Davlat Islom shariatini islom fuqaroligiga ega bo‘lgan barcha shaxslarga nisbatan, musulmonlar va g‘ayrimusulmonlar o‘rtasida farq qilmasdan, quyidagicha joriy etadi:

The State implements the Islamic Shari’ah upon all those who hold the Islamic citizenship, with no difference between Muslims and non-Muslims as follows:

(a) Islomning barcha hukmlari istisnosiz barcha musulmonlarga tatbiq etiladi.

(a) All the rules of Islam will be implemented upon the Muslims without any exception.

(b) Musulmon bo'lmaganlar umumiy tizim doirasida o'z e'tiqodlari va ibodatlariga amal qilishlariga ruxsat beriladi.

(b) The non-Muslims will be allowed to follow their beliefs and worships within the scope of the general system.

(c) Ridda hukmi islomdan qaytganlarning o'zlari murtad bo'lgan taqdirda ularga qo'llaniladi. Ularning farzandlarga kelsak, agar ular kofir bo'lib tug'ilgan bo'lsalar, kofirlar kabi muomala qilinadi. Shunday qilib, ular hozirgi holatiga ko'ra, ya'ni mushrik yoki kitob ahli sifatida muomala qilinadi.

(c) The rule of apostasy will be implemented upon the apostates from Islam if they themselves were the apostates. As for their children, they will be treated as non-Muslims if they are born as such. Thus,, they will be treated in accordance with their current status as being either polytheists or people of the book.

(d) Musulmon bo'lmaganlar oziq-ovqat va kiyim-kechakka oid masalalarda o'z e'tiqodlariga ko'ra va Shariat ruxsat bergan doirada muomala qilinadi.

(d) The non-Muslims will be treated in matters related to foodstuffs and clothing according to their faith and within the scope of what the Shari’ah rules permit.

(e) Nikoh va talaq masalalari g'ayrimusulmonlar orasida o'z dinlariga muvofiq hal etiladi, ularning va musulmonlarning o'rtasida esa Islom qoidalariga muvofiq hal etiladi.

(e) Matters of marriage and divorce will be settled among the non-Muslims according to their faith, and will be settled between them and the Muslims according to the rules of Islam.

(f) Davlat qolgan shariat hukmlarini va barcha islomiy shariat masalalarini, masalan, muomalalar, jazo kodekslari, guvohliklar, boshqaruv tizimlari va iqtisod kabilarni, musulmonlar va nomusulmonlarga teng ravishda tatbiq etadi. Davlat xuddi shuni ahd bilan bog'langanlarga, boshpana so'rovchilarga va Islom hokimiyati ostidagi barcha kishilarga ham shu tarzda tatbiq etadi. U bu hukmlarni jamiyatning barcha a'zolariga tatbiq etadi, faqat elchilar, konsullar va ularga o'xshash shaxslardan tashqari, chunki ular diplomatik daxlsizlikka ega.

(f) The State will implement the rest of the Shari’ah rules and all the Islamic Shari’ah matters, such as transactions, penal codes, testimonies, ruling systems and economics among others equally upon the Muslims and non-Muslims. The State will also implement the same upon those with a covenant, the asylum seekers and all those under the authority of Islam in the same way. It implements them upon all members of society except for the ambassadors, consuls, and similar for they have diplomatic immunity.

Haqiqatan, Islom barcha odamlar uchun kelgan. Alloh (SWT) aytadi.

Truly Islam has come for all people. Allah (swt) says.

“Biz sizni butun insoniyat uchun faqat umumiy ravishda yubordik.” (TMQ 34:28). Xuddi kofir usullarga (asoslarga), ya’ni Islomiy aqidaga amal qilishga majbur bo‘lganidek, u shariat hukmlariga, ya’ni tarmoqlarga ham amal qilishga majburdir. Kofirning hukmlarga amal qilishga majbur ekani Qur’oni Karimning oyatlarida aniq zikr qilingan, tarmoqlarga amal qilishi esa Alloh (SWT) uning zimmasiga ba’zi tarmoqlarni aniq yuklaganligi sababli, ular orasida kofirni Allohga ibodat qilishga buyuruvchi oyatlar ham bor. U (SWT) aytadi:

“And We have not sent you except comprehensively to mankind.” (TMQ 34:28). Just like the disbeliever is obligated to abide by the “Usul” (foundations), in other words, by the Islamic 'Aqeedah, he is also obligated to abide by the branches i.e. the Shari’ah rules. As for the fact that he is obligated to abide by the rules, this is clearly mentioned in the verses of the Holy Quran, and as for the fact that he is obligated to abide by the branches, this is because Allah (swt) has clearly obligated him with some of the branches, among which are those verses commanding the disbeliever to worship Allah (swt). He (swt) says,.

"Ey insonlar, Rabbingizga ibodat qiling." (TMQ 2:21). Alloh (SWT) yana aytadi,.

“O mankind, worship your Lord.” (TMQ 2:21), Allah (swt) also says,.

«Odamlardan Allohga ushbu Uyga haj qilish farzdir» (TMQ 3:97) va shunga o‘xshash ayatlar. Bundan tashqari, agar kofirlar shariatning furu’ (amaliy) hukmlariga rioya qilishga mukallaf bo‘lmaganlarida, Alloh (subhanahu va taolo) ularni bu hukmlarni buzganliklari uchun ogohlantirmas edi. Ularni bu amallarni tark etganliklari uchun ogohlantiruvchi oyatlar esa juda ko‘p bo‘lib, ulardan bir nechtasi quyidagilardir. Alloh (subhanahu va taolo) aytadi:

“And [due] to Allah from the people is a pilgrimage to the House.” (TMQ 3:97), and similar. Moreover, were the disbelievers not obligated to abide by the branches, Allah (swt) would not warn them against their violation, and the verses warning them against the forsaking of these branches are numerous, some of which are: Allah (swt) says,.

“Va halokat bo‘lsin o‘sha mushriklarga! Ular zakot bermaydilar.” (TMQ 41:6-7). Alloh (SWT) yana aytadi: “Ular Allohdan o‘zga ilohga sig‘inmaydilar, Alloh haram qilgan jonni — haqsiz ravishda — o‘ldirmaydilar va zino qilmaydilar. Kim shuni qilsa, u gunohga duchor bo‘ladi.” (TMQ 25:68). Alloh (SWT) yana aytadi:

“And woe to those who associate others with Allah; Those who do not give Zakah.” (TMQ 41:6-7). Allah (swt) also says,. "And those who do not invoke with Allah another deity or kill the soul which Allah has forbidden [to be killed], except by right, and do not commit unlawful sexual intercourse. And whoever should do that will face punishment." (TMQ 25:68). Allah (swt) also says,.

