Ummat xalifani tayinlaydi. Biroq, shariat usuliga ko‘ra bay‘at amalga oshirilgandan so‘ng, uni lavozimidan chetlatish huquqiga ega emas.

The Ummah is the one who appoints the Khalifah. However, it does not possess the right to remove him once the pledge of allegiance has been concluded according to the Shari’ah method.

Ushbu maqola ikki qismdan iborat: birinchisi, ummat xalifani tayinlash huquqiga ega ekanligi; ikkinchisi, ummatning uni lavozimidan chetlatish huquqi yo'qligi haqida.

This article has two halves; the first that the Ummah is the one who holds the right to appoint the Khalifah; the second being that the Ummah does not possess the right to remove him.

Birinchi qismning dalili bayʻat haqidagi rivoyatlardir, chunki xalifalik mansabini bayʻatdan boshqa yo‘l bilan hech kim egallash huquqiga ega emas, zero bayʻat xalifani tayinlash usulidir. Bu Muslimlarning Payg‘ambar ﷺ ga bayʻat qilganidan, bayʻat borasida Payg‘ambar ﷺ ning bizga bergan amridan va solih xulafo‘ur-roshidinlarning xalifalikni faqat bayʻat orqali egallaganidan dalolat topadi.

As for the first half, the proof for it is the narrations regarding the pledge of allegiance, since no one possesses the right to undertake the position of the Khilafah except through the pledge, because the pledge is the method to appoint the Khalifah. This is established from the pledge of the Muslims to the Messenger (pbuh) and from the command of the Messenger (pbuh) for us regarding the pledge, and that the righteous Khulafaa’ only undertook the Khilafah through the pledge of allegiance.

Ikkinchi qismning dalili shu: xalifaga, u biror nojo'ya ish qilsa yoki zulm qilsa ham, agar bu ochiq kufr bo'lmasa, itoat etish buyurilgan. Buni Muslim Ibn ‘Abbosdan rivoyat qiladi: Allohning Elchisi ﷺ shunday degan:

With respect to the second half, its evidence is the order to obey the Khalifah even if he commits something reproachable, or is oppressive, as long as it is not a clear disbelief. It is narrated by Muslim from Ibn ‘Abbas that the Messenger of Allah (pbuh) said.

. مَنْ رَأَى مِنْ أَمِيرِهِ شَيْئًا يَكْرَهُهُ فَ لْيَصْبِرْ، فَإِنَّهُ مَنْ فَارَقَ الْجَمَاعَةَ شِبْ رًا فَمَاتَ « » فَمِيتَةٌ جَاهِلِيَّة .

. مَنْ رَأَى مِنْ أَمِيرِهِ شَيْئًا يَكْرَهُهُ فَ لْيَصْبِرْ، فَإِنَّهُ مَنْ فَارَقَ الْجَمَاعَةَ شِبْ رًا فَمَاتَ « » فَمِيتَةٌ جَاهِلِيَّة .

“Kimki o‘z Amiridan o‘ziga yoqmaydigan biror narsani ko‘rsa, sabr qilsin, chunki kim musulmonlar jamoasidan bir qarich ham ajralib chiqsa va shu holatda vafot etsa, u Johiliyya davri kishisining o‘limi bilan o‘ladi”, va “uning Amiri” so‘zi umumiydir, Xalifa ham unga kiradi, chunki u mo‘minlarning Amiridir. Yana Tabaroniyda Yazid ibn Salamah al-Ju‘fiy rivoyatida shunday deyilgan: “Ey Allahning Nabiysi ﷺ, agar bizning ustimizda hukm yuritadigan hokimlarimiz bo‘lsa, ular bizdan o‘zlariga bo‘lgan burchlarni ado etishimizni talab qilsalar-u, o‘zlari bizga nisbatan o‘z mas’uliyatlarini ado etmasalar, bizga nima buyurasiz?” Allahning Elchisi ﷺ javob berishdan qochdi. Salama yana so‘radi. U yana javob bermadi. Keyin u yana so‘radi — bu ikkinchi yoki uchinchi marta edi — shunda Ash‘ath ibn Qays uni chetga tortib dedi:

