5-modda.

Article 5.

Islom Davlatining barcha fuqarolari Shariat huquq va burchlaridan foydalanadilar.

All citizens of the Islamic State enjoy the Shari’ah rights and duties.

6-modda.

Article 6.

Davlat hokimiyat, sud va ishlarni boshqarish yoki shunga o'xshash masalalarda shaxslar o'rtasida hech qanday kamsitish qilishi mumkin emas. Balki, har bir inson irqi, dini, rangi yoki boshqa jihatlaridan qat'i nazar, teng munosabatda bo'lishi kerak.

The State is forbidden to discriminate at all between the individuals in terms of ruling, judiciary and management of affairs or their like. Rather, every individual should be treated equally regardless of race, Deen, colour or anything else.

Ushbu ikki modda Islom fuqaroligiga ega bo‘lgan shaxslar, ular musulmon bo‘lsinmi yoki zimmiy (Islom davlatining g‘ayrimusulmon fuqarosi) bo‘lsinmi, ularga nisbatan qo‘llaniladigan qoidalarni bayon etish uchun tuzilgan. Musulmonlarga kelsak, bunga sabab shuki, Rasulullah ﷺ Islom davlati hududidan tashqarida yashaydigan va Islom fuqaroligiga ega bo‘lmagan musulmonlarni davlat fuqarolari bahramand bo‘ladigan huquqlardan mahrum qilganlar. Sulaymon ibn Buraydah otasidan rivoyat qiladi, u kishi aytdi:

These two Articles have been drafted in order to explain the rules pertaining to those who carry the Islamic citizenship irrespective of whether they were Muslims or the people of Dhimmah (non-Muslim citizen of the Islamic State). As for the Muslims, this is due to the fact that the Messenger (pbuh) has denied the Muslims who live outside the Islamic State and who do not hold the Islamic citizenship from the rights enjoyed by the State’s subjects. On the authority of Sulayman Ibn Buraydah on that of his father who said:

. إِذَا أَمَّرَ أَمِيرًا عَلَى جَيْشٍ أَوْ سَرِيَّةٍ أَوْصَاهُ فِي خَاصَّتِهِ كَانَ رَسُولُ اللَّهِ « بِتَ قْوَى اللَّهِ وَمَنْ مَعَهُ مِنْ الْمُسْلِمِينَ خَيْ رًا، ثُمَّ قَالَ: اغْزُوا بِاسْمِ اللَّهِ فِي سَبِيلِ اللَّهِ، قَاتِلُوا مَنْ كَفَرَ بِاللَّهِ، اغْ زوا وَلا تَ غُلُّوا وَلا تَ غْدِرُوا وَلا تَمْثُ لُوا وَلا تَ قْتُ لُوا وَلِيدًا، وَإِذَا لَقِيتَ عَدُوَّكَ مِنْ الْمُشْرِكِينَ فَادْعُهُمْ إِلَى ثَلاثِ خِصَالٍ أَوْ خِلالٍ، فَأَي تَُّ هُنَّ مَا أَجَابُوكَ فَاقْ بَلْ مِنْ هُمْ وَكُفَّ عَنْ هُمْ، ثُمَّ ادْعُهُمْ إِ لَى الإِسْلاَمِ، فَإِنْ أَجَابُوكَ فَاقْ بَلْ مِنْ هُمْ وَكُفَّ عَنْ هُمْ، ثُمَّ ادْعُهُمْ إِلَى التَّحَوُّلِ مِنْ دَارِهِمْ إِلَى دَارِ الْمُهَاجِرِينَ، وَأَخْبِرْهُمْ أَن هَُّمْ إِنْ فَ عَلُوا ذَلِكَ فَ لَهُ مْ مَا لِلْمُهَاجِرِينَ وَعَلَيْهِمْ مَا عَلَى الْمُهَاجِرِينَ، فَإِنْ أَب وَْا أَنْ يَ تَحَوَّلُوا مِنْ هَا فَأَخْبِرْهُمْ أَن هَُّمْ يَكُونُونَ كَأَعْرَابِ الْمُسْلِمِينَ يَجْرِي عَلَيْهِمْ حُكْمُ اللَّهِ الَّذِي يَجْرِي عَلَى الْمُؤْمِنِينَ، وَلا » يَكُونُ لَهُمْ فِي الْغَنِيمَةِ وَالْفَيْءِ شَيْءٌ إِلاَّ أَنْ يُجَاهِدُوا مَعَ الْمُسْلِمِينَ .

. إِذَا أَمَّرَ أَمِيرًا عَلَى جَيْشٍ أَوْ سَرِيَّةٍ أَوْصَاهُ فِي خَاصَّتِهِ كَانَ رَسُولُ اللَّهِ « بِتَ قْوَى اللَّهِ وَمَنْ مَعَهُ مِنْ الْمُسْلِمِينَ خَيْ رًا، ثُمَّ قَالَ: اغْزُوا بِاسْمِ اللَّهِ فِي سَبِيلِ اللَّهِ، قَاتِلُوا مَنْ كَفَرَ بِاللَّهِ، اغْ زوا وَلا تَ غُلُّوا وَلا تَ غْدِرُوا وَلا تَمْثُ لُوا وَلا تَ قْتُ لُوا وَلِيدًا، وَإِذَا لَقِيتَ عَدُوَّكَ مِنْ الْمُشْرِكِينَ فَادْعُهُمْ إِلَى ثَلاثِ خِصَالٍ أَوْ خِلالٍ، فَأَي تَُّ هُنَّ مَا أَجَابُوكَ فَاقْ بَلْ مِنْ هُمْ وَكُفَّ عَنْ هُمْ، ثُمَّ ادْعُهُمْ إِ لَى الإِسْلاَمِ، فَإِنْ أَجَابُوكَ فَاقْ بَلْ مِنْ هُمْ وَكُفَّ عَنْ هُمْ، ثُمَّ ادْعُهُمْ إِلَى التَّحَوُّلِ مِنْ دَارِهِمْ إِلَى دَارِ الْمُهَاجِرِينَ، وَأَخْبِرْهُمْ أَن هَُّمْ إِنْ فَ عَلُوا ذَلِكَ فَ لَهُ مْ مَا لِلْمُهَاجِرِينَ وَعَلَيْهِمْ مَا عَلَى الْمُهَاجِرِينَ، فَإِنْ أَب وَْا أَنْ يَ تَحَوَّلُوا مِنْ هَا فَأَخْبِرْهُمْ أَن هَُّمْ يَكُونُونَ كَأَعْرَابِ الْمُسْلِمِينَ يَجْرِي عَلَيْهِمْ حُكْمُ اللَّهِ الَّذِي يَجْرِي عَلَى الْمُؤْمِنِينَ، وَلا » يَكُونُ لَهُمْ فِي الْغَنِيمَةِ وَالْفَيْءِ شَيْءٌ إِلاَّ أَنْ يُجَاهِدُوا مَعَ الْمُسْلِمِينَ .