"Sizni do‘zaxga nima olib kirdi?" Ular aytadilar: "Biz namoz o‘quvchilardan bo‘lmadik." (TMQ 74:42-43).

“"What put you into Saqar (Hell Fire)?" They will say, "We were not of those who prayed.” (TMQ 74:42-3).

Kofirlarning ba'zi amr va nahiylarga rioya qilishga mukallaf etilganlari ularning barcha amr va nahiylarga rioya qilishga mukallaf etilganlarini ko'rsatadi. Bundan tashqari, shariat ahkomlariga (furu') rioya qilish majburiyatini belgilovchi oyatlar umumiy ifodada keltirilgan, umumiy ifoda esa tahsis dalili keltirilmaguncha o'z umumiyligida qoladi; bu holda esa, bu oyatlarni faqat musulmonlarga xos qiladigan hech qanday dalil keltirilmagan, shuning uchun ular umumiy bo'lib qoladi. Masalan, Alloh (SWT) aytadi:

The fact that the disbelievers have been obligated to abide by some of the commands and prohibitions indicates that they have been obligated to abide by all the commands and prohibitions. Furthermore, the verses which stipulate the obligation to abide by the branches are mentioned in a general term and the general term remains upon its generality unless the evidence of specification is mentioned; in this context, no evidence has been mentioned which restricts these verses to the Muslims, and so they remain general. For instance, Allah (swt) says,.

"Alloh savdoni halol qildi va riboni (foizni) haram qildi" (BQ 2:275), va U (SWT) aytadi.

“Allah has permitted trade and has forbidden interest (usury).” (TMQ 2:275), and He (swt) says.

“Agar ular sizning uchun emizsalar, ularga ularning haqini bering.” (TMQ 65:6). Alloh (SWT) yana aytadi: “Agar siz safarda bo‘lsangiz va yozib beruvchi topa olmasangiz, unda garov olinsin.” (TMQ 2:283), hamda Allohning Elchisi ﷺ ning so‘zlari.

“And if they breastfeed for you, then give them their payment.” (TMQ 65:6), Allah (swt) also says,. "And if you are on a journey and cannot find a scribe, then a security deposit [should be] taken." (TMQ 2:283), and the words of the Messenger of Allah (pbuh).

. » مَنْ أَحْيَا أَرْضًا مَيِّتَةً فَهِيَ لَه « .

. » مَنْ أَحْيَا أَرْضًا مَيِّتَةً فَهِيَ لَه « .

"Kimki o'lik yerni obod qilsa, u o'shaning bo'ladi", deb Ahmad va At-Termiziy Jobir orqali sahih isnod bilan rivoyat qilganlar. Allohning Elchisi ﷺ yana shunday degan: «Qo'l olgan narsa uni qaytarib bergunicha qo'lning zimmasidadir».

“He who revives a barren land, it becomes his” reported by Ahmad and Al-Tirmidhi with a Sahih chain through Jabir. The Messenger of Allah (pbuh) also said . » عَلَى الْيَدِ مَا أَخَذَتْ حَتَّى تُ ؤَدِّيَه «.

“Qo‘l olgan narsa uni qaytarmaguncha, qo‘l uchun javobgardir” — Ahmad tomonidan Samura ibn Jundub orqali sahih isnod bilan rivoyat qilingan. Bu ma’noda boshqa ko‘plab qoidalar ham bor. Bu ularning furu’ (amaliy hukmlar) ga rioya qilishga majbur ekanliklarining aniq dalilidir.

“The hand is liable for what it has taken until it is given back” transmitted by Ahmad with a Sahih chain through Samurah Bin Jundub There are many other rules to this effect. This serves as clear evidence that they are obligated to abide by the branches.

Bundan tashqari, asos (poydevor)ga amal qilish buyrug'i o'zi shoxga amal qilish buyrug'idir, va butunga amal qilish buyrug'i qismga amal qilish buyrug'idir; shuning uchun namozni ado etish majburiyati sajda, qiroat, qiyom va boshqalarni ado etish majburiyatini o'z ichiga oladi. Kofir asosga amal qilishga buyurilgan; demak, u shoxlarga amal qilishga ham majburdir. Kofirlardan ba'zi shoxlarning, masalan, namoz va ro'zaning qabul qilinmasligi esa, Islomni qabul qilish qabul bo'lishning shartlaridan biri bo'lgani uchundir; shuning uchun shart bajarilguncha ular qabul qilinmaydi. Ammo bu ularga bu amallarning majburiy emasligini anglatmaydi. Islomni qabul qilish shart bo'lmagan ba'zi shoxlarni, masalan, jihodni, ularga buyurilmaganligi esa, jihod kofirni uning kufri uchun qarshi urushdir, zimmiy esa kofirdir. Shuning uchun uning kofirlarni kufri uchun urushishi tasavvur qilib bo'lmaydigan ish; aks holda, unga o'zini o'zi urushishi ruxsat etilgan bo'lar edi. Shu sababli u jihod qilishga majbur emas. Ammo agar u kofir bilan urushishga rozi bo'lsa, bu uning tomonidan qabul qilinadi. Biroq uni jihodni bajarishga majburlashmaydi, va bu uning Alloh (SWT) tomonidan bu amalni bajarishga buyurilmaganini anglatmaydi.

Furthermore, the commandment to abide by the foundation is in itself a commandment to abide by the branch, and the commandment to abide by the whole is a commandment to abide by the part; so, the obligation to pray entails the obligation of the prostration, the recitation, the standing and so on. The disbeliever is commissioned to abide by the foundation; thus, he is obligated to abide by the branch. As for the non-acceptance of some branches from the disbelievers, such as prayer and fasting, this is because the embracing of Islam is one of the conditions of acceptance; thus, they would not be accepted until the condition is fulfilled. However, this does not mean that it is not obligatory upon them. As for the fact that they are not commanded to perform certain branches that embracing Islam is not a condition for such as Jihad this is because Jihad is fighting the disbeliever for their disbelief, and the Dhimmi is a disbeliever. Thus, it is inconceivable for him to fight the disbelievers due to their disbelief; otherwise, it would be permitted for him to fight himself. Therefore, he is not obligated to perform Jihad. However, if he accepts to fight a disbeliever, it will be accepted of him. However, he will not be forced to perform Jihad and this does not mean that he is not commanded by Allah (swt) to perform it.

