Xalifa o'ziga bir yoki bir nechta vakil-yordamchi tayinlaydi, ular hukmronlik mas'uliyatini zimmasiga oladilar. Shuning uchun u ularga ishlarni boshqarishni topshiradi, ular esa bu ishlarni o'z fikrlari va ijtihodlariga ko'ra olib boradilar. Xalifa vafot etganida, uning yordamchilarining vazifasi tugaydi va ular muvaqqat rahbar davridan tashqari o'z ishlarini davom ettirmaydilar.

The Khalifah appoints a delegated assistant or more for himself, who carry the responsibilities of ruling. So he delegates to them the management of affairs, where they conduct them according to their opinion and Ijtihad. On the death of the Khalifah, the role of his assistants ends, and they do not continue in their work except for the period of the temporary leader.

Ushbu maqolaning dalili at-Termiziy rivoyat qilgan hadisdir; Rasul ﷺ aytdilar.

The proof for this article is what Al-Tirmidhi narrated; the Messenger (pbuh) said.

. » وَأَمَّا وَزِيرَايَ مِنْ أَهْلِ الأَرْضِ فَأَبُو بَكْرٍ وعُمَرُ «.

. » وَأَمَّا وَزِيرَايَ مِنْ أَهْلِ الأَرْضِ فَأَبُو بَكْرٍ وعُمَرُ «.

“Mening dunyodagi ikki vazirim Abu Bakr va Umardir” (al-Hakim va at-Tirmiziy Abu Said al-Xudriydan rivoyat qilgan). Bu rivoyatdan fuqaho foydalangan va ko‘pchilik ulamolar uni qabul qilgan, shuning uchun u hasan rivoyatdir va shu sababli xalifaning yordamchilar tayinlashi uchun shar’iy dalildir. Rivoyatda “vazir” so‘zi lug‘aviy ma’noda, ya’ni yordamchi ma’nosida ishlatilgan, Qur’on ham uni shu ma’noda qo‘llaydi; Alloh (SWT) aytadi: “Menga oilamdan bir vazir tayinla” (TMQ 20:29), ya’ni yordamchi. Vazirlik Payg‘ambar ﷺ davrida ham mavjud bo‘lgan, buning dalili at-Tirmiziy rivoyatining matnidir. Biroq hukmronlik qilgan Payg‘ambar ﷺ edi, va hech narsa uning Abu Bakr (RA) va Umar (RA)ni hukmronlikdagi ishlarini bajarishga majbur qilganini ko‘rsatmaydi; ammo ularni vazir qilib tayinlashi ularni unga yordam berishga topshirganini bildiradi, ya’ni ikkalasiga ham u hukmronlikda qilgan ishlarini bajarish vazifasi yuklangan. Payg‘ambar ﷺ vafotidan keyin Umar (RA) Abu Bakr (RA)ning vaziri bo‘lib, xalifa hukmronlikda bajaradigan ishlarni bajarardi, bu shu darajada ayon ediki, ba’zilar Abu Bakr (RA)ga: “Biz bilmaymiz, xalifa Umarmi yoki sizmi”, deb aytardi (Ibn Hanbal Fadoil as-Sahoba kitobida Nofi’dan rivoyat qilgan). Abu Bakr (RA) vafotidan keyin Usmon (RA) va Ali (RA) Umar (RA)ning vazirlari bo‘ldi va ikkalasi ham hukmronlikda Umar (RA) qilgan ishlarni bajardi, faqat Umar (RA) shaxsining kuchi tufayli ikki vazirning yordam ishlari Umar (RA)ning Abu Bakr (RA) davridagidek ayon emas edi, garchi Ali (RA) shaxsining kuchi tufayli Umar (RA) davrida ham bu ishlarni qilgani ravshan edi. Umar (RA) vafotidan keyin Ali (RA) va Marvon ibn al-Hakam (RA) Usmon (RA)ning ikki vaziri bo‘ldi. Biroq, ’Ali (ra) ba’zi ishlardan rozi emas edi, shuning uchun ’Uthmon (ra) bilan birgalikdagi ishi unchalik ko‘zga tashlanmadi, chunki u go‘yo chetga chekilgan kishiga o‘xshar edi. Boshqa tomondan, Marvon (ra) vazirlik vazifasini o‘z zimmasiga olishda, boshqacha aytganda, hukmronlik ishlarida ko‘zga ko‘rinib turardi.