“Payg‘ambar ﷺ biror kishini qo‘shin yoki otryad boshlig‘i etib tayinlaganlarida, uni, ayniqsa, Allohdan qo‘rqishga va u bilan birga bo‘lgan musulmonlarga yaxshilik qilishga da’vat qilardi. U shunday derdi: ‘Allohning nomi bilan va Alloh yo‘lida jang qiling. Allohga kufr keltirganlarga qarshi jang qiling. Muqaddas urush qiling, o‘ljani o‘zlashtirmang; ahdingizni buzmang; (o‘liklarning) jasadlarini buzmang; bolalarni o‘ldirmang. Ko‘pxudolik qiluvchi dushmanlaringiz bilan uchrashganingizda, ularni uch yo‘ldan biriga chaqiring. Agar ulardan biri javob bersa, siz ham uni qabul qiling va ularga biron zarar yetkazishdan o‘zingizni tiying. Ularni Islomga (kirishga) chaqiring; agar sizga javob berishsa, ularning javobini qabul qiling va ular bilan urushishdan to‘xtang. So‘ngra ularni o‘z yurtlaridan Muhojirlar yurtiga ko‘chib kelishga chaqiring va agar shunday qilsalar, Muhojirlarga berilgan barcha huquq va majburiyatlarga ega bo‘lishlarini xabar qiling. Agar ular ko‘chishdan bosh tortsalar, ular badaviy musulmonlar maqomiga ega bo‘lishlarini va boshqa musulmonlar kabi Allohning amrlariga bo‘ysunishlarini, ammo ular (kofirlarga qarshi) musulmonlar bilan birga haqiqatan jang qilmagunlaricha urush o‘ljasi yoki Fay’dan hech qanday ulush olmasliklarini ayting.’ (Muslim rivoyat qilgan). Bu rivoyat aniq ko‘rsatadiki, Dor al-Islomga ko‘chib bormagan kishi, hatto musulmon bo‘lsa ham, fuqarolik huquqlarining hech biridan foydalana olmaydi. Payg‘ambar ﷺ ularni Islom hokimiyati ostiga kelishga chaqirdilar, toki ular musulmonlar foydalangan narsalardan bahramand bo‘lsinlar va musulmonlar zimmasiga olgan majburiyatlarni o‘z zimmalariga olsinlar; u shunday dedi:”

“When the Messenger of Allah (pbuh) appointed anyone as leader of an army or detachment he would especially exhort him to fear Allah and to be good to the Muslims who were with him. He would say: Fight in the name of Allah and in the way of Allah. Fight against those who disbelieve in Allah. Make a holy war, do not embezzle the spoils; do not break your pledge; and do not mutilate (the dead) bodies; do not kill the children. When you meet your enemies who are polytheists, invite them to three courses of action. If they respond to any one of these, you also accept it and withhold yourself from doing them any harm. Invite them to (accept) Islam; if they respond to you, accept it from them and desist from fighting against them. Then invite them to migrate from their lands to the land of Emigrants and inform them that, if they do so, they shall have all the privileges and obligations of the Emigrants. If they refuse to migrate, tell them that they will have the status of Bedouin Muslims and will be subjected to the Commands of Allah like other Muslims, but they will not get any share from the spoils of war or Fai' except when they actually fight with the Muslims (against the disbelievers).” (Recorded by Muslim). This narration indicates clearly that the one who does not migrate to Dar Al-Islam will not enjoy any of the rights of citizenship even if he were a Muslim. The Messenger of Allah (pbuh) invited them to come under the authority of Islam so that they may enjoy what the Muslims enjoyed and undertake the obligations which the Muslims undertook; he said:

. ثُمَّ ادْعُهُمْ إِلَى التَّحَوُّلِ مِنْ دَارِهِمْ إِلَى دَارِ الْمُهَاجِرِينَ، وَأَخْبِرْهُمْ أَن هَُّمْ إِنْ « » فَ عَلُوا ذَلِكَ فَ لَهُمْ مَا لِلْمُهَاجِرِينَ وَعَلَيْهِمْ مَا عَلَى الْمُهَاجِرِينَ .

. ثُمَّ ادْعُهُمْ إِلَى التَّحَوُّلِ مِنْ دَارِهِمْ إِلَى دَارِ الْمُهَاجِرِينَ، وَأَخْبِرْهُمْ أَن هَُّمْ إِنْ « » فَ عَلُوا ذَلِكَ فَ لَهُمْ مَا لِلْمُهَاجِرِينَ وَعَلَيْهِمْ مَا عَلَى الْمُهَاجِرِينَ .