Bu, ularning Islom qoidalariga rioya qilishga majbur ekanliklaridan kelib chiqadi. Hokimning ularga Islomning barcha qoidalarini tatbiq etishi esa Allohning (SWT) Ahli kitob haqidagi quyidagi so'zida o'z ifodasini topadi.

This is from the fact that they are obligated to abide by the rules of Islam. As for the fact that the ruler should implement all the rules of Islam upon them, this is reflected in Allah's (swt) saying with respect to the People of the Book.

“Ular o‘rtasida Alloh nozil qilgan (vahiy) bilan hukm qil va ularning havo-hovuslariga ergashma.” (TMQ 5:48). Alloh (swt) ular haqida yana shunday deydi:

“Judge between them by what Allah has revealed and do not follow their inclinations.” (TMQ 5:48). Allah (swt) also says with respect to them.

“{Muhammad}, ular o‘rtasida Allah nozil qilgan narsa bilan hukm qil va ularning havoyi istaklariga ergashma.” (TMQ 5:49). Alloh (SWT) yana shunday deydi.

“Judge, [O Muhammad], between them by what Allah has revealed and do not follow their inclinations.” (TMQ 5:49). Allah (swt) also says.

"Darhaqiqat, Biz senga, ey Muhammad, Kitobni haqiqat bilan nozil qildik, toki Alloh sana ko'rsatganidek, odamlar o'rtasida hukm qilasan." (TMQ 4:105). Bu umumiy xitob bo'lib, musulmonlar va g'ayrimusulmonlarni birdek o'z ichiga oladi, chunki "odamlar" so'zi...

“Indeed, We have revealed to you, [O Muhammad], the Book in truth so you may judge between the people by that which Allah has shown you.” (TMQ 4:105). This is a general address that includes Muslims and non- Muslims alike, because the word “people” in.

"so that you judge between people" bu umumiy ma'noda. Allohning (SWT) quyidagi so'zlariga kelsak.

“so that you judge between people” is general. As for His (swt) saying.

“[Ular] yolg‘onga quloq solувchi, harom narsani yeb yuruvchilardir. Agar ular sening huzuringga kelsalar, [ey Muhammad], ular orasida hukm qil yoki ulardan yuz o‘gir.” (TMQ 5:42). Bu shuni anglatadiki, agar chet eldan biror kishi Islom Davlatiga kelib, boshqa kofir yoki kofirlar bilan bo‘lgan nizosida musulmonlarning hakamligini so‘rasa, bu holda musulmonlarga ular orasida hukm chiqarish yoki buni rad etish ixtiyori berilgan. Bunga sabab shuki, bu oyat Madinadagi yahudiylardan, qabilalar shaklida yashagan, Rasululloh ﷺ bilan sulh tuzgan va ahd shartnomalari imzolagan kishilar haqida nozil bo‘lgan. Ular Islom hokimiyati ostida emas, balki boshqa davlatlar sifatida hisoblangan. Shuning uchun u zot ﷺ ular bilan shartnomalar tuzgan. Lekin agar ular Islom hokimiyati ostida bo‘lsalar, masalan, zimmiylar bo‘lsalar yoki boshpana so‘rab kelgan bo‘lsalar, ular orasida Islomdan boshqa narsa bilan hukm qilish harom bo‘ladi. Islom hukmiga murojaat qilishdan bosh tortgan kishini hokim majburlaydi va buning uchun uni jazolaydi.

“[They are] avid listeners to falsehood, devourers of [what is] unlawful. So if they come to you, [O Muhammad], judge between them or turn away from them.” (TMQ 5:42), this means that if one were to come to the Islamic State from abroad seeking the arbitration of the Muslims in a dispute with another disbeliever or other disbelievers, the Muslims in this case are given the choice of either judging between the disputing parties or declining to do so. This is since the verse was revealed concerning those whom the Messenger of Allah (pbuh) had made peace with and signed treaties with from among the Jews of Madinah who were living as tribes and they were considered as other states. They were not under the authority of Islam; rather, they were other states. Thus, he had signed treaties with them. However, if they were under the authority of Islam, such as the Dhimmi, or if they came as asylum seekers, it would be forbidden to judge between them by other than Islam. The one who refused to refer to the rule of Islam, would be forced to by the ruler and the ruler would punish him for it.

Ислом динида кофир билан муддатсиз зиммий аҳд тузиш ҳаром, фақат икки шарт бажарилгандагина бундан мустасно. Биринчиси, зиммийлар ҳар йили жизя тўлашга риоя қилишлари; иккинчиси, улар Ислом қоидаларига амал қилишлари, яъни уларга юклатилган нарсаларни, буюрилган амалларни бажаришни ва қайтарилган нарсалардан тийилишни қабул қилишлари. Бу Аллоҳ (SWT)нинг қуйидаги сўзлари туфайлидир:

It is forbidden to conclude an indefinite Dhimmah oath with the disbeliever unless two conditions are fulfilled. Firstly, that Dhimmis adhere to paying the Jizya each year, and secondly that they abide by the rules of Islam i.e. the acceptance of what is enforced upon them in terms of executing orders and abstaining from prohibitions. This is due to the words of Allah (swt):

“Toki ular xorlangan holda jizyani o‘z ixtiyori bilan bermaguncha.” (TMQ 9:29), ya’ni ular Islom qoidalariga bo‘ysunmaguncha. Bundan tashqari, Allohning Elchisi ﷺ ularga nisbatan Islom qoidalarini joriy etar edilar. Al-Buxoriy Ibn Umar orqali rivoyat qilgan:

“Until they give the Jizyah willingly while they are humbled.” (TMQ 9:29), meaning until they submit to the rules of Islam. In addition, the Messenger of Allah (pbuh) used to implement the rules of Islam upon them. Al-Bukhari transmitted through Ibn Umar:

.» بِرَجُلٍ مِنْ هُمْ وَامْرَأَةٍ زَنَ يَا فَأَمَرَ بِهِمَا فَ رُجِمَا أَنَّ الْيَ هُودَ جَاءُوا إِلَى النَّبِيِّ «.

