Xalifaning o‘z ijtihodi va fikriga ko‘ra raiyatning ishlarini boshqarishga to‘liq haqqi bor. Davlat ishlarini yuritish va xalqning ehtiyojlarini boshqarish uchun u ruxsat etilgan masalalardan istagan narsasini qabul qilishi mumkin, ammo maslahat yoki foyda bahonasida hech qanday shariat hukmiga zid chiqishi mumkin emas. Masalan, oziq-ovqat tanqisligi bahonasida bitta oilaning ikkitadan ortiq farzand ko‘rishini taqiqlashi, ekspluatatsiyaning oldini olish bahonasida narxlarni belgilab qo‘yishi yoki ishlarni yuritish va manfaat ko‘zlab, gubernator etib g‘ayrimusulmonni yoki ayolni tayinlashi, shuningdek shariat qoidalariga zid keladigan boshqa har qanday ishni qilishi joiz emas. Unga ruxsat etilgan narsani taqiqlash va taqiqlangan narsaga ruxsat berish ham joiz emas.

The Khalifah has the complete right to govern the affairs of the subjects according to his opinion and Ijtihad. He can adopt anything of the permitted issues that he needs to run the affairs of the State and to manage the peoples’ affairs and he is not permitted to contradict any Shari’ah rule for the sake of benefit. For example, he cannot prohibit the single family from having more than one child on the pretext of shortageof foodstuffs, or fix prices on the pretext of preventing exploitation, or appoint a non-Muslim or a woman as a governor on the pretext of looking after the affairs or benefit, nor anything else which contradicts the Shari’ah rules. It is not permitted for him to prohibit a permitted matter and nor to allow a prohibitedmatter.

Xalifa sub'ektlarning ishlarini o'z fikri va ijtihodi asosida boshqarish to'liq huquqiga ega, ammo u biror shariat hukmiga foydalilikni dalil qilib qarshi chiqishga ruxsat etilmagan. Shuning uchun u davlat sanoatini himoya qilish maqsadida sub'ektlarning tovarlar import qilishiga to'sqinlik qila olmaydi, agar bu davlat iqtisodiyotiga zarar yetkazmasa; yoki suiiste'moldan saqlash maqsadida narxlarni belgilab qo'ya olmaydi; yoki turar joy muammosini yengillashtirish uchun mulk egasini o'z mulkini ijaraga berishga majbur qila olmaydi, agar bunga zarur favqulodda vaziyat bo'lmasa; hamda shariat qoidalariga zid keladigan boshqa hech narsa qila olmaydi. Unga ruxsat etilgan narsani man etish va man etilgan narsani ruxsat etilgan qilish mumkin emas.

The Khalifah has the complete right to govern the affairs of the subjects according to his opinion and Ijtihad, but he is not permitted to contradict any Shari’ah rule using benefit as the proof – so he cannot prevent the subjects from importing goods for the sake of protecting the State’s industry, unless it would damage the State’s economy, or fix prices for the sake of preventing exploitation, or force the owner to rent his property for the sake of easing housing, unless there was a pressing emergency for that, nor anything else which contradicts the Shari’ah rules. It is not permitted for him to prohibit something permitted and to make something prohibited permitted.

The proof for this is the words of the Prophet (phuh). » الإِمَامُ رَاعٍ وَمَسْ ئُولٌ عَنْ رَعِيَّتِهِ « .

The proof for this is the words of the Prophet (phuh). » الإِمَامُ رَاعٍ وَمَسْ ئُولٌ عَنْ رَعِيَّتِهِ « .