Keyin ularni o'z yurtlaridan Muhojirlar yurtiga hijrat qilishga chaqiring va ularga xabar bering: agar shunday qilsalar, ular muhojirlar ega bo'lgan barcha huquqlar va majburiyatlarga ega bo'ladilar». Ushbu matn ularning biz ega bo'lgan narsalarga ega bo'lishlari va bizning majburiyatlarimiz ularning zimmasida bo'lishi, ya'ni ular shariat qonunlari ostida bo'lishlari uchun hijrat qilish shart ekanini bildiradi. Rivoyatning ma'nosi shuki, agar ular ko'chib ketmasalar, muhojirlar ega bo'lgan narsaga, ya'ni Islom diyorida (Dor al-Islom) bo'lgan narsaga ega bo'lmaydilar. Demak, bu rivoyatlar Muhojirlar yurtiga hijrat qilgan kishi bilan hijrat qilmagan kishi o'rtasidagi qonunlardagi farqni bayon qiladi. Muhojirlar yurti Islom diyori bo'lgan, undan boshqa har qanday yer esa kufr diyori (Dor al-Kufr) hisoblangan. Kishining Dor al-Islomda yoki Dor al-Kufrda yashashi fuqarolik deb ataladi. Shunday ekan, insonning fuqaroligi u o'z turar joyi sifatida tanlagan diyorni anglatadi: u Dor al-Islommi yoki Dor al-Kufrmi? Agar u Dor al-Islom bo'lsa, unga Dor al-Islom hukmlari qo'llanadi va bu holda inson Islomiy fuqarolikka ega bo'lgan kishi hisoblanadi. Agar u Dor al-Kufr bo'lsa, unga Dor al-Kufr hukmlari qo'llanadi va u yerda yashovchi inson Islomiy fuqarolikka ega bo'lgan kishi hisoblanmaydi.

“Then invite them to migrate from their lands to the land of Emigrants (Muhajirin) and inform them that, if they do so, they shall have all the privileges and obligations of the Emigrants”. This text stipulates that migration is required for them to have what we have and for our obligations to be upon them, in other words, for them to fall under the laws. The understanding of the narration is that if they did not move they would not have what the emigrants had, in other words, what they had in the abode of Islam (Dar Al-Islam), so this narrations explain the difference in the laws between the one who moves to the abode of the emigrants and the one who doesn’t, and the abode of the emigrants was the abode of Islam with anything else being the abode of disbelief (Dar Al-Kufr). The individual’s residence in Dar Al-Islam or in Dar Al-Kufr is referred to as citizenship. Hence, a person’s citizenship means the abode which he chooses as his residence; is it Dar Al-Islam or Dar Al-Kufr? If it were Dar Al-Islam, then the rules of Dar Al-Islam would apply to it, and in this case a person would be a holder of an Islamic citizenship. If it were Dar Al-Kufr, the rules of Dar Al-Kufr would apply to it, and the person living there would not be considered as a holder of an Islamic citizenship.

Qonunlar Dor al-Islomda yashovchi zimmiyni ham qamrab oladi, shu sababli unga yashash huquqi beriladi va u fuqarolik oladi. Zimmiy — Islomdan boshqa har qanday dinni qabul qilgan va Islom davlatining fuqarosi bo‘lib, o‘z dinida, ya’ni Islomdan boshqa dinda qolgan kishidir. "Zimmiy" so‘zi "zimma" so‘zidan olingan bo‘lib, ahd, kafolat ma’nosini bildiradi. Demak, zimmiylar — biz ular bilan tuzgan tinchlik shartlariga muvofiq muomala qilishga, ular bilan munosabatda bo‘lishga va ularning ishlarini Islom qoidalariga ko‘ra boshqarishga ahd qilgan kishilardir.

The laws encompass the Dhimmi who lives in Dar Al-Islam, so they are given the rights of residency and carry the citizenship. The Dhimmi is the one who embraces any Deen other than Islam and becomes a citizen of the Islamic State while remaining upon his faith which is other than Islam. The word Dhimmi is derived from the word Dhimmah, meaning the oath. Hence, the Dhimmi are those to whom we give an oath to treat according to the terms of peace we made with them and to proceed in interaction with them and in managing their affairs according to the rules of Islam.

Islom zimmiylarga oid bir qancha qoidalarni joriy etdi, bunda ularga fuqarolik huquqlarini kafolatladi va ularning zimmasiga majburiyatlarni yukladi. Islom, shuningdek, zimmiylar biz bahramand bo‘lgan adolatdan bahramand bo‘lishlarini va biz rioya qiladigan qoidalarga o‘zlari ham rioya qilishlari kerakligini belgiladi. Ular adolat va insof jihatidan bahramand bo‘ladigan narsalar esa, Alloh (SWT) ning quyidagi umumiy amridan kelib chiqadi:

Islam has come with several rules pertaining to the people of Dhimmah, in which it guaranteed the rights of citizenship for them and imposed upon them its duties. Islam also outlined that the Dhimmi enjoy the same justice we enjoy and that they should abide by the same rules that we abide by. As for that which they enjoy in terms of justice and fairness, this is derived from the general command reflected in Allah (swt) saying:

“Qachon odamlar orasida hukm chiqarsangiz, adolat bilan hukm qilinglar.” (TMQ 4:58) Va Uning (SWT) shunday deganidek: “Ey iymon keltirganlar, biror qavmga bo‘lgan adovatingiz sizni adolatsizlik qilishga undamasin. Adolat qilinglar, bu taqvoga yaqinroqdir.” (TMQ 5:8) Bu, Allohning (SWT) kitob ahli o‘rtasida hukm chiqarish haqidagi so‘zlarida ham o‘z aksini topadi.

“When you judge between people to judge with justice.” (TMQ 4:58) and in His (swt) saying: “O you who have believed, do not let the hatred of a people prevent you from being just. Be just; that is nearer to righteousness.” (TMQ 5:8) and it is also reflected in Allah (swt) saying regarding the judgement between the people of the book.

“Agar hukm qilsang, ular orasida adolat bilan hukm qil.” (TMQ 5:42).

“And if you judge, judge between them with justice.” (TMQ 5:42).

