. Biroq, bu shunday bo'ladi, agar uning halifaga bergan bay'asi aqd qilish bay'asi bo'lsa yoki musulmonlar tomonidan qabul qilingan va sadoqat bilan tasdiqlangan halifaga itoat bay'asi bo'lsa. Lekin agar u dastlab halifaga o'zini bog'lagan, ammo bay'a to'liq amalga oshmagan bo'lsa, u holda u o'sha bay'adan o'zini ozod qilishga haqlidir, chunki musulmonlar tomonidan unga nisbatan halifalik aqdi yakunlanmagan. Demak, hadisdagi taqiq halifaga berilgan bay'ani buzishga qaratilgan, halifalik aqdi yakunlanmagan kishiga nisbatan emas.

Breaking the Bay’a to the Khalifah is a withdrawal of the hand from the obedience to Allah (swt). However, this is the case if his Bay’a to the Khalifah was a Bay’a of contracting, or a Bay’a of obedience to a Khalifah was accepted and pledged by the Muslims. But if he pledged himself to a Khalifah initially, and the Bay’a was not completed, then he has the right to relieve himself from that Bay’a, in view of the fact that the contracting Bay’a has not been concluded to him from the Muslims. So the prohibition in the hadith is focused on withdrawing a Bay’a to a Khalifah, not to a man for whom the Khilafah contract was not completed.