“One who found in his Amir something which he disliked should hold his patience, for one who separated from the main body of the Muslims even to the extent of a handspan and then he died would die the death of one belonging to the days of Jahiliyya.”, and the word “his Amir” is general, and the Khalifah falls under it since he is the Amir of the believers. And in the narration of Yazid b. Salamah Al-Ju’fi in Tabarani in which he said: “O Prophet (phuh) of Allah, what do you think if we have rulers who rule over us and demand that we discharge our obligations towards them, but they (themselves) do not discharge their own responsibilities towards us? What do you order us to do? The Messenger of Allah (pbuh) avoided giving any answer. Salama asked him again. He (again) avoided giving any answer. Then he asked again-it was the second time or the third time-when Ash'ath b. Qais pulled him aside and said:

. » اسْمَعُوا وَأَطِيعُوا فَإِ نَّمَا عَلَيْهِمْ مَا حُمِّلُوا وَعَلَيْكُمْ مَا حُمِّلْ تُمْ « . Listen to them and obey them, for on them shall he their burden and on you shall be your burden”.

. » اسْمَعُوا وَأَطِيعُوا فَإِ نَّمَا عَلَيْهِمْ مَا حُمِّلُوا وَعَلَيْكُمْ مَا حُمِّلْ تُمْ « . Listen to them and obey them, for on them shall he their burden and on you shall be your burden”.

Al-Buxoriy va Muslim, Ubada ibn Somit orqali (bu yerdagi matn Muslim rivoyatidan) rivoyat qilganlar. U aytdi:

Al-Bukhari and Muslim reported (with the wording here from Muslim) through ‘Ubadah b. Samit who said:

. فَ بَايَ عْنَاهُ فَكَانَ فِيمَا أَخَذَ عَلَيْ نَا أَنْ بَايَ عَنَا عَلَى السَّمْعِ دَعَانَا رَسُولُ اللَّهِ « وَالطَّاعَةِ فِي مَنْشَطِنَا وَمَكْرَهِنَا وَعُسْرِنَا وَيُسْرِنَا وَأَثَ رَةٍ عَلَيْ نَا وَأَنْ لاَ ن نَُازِعَ الأَمْرَ أَهْلَه قَالَ: » إِلاَّ أَنْ تَ رَوْا كُفْرًا بَ وَاحًا عِنْدَكُمْ مِنَ اللَّهِ فِيهِ ب رُْهَانٌ .

. فَ بَايَ عْنَاهُ فَكَانَ فِيمَا أَخَذَ عَلَيْ نَا أَنْ بَايَ عَنَا عَلَى السَّمْعِ دَعَانَا رَسُولُ اللَّهِ « وَالطَّاعَةِ فِي مَنْشَطِنَا وَمَكْرَهِنَا وَعُسْرِنَا وَيُسْرِنَا وَأَثَ رَةٍ عَلَيْ نَا وَأَنْ لاَ ن نَُازِعَ الأَمْرَ أَهْلَه قَالَ: » إِلاَّ أَنْ تَ رَوْا كُفْرًا بَ وَاحًا عِنْدَكُمْ مِنَ اللَّهِ فِيهِ ب رُْهَانٌ .