As for abiding by that which we abide by in terms of justice, this is derived from the actions and sayings of the Messenger of Allah (pbuh) (swt). He (pbuh) used to exact the same punishment upon the disbelievers and the Muslims. The Messenger of Allah (pbuh) punished a Jew by killing him for killing a woman, as has been recorded in Al-Bukhari from Anas Bin Malik who said: خَرَجَتْ جَارِيَةٌ عَلَيْ هَا أَوْضَاحٌ بِالْمَدِينَةِ قَالَ فَ رَمَاهَا يَ هُودِ ي بِحَجَرٍ قَالَ فَجِيءَ « فُلاَنٌ قَ تَ لَكِ فَ رَفَ عَتْ رَأْسَهَا وَبِهَا رَمَقٌ فَ قَالَ لَهَا رَسُولُ اللَّهِ بِهَا إِلَى النَّبِيِّ فَأَعَادَ عَلَيْ هَا قَالَ فُلاَنٌ قَ تَ لَكِ فَ رَفَ عَتْ رَأْسَهَا فَ قَالَ لَهَا فِي الثَّالِثَةِ فُلاَنٌ قَ تَ لَكِ » فَ قَتَ لَهُ بَ يْنَ الْحَجَرَيْنِ فَخَفَضَتْ رَأْسَهَا فَدَعَا بِهِ رَسُولُ اللَّهِ .

As for abiding by that which we abide by in terms of justice, this is derived from the actions and sayings of the Messenger of Allah (pbuh) (swt). He (pbuh) used to exact the same punishment upon the disbelievers and the Muslims. The Messenger of Allah (pbuh) punished a Jew by killing him for killing a woman, as has been recorded in Al-Bukhari from Anas Bin Malik who said: خَرَجَتْ جَارِيَةٌ عَلَيْ هَا أَوْضَاحٌ بِالْمَدِينَةِ قَالَ فَ رَمَاهَا يَ هُودِ ي بِحَجَرٍ قَالَ فَجِيءَ « فُلاَنٌ قَ تَ لَكِ فَ رَفَ عَتْ رَأْسَهَا وَبِهَا رَمَقٌ فَ قَالَ لَهَا رَسُولُ اللَّهِ بِهَا إِلَى النَّبِيِّ فَأَعَادَ عَلَيْ هَا قَالَ فُلاَنٌ قَ تَ لَكِ فَ رَفَ عَتْ رَأْسَهَا فَ قَالَ لَهَا فِي الثَّالِثَةِ فُلاَنٌ قَ تَ لَكِ » فَ قَتَ لَهُ بَ يْنَ الْحَجَرَيْنِ فَخَفَضَتْ رَأْسَهَا فَدَعَا بِهِ رَسُولُ اللَّهِ .

"Madinada zeb-ziynat taqqan bir qiz chiqdi. Kimdir uni tosh bilan urdi. U hali tirik ekanligida Payg'ambar ﷺ huzuriga olib kelindi. Allohning Rasuli ﷺ undan so'radi: "Falon kishi seni urdimi?" U boshini ko'tarib, buni rad etdi. U ikkinchi marta so'radi: "Falon kishi seni urdimi?" U boshini ko'tarib, buni rad etdi. U uchinchi marta dedi: "Falon kishi seni urdimi?" U boshini egib, tasdiqladi. Shundan so'ng Allohning Elchisi ﷺ qotilni chaqirtirib, uni ikki tosh orasida o'ldirdi."

“A girl wearing ornaments, went out at Medina. Somebody struck her with a stone. She was brought to the Prophet (pbuh) while she was still alive. Allah's Prophet (pbuh) asked her, "Did such-and-such a person strike you?" She raised her head, denying that. He asked her a second time, saying, "Did so-and-so strike you?" She raised her head, denying that. He said for the third time, "Did so-and-so strike you?" She lowered her head, agreeing. Allah's Apostle then sent for the killer and killed him between two stones.”.

. بِيَ هُودِيٍّ وَيَ هُودِيَّةٍ قَدْ أَحْدَثَا جَمِيعًا فَ قَالَ لَهُمْ مَا أُتِيَ رَسُولُ اللَّهِ « تَجِدُونَ فِي كِتَابِكُمْ قَالُوا إِنَّ أَحْبَارَنَا أَحْدَثُوا تَحْمِيمَ الْوَجْهِ وَالتَّجْبِيهَ قَالَ عَبْدُ اللَّهِ بْنُ سَلاَمٍ ادْعُهُمْ يَا رَسُولَ الل هِ بِالتَّ وْرَاةِ فَأُتِيَ بِهَا فَ وَضَعَ أَحَدُهُمْ يَدَهُ عَلَى آيَةِ الرَّجْمِ وَجَعَلَ يَ قْرَأُ مَا قَ بْ لَهَا وَمَا بَ عْدَهَا فَ قَالَ لَهُ ابْنُ سَلاَمٍ ارْفَعْ يَدَكَ فَإِذَا آيَةُ الرَّجْمِ تَحْتَ يَدِهِ فَأَمَ رَ » فَ رُجِمَا بِهِمَا رَسُولُ اللَّهِ.

. بِيَ هُودِيٍّ وَيَ هُودِيَّةٍ قَدْ أَحْدَثَا جَمِيعًا فَ قَالَ لَهُمْ مَا أُتِيَ رَسُولُ اللَّهِ « تَجِدُونَ فِي كِتَابِكُمْ قَالُوا إِنَّ أَحْبَارَنَا أَحْدَثُوا تَحْمِيمَ الْوَجْهِ وَالتَّجْبِيهَ قَالَ عَبْدُ اللَّهِ بْنُ سَلاَمٍ ادْعُهُمْ يَا رَسُولَ الل هِ بِالتَّ وْرَاةِ فَأُتِيَ بِهَا فَ وَضَعَ أَحَدُهُمْ يَدَهُ عَلَى آيَةِ الرَّجْمِ وَجَعَلَ يَ قْرَأُ مَا قَ بْ لَهَا وَمَا بَ عْدَهَا فَ قَالَ لَهُ ابْنُ سَلاَمٍ ارْفَعْ يَدَكَ فَإِذَا آيَةُ الرَّجْمِ تَحْتَ يَدِهِ فَأَمَ رَ » فَ رُجِمَا بِهِمَا رَسُولُ اللَّهِ.

