Maqola 4 - Xalifalik davlatining qoralama konstitutsiyasi | Quran Course

Maqola 4 - Xalifalik davlatining qoralama konstitutsiyasi | Quran Course

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Maqola 4

Article 4

by Sheikh Taqiuddin An-Nabahani3 min readViewed 201 times

Xalifa ibodatlarga oid (ʻibodat) masalalarda, zakot va jihod bilan bog‘liq masalalar hamda musulmonlar birligini himoya qilish uchun zarur bo‘lgan narsalar bundan mustasno, hech qanday aniq shariat hukmini qabul qilmaydi; shuningdek, u islomiy aqida bilan bog‘liq fikrlar orasidan hech qanday fikrni ham qabul qilmaydi.

The Khalifah does not adopt any specific Shari’ah rule in matters related to rituals (‘Ibadaat) except in Zakat and Jihad, and whatever is necessary to protect the unity of the Muslims, and nor does he adopt any thought from among the thoughts related to the Islamic 'Aqeedah.

Bir sahobalarning ijmosi bor, unga ko‘ra faqat xalifa qaror qabul qilish huquqiga ega va shu ijmodan mashhur qoidalar kelib chiqqan: "imomning qarori ixtilofni hal qiladi" va "imomning qarori majburiydir". Biroq Al-Ma’mun voqealaridan (Qur’on yaratilgani masalasidagi fitna) ma'lum bo‘ldiki, ’Aqa’id (e’tiqodlar, ’Aqida so‘zining ko‘plik shakli) bilan bog‘liq masalalarda qaror qabul qilish xalifa uchun fitnaga, musulmonlar orasida esa fitnaga sabab bo‘lgan. Shuning uchun xalifa musulmonlar orasidagi muammolarning oldini olish va ularning roziligi hamda xotirjamligini ta’minlash maqsadida ’Aqa’id masalalarida va ibodat bilan bog‘liq hukmlarda qaror qabul qilishdan o‘zini tiyishni ma’qul topadi. Biroq ’Aqa’id va ibodatlarda qaror qabul qilishdan tiyilish, xalifa uchun ularda qaror qabul qilish harom ekanligini anglatmaydi, balki xalifa ularda qaror qabul qilmaslikni tanlaydi, chunki u qaror qabul qilishi yoki qabul qilmasligi mumkin. Demak, u qaror qabul qilmaslikni tanlashi mumkin. Shu sababli moddada xalifa "qaror qabul qilishi man etilgan" deyilmay, balki xalifa "qaror qabul qilmaydi" deyilgan, bu esa uning qaror qabul qilmaslikni tanlashi mumkinligini ko‘rsatadi.

Birinchi masalaga kelsak, Alloh kofirlarni o‘z e'tiqodlaridan voz kechishga va Islomiy aqidani qabul qilishga majburlashni taqiqladi, ularni o‘z diniy marosimlaridan voz kechishga majburlashni man qildi va ularni boshqa shariat hukmlari bilan cheklashni buyurdi. Shunday ekan, yanada kuchli dalil bilan, musulmonlar ham aqidaga oid hukmlarni tark etishga majburlanmasligi kerak, chunki ular Islomiy aqidalar bo‘lib qolaverar ekan, va ibodatlarga oid hukmlarni tark etishga majburlanmasligi kerak, chunki ular shariat hukmlari bo‘lib qolaverar ekan. Bundan tashqari, e'tiqodga bog‘liq g‘oyalardan voz kechishga majburlash albatta mashaqqat keltiradi va shubhasiz (o‘sha g‘oyalarga) sadoqatni kuchaytiradi, buni Qur'on yaratilgani haqidagi fitna davridagi Imom Ahmad ibn Hanbal kabi imomlarning boshidan o‘tgani isbotlaydi. Ular kaltaklanib, xo‘rlanganda ham taslim bo‘lmadilar va e'tiqod qilgan narsalaridan voz kechmadilar. Alloh (SWT) aytadi: “U (Alloh) sizlarga dinda hech qanday qiyinchilik qilmadi.” (TMQ 22:78). Ibodatlar aqidaga o‘xshaydi, chunki kishi boshqa fikrda bo‘lgan holda muayyan hukmlarga majburlash, bu shariat hukmi bo‘lsa ham, insonning ruhiga azob keltiradi, chunki bu kishining Alloh bilan munosabati bo‘lib, aqidaga bog‘langandir. Shuning uchun xalifa musulmonlarga mashaqqat keltiradigan narsani qabul qilmasligi kerak. Biroq, shunday qilishi uning uchun harom emas.

With respect to the first issue, Allah prohibited the compulsion of the disbelievers to leave their beliefs and to embrace the Islamic 'Aqeedah, forbade forcing them to leave their rituals and ordered compelling them to be restricted by other Shari’ah rules so, by greater reasoning, the Muslims should not be forced to leave the rules related to the beliefs as long as they remained Islamic beliefs and should not be forced to leave the rules related to rituals as long as they were Shari’ah rules. Also, the compulsion to leave ideas connected to beliefs is a definite cause of hardship and will inflame loyalty (to those ideas) without doubt as proven by what happened with Imams such as Imam Ahmed Ibn Hanbal in the Fitna of creation of the Quran. When they were subjected to beating and humiliation, they did not submit neither did they leave what they believed in. Allah (swt) says,. “(Allah) has not placed upon you in the religion any difficulty.” (TMQ 22:78). The rituals are like the beliefs since compulsion upon specific rules while the person holds another opinion as the Shari’ah rule is a cause of distress upon the soul for it is the relationship of people with Allah and because it is bound to the 'Aqeedah; so the Khalifah should not adopt in whatever causes distress upon the Muslims. However, it is not forbidden for him to do so.

Исходя из этих двух положений — трудности или затруднения и противоречия с фактической реальностью принятия (усыновления), халифа не принимает решений в вопросах убеждений или в правилах обрядов. Однако, если в Коране и в Сунне упоминается ясный запрет относительно определённого вероубеждения (ʿАқида), то в таком случае оно принимается (как запрет этого убеждения), даже если есть трудность и даже если это противоречит фактической реальности принятия, чтобы отдать предпочтение определённому тексту. Например, убеждения не могут быть приняты иначе, как по убеждённости. Подобным образом это можно сделать, если управление делами мусульман требует объединить их под одним правилом. Это основано на текстах, предписывающих охранять общину мусульман и сохранять единство государства. Примерами этого являются установление времени хаджа и поста в месяц Рамадан, празднования Ийдов, закят и джихад.

Built upon these two matters – the distress or the hardship and the contradiction of the tangible reality of adoption, the Khalifah does not adopt in the thoughts of the beliefs or in the rules of the rituals. However, if a clear prohibition is mentioned in the Quran and in the Sunnah regarding a certain belief ('Aqeedah), then, at that time it is adopted (prohibiting that belief) even if there is hardship and even if it contradicts the reality of adoption so as to give preference to the definite text. For example, beliefs cannot be adopted except by conviction. In a similar fashion, it can be done if managing the affairs of the Muslims necessitates collecting them upon one rule. This is based upon the texts that enjoin the protection of the congregation of Muslims and the protection of the unity of the state. As example for this are the specification for the times of Hajj and fasting Ramadan, the Eid celebrations, Zakat and Jihad.