.» بِرَجُلٍ مِنْ هُمْ وَامْرَأَةٍ زَنَ يَا فَأَمَرَ بِهِمَا فَ رُجِمَا أَنَّ الْيَ هُودَ جَاءُوا إِلَى النَّبِيِّ «.

Yahudiylar Payg'ambar ﷺ huzuriga ulardan bir erkak va bir ayolni olib kelishdi, ular zino qilgan edilar. Shunda u ularni toshbo'ron qilishni buyurdi. Buni Al-Buxoriy Anas orqali rivoyat qilgan.

“The Jews came to the Prophet (pbuh) with a man and woman from amongst them who had committed adultery and so he had them stoned”, and Al-Bukhari reported through Anas:

. » قَ تَلَ يَ هُودِيًّا بِجَارِيَةٍ قَ تَ لَهَا عَلَى أَوْضَاحٍ لَهَا أَنَّ النَّبِيَّ «.

. » قَ تَلَ يَ هُودِيًّا بِجَارِيَةٍ قَ تَ لَهَا عَلَى أَوْضَاحٍ لَهَا أَنَّ النَّبِيَّ «.

“Payg‘ambar ﷺ ziynat-buyumlari uchun bir ayolni o‘ldirgan yahudiyni o‘ldirdilar”. O‘sha yahudiylar Islom davlatining fuqarolari edi. Shuningdek, Allahning Elchisi ﷺ Najrondagi nasroniylarga yozgan maktubida shunday deb yozdi:

“The Prophet (pbuh) killed a Jew who killed a woman for her ornaments”. Those Jews were subjects of the Islamic State. Also, the Messenger of Allah (pbuh) wrote to the people of Najran who were Christians saying:

.» أَنَّ مَنْ بَايَعَ مِنْكُمْ بِالرِّبَا فَلاَ ذِمَّةَ لَه « .

.» أَنَّ مَنْ بَايَعَ مِنْكُمْ بِالرِّبَا فَلاَ ذِمَّةَ لَه « .

“Ibn Abu Shaybah tomonidan Al-Shu’bah orqali rivoyat qilingan (mursal rivoyat): «Sizlar orasidan riboxo’rlik qilgan kishi zimma ahdidan mahrum bo’ladi». Bularning barchasi Islom ahkomlarining barcha fuqarolarga, musulmonlar va musulmon bo’lmaganlar o’rtasida hech qanday farq qilmasdan, qo’llanishi majburiyati to’g’risida dalil bo’lib xizmat qiladi. Shu asosda ushbu moddaning A bandi tuzilgan.”

“He who deals in usury from amongst you, shall be denied the Dhimmah covenant” reported by Ibn Abu Shaybah through Al-Shu’bah (Mursal narration). All this serves as evidence about the obligation to implement all the rules of Islam upon all of the subjects without any difference between Muslims and non- Muslims. It is on this basis that clause A of this Article has been drafted.

B bandi bo‘yicha, Islomning barcha qoidalarini amalga oshirish haqidagi umumiy buyruq Allohning (SWT) quyidagi so‘zida zikr qilingan.

As for clause B, the general order regarding the implementation of all the rules of Islam is mentioned in Allah’s (swt) saying.

"Shuning uchun ular orasida Alloh nozil qilgan (narsa) bilan hukm qil." ({Mo'minlar uchun)" — no. Correct translation: «Shuning uchun ular orasida Alloh nozil qilgan (vahiy) bilan hukm qil.» (MTQ 5:48).

“So judge between them by what Allah has revealed.” (TMQ 5:48).

Bu umumiy qoida Shariat tomonidan belgilangan: ular e'tiqod qilgan aqidalari, ular uchun din masalasi bo'lgan hukmlar va Allah Elchisi ﷺ ularga amal qilishga ruxsat bergan ishlar bundan mustasno. Aqida va bularning barchasi Islom tomonidan ko'plab aniq matnlar orqali istisno qilingan. Allah (SWT) aytadi:

This general rule has been specified by Shari’ah; excluding the 'Aqeedah they embrace, the rules which are to them a matter of faith and the rules pertaining the actions which the Messenger of Allah (pbuh) has allowed them to perform. The 'Aqeedah and all of these rules have been made an exception by Islam through a host of clear texts. Allah (swt) says:

“Dinda majburlash yo‘q.” (TMQ 2:256). Payg‘ambar ﷺ aytdilar:

“There shall be no compulsion in [acceptance of] the religion.” (TMQ 2:256), and the Messenger of Allah (pbuh) said:

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

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

“Kim yahudiy yoki nasroniy bo‘lsa, uni o‘z diniдан qaytarish uchun majburlanmasin va u jizya to‘lashi kerak”, deb Abu Ubayd “Al-Amvol” kitobida ‘Urvadan rivoyat qilgan. Demak, ular uchun e’tiqod masalasi hisoblangan har qanday amalga biz aralashmasligimiz kerak va ularga o‘z e’tiqodlariga ko‘ra amal qilishga ruxsat berishimiz lozim, garchi bu bizning dinimizdagi aqida masalalariga kirmasa ham. Bundan tashqari, Allohning Elchisi ﷺ umumiy tizim doirasida ularga qilishga ruxsat bergan amallar, masalan, spirtli ichimlik ichish va nikoh qilish bilan bog‘liq ishlarda ham ularga aralashmasligimiz kerak. Boshqacha aytganda, ular shaxsiy hayotlarida spirtli ichimlik ichishlari mumkin, ammo musulmonlar bilan aralashadigan umumiy joylarda, masalan, umumiy bozorlar va shunga o‘xshash joylarda bunga ruxsat yo‘q.

“Whoever is a Jew or a Christian should not be coerced away from his faith, and he must pay Jizya” transmitted by Abu Ubaid in Al-Amwal through ‘Urwah. Hence, any action which is considered as a matter of faith to them should not be interfered with by us and we should allow them to practise what they believe, even if this were not part of 'Aqeedah matters in our Deen. Additionally, we should also not interfere with them in regard to any actions that the Messenger of Allah (pbuh) allowed them to perform, such as drinking alcohol and getting married, within the scope of the general system. In other words, it is permitted for them to drink alcohol in their private lives but not in the general affairs where they mix with the Muslims such as the general markets and the like.