Ibn Salam yahudiy va yahudiyning Allohning Elchisi (ﷺ) huzuriga zino qilganlik ayblovi bilan keltirildi. Payg'ambar (ﷺ) ulardan so'radi: "Sizning Kitobingizda (Tavrotda) bunday gunoh uchun qanday jazo belgilangan?" Ular javob berdilar: "Bizning ruhoniylarimiz jazoni o'zgartirib, yuzlarni ko'mir bilan qora qilish va tajbiya (qamchilash) jazosini joriy qilganlar." `Abdulloh ibn Salom dedi: "Ey Allohning Payg'ambari (ﷺ), ularga Tavrotni olib kelishni buyuring." Tavrot keltirildi, shunda yahudiylardan biri Rajm (toshbo'ron qilish) oyatini qo'li bilan yopib, undan oldingi va keyingi qismlarini o'qiy boshladi. Shunda Ibn Salom yahudiyga dedi: "Qo'lingni ko'tar." Mana! Rajm oyati uning qo'li ostida ekan. Shunda Allohning Payg'ambari (ﷺ) ikki gunohkorni toshbo'ron qilishni buyurdi. Zimmiylarga (zimma ahliga) musulmonlarga berilgan himoyani ta'minlash bizning burchimizdir, Allohning Elchisi (ﷺ) (swt) ning so'zlari sababli.

“A Jew and a Jewess were brought to Allah's Apostle on a charge of committing an illegal sexual intercourse. The Prophet (pbuh) asked them. "What is the legal punishment (for this sin) in your Book (Torah)?" They replied, "Our priests have innovated the punishment of blackening the faces with charcoal and Tajbiya." `Abdullah bin Salam said, "O Allah's Prophet (pbuh) , tell them to bring the Torah." The Torah was brought, and then one of the Jews put his hand over the Divine Verse of the Rajam (stoning to death) and started reading what preceded and what followed it. On that, Ibn Salam said to the Jew, "Lift up your hand." Behold! The Divine Verse of the Rajam was under his hand. So Allah's Prophet (pbuh) ordered that the two (sinners) be stoned to death .” It is a duty upon us to give the people of the Dhimmah the protection given to the Muslims, due to words of the Messenger of Allah (pbuh) (swt),.

. أَلا مَنْ قَ تَلَ نَ فْسًا مُعَاهِدًا لَهُ ذِمَّةُ اللَّهِ وَذِمَّةُ رَسُولِهِ فَ قَدْ أَخْفَرَ بِذِمَّةِ اللَّهِ، فَلا « » ي رَُحْ رَائِحَةَ الْجَنَّةِ، وَإِنَّ رِيحَهَا لَيُوجَدُ مِنْ مَسِيرَةِ سَبْعِينَ خَرِيفًا .

. أَلا مَنْ قَ تَلَ نَ فْسًا مُعَاهِدًا لَهُ ذِمَّةُ اللَّهِ وَذِمَّةُ رَسُولِهِ فَ قَدْ أَخْفَرَ بِذِمَّةِ اللَّهِ، فَلا « » ي رَُحْ رَائِحَةَ الْجَنَّةِ، وَإِنَّ رِيحَهَا لَيُوجَدُ مِنْ مَسِيرَةِ سَبْعِينَ خَرِيفًا .

"Albatta, kim Allohning ahdi va Rasulining ahdi bilan himoya (zimma) berilgan, ya'ni mu'ohid bo'lgan kishini o'ldirsa, u Allohning ahdini va Rasulullohning ﷺ ahdini buzgan bo'ladi, shuning uchun u Jannatning hidini ham hid ololmaydi; holbuki, uning hidini yetmish yillik masofadan sezish mumkin." Tirmiziy rivoyat qilgan va "hasan sahih" degan. Buxoriy esa bu so'zlar bilan rivoyat qilgan.

“Indeed, whoever kills a person who is granted the pledge of protection (Mu'ahid) that has a covenant from Allah and a covenant from His Messenger (saw), then he has violated the covenant with Allah and the covenant of His Messenger, so he shall not smell the fragrance of Paradise; even though its fragrance can be sensed from the distance of seventy autumns.”, transmitted by Al-Tirmidhi who said it is Hasan Sahih. And Al-Bukhari transmitted it with the words.

. مَنْ قَ تَلَ مُعَاهَدًا لَمْ يَرِحْ رَائِحَةَ الْجَنَّةِ وَإِنَّ رِيحَهَا تُوجَدُ مِنْ مَسِيرَةِ أَرْبَعِينَ « » عَامًا .

. مَنْ قَ تَلَ مُعَاهَدًا لَمْ يَرِحْ رَائِحَةَ الْجَنَّةِ وَإِنَّ رِيحَهَا تُوجَدُ مِنْ مَسِيرَةِ أَرْبَعِينَ « » عَامًا .

"Kimki muoxid (musulmonlar tomonidan himoya va'dasi berilgan shaxs)ni o'ldirsa, u Jannat xushbo'yligini hid bilmaydi, holbuki uning xushbo'yligini qirq yillik yo'l masofasidan ham sezish mumkin".

“Whoever killed a Mu'ahid (a person who is granted the pledge of protection by the Muslims) shall not smell the fragrance of Paradise though its fragrance can be smelt at a distance of forty years (of traveling).”.