“Imom (hokim) — o‘z raiyatining homiysi va ulardan so‘raladigan mas’ul shaxsdir (u o‘z raiyati haqida so‘raladi)”, degan hadis Al-Buxoriy tomonidan ’Abdulloh ibn ’Umar orqali rivoyat qilingan. Shuningdek, shariat xalifaga bergan huquqlar — masalan, o‘z fikri va ijtihodiga ko‘ra mustaqil ish tutish, topshirilgan Bayt al-mol (davlat xazinasi) mablag‘lari ustida ijtihod qilish, bir masalada aniq bir fikrga amal qilishga xalqni majburlash va shunga o‘xshash boshqa huquqlar ham shulat jumlasidandir. Ushbu rivoyat xalifaga raiyat ishlarini hech bir cheklovsiz boshqarish uchun to‘liq huquq berishini bildiradi. Bayt al-mol qoidalari, qabul qilish, qo‘shin tayyorlash, hokimlarni tayinlash va xalifaga berilgan boshqa barcha huquqlar unga mutlaq tarzda, hech qanday cheklovsiz berilgan. Bu esa uning ishlarni o‘z ko‘rishiga ko‘ra, hech qanday cheklovsiz boshqarishi mumkinligining dalilidir. Unga itoat qilish vojib, unga itoatsizlik qilish esa gunohdir. Lekin bu boshqaruv ishini shariat qoidalariga, ya’ni shariat matnlariga muvofiq olib borish shart. Demak, unga mutlaq tarzda berilgan majburiy vakolat ham shariat bilan, ya’ni shariat qoidalari bilan cheklangandir. Masalan, u hokimlarni xohlaganicha tayinlash vakolatiga ega, lekin kofirni, bolani yoki ayolni hokim etib tayinlash to‘g‘ri emas, chunki shariat bunga man qilgan. Yana bir misol: u o‘z hokimiyati ostidagi yerlarda kofir davlatlarning elchixonalarini ochishga ruxsat berishi mumkin va bunga hech qanday cheklovsiz ruxsat etilgan. Ammo elchixonani musulmon yerlar ustidan nazorat qilish vositasi sifatida ishlatmoqchi bo‘lgan kofir davlatga ruxsat berish to‘g‘ri emas, chunki shariat buni taqiqlagan. Xuddi shunday, u byudjet bo‘limlarini va har bir bo‘lim uchun zarur summalarni belgilashi mumkin, ammo Bayt al-Mal daromadlari miqdoridan oshib ketadigan xarajatga ega, masalan, to‘g‘on qurilishi uchun byudjetda bo‘lim tuzishi mumkin emas, bunga soliq solib pul topish niyatida bo‘lsa ham. Chunki bunday zarur bo‘lmagan ish, mana shu to‘g‘on kabi, uchun soliq undirish Shariatda ruxsat etilmagan. Shu tarzda, u Shariat tomonidan berilgan ishlarni boshqarishda mutlaq vakolatga ega bo‘lsa-da, bu mutlaqlik faqat Shariat qoidalari doirasida amal qiladi. Qolaversa, ishlarni boshqarishdagi mutlaq huquq deganda, u yerlarning ishlarini boshqarish uchun zarur deb hisoblagan qonunlarni chiqarish huquqi nazarda tutilmaydi, balki uning o‘ziga ruxsat berilgan masalalarda, ishlar qanday yuritilishi kerakligi haqidagi fikriga ko‘ra harakat qilish mustaqilligi berilganini anglatadi. Shunda u o‘ziga ruxsat etilgan masalalarda o‘z fikriga ko‘ra qonunlar chiqaradi va Shariat unga o‘z ijtihodini qo‘llash mustaqilligini bergani hamda bizga unga itoat etishni buyurgani sababli, xalq ularga bo‘ysunishi majburiy bo‘ladi. Shunday qilib, u bu fikrini xalq uchun majburiy bo‘lgan qonunga aylantirishi mumkin. Masalan, unga Bayt al-Mal ishlarini o‘z fikri va ijtihodiga ko‘ra boshqarish va shunga muvofiq xalqni itoatga chaqirish huquqi berilgan, shuning uchun u Bayt al-Mal uchun moliyaviy qonunlar chiqarishi mumkin, va ularga bo‘ysunish majburiy bo‘ladi. Xuddi shunday, unga Qo‘shinning rahbarligi va uning ishlarini o‘z fikri va ijtihodiga ko‘ra boshqarish berilgan, xalq unga shunga muvofiq itoat etishga buyurilgan. Shunda u Qo‘shin rahbarligi va uni boshqarish bo‘yicha qonunlar chiqarishi mumkin, va bu qonunlarga bo‘ysunish majburiy bo‘ladi. Shuningdek, unga xalifaning fikri va ijtihodiga ko'ra fuqarolar manfaatlarini boshqarish huquqi berilgan, shuningdek, uning fikri va ijtihodiga ko'ra manfaatlarni boshqarish va ular bilan ishlash uchun odamlarni tayinlash huquqi berilgan va shunga muvofiq odamlarga unga itoat etish buyurilgan. Shunday qilib, u ishlarni boshqarish uchun qonunlar chiqarishi mumkin va u davlat xizmatchilari to'g'risida qonunlar chiqarishi mumkin, bunda o'sha qonunlarga itoat etish majburiy bo'ladi. U xalifaning fikri va ijtihodiga havola etilgan, majburiy vakolatlari bo'lgan har bir masala bo'yicha qonunlar chiqarishi mumkin va o'sha qonunlarga itoat etish majburiy bo'ladi.