Ushbu moddaning "C" bandiga ko‘ra, Islom murtad haqida ko‘plab hukmlar belgilagan, jumladan, agar murtad tavba qilmasa, uni o‘ldirish kerak, chunki Allohning Elchisi ﷺ shunday degan:

As for Clause 'C' of this Article, Islam has decreed a host of rules regarding the apostate, amongst them that the apostate should be killed he or she does not repent since the Messenger of Allah (pbuh) said:

. » مَنْ بَدَّلَ دِينَهُ فَاقْ تُ لُوه « .

. » مَنْ بَدَّلَ دِينَهُ فَاقْ تُ لُوه « .

“Kim o‘z dinini o‘zgartirsa (ya’ni murtad bo‘lsa), uni o‘ldiring.” (Al-Bukhoriy Ibn Abbosdan rivoyat qilgan). Anas rivoyat qildi:

“He who changes his religion (i.e. apostates) kill him.” (transmitted by Al-Bukahri through Ibn Abbas). Anas reported:

. "فقدمت على عمر رضي الله عنه فقال: يا أنس، ما فعل الستة الرهط من بكر بن وائل الذين ارتدوا عن الإسلام فلحقوا بالمشركين؟ قال: يا أمير المؤمنين، قتلوا بالمعركة، فاسترجع عمر، قلت: وهل كان سبيلهم إلا القتل؟ قال: نعم، قال: كنت أعرض عليهم الإسلام، فإن أبوا أودعتهم السجن" .

. "فقدمت على عمر رضي الله عنه فقال: يا أنس، ما فعل الستة الرهط من بكر بن وائل الذين ارتدوا عن الإسلام فلحقوا بالمشركين؟ قال: يا أمير المؤمنين، قتلوا بالمعركة، فاسترجع عمر، قلت: وهل كان سبيلهم إلا القتل؟ قال: نعم، قال: كنت أعرض عليهم الإسلام، فإن أبوا أودعتهم السجن" .

“Men Umarning huzuriga keldim, u aytdi: Ey Anas, Bakr ibn Vo’il qabilasidan bo‘lgan oltitasiga nima bo‘ldi? Shunda men dedim: Ey mo‘minlarning amiri, ular jangda o‘ldirildi. Shunda Umar Allohning (SWT) quyidagi so‘zini tilga oldi: «Biz Allohnikimiz va Unga qaytuvchimiz». Men dedim: «Ularga o‘limdan boshqa choralar ko‘rilishi mumkin emasmidi?» U dedi: «Ha, men ularni Islomga da’vat qilardim, agar rad etishsa, ularni zindonga tashlardim», deb rivoyat qilgan Al-Bayhaqiy. Boshqacha aytganda, tavba qilmagunlaricha, agar qilmasalar, o‘ldiriladilar. Buning sababi shuki, murtad Islomga da’vat etiladi va tavba qilishning barcha vositalari tugatiladi, agar u yana rad etsa, o‘ldiriladi. Jobir rivoyat qilgan quyidagi hadisga ko‘ra, faqat murtad bo‘lgani uchun murtadni o‘ldirish kerak emas:

“I came to Omar who said: O Anas, what happened to the six from Bakr Ibnu Wa’il? So I said: O Amir of believers, they were killed in the battle. Upon this Omar recited Allah’s (swt) saying: “To Allah we belong and to Him we will return”. So I said: “Could they have been dealt with by other than death? He said: “Yes, I would have invited them to Islam and had they refused, I would have thrown them in jail” as reported by Al- Bayhaqi. In other words, until they repent and if they did not, they would be killed. This is because the apostate would be invited to Islam and all the means of repentance would be exhausted, and if he still refused he would then be killed. An apostate should not be killed just for apostatising due to what is narrated from Jaber:

. أَنَّ امْرَأَةً هِيَ أُمُّ مَرْوَانَ ارْتَدَّتْ، فَأَمَرَ النَّبِيُّ « بِأَنْ ي عُْرَضَ عَلَيْ هَا الإِسْلاَمُ، » فَإِنْ تَابَتْ، وَإِلاَّ قُتِلَتْ .

. أَنَّ امْرَأَةً هِيَ أُمُّ مَرْوَانَ ارْتَدَّتْ، فَأَمَرَ النَّبِيُّ « بِأَنْ ي عُْرَضَ عَلَيْ هَا الإِسْلاَمُ، » فَإِنْ تَابَتْ، وَإِلاَّ قُتِلَتْ .

“Bir ayol, Umm Marvon, murtad bo‘ldi, shuning uchun Payg‘ambar ﷺ uning oldiga Islomni taklif qilib borishni buyurdilar; agar u tavba qilsa (qabul qilinadi). Aks holda, uni o‘ldirish kerak”, deb rivoyat qilgan al-Bayhaqiy va ad-Daraqutniy. Bu rivoyatni ko‘plab fuqahолар dalil sifatida keltirganlar: Ibn Qudama al-Mug‘niyda, al-Movardiy al-Hovi al-Kabirda va al-Ahkom as-Sultoniyyada, Abu Ishoq ash-Sheroziy al-Muhazzabda, ar-Rofi‘iy ash-Sharh al-Kabirda, al-Bag‘aviy at-Tahzibda va Ibn al-Javziy at-Tahqiqda. Shu sababli u hasan (qabul qilinadigan ishonchli) rivoyatlar qatoriga kiritiladi va unga amal qilinadi; ya’ni murtad ijro etishdan oldin tavba qilishga chaqiriladi.

“A woman, Umm Marwan, apostatized, so the Prophet (pbuh) commanded that she should be presented Islam, and if she repented (it is accepted). Otherwise, she is to be killed” reported by Al-Bayhaqi and Al-Daraqutni. This narration is used by masses of F uqaha’; - Ibn Qudamah uses it as evidence in Al-Mugni, Al-Mawardi in Al-Hawi Al-Kabir and Al-Ahkam Al-Sultaniyyah, Abu Ishaq Al-Shirazi uses it in Al-Muhadhdhab, Al-Rafi’i in Al-Sharh Al-Kabir, Al-Baghawi in Al-Tadhhib and Ibn Al-Jawzi in Al-Tahqiq; so it is considered from the Hasan (acceptable authority) narrations and is acted upon – in other words, he is asked to report before execution.