Zimmiylar (ahli zimma) hayotlarini tartibga solish va yashash manbalarini ta'minlashda musulmonlar bahramand bo'ladigan huquqlardan xuddi shunday bahramand bo'ladilar. Abu Muso al-Ash'ariydan rivoyat qilinishicha, Allohning Rasuli ﷺ shunday degan:

The people of Dhimmah enjoy the same rights as those enjoyed by Muslims in terms of managing their affairs and securing their living. It is narrated on the authority of Abu Musa Al-Ash’ari that the Messenger of Allah (pbuh) said:

«Ochlarga ovqat bering, kasallarni yoʻqlang va asirni ozod qiling (uning fidyasini toʻlab)». Bu hadisni Al-Buxoriy Abu Muso orqali rivoyat qilgan. Abu Ubayda aytdi:

.» أَطْعِمُوا الْجَائِعَ، وَعُودُوا الْمَرِيضَ، وَفُكُّوا الْعَانِيَ « . “Give food to the hungry, pay a visit to the sick and release (set free) the one in captivity (by paying his ransom).” transmitted by Al-Bukhari through Abu Musa. Abu ‘Ubaydah said:

. "وكذلك أهل الذمة يجاهد من دونهم، ويفتك عناتهم، فإذا استنقذوا رجعوا إلى ذمتهم وعهدهم أحراراً، وفي ذلك أحاديث" .

. "وكذلك أهل الذمة يجاهد من دونهم، ويفتك عناتهم، فإذا استنقذوا رجعوا إلى ذمتهم وعهدهم أحراراً، وفي ذلك أحاديث" .

Shuning uchun zimmiylar jihoddan ozod etiladi, ularning asirlari qo‘yib yuboriladi va agar ular qulga aylantirilgan bo‘lsa, ular ozod holda o‘z zimmalariga va ahdlariga qaytadilar, bu haqda rivoyatlar ham bor. Ibn Abbos roziyallohu anhudan rivoyat qilinadi, u kishi aytdi:

“Therefore, the Dhimmis are excluded from Jihad, their prisoners are freed and if they are slaved, they return to their Dhimmah and their covenant as free, and there are narrations regarding that”. And on the authority of Ibn Abbas who said:

. أهل نجران صالح رسول الله .

. أهل نجران صالح رسول الله .

“The Messenger of Allah (pbuh) made peace with the people of Najran” and from the narration as transmitted by Abu Dawud in his Sunan ."عَلَى أَنْ لاَ تُ هْدَمَ لَهُمْ بَ يْ عَةٌ، وَلاَ يُخْرَجَ لَهُمْ قَ س، وَلاَ ي فُْتَ نُوا عَنْ دِينِهِمْ مَا لَمْ يُحْدِثُوا حَدَثًا أَوْ يَأْكُلُوا الرِّبَا" .

“The Messenger of Allah (pbuh) made peace with the people of Najran” and from the narration as transmitted by Abu Dawud in his Sunan ."عَلَى أَنْ لاَ تُ هْدَمَ لَهُمْ بَ يْ عَةٌ، وَلاَ يُخْرَجَ لَهُمْ قَ س، وَلاَ ي فُْتَ نُوا عَنْ دِينِهِمْ مَا لَمْ يُحْدِثُوا حَدَثًا أَوْ يَأْكُلُوا الرِّبَا" .

“Ularning hech bir cherkovi buzilmaydi va ularning hech bir ruhoniysi quvilmaydi. Ular o‘z dinlaridan majbur qilinib qaytarilmaydi, toki ular bizning ishimizga o‘zlariga tegishli bo‘lmagan biror narsani kiritmaguncha yoki olmaguncha”. Payg‘ambar ﷺ ularning kasallarini ziyorat qilar edi, buni Al-Bukhariy Anasdan rivoyat qilgan, u shunday degan.

“No church of theirs will be demolished and no clergyman of theirs will be turned out. There will be no interruption in their religion (coerced away from their faith) until they introduce something in our matter that does not belong to it or take”. The Prophet (pbuh) used to visit their sick, as recorded by Al- Bukhari from Anas who said.

. يَ عُودُهُ، فَمَرِضَ، فَأَتَاهُ النَّبِيُّ ، كَانَ غُلاَمٌ يَ هُودِ ي يَخْدُمُ النَّبِيَّ « فَ قَعَدَ عِنْدَ رَأْسِهِ فَ قَالَ لَهُ: أَسْلِمْ، فَ نَظَرَ إِلَى أَبِيهِ وَهُوَ عِنْدَهُ، فَ قَالَ لَهُ: أَطِعْ أَبَا الْقَاسِمِ » وَهُوَ يَ قُولُ: الْحَمْدُ لِلَّهِ الَّذِي أَنْ قَذَهُ مِنْ النَّارِ فَأَسْلَمَ، فَخَرَجَ النَّبِيُّ ، .

. يَ عُودُهُ، فَمَرِضَ، فَأَتَاهُ النَّبِيُّ ، كَانَ غُلاَمٌ يَ هُودِ ي يَخْدُمُ النَّبِيَّ « فَ قَعَدَ عِنْدَ رَأْسِهِ فَ قَالَ لَهُ: أَسْلِمْ، فَ نَظَرَ إِلَى أَبِيهِ وَهُوَ عِنْدَهُ، فَ قَالَ لَهُ: أَطِعْ أَبَا الْقَاسِمِ » وَهُوَ يَ قُولُ: الْحَمْدُ لِلَّهِ الَّذِي أَنْ قَذَهُ مِنْ النَّارِ فَأَسْلَمَ، فَخَرَجَ النَّبِيُّ ، .

Bir yahudiy yigit kasal bo‘lib qoldi. Payg‘ambar ﷺ uni ko‘rgani bordi. U yigitning boshi yonida o‘tirib, unga dedi: “Islomni qabul qil.” Yigit yoniga, boshi yaqinida turgan otasiga qaradi. Otasi dedi: “Abul Qosimga itoat qil.” Shunda yigit Islomni qabul qildi. Payg‘ambar ﷺ o‘rnidan turib dedi: “Meni vositasida uni Do‘zaxdan qutqarganiga ko‘ra Allohga hamd bo‘lsin.” Bu hadis ularni ziyorat qilish, ular bilan xushmuomala va muloyim bo‘lish joiz ekanini ko‘rsatadi. Imom al-Buxoriy Amr ibn Maymundan, u Umar ibn al-Xattobdan (roziyallohu anhu) rivoyat qiladi. Umar (roziyallohu anhu) vafot etayotganda vasiyat qilib dedi: “Men mendan keyingi xalifaga ushbu va ushbu narsalarni vasiyat qilaman va unga buyuraman: Allohning ahdi va Uning Rasulining ahdi bilan ularga bergan ahdini bajarsin, ular orqasidan jang qilsin va ularni o‘z qobiliyatlaridan ortiq ishga majburlamasin.”