Payg‘ambar ﷺ bizni chaqirdilar va biz unga Islom uchun bay'at berdik. U biz bilan bay'at qilgan shartlar orasida shunday bor edi: faol bo‘lganimizda ham, charchaganimizda ham, og‘ir vaqtimizda ham, qulay vaqtimizda ham itoat qilish va buyruqlarini tinglash; hokimga itoatkor bo‘lish va unga haqini berish, garchi u bizga haqimizni bermasa ham; uning ustidan qarshilik ko‘rsatmaslik, faqat biz Allohdan bizda dalil bo‘lgan ochiq kufrni ko‘rgandagina bundan mustasno. Abu Zarr rivoyat qilishicha, Allohning Elchisi ﷺ shunday degan:

“The Prophet (phuh) called us and we gave him the Pledge of allegiance for Islam, and among the conditions on which he took the Pledge from us, was that we were to listen and obey (the orders) both at the time when we were active and at the time when we were tired, and at our difficult time and at our ease and to be obedient to the ruler and give him his right even if he did not give us our right, and not to fight against him unless we noticed him having open Kufr (disbelief) for which we would have a proof with us from Allah” And it is narrated from Abu Dharr that the Messenger of Allah (pbuh) said,

. يَا أَبَا ذَرٍّ، كَيْفَ أَنْتَ عِنْدَ وُلاَةٍ يَسْتَأْثِرُونَ عَلَيْكَ بِهَذَا الْفَيْءِ ؟ قَالَ: وَالَّذِي « بَ عَثَكَ بِالْحَقِّ، أَضَعُ سَيْفِي عَلَى عَاتِقِي فَأَضْرِبُ بِهِ حَتَّى أَلْحَقَكَ، قَالَ: أَفَلاَ أَدُلُّكَ عَلَى » خَيْرٍ لَكَ مِنْ ذَلِكَ ؟ تَصْبِرُ حَتَّى تَ لْقَانِي .

. يَا أَبَا ذَرٍّ، كَيْفَ أَنْتَ عِنْدَ وُلاَةٍ يَسْتَأْثِرُونَ عَلَيْكَ بِهَذَا الْفَيْءِ ؟ قَالَ: وَالَّذِي « بَ عَثَكَ بِالْحَقِّ، أَضَعُ سَيْفِي عَلَى عَاتِقِي فَأَضْرِبُ بِهِ حَتَّى أَلْحَقَكَ، قَالَ: أَفَلاَ أَدُلُّكَ عَلَى » خَيْرٍ لَكَ مِنْ ذَلِكَ ؟ تَصْبِرُ حَتَّى تَ لْقَانِي .

“Ey Abu Zarr, o‘sha hokimlar bu o‘ljaning hammasini o‘zlariga olib qo‘yganda sen nima qilar eding?” U dedi: “Sizni haq bilan yuborgan Zot haqi, qilichimni yelkamga qo‘yib, sizga yetguncha (ya’ni o‘lguncha) jang qilgan bo‘lardim.” Shunda u zot dedilar: “Buning o‘rniga yaxshiroq narsani aytib qo‘yaymi? Mening huzurimga kelguncha sabr qil.” (Ahmad rivoyat qilgan va Al-Zayn sahih deb topgan, Abu Dovud ham rivoyat qilgan.)

“O Abu Dharr, how would you act with those governors who would take sole possession of this booty?” He said “By the One who sent you with the Truth, I would place my sword over my shoulder and then fight until I meet with you (die)”. He said, “Should I not tell you what is better than that? Have patience until you meet me” (reported by Ahmed and authenticated by Al-Zain, and it is also reported by Abu Dawud).

Ushbu rivoyatlarning barchasida xalifa shunday ish qilganki, bu uning lavozimidan chetlatilishini talab qilar edi. Shunga qaramay, Rasululloh ﷺ unga itoat etishni va uning zulmiga sabr qilishni buyurganlar. Bu esa ummatning xalifani lavozimidan chetlatish huquqiga ega emasligini bildiradi.

In all of these narrations the Khalifah acted in a way that would mandate his removal and despite that the Messenger (pbuh) ordered obedience to him and to be patient over his oppression, which indicates that the Ummah does not have the right to remove the Khalifah.