“My two ministers in the World are Abu Bakr and Umar” (reported by Al-Hakim and Al-Tirmidhi from Abu Said Al-Khudri). This narration has been used by the Fuqaha’ and has been accepted by most of the scholars, so it is a Hasan narration and accordingly is a Shari’ah evidence that the Khalifah can appoint assistants. The narration used the word “minister” in the linguistic meaning, which is assistant, and the Quran uses it with this meaning; Allah (swt) said. “And appoint for me a minister from my family.” (TMQ 20:29), in other words, an assistant. And the ministry was present during the time of the Messenger (pbuh) , and its proof is the text of the narration from Al-Tirmidhi. However, it was the Messenger (pbuh) who was the one who ruled, and there is nothing which indicates that he made Abu Bakr (ra) and Umar (ra) carry out what he did from ruling, but making them into ministers indicates that he commissioned them to assist him; in other words, commission for both of them to carry out what he did from ruling. After the death of the Messenger (pbuh) , Umar (ra) was the minister of Abu Bakr (ra), and used to carry out what the Khalifah used to carry out in terms of ruling, and that was apparent to the point that some of them used to say to Abu Bakr (ra), “We don’t know whether Umar is the Khalifah or you” reported by Ibn Hanbal in Fada’il Al-Sahabah from Nafi’. After the death of Abu Bakr (ra), ’Uthman (ra) and ’Ali (ra) were the ministers of Umar (ra), and each of them carried out what Umar (ra) did in terms of ruling, except that the power of the personality of Umar (ra) meant that the actions of assistance of the two ministers were not so apparent as that of Umar (ra) with Abu Bakr (ra), although due to the power of the personality of ’Ali (ra), it was clear that he carried out these actions in the time of Umar (ra). After the death of Umar (ra), ’Ali (ra) and Marwan b. Al- Hakam (ra) were the two ministers of ’Uthman (ra). However, ’Ali (ra) was not content with some of the actions, and so his work with ’Uthman (ra) was not prominent since he was similar to someone withdrawn. On the other hand, Marwan (ra) was apparent in his undertaking of the ministry, in other words, the actions of ruling.

Xalifa o'z ishlarini boshqarishni vaziriga topshirar edi, va bu har bir to'g'ri yo'l tutgan xalifada sodir bo'lar edi, ularning yordamchisi (vaziri) hozir bo'lardi, garchi yordamchilar ishlarni boshqarishda bir-biridan farq qilsa ham. "Vazir" so'zining lug'aviy ma'nosidan, ya'ni xalifaning yordamchisidan, shu anglashiladiki, u xalifaning amallarida yordamchidir; va so'z hech qanday cheklovsiz umumiy ravishda kelganligi sababli, u xalifaning xilofatdagi barcha amallarida yordamchisi demakdir. Rivoyatdan shu tushuniladi va bu Umar (roziyallohu anhu) va Abu Bakr (roziyallohu anhu) bilan sodir bo'lgan ish bilan ham tasdiqlanadi. Shunday ekan, so'zning shar'iy ma'nosi: xalifaning xilofat amallarining barchasida unga yordam beruvchi kishidir. Biroq, u xalifaning o'zi ega bo'lgan majburiy vakolatlarga ega emas. Balki, agar xalifa "Men falonchini o'zimga vazir qilib tayinladim", yoki "o'zimga yordamchi qilib", yoki "men boshqarayotgan narsada mening o'rnimda ish yurit", yoki shunga o'xshash biror gap desa, u holda o'sha kishi vakil sifatida xalifaning barcha majburiy vakolatlariga ega bo'ladi. "Al-Ahkom as-Sultoniyya" kitobida Al-Mavardiy ularni "vakolat berilgan vazir" (Vazir tafvid) deb atagan va shu ma'noda ta'rif bergan: "Vakolat berilgan vazir esa, uni imom o'z fikriga ko'ra ishlarni boshqarishga ruxsat bergan kishidan vazirligini olgan bo'ladi va ular o'z ijtihodlariga ko'ra ish yuritadilar". Biroq xalifa vakolat berilgan vazirning qilgan har bir ishidan xabardor bo'lishi zarur, chunki u yordamchi bo'lib, xalifa emas, shuning uchun u mustaqil emas; balki xalifa uning har bir ishini, kichik bo'lsin yoki katta, nazorat qiladi.