"C" bandining hukmlari faqat murtad shaxsning o'ziga tegishli; ular uning bolalariga taalluqli emas. Ammo agar bir musulmon Islomdan murtad bo'lib, o'zi murtad bo'lgan dinda qolgan bo'lsa, masalan, nasroniy, yahudiy yoki mushrik bo'lib qolgan bo'lsa, va keyinchalik unda aynan shu dinda bo'lgan farzandlari tug'ilgan bo'lsa, ularning farzandlari murtad hisoblanadimi? Ularga murtadlar kabi munosabat qilinadimi? Yoki ular tug'ilganda mansub bo'lgan din bo'yicha hisoblanadimi?

Rulings of Clause 'C' are all about the apostate himself; they are not about his children. However, if a Muslim apostatised from Islam and remained upon the faith to which he apostatised, for example he continued to be a Christian, a Jew or a polytheist, and he were then to have children who had the same faith, would his children be considered as apostates? And would they be treated as apostates? Or would they be considered as being of the faith they had at birth?

Javob shuki, murtad bo'lishidan oldin tug'ilgan murtadning farzandlari shubhasiz musulmon hisoblanadi. Biroq, agar ular ham otasiga ergashib, murtad bo'lsa, ular murtadlar sifatida qaraladi. Agar ular otasi kofir yoki murtad ayoldan murtad bo'lganidan keyin tug'ilgan bo'lsa, bu farzandlar murtad emas, balki kofir hisoblanadi va ular tug'ilishda meros qilib olgan din ahliga o'xshab muomala qilinadi. Shunday ekan, otasi kofir yoki murtad ayoldan murtad bo'lganidan keyin tug'ilgan har bir bola kofir deb hukm qilinadi, chunki u ikki kofir ota-onadan tug'ilgan bo'ladi. Shu sababli, agar ikkala ota-ona yahudiy yoki nasroniy, ya'ni Kitob ahli bo'lsa, u ham Kitob ahli kabi muomala qilinadi; agar ikkala ota-ona mushrik bo'lsa, u ham mushrik kabi muomala qilinadi. Buning sababi, Ibn Mas'ud rivoyat qilganidek:

The answer is that the children of the apostate who are born before their father’s apostasy are considered as Muslims without any doubt. However, if they were to follow their father and apostatise as well, they would be treated as apostates. If they were born after he had apostatised from a disbelieving or an apostate wife, these children would be considered as disbelievers and not as apostates; thus, they would be treated just like the people of the faith they inherited at birth. Hence, every child born after his father’s apostasy from a disbelieving wife or an apostate wife, would be judged as a disbeliever since he or she would have been born from two disbelieving parents. Therefore, if the two parents became Jews or Christians i.e. from the People of the Book, he or she would be treated as the People of the Book would be treated, and if the two parents became polytheists, he or she would be treated as a polytheist. This is so because Ibn Mas’ud reported:

. وَسَلَّمَ لَمَّا أَرَادَ قَ تْلَ أَبِيكَ )عقبة بن أبي معيط( قَالَ مَنْ لِلصِّبْ يَةِ قَالَ أَنَّ « » النَّارُ .

. وَسَلَّمَ لَمَّا أَرَادَ قَ تْلَ أَبِيكَ )عقبة بن أبي معيط( قَالَ مَنْ لِلصِّبْ يَةِ قَالَ أَنَّ « » النَّارُ .

“Allohning Elchisi (pbuh) sizning otangiz (Uqba ibn Abu Muayt)ni qatl qilmoqchi bo‘lganlarida, u: “Bolalar-chi?” dedi. U zot ﷺ: “Do‘zax olovi”, dedilar (Abu Dovud rivoyat qilgan; al-Hokim uni sahih deb baholagan, az-Zahabiy esa unga qo‘shilgan). Ad-Doraqutniy rivoyatida esa:

“When the Messenger of Allah (pbuh) wanted to execute your father (Uqbah Ibn Abi Mu’it), the latter said: “What about the children?” He said: “Hell fire” (reported by Abu Dawud, Al- Hakim authenticated it, and Al-Dhahabi agreed with him). In the narration of Al-Daruqutni:

.» النَّارُ لَهُمْ وَلأَبِيهِمْ « .

.» النَّارُ لَهُمْ وَلأَبِيهِمْ « .

"Ular uchun ham, ularning otasi uchun ham do'zax olovi bor". Bu ham shunday, chunki Al-Bukhariyning "Sahih" kitobida, "Ahli-diyor" bo'limida, "Jihod" kitobida (shunday deyilgan).

“Hell fire for them and for their father”. It is also the case since in Sahih of Al-Bukhari in the section of the people of the abode, in the book of Jihad,.

. بِالأَبْ وَاءِ - أَوْ بِوَدَّانَ - وَسُئِلَ عَنْ أَهْلِ الدَّارِ، ي بَُ يَّتُونَ مِنْ مَرَّ بِيَ النَّبِيُّ « » هُمْ مِنْ هُمْ : الْمُشْرِكِينَ فَ يُصَابُ مِنْ نِسَائِهِمْ وَذَرَارِيِّهِمْ، قَالَ .

. بِالأَبْ وَاءِ - أَوْ بِوَدَّانَ - وَسُئِلَ عَنْ أَهْلِ الدَّارِ، ي بَُ يَّتُونَ مِنْ مَرَّ بِيَ النَّبِيُّ « » هُمْ مِنْ هُمْ : الْمُشْرِكِينَ فَ يُصَابُ مِنْ نِسَائِهِمْ وَذَرَارِيِّهِمْ، قَالَ .

"Payg'ambar (pbuh) menga Al-Abva yoki Waddan deb ataladigan joyda duch keldi va ularning ayollari va bolalarini xavf ostiga qo'yish ehtimoli bilan mushrik jangchilarga kechasi hujum qilish joiz yoki yo'qligi so'raldi. Payg'ambar ﷺ javob berdi: "Ular (ya'ni ayollar va bolalar) ulardandir (ya'ni mushriklardandir)". Shuning uchun ikki kofir ota-onadan tug'ilgan har bir bola kofir hisoblanadi va kofirlarga oid hukm unga ham tatbiq etiladi."

“The Prophet (pbuh) passed by me at a place called Al-Abwa or Waddan, and was asked whether it was permissible to attack the pagan warriors at night with the probability of exposing their women and children to danger. The Prophet (pbuh) replied, "They (i.e. women and children) are from them (i.e. polytheists)”. Therefore, every child born to two disbelieving parents is considered a disbeliever and the rule pertaining to the disbelievers applies to him.