“A young Jew became ill. The Prophet (pbuh) went to visit him. He sat down by his head and said to him: Accept Islam. He looked at his father who was beside him near his head, and he said: Obey Abu Al-Qasim. So he accepted Islam, and the Prophet (pbuh) stood up saying: Praise be to Allah Who has saved him through me from Hell.” which indicates that it is permitted to visit them, be courteous and sociable with them. Al-Bukhari transmitted from Amru Bin Maymun from Umar Bin Al-Khattab (ra) who counselled at the time of his death “And I enjoin the Khalifah after me with this and this, and enjoin him that by the covenant of Allah and His Messenger , he should fulfil their covenant, fight behind them and not force them to work beyong their capacity ”.

Zimmiylarning e'tiqodi va diniy marosimlariga aralashmaslik kerak, chunki Allah Elchisi ﷺ Abu Ubayd "Al-Amvol" kitobida 'Urva orqali rivoyat qilganiga ko'ra, aytganlar: Allah Elchisi ﷺ Yaman xalqiga yozdilar:

The Dhimmi should not be interfered with in terms of their faith and their rituals, for the Messenger of Allah (pbuh) (saw) said according to what Abu Ubaid reported in Al-Amwal through ‘Urwa who said: The Messenger of Allah (pbuh) wrote to the people of Yemen:

.» مَنْ كَانَ عَلَى يَ هُودِيَّتِهِ أَوْ نَصْرَانِيَّتِهِ فَإِنَّهُ لاَ ي فُْتَنُ عَنْ هَا، وَعَلَيْهِ الجِزْيَة «.

.» مَنْ كَانَ عَلَى يَ هُودِيَّتِهِ أَوْ نَصْرَانِيَّتِهِ فَإِنَّهُ لاَ ي فُْتَنُ عَنْ هَا، وَعَلَيْهِ الجِزْيَة «.

“Dinida yahudiylik va nasroniylikda qolgan kishi o‘z e’tiqodidan qaytarilmasligi kerak”. Zimmiylardan ham bojxona soliqlari xuddi musulmonlardan olinmaganidek olinmaydi. Abu Ubayd “Al-Amvol” kitobida ‘Abd Ar-Rahmon ibn Ma’qal‌dan rivoyat qiladi, u aytdi: Men Ziyod ibn Hudayrdan, ulardan o‘ndan bir olinadigan kishilar haqida so‘radim. U aytdi:

“He who is upon his Judaism and his Christianity, should not be coerced away from their faith”. Custom duties are not extracted from the Dhimmi in the same way they are not taken from the Muslims. Abu ‘Ubayd reported in Al-Amwal from ‘Abd Al-Rahman Bin Ma’qal who said: I asked Ziyaad Bin Hudair about whom they would take a tenth from. He said.

. "ما كنا نعشر مسلماً ولا معاهداً. قلت: فمن كنتم تعشرون؟ قال: تجار الحرب كما كانوا يعشروننا إذا أتيناهم" .

. "ما كنا نعشر مسلماً ولا معاهداً. قلت: فمن كنتم تعشرون؟ قال: تجار الحرب كما كانوا يعشروننا إذا أتيناهم" .

“Biz musulmondan ham, ahd-shartnomasi bo‘lgan kishidan ham o‘ndan bir olmas edik”, dedi. Men: “Unda kimdan o‘ndan bir olar edingiz?” dedim. U: “Harbiy savdogarlardan bo‘lgan kofirlardan olar edik, chunki ular bizdan qanday olsa, biz ham ulardan shunday olar edik”, dedi. Soliq yig‘uvchi — bojxona to‘lovlarini undiruvchi kishidir.

“We didn’t use to take a tenth from a Muslim, nor from someone who had a covenant. I said: So who did you take the tenth from? He said: The disbelievers from the merchants of war, so we used to take from them as they used to take from us” . The tax collector is the one who extracts the custom duties.

Shunday ekan, zimmiylar boshqa barcha fuqarolar kabi Davlatning fuqarolaridir: ular fuqarolik huquqlari, himoya, kafolatlangan turmush va adolatli munosabatdan bahramand bo‘ladilar. Ular, shuningdek, mehr-shafqat, yumshoqlik va afv bilan muomala qilinish huquqiga ham egadirlar. Agar xohlasalar, Islom qo‘shinlariga qo‘shilib, musulmonlar bilan birga jang qilishlari mumkin, ammo ularga jang qilish majburiy emas va ulardan Jizyadan boshqa hech qanday mol-mulk talab qilinmaydi; shuning uchun musulmonlarga majburiy bo‘lgan soliqlar ularga tatbiq etilmaydi. Hokim va qozi ularga musulmonlarga qaraganidek qaraydi, ularning ishlarini boshqarishda, muomala qoidalarini va ularga nisbatan jinoyat kodeksini qo‘llashda hech qanday kamsitishsiz. Shuning uchun zimmiy musulmon kabi barcha huquqlardan teng ravishda va aynan shunday bahramand bo‘ladi; undan ham, xuddi musulmondan kutilgani kabi, barcha majburiyatlarni bajarish kutiladi, masalan, qasamni ado etish va Davlat buyruqlariga itoat qilish.