Shuningdek, Rasululloh ﷺ bedavining o'z bay'atini bekor qilishiga yo'l qo'ymadi. Jobir ibn Abdulloh rivoyat qiladi: bir bedavi Rasulullohga ﷺ bay'at qildi, so'ngra kasal bo'lib qoldi va: "Mening bay'atimni bekor qiling", dedi. U zot ﷺ rad etdilar. Keyin u qaytib kelib yana: "Mening bay'atimni bekor qiling", dedi, va u zot ﷺ yana rad etdilar. Shunda o'sha kishi ketib qoldi. Rasululloh ﷺ esa aytdilar:

Additionally, the Messenger (pbuh) refused to allow the Bedouin to cancel his pledge of allegiance. It is narrated by Jabir Bin ‘Abd Allah that a Bedouin gave the pledge of allegiance to the Messenger of Allah (pbuh) and then became ill and so said, “Cancel my pledge”, so he refused. Then he returned and said, “Cancel my pledge”, so he refused. So the man left. The Messenger (pbuh) said.

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

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

"Madina xuddi temirchining o'chog'iga o'xshaydi. U nopokliklarni chiqarib tashlaydi va yaxshini poklaydi" — bu shuni anglatadiki, agar bay'at berilgan bo'lsa, u uni bergan kishilarni bog'laydi va ularning bay'atni bekor qilish, shu bilan birga Xalifani olib tashlash huquqi yo'q, chunki ular unga bergan bay'atlarini bekor qilishga haqli emas. Bedavi ko'chmanchi Islomdan chiqmoqchi bo'lgan, balki faqat hokimga bo'ysunishdan, ya'ni uning bay'atini bekor qilishi orqali chiqmoqchi bo'lgan, deb da'vo qilib bo'lmaydi. Bunday deyish to'g'ri emas, chunki agar u shunday qilgan bo'lsa, uning harakati murtad bo'lish bo'lardi va Rasul ﷺ uni o'ldirgan bo'lardilar, chunki murtad o'ldiriladi. Shuningdek, bay'at Islomga emas, balki itoatga berilgan. Shunga ko'ra, u itoatdan chiqmoqchi bo'lgan, Islomdan emas. Natijada, musulmonlarning bay'atlaridan yuz o'girishi to'g'ri emas va shu sababli ular Xalifani olib tashlash huquqiga ega emaslar.

“Madina is like the blacksmith's furnace. It removes the impurities and purifies the good.” which indicates that if the pledge is given it is binding upon those who gave it and which means they do not have the right to remove the Khalifah since they do not have the right to cancel their pledge of allegiance to him. It cannot be argued that the Bedouin wanted to leave Islam and not just the obedience to the ruler through his cancellation of the pledge of allegiance. This cannot be justified since if he did that then his action would have been one of apostasy and the Messenger (pbuh) would have killed him, because the apostate is killed. Also, the pledge is not a pledge upon Islam but rather a pledge upon obedience. Accordingly he wanted to remove himself from the obedience and not from Islam. Consequently, it is not correct for the Muslims to turn away from their pledge and so they do not possess the right to remove the Khalifah.

Shariat qachon xalifaning o‘zi lavozimdan ketishi kerakligini va qachon u lavozimdan chetlatilishga loyiq bo‘lishini aniq belgilaydi. Ammo bularning hech biri ummatga uni lavozimdan chetlatish huquqi berilganini anglatmaydi. Aksincha, ummat zulmga qarshi haqqa asoslangan so‘z bilan uni hisobga oladi, agar u ochiq kufrni e’lon qilsa, unga qarshi kurashadi. Loyiq bo‘lganda uni lavozimdan chetlatish huquqi esa Mazolim sudiga tegishli.

However, the Shari’ah clarifies at what point the Khalifah removes oneself without a need to be removed, and when he deserves to be removed, and none of these mean that the Ummah has the right to remove him. Rather they account him with the powerful word of truth against oppression and fight against him if he announces clear disbelief. The power to remove him when he deserves it is held by the Madhalim court.