Bu qonunlar uslublar ekanini va uslublar mubah masalalardan ekanini, shuning uchun ular barcha musulmonlar uchun mubah ekanini bahslashib bo‘lmaydi; bunday holda xalifaning muayyan uslublarni belgilab, ularni majburiy qilishi joiz emas, chunki bu mubah bo‘lgan narsaga amal qilishni farz qilishdir. Mubahni farz qilish, shuningdek, bu uslublardan boshqasini man etish orqali mubahni harom qilishdir, va bunga ruxsat yo‘q. Bunga bahslashib bo‘lmaydi, chunki mubahlik ular uslub ekanligi jihatidan ruxsat etilgan. Bayt al-mol boshqarish uslublari xalifa uchun mubahdir, har bir kishi uchun emas; qo‘shin rahbarligi uslublari xalifa uchun mubahdir, har bir kishi uchun emas; ra’iyaning manfaatlarini boshqarish uslublari xalifa uchun mubahdir, barcha odamlar uchun emas. Shuning uchun xalifa qaror qilgan bu mubah masalaga amal qilishning majburiyligi mubahni farzga aylantirmaydi, balki faqat Shariat unga bergan mustaqil ravishda o‘z raylari va ijtihodiga ko‘ra ish tutish huquqi doirasida xalifaga itoat qilishni majburiy qiladi; boshqacha aytganda, masalalarni boshqarish uchun ra’y va ijtihod asosida qaror qilgan narsasida. Chunki dastlab mubah bo‘lsa ham, xalifa uni majburiy qildi va boshqasini man etdi, lekin boshqarish uning ishi bo‘lgani uchun unga ko‘ra boshqarish xalifa uchun joizdir, boshqa har qanday shaxs uchun esa joiz emas, chunki bu boshqarish ularning ishi emas. Shuning uchun, Xalifa shariat masalalarini boshqarish uchun mubohlardan qabul qilgan narsaga amal qilish majburiy emas; ya'ni, shariat Xalifaga o'z fikri va ijtihodiga ko'ra mustaqil ish yuritish uchun bergan narsalar, Xalifa mubohni farzga aylantirgani yoki mubohni haromga aylantirgani nuqtai nazaridan emas, balki shariat Xalifaga o'z fikri va ijtihodiga ko'ra mustaqil ish yuritish uchun bergan har qanday narsada Xalifaga itoat qilish majburiy bo'lgani nuqtai nazaridan. Shunday ekan, Xalifa ishlarni boshqarishni osonlashtirish maqsadida majburiy qilgan har bir mubohli masala raiyatdan har bir shaxs uchun unga amal qilish majburiy bo'ladi. Shu asosda Umar ibn al-Xattob (roziyallohu anhu) idoralarni ro'yxatga oldi, shu asosda xalifalar o'z hokimlari va raiyat uchun aniq tartiblar belgiladilar hamda ularni shu tartiblarga ko'ra ish yuritishga majbur qildilar va boshqacha tarzda ish yuritishni taqiqladilar. Shu asosda bu turdagi ma'muriy qonunlar va qolgan qonunlarni chiqarish joiz bo'ladi va ularga itoat qilish boshqa qonunlarga itoat qilish kabi majburiydir, chunki itoat Xalifaga, uning buyurganiga ko'ra, shariat unga huquq va ish yuritishda mustaqillik bergan doirada bo'ladi.