The Khalifah would delegate the management of affairs to his minister, and this occurred with each Khalifah from the righteous Khulafaa’ in that their assistant (minister) was present, though how the assistants practised the management of affairs differed from one to the other. It is understood from the linguistic meaning of the word “minister”, or assistant to the Khalifah, that it means an assistant for the actions of the Khalifah, and since the word came general without any restrictions, then it means assistant for the Khalifah in all of the actions of the Khilafah. This is what is understood from the narration, and is supported by what occurred with Umar (ra) and Abu Bakr (ra), and so the Shari’ah meaning of the word is the one who assists the Khalifah in all the actions of the Khilafah. However, he does not possess the mandatory powers of the Khalifah himself. Rather, if the Khalifah said “I have appointed so and so as a minister for me”, or “as an assistant for me”, or “act on my behalf in what I govern”, or anything similar, then the person would have all the mandatory powers of the Khalifah as his representative. In Al-Ahkam As- Sultaniyyah, Al-Mawardi called them the “delegated minister” (Wazeer Tafweed), and defined it with this meaning, saying, “As for the delegated minister, he has taken his ministry from the Imam who authorised him to manage the affairs according to his opinion, and for them to proceed according to his Ijtihad”. It is however necessary that the Khalifah is aware of every action that the delegated minister undertakes, since he is an assistant and not a Khalifah, and so he is not independent; rather the Khalifah inspects every action of him, whether it was small or big.

Ushbu vazir yoki yordamchining shar'iy haqiqati demokratik tizimdagi vazirning haqiqatidan butunlay farq qiladi. Chunki demokratik tizimda vazirlar mahkamasi hukumatdir va u hukmronlik qilish uchun o'ziga xos xususiyatga ega alohida guruh sifatida tashkil etilgan odamlar to'plamidir. Ular uchun hukm guruhga tegishli bo'lib, shaxsga tegishli emas; boshqacha aytganda, rahbarlik jamoaviy bo'lib, individual emas. Shunday ekan, hukmronlik qilish vakolatining barchasiga ega bo'lgan hokim vazirlar mahkamasi yoki vazirlar guruhi jamoaviy ravishda hisoblanadi, ularning hech biri vakolatni mutlaq ravishda o'zida jamlamaydi, balki hukmronlik vakolati vazirlar mahkamasida jamoaviy tarzda mujassamdir. Alohida vazir esa hukmronlikning muayyan bo'limiga ixtisoslashish uchun tayinlanadi va u vazirlar mahkamasi butunligicha unga belgilagan majburiy vakolatlarga ega bo'ladi. Ushbu bo'limda unga berilmagan vakolatlar esa vazirlar mahkamasida qoladi, uning ixtiyorida emas.

This Shari’ah reality of the assistant or minister differs completely with the reality of the minister in the democratic system. Since the cabinet in the democratic system is the government, and it is a group of people established with its characteristic as a specific group for ruling, as the ruling for them is for the group and not for the individual; in other words, the leadership is collective and not individual. So the ruler who possesses all power of ruling is the cabinet or the group of ministers collectively, and no single one of them possesses the power absolutely, but rather the power of ruling is in the cabinet collectively. As for the individual minister, he is appointed to specialise in a particular section of ruling, in which he possesses the mandatory powers that the cabinet as a whole determined for him, and whatever powers in this section were not given to him remain with the cabinet and not him.