Shunday ekan, Islomdan voz kechib, Drouz, Bahoiy, Qodiyoniy va shunga o‘xshash notavfiq mazhablarga kirgan kishilar murtad sanalmaydi, chunki ular o‘zlari murtad bo‘lmagan, balki ularning ota-bobolari murtad bo‘lgan va ular shu sababli ikki kofir ota-ona qo‘lida tug‘ilgan. Shu boisdan ular kofir deb hisoblanadi va shunday muomala qilinadi. Bundan tashqari, ular Ahli Kitob dinlaridan biriga, ya’ni yahudiylik yoki nasroniylikka qaytmagani uchun ular mushriklar deb hisoblanadi. Shu sababli ularning so‘yilgan go‘shti yeyilmaydi va ayollari nikohga olinmaydi, chunki kofirlar yo Ahli Kitob, yo mushrik sanaladi, uchinchi toifa yo‘q. Aynan shu sababli Allohning Elchisi ﷺ Hajar majusiylari haqida shunday degan, bu haqda Hasan ibn Muhammad ibn al-Hanafiyya rivoyat qilgan:

Hence, those who apostatised from Islam and became non- Islamic sects, such as the Druze, the Bahai’, the Qadiani and the like, are not treated as apostates since they didn’t apostatise but their ancestors were the apostates and they were ,therefore, born with two disbelieving parents. Thus, they are judged as disbelievers and they will be treated as such. Moreover, since they have not apostatised to a faith from among the People of the Book i.e. they have not apostatised to Christianity or to Judaism, they will be ,therefore, treated as polytheists. Hence, their slaughtered meat will not be eaten and their women will not be wedded since the non-Muslims are either considered to be People of the Book or polytheists and there is no third category. This is why the Messenger of Allah (pbuh) said about the Magi of Hajar as narrated by Al-Hasan Bin Muhammad Bin Al-Hanafiyya:

. فَمَنْ أَسْلَمَ قُبِلَ مِنْهُ، وَمَنْ لَمْ يُسْلِمْ ضُرِبَتْ عَلَيْهِ الجِزْيَةُ، غَيْ رَ نَاكِحِي « » نِسَائِهِمْ وِلاَ آكِلِي ذَبَائِحِهِمْ .

. فَمَنْ أَسْلَمَ قُبِلَ مِنْهُ، وَمَنْ لَمْ يُسْلِمْ ضُرِبَتْ عَلَيْهِ الجِزْيَةُ، غَيْ رَ نَاكِحِي « » نِسَائِهِمْ وِلاَ آكِلِي ذَبَائِحِهِمْ .

"Kim Islomni qabul qilsa, uni qabul qiling, kim qabul qilmasa, unga jizya soling, lekin ularning ayollariga uylanmang va ularning so'yilgan go'shtini yemang" (Al-Hofiz "Ad-Diroya" kitobida aytdi: "Abd ar-Razzoq va Ibn Abu Shayba rivoyat qilgan, bu yaxshi silsilali mursal rivoyatdir"). Islomdan qaytib, nasroniy bo'lib ketganlarga kelsak, masalan, Livandagi Shihob oilasi holatida bo'lgani kabi — bu oilaning ajdodlari musulmon bo'lgan, ular nasroniylikka o'tganlar va ularning bolalari nasroniy bo'lib tug'ilgan — bunday kishilar va ularga o'xshaganlar Kitob ahli kabi muomala qilinadi.

“Whoever embraces Islam then accept them, and whoever does not then impose Jizya upon them, but do not wed their women or eat their slaughtered food” (Al-Hafiz said in Al- Dirayah: “narrated by ‘Abd Al-Razzaq and Ibn Abi Shaybah, it is a Mursal narration with a good chain”). As for those who apostatised from Islam and became Christians - as in the case in Lebanon with the family of Shihab; this family’s forefathers were Muslims and they apostatised to Christianity and their children were born as Christians - these people and their like will be treated as People of the Book.

"D" va "E" bandlarining dalili shundan kelib chiqadiki, Allah elchisi (ﷺ) yahudiy va nasroniylarga sharob ichishga ruxsat bergan hamda ularning nikoh va talaq ishlarini qabul qilgan; shunday qilib, uning roziligi umumiy qoidaning istisnosi bo‘lib xizmat qiladi. Biroq, Allah elchisi (ﷺ) kofirlarning nikohiga rozilik faqat er-xotinning ikkalasi ham kofir bo‘lganda beriladi. Agar er musulmon, xotin esa nasroniy yoki yahudiy bo‘lsa, unda ikkalasiga nisbatan shariat qoidalari qo‘llanadi. Xotin musulmon, er esa kofir bo‘lishi mumkin emas, chunki bu harom hisoblanadi. Allah (SWT) aytadi:

As for Clauses 'D' and 'E', their evidence is derived from the fact that the Messenger of Allah (pbuh) allowed the Jews and the Christians to drink alcohol and accepted their marriage and divorce proceedings; thus, his acceptance serves as a specification of the general rule. However, the approval of the Messenger of Allah (pbuh) with regard to the disbelievers’ marriage is given only when the two spouses are disbelievers, but if the husband were Muslim and if the wife were either Christian or Jew, the rules of the Shari’ah would then be applied upon both of them. It is not feasible for the wife to be Muslim and the husband to be disbeliever for this is unlawful. Allah (swt) says:

“Keyin ularni kofirlarga qaytarmanglar, ular ular uchun halol emas, ular ham ular uchun halol emas.” (TMQ 60:10). Shuning uchun musulmon ayolning kofirga turmushga chiqishi harom, agar chiqsa, uning nikohi noqonuniy bo‘ladi.

“Then do not return them to the disbelievers; they are not lawful [wives] for them, nor are they lawful [husbands] for them.” (TMQ 60:10). Therefore, it is forbidden for a Muslim woman to marry a non-Muslim, and if she did her marriage would be unlawful.