It cannot be argued that these laws are styles, and that the styles are from the permitted issues, and so they are permitted for all the Muslims in which case it is not permitted for the Khalifah to specify specific styles and make them obligatory, since it is making it obligatory to act upon something permitted, and to obligate an act upon something permitted is making the Mubah (permitted) Fard (obligatory), and making the Mubah (permitted) Haram (prohibited) by prohibiting anything other than these styles, and this is not allowed. This cannot be argued, since the permitted are styles from the angle that they are styles, as for the styles of administrating the Bayt Al-Mal, they are permitted for the Khalifah and not every person, and the styles of the leadership of the Army are permitted for the Khalifah and not every person, and the styles of the management of the interests of the subjects are permitted for the Khalifah and not all the people. Therefore, the obligation of acting according to this permitted issue which the Khalifah decided upon, does not make that Mubah (permitted) into a Fard (obligation), rather it only makes obeying the Khalifah obligatory according to what the Shari’ah gave to him from the right to act independently according to his opinion and Ijtihad or in other words, in what he decided from opinion and Ijtihad in order to govern the issues. Since although it was originally permitted, the Khalifah made it mandatory and prohibited anything else, but it is permitted for the Khalifah to govern according to it, since the governing is his issue, and it is not permitted for any other person since this governing is not their issue. Therefore, it is not obligatory to adhere to what the Khalifah adopted from the permitted actions in order to govern the affairs; in other words, what the Shari’ah gave to the Khalifah to act independently in according to his opinion and Ijtihad, from the angle that the Khalifah made something Mubah (permitted) into Fard (obligatory), and made the Mubah into Haram (prohibited), but rather from the angle that the obedience to the Khalifah is obligatory in whatever the Shari’ah gave to the Khalifah to act independently in according to his opinion and Ijtihad. So, every Mubah (permitted issue) that the Khalifah made binding in order to facilitate the governing of the issues becomes obligatory upon every individual from the subjects to adhere to. Based upon this, Umar bin Al-Khattab (ra) registered the departments, and based upon this, the Khulafaa’ laid down specific arrangements for their administrators and for the subjects, and obliged them to work according to these arrangements and prohibited them to work in any other way. Based upon this, it is permitted to draft administrative laws and the remaining laws which are from this type, and obedience to them is obligatory in the same manner as obedience to the rest of the laws, since the obedience is to the Khalifah according to what he orders, from what the Shari’ah has given him in terms of rights and independence to act.

Biroq bu faqat boshqaruv ishlariga oid ruxsat etilgan masalalarda o‘rinlidir, ya’ni Xalifaga o‘z fikri va ijtihodiga ko‘ra mustaqil ravishda harakat qilish huquqi berilgan narsalarda, masalan, ma’muriyat tuzilmasini tashkil etish, askarlarni joylashtirish va shunga o‘xshash ishlarda. Bu barcha mubah masalalarga emas, balki Xalifaning Xalifa sifatidagi vakolatiga kiradigan narsalargagina taalluqlidir. Qolgan barcha odamlar uchun farz, mandub, makruh, haram va mubah hukmlariga kelsak, bunda Xalifa Shariat hukmi bilan cheklangandir. U bu hukmlardan hech qanday tarzda chetga chiqishga haqli emas, chunki Payg‘ambar ﷺ shunday deganlar.

However, this is only in the permitted issues which are for the governing of the affairs, in other words, what has been given to the Khalifah to act independently in according to his opinion and Ijtihad, such as the organisation of the administrations, arranging the soldiers and similar, and not in all the permitted issues but rather only what is permitted for the Khalifah in his capacity as a Khalifah. As for the rest of the rules from the Fard (obligation), Mandub (recommended), Makruh (disliked), Haram (prohibited) and the Mubah (permitted) for all the people, then the Khalifah is restricted in those according to the Shari’ah rule. He is not permitted to stray outside of these at all, due to the words of the Prophet (phuh).

. » مَنْ أَحْدَثَ فِي أَمْرِنَا هَذَا مَا لَيْسَ مِنْهُ فَ هُوَ رَد « .

. » مَنْ أَحْدَثَ فِي أَمْرِنَا هَذَا مَا لَيْسَ مِنْهُ فَ هُوَ رَد « .

“Kimki bizning ishimizga unga tegishli bo‘lmagan biror narsani kiritsa, u rad etiladi”, bu hadis xalifa va boshqa har kimni o‘z ichiga oladigan umumiy hukmdir.

“If anyone introduces in our matter something which does not belong to it, will be rejected”, which is general encompassing both the Khalifah and anyone else.