Therefore, the Dhimmi are subjects of the State, like any other subjects, enjoying the rights of citizenship, protection, guaranteed living and fair treatment. They also enjoy the right of being treated with kindness, leniency and clemency. They can join the Islamic armed forces and fight alongside the Muslims if they choose to do so, but they are not obliged to fight and no wealth is obliged from them except the Jizya, so the taxes that are obliged upon the Muslims do not apply to them. They are viewed by the ruler and the judge in the same light as the Muslims are viewed without any discrimination in terms of the management of their affairs and the implementation of the rules of transactions and the penal code upon them. Therefore, the Dhimmi enjoys all the rights, equally and exactly as those enjoyed by the Muslim; he is also expected to perform all the duties incumbent upon him, such as the fulfilment of the oath and the obedience of the State’s orders.

Shu tariqa, e'tibor berish kerakki, himoya qilinish masalasi davlat fuqaroligi bilan bog'liq bo'lib, ular musulmon bo'lishidan qat'i nazar, shunday bo'ladi. Hukm va sud ishlari hamda ishlarni boshqarishga oid dalillarning umumiyligi sababli, Islom fuqaroligiga ega bo'lganlar o'rtasida hech qanday shaklda kamsitish qilish taqiqlangan. Alloh (SWT) aytadi:

In this way it can be seen that the issue with respect to being taken care of is the citizenship of the State, irrespective of whether they were Muslim or not. It is forbidden to discriminate in any way between those who hold the Islamic citizenship, due to the generality of the evidences pertaining the ruling and judicial matters and management of affairs. Allah (swt) says:

"Odamlar o'rtasida hukm chiqarganingizda adolat bilan hukm qiling" (TMQ 4:48). Bu xitob umumiy bo'lib, barcha odamlarga, musulmonlarga ham, musulmon bo'lmaganlarga ham tegishlidir. Shuningdek, Allohning Elchisi ﷺ shunday deganlar:

“When you judge between people to judge with justice.” (TMQ 4:48). This is a general address that applies to all people, Muslims and non-Muslims alike. Furthermore, the Messenger of Allah (pbuh) said:

.» البَ يِّ نَةُ عَلَى ال مُ دَّعِي، وَالْيَمِينُ عَلَى مَنْ أَنْكَرَ «.

.» البَ يِّ نَةُ عَلَى ال مُ دَّعِي، وَالْيَمِينُ عَلَى مَنْ أَنْكَرَ «.

“Lekin, isbotlash yuki da'vogarning zimmasidadir, qasam ichish esa inkor etuvchiga yuklanadi”, deb Al-Bayhaqiy sahih isnod bilan rivoyat qilgan. Bu ham umumiy bo'lib, musulmonlarga ham, musulmon bo'lmaganlarga ham birdek taalluqlidir. Abdulloh ibn Zubayrdan rivoyat qilinishicha, u shunday degan:

“But, the onus of proof is upon the claimant, and the taking of an oath is upon him who denies.” as transmitted by Al- Bayhaqi with a Sahih chain. This is also general and it applies to Muslims and non-Muslims alike. It is narrated from ‘Abd Allah Bin Zubayr who said:

. » أَنَّ الْخَصْمَيْنِ يَ قْعُدَانِ بَ يْنَ يَدَيِ الْحَكَمِ ق ضَى رَسُولُ اللَّهِ « .

. » أَنَّ الْخَصْمَيْنِ يَ قْعُدَانِ بَ يْنَ يَدَيِ الْحَكَمِ ق ضَى رَسُولُ اللَّهِ « .

“Allohning Elchisi ﷺ ikki nizolashuvchi tarafning ikkalasi ham qozi oldida o‘tirishi kerakligini hukm qildilar”, deb Ahmad va Abu Dovud rivoyat qilgan hamda al-Hokim uni sahih deb tasdiqlagan. Bu hukm umumiy bo‘lib, har qanday ikki nizolashuvchi tarafni, musulmonlarni ham, musulmon bo‘lmaganlarni ham o‘z ichiga oladi. Allohning Elchisi ﷺ shunday dedilar.

“The Messenger of Allah (pbuh) has decreed that the two disputing parties should both sit before the judge” reported by Ahmad and Abu Dawud and authenticated by Al-Hakim. This is also general and it includes any two disputing parties, Muslims and non-Muslims alike. The Messenger of Allah (pbuh) said.

. » الإِمَامُ رَاعٍ وَمَسْئُولٌ عَنْ رَعِيَّتِهِ «.

. » الإِمَامُ رَاعٍ وَمَسْئُولٌ عَنْ رَعِيَّتِهِ «.

"Imom — rahbar bo'lib, o'z raiyatiga mas'uldir." (Muslim va al-Buxoriy rivoyat qilgan). "Raiyat" atamasi umumiy bo'lib, barcha fuqarolarni — musulmonlarni ham, musulmon bo'lmaganlarni ham o'z ichiga oladi. Shuningdek, fuqarolikka oid barcha umumiy dalillar musulmon va musulmon bo'lmagan o'rtasida, arab va arab bo'lmagan o'rtasida yoki oq tanli va qora tanli o'rtasida kamsitish qilish taqiqlanganini ko'rsatadi. Aksincha, Islom fuqaroligiga ega bo'lgan barcha kishilar o'rtasida hech qanday kamsitishsiz, teng munosabatda bo'lishlari lozim: hukmdor tomonidan ularning ishlariga g'amxo'rlik qilishda hamda hayotlarini, sha'nlarini va mol-mulklarini himoya qilishda, sudya tomonidan esa tenglik va adolat yuzasidan.

“The Imam is a guardian and he is responsible for his subjects.” (Agreed upon by Muslim and Al-Bukhari). The term “subjects” is general and it includes all the subjects, Muslims and non-Muslims alike. Likewise, all the general evidences related to citizenship indicate that it is forbidden to discriminate between the Muslim and the non-Muslim, between the Arab and the non- Arab or between the white and the black. Rather, all the people who hold the Islamic citizenship should rather be treated equally, without any discrimination between them either by the ruler, in terms of looking after their affairs and in terms of protecting their lives, their honour and their wealth, or by the judge in terms of equality and justice.