Islomda demokratik modeldagi kabi, hokimiyatni birgalikda boshqaradigan vazirlar mahkamasi yo‘q; aksincha, rahbarlik Halifaga tegishli bo‘lib, u Ummat tomonidan bay’at berilgach, ularni Allohning Kitobi (SWT) va Uning Rasuli ﷺ sunnati bilan boshqarish uchun xizmat qiladi. Halifa o‘ziga vazirlarni tayinlaydi (tafvid vazirlari). Ular Halifa nomidan harakat qilish uchun umumiy vakolat beriladigan, Xilofat mas’uliyatlarini ado etishda Halifani umuman qo‘llab-quvvatlaydigan kishilar bo‘lib, shu ma’noda, lug‘aviy ma’noga ko‘ra vazirlardir, ya’ni o‘zlariga topshirilgan ishlarda Halifaning yordamchilaridir.

In Islam, there is no cabinet of ministers who hold the power collectively (on the democratic model); rather the leadership is for the Khalifah who is given Bay’a by the Ummah in order to rule them by the Book of Allah (swt) and the Sunnah of His Messenger . The Khalifah appoints ministers for himself (ministers of Tafwid) who are given general authorisation to act on his behalf and generally support the Khalifah in carrying the responsibilities of the Khilafah, and so they are ministers according to the linguistic meaning, or in other words, assistants of the Khalifah in what they are charged with.

Shunga ko'ra, Islom tizimidagi "vazir" va "vazirlik" so'zlari bilan demokratik tizimdagi "vazir" va "vazirlik" so'zlari o'rtasidagi katta farq ayon bo'ldi. Demokratik ma'nodagi "vazir" so'zi odamlarning ongida ustun bo'lganligi sababli, bu so'z ishlatilganda faqat demokratik ma'no xayolga keladi. Shuning uchun chalkashlikka yo'l qo'ymaslik va faqat shariat ma'nosini aniqlash uchun, halifaning yordamchisini aniqlashtirmasdan faqat "vazir" deb atash to'g'ri emas. Balki "yordamchi" so'zini uning haqiqiy ma'nosida ishlatish kerak yoki "vazir" va "vazirlik" so'zlarini demokratik tushunchadan chiqarib, faqat islomiy ma'no anglashiladigan qilib aniqlashtirish kerak, masalan, "vakolat beruvchi vazir" (Wazir Al-Tafwid) iborasini qo'llash kabi.

Accordingly the wide difference between the word “minister” and “ministry” in the system of Islam, and the word “minister” and “ministry” in the system of democracy, has become clear. Since the meaning that is understood from the democratic meaning of the word “minister” is dominant in the minds of the people, and when it is used the only thing that comes to mind is the democratic meaning, in order to avoid confusion and to specify the Shari’ah meaning alone, it is not correct to use the term “minister” alone for the assistant of the Khalifah without specifying it. Rather, the term “assistant” should be used in its real meaning, or the term “minister” and “ministry” should be specified such that it is removed from the democratic understanding, and the Islamic meaning alone is understood, such as using the term “minister of authorisation” (Wazir Al-Tafwid).

Yordamchi xalifaning buyrug'i bilan tayinlanadi va lavozimidan ozod etiladi. Xalifa vafot etganda yordamchilarning vazifasi tugaydi va ular faqat muvaqqat rahbarning davri tugagunicha davom etadilar. Shundan so'ng ularga o'z vazifalarini davom ettirish uchun yangi xalifadan qayta vakolat berilishi kerak. Ularni rasman ozod etish talab etilmaydi, chunki ularning vazifasi ularni yordamchi etib tayinlagan xalifaning vafoti bilan tugagan.

The assistant is appointed and removed at the order of the Khalifah. At the death of the Khalifah, the assistants’ role comes to an end, and they only continue through to the end of the period of the temporary leader. They then require a new authorisation from the new Khalifah in order to continue in their role, and they do not require to be formally removed since their role ended with the death of the Khalifah who took them as assistants.