Halifaga o'z fikri va ijtihodi bo'yicha ish yuritish uchun berilmagan, balki barcha odamlar uchun ruxsat etilgan masalalarga kelsak — unga odamlarni majbur qiladigan qonunlar chiqarish joiz emas. Masalan, qo'shinni boshqarish usullari halifaning fikri va ijtihodi bo'yicha yuritiladi, ammo odamlarga o'zlari xohlagan kiyimni o'zlari yoqtirgan ko'rinishda kiyish ruxsat etilgan. Shuning uchun kiyimlarining ko'rinishini cheklaydigan qonunlar chiqarish joiz emas. Ular o'z uylarini istalgan me'moriy uslubda qurishlari mumkin, shuning uchun halifaning uylar uslubini cheklaydigan qonunlar chiqarishi ham joiz emas, chunki bu barcha odamlar uchun mubah (ruxsat etilgan) masaladir. Shunday mubah masalada odamlarni boshqalarning zarariga bo'lsa-da, ma'lum bir narsaga majbur qilish mubahni vojib yoki haram qilish bilan teng bo'ladi, bu esa halifaga joiz emas. Agar u shunday qilsa, unga itoat qilish vojib bo'lmaydi va masala mazolim (zulm) sudiga ko'tariladi. Balki uning qabul qilishi faqat o'zi fikri va ijtihodi bo'yicha mustaqil ish yuritish huquqi berilgan sohaga cheklanadi. Halifaga ma'lum bir fikr va ijtihodga odamlarni rioya qilishga majbur qilish joiz, va unga itoat qilish vojibdir. Boshqacha aytganda, halifaga bunday masalalarda, ya'ni halifa uchun joiz bo'lib, oddiy odamlar uchun joiz bo'lmagan masalalarda, masalan, qo'shinni boshqarish uslublari va shunga o'xshash ishlarda qonunlar chiqarish joiz. Bunday masalalarda u odamlarni o'zining muayyan fikri va ijtihodiga ergashishga majbur qilishi mumkin va ularga unga itoat qilish vojibdir. Ya'ni bunday masalada qonun chiqarishi joiz, bu masalalardan boshqa hech qanday narsada esa bunday qilishi umuman joiz emas.

With regards to that which has not been given to the Khalifah to run according to his opinion and Ijtihad but instead was permitted for all of the people – it is not permitted for him to legislate laws which force people upon it; for example, the techniques of leading the Army are run according to his opinion and Ijtihad, but the people are permitted to wear the clothes that they like according to the appearance they like and so it is not permitted to draft laws which would limit the appearance of their clothes. And they are permitted to build their houses according to any architectural style they like, and so it is not permitted for the Khalifah to draft laws which would limit the styles for their houses, since this is a Mubah (permitted) issue for all the people, so any forcing of the people upon a specific thing in this type of Mubah (permitted) issue at the expense of others, is equivalent to obligating and prohibiting the Mubah, and this is not permitted for the Khalifah. If he did it, obedience to him would not be obligatory and the issue would be raised to the court of the Madhalim (injustices). Rather, his adoption is limited to a single area, which is that in which he has been given the independence to act according to his opinion and Ijtihad. It is permitted for him to make the people adhere to a specific opinion and Ijtihad, and obedience to him is obligatory; in other words, it is permitted for him to draft laws in these issues, in other words, those issues which are permitted for the Khalifah and not for the general people such as the styles of leading the Army and so on. In such issues, he can obligate people to follow his specific opinion and Ijtihad, and it would be obligatory upon them to obey him, in other words, it is permitted for him to draft laws in such issue, while it is not permitted for him to do so at all in anything other than these issues.

Shunga ko'ra, xalifaning ishlarni boshqarish uchun deb ruxsat etilgan narsani man etishi yoki man etilgan narsani ruxsat etishi joiz emas. Shuning uchun u ishlarni boshqarish maqsadida bu yerlardan tashqariga jun sotish mumkin emas deb aytishi joiz emas; chunki savdo-sotiq mubohdir. Uni harom qilish yoki unga to'sqinlik qilish joiz emas. Ammo, agar jun, qurol yoki mubah narsalardan biror narsani sotish zarar keltirishi aniq bo'lsa, u holda faqat o'sha narsani sotish zarar keltirgani uchun harom bo'ladi, lekin narsaning o'zi mubohligicha qoladi. Bu Nabiy ﷺ Lashkarni Samud qavmining quduqlaridan ichishdan man etganidan olingan qoidaga ko'ra shunday.

Accordingly, it is not permitted for the Khalifah to make prohibited what has been permitted or to make permitted what has been prohibited with the justification that it is for the governing of the affairs. So it is not permitted for him to say that it is not permitted to sell wool to outside of these lands with the justification that it is for the sake of governing the affairs; this is since trade is Mubah (permitted). It is not permitted to make it Haram (prohibited) or to prevent it. But, if selling wool or weapons or anything from amongst the Mubah (permitted) things is confirmed to cause a harm, then selling that thing alone becomes Haram (prohibited) because it leads to a harm, while the object itself remains Mubah (permitted); this is according to the principle taken from when the Prophet (phuh) prohibited the Army from drinking from the wells of Thamud.