"F" bandi bo'yicha, Islomning barcha qoidalarini joriy etish dalili yuqorida keltirilgan barcha narsalardan kelib chiqadi: kofir asoslar va tarmoqlarga rioya qilishga majburdir, shuning uchun u Islomning barcha qoidalariga bo'ysunishga buyurilgan. Bu umumiy hukm bo'lib, Islom hokimiyati ostida yashovchilar orasidagi zimmiy va zimmiy bo'lmaganlarni ham o'z ichiga oladi. Demak, Dor al-Islomga kirgan barcha kofirlar, aqidaviy masalalar, aqidaga oid qoidalar va Xabarchi ﷺ ularga ruxsat bergan har qanday amal bundan mustasno, Islom qoidalariga bo'ysunishlari shart, ular zimmiy, ahd ostidagi yoki panoh so'rovchi bo'lishidan qat'i nazar. Biroq, elchilar va ularga o'xshaganlar bundan istisno qilinadi, ularga Islom qoidalari joriy etilmaydi, chunki ularga diplomatik daxlsizlik deb ataladigan imtiyoz beriladi. Buning sababi, Ahmad Abu Vo'il rivoyat qilgan hadisda aytadi:

As for Clause 'F', the evidence with respect to the implementation of all the rules of Islam is derived from all what has just been mentioned that the disbeliever is obligated to abide by the foundations and the branches, thus, he is commanded to submit to all the rules of Islam. This is general, and it includes the Dhimmi and the non-Dhimmi from among those who live under the authority of Islam. Hence, all the disbelievers who enter Dar Al-Islam must be subjected to the rules of Islam except the 'Aqeedah matters, the rules related to 'Aqeedah matters and any action which the Messenger of Allah (pbuh) allowed them to do whether these disbelievers were Dhimmi, under covenant or asylum seekers. However, the ambassadors and their likes are excluded from this and the rules of Islam would not be implemented upon them for they would be given what is known as diplomatic immunity. This is so because Ahmed reported on the authority of Abu Wa’il who said:

فَ قَالَ لَهُمَا: ، جَاءَ ابْنُ النَّ وَّاحَةِ وَابْنُ أُثَالٍ، رَسُولاَ مُسَيْلِمَةَ إِلَى النَّبِيِّ « : أَتَشْهَدَانِ أَنِّي رَسُولُ اللَّهِ؟ قَالاَ: نَشْهَدُ أَنَّ مُسَيْلِمَةَ رَسُولُ اللَّهِ، فَ قَالَ النَّبِيُّ آمَنْتُ بِاللَّهِ وَرُسُلِهِ، لَوْ كُنْتُ قَاتِلاً رَسُولاً لَقَتَ لْتُكُمَا، قَالَ عَبْدُ اللَّهِ: قَالَ: فَمَضَتِ السُّنَّةُ » أَنَّ الرُّسُلَ لاَ تُ قْتَلُ.

فَ قَالَ لَهُمَا: ، جَاءَ ابْنُ النَّ وَّاحَةِ وَابْنُ أُثَالٍ، رَسُولاَ مُسَيْلِمَةَ إِلَى النَّبِيِّ « : أَتَشْهَدَانِ أَنِّي رَسُولُ اللَّهِ؟ قَالاَ: نَشْهَدُ أَنَّ مُسَيْلِمَةَ رَسُولُ اللَّهِ، فَ قَالَ النَّبِيُّ آمَنْتُ بِاللَّهِ وَرُسُلِهِ، لَوْ كُنْتُ قَاتِلاً رَسُولاً لَقَتَ لْتُكُمَا، قَالَ عَبْدُ اللَّهِ: قَالَ: فَمَضَتِ السُّنَّةُ » أَنَّ الرُّسُلَ لاَ تُ قْتَلُ.

Ibn Nawwaha va Ibn Uthal Musaylimaning elchilari sifatida – yolg‘onchi – Allohning Rasuli ﷺ huzuriga kelishdi. Allohning Rasuli ﷺ ularga dedi: “Men Allohning Rasuli ekanligimga guvohlik berasizlarmi?” Ular dedilar: “Musaylima Allohning Rasuli ekanligiga guvohlik beramiz.” Shunda Allohning Rasuli ﷺ dedilar: “Men Allohga va Uning Rasullariga iymon keltiraman. Sizlarga Alloh va Uning Rasuli nomidan aman-omonlik beraman. Agar elchini o‘ldirish mumkin bo‘lganida, sizlarning ikkovingizni o‘ldirgan bo‘lardim.” Abdulloh dedi: “Sunnatdagi tartib shundayki, elchilar o‘ldirilmaydi.” (Ahmad rivoyat qilgan, al-Haysamiy esa hasan deb baholagan). Demak, bu rivoyat kofirlarning elchilarini o‘ldirish va ularga nisbatan jazolarni qo‘llash joiz emasligini ko‘rsatadi. Biroq bu hukm faqat elchilik vakolatiga ega bo‘lgan shaxslarga, masalan, elchi-vakil, muvaqqat ishlar vakili va shunga o‘xshaganlarga tegishlidir. Konsul, tijorat attashesi va shunga o‘xshash, elchilik vakolati tatbiq etilmaydigan shaxslarga esa hech qanday daxlsizlik berilmaydi, chunki ularda elchilik vakolati yo‘q. Bu masala xalqaro konventsiyaga murojaat qilinishi kerak, chunki bu atama bo‘lib, uning haqiqatini konventsiyaga qarash orqali tushunish lozim; bu manot (haqiqat)ni aniqlashning bir qismidir, ya’ni ularning elchi hisoblanish-hisoblanmasligini belgilashdir.

“Ibn Nawwaha and Ibn Uthal came to the Messenger of Allah (pbuh) as Musaylima envoys - the liar - and the Messenger of Allah (pbuh) said to them “Do you bear witness that I am the Messenger of Allah (pbuh)?” They said “We bear witness that Musaylima is the Messenger of Allah (pbuh).” Upon this the Messenger of Allah (pbuh) said: I believe in Allan and His Messengers. “I give you security by Allah and His Messenger. If I were to kill an envoy I would have killed the two of you”Abdullah said: the precedent of the sunna is that envoys are not killed.” (reported by Ahmad and declared Hasan by Al- Haythami). So, this narration indicates that it is not permitted to kill the envoys of the disbelievers and nor to apply the punishments (Uqubat) upon them. However, this is exclusively applicable upon those who have the capacity of an envoy such as the ambassador and the “Chargé d'affaires” and the like. As for those upon whom the capacity of an envoy does not apply such as the Consul and the Commercial Attaché and the like, they would not have any immunity for they do not have the capacity of an envoy. This matter should be referred to the international convention because it is a terminological expression whose reality should be understood by way of looking into the convention and it is part of establishing the Manat (reality); in other words, establishing whether they are considered envoys or not.