Ichki xavfsizlik boshqarmasining mas'uliyatiga kiruvchi, ichki xavfsizlikka tahdid soladigan eng muhim masalalar quyidagilardir: irtidod, isyon va talonchilik, odamlarning mol-mulkiga tajovuz, odamlarga va ularning obro'siga tajovuz qilish hamda jang qiluvchi kofirlar uchun josuslik qiladigan shubhali kishilar bilan hamkorlik qilish.

The most prominent issues that threaten the internal security that are under the responsibility of the Department of Internal Security to treat are: apostasy, rebellion and banditry, attacks on people’s wealth, attacking people and their honour and co-operating with the people of suspicion who spy for the belligerent disbelievers.

Ichki xavfsizlik departamentining vazifasi davlatning ichki xavfsizligini himoya qilishdir. Ichki xavfsizlikka tahdid solishi mumkin bo'lgan harakatlar esa ko'p bo'lib, ulardan ba'zilari quyidagilardir:

The function of the Department of Internal Security is to protect the internal security of the State and the actions which could lead to a threat to internal security are many including:

Islomdan murtad bo‘lish, davlatga qarshi isyon ko‘rsatish — buzg‘unchilik harakatlari va xayrixohlik kabi harakatlar orqali, masalan, ish tashlashlar yoki davlatning muhim markazlarini egallash, shuningdek, xususiy, jamoat yoki davlat mulkiga tajovuz qilish. Bu, shuningdek, qurol kuchi yordamida davlatga qarshi isyon ko‘tarish orqali ham bo‘lishi mumkin.

Apostasy from Islam, rebellion against the State manifested in destructive activities and actions of sabotage such as strikes or the occupation of vital centres of the State, and aggression against private, public, or State property. It might also be through rebellion against the State by use of arms.

Ichki xavfsizlikka putur yetkazadigan boshqa harakatlarga banditizm, ya'ni yo'l to'sib talonchilik qilish, odamlarga hujum qilib ularning mol-mulkini tortib olish va ularni o'ldirish kiradi.

Other actions which undermine internal security include banditry, in other words, highway robbery, and attacking people to rob their wealth and killing them.

Xuddi shunga o'xshash, odamlarning mol-mulkiga qilingan tajovuz: o'g'rilik, talonchilik, qaroqchilik, o'zlashtirish, shuningdek odamlarga qilingan tajovuz: zo'ravonlik, jarohat yetkazish va o'ldirish, bundan tashqari ularning or-nomusiga qilingan tajovuz: yolg'on gapirish, tuhmat qilish va zinokorlik.

Similarly, the attack on the property of people by theft, looting, robbery, misappropriation, as well as attacks on people through assault, injuring, and killing, in addition to attacks on their honour through lying, slandering and rape.

Ichki xavfsizlik departamentining boshqa vazifalaridan biri shubhali kishilar bilan shug'ullanish hamda ularning xavfi va zararidan ummat va davlatni himoya qilishdir.

One of the other tasks of the Internal Security Department is to deal with suspicious people and protecting the Ummah and the State from their danger and harm.

Bu ichki xavfsizlikka tahdid solishi mumkin bo‘lgan eng muhim harakatlardir. Ichki xavfsizlik departamenti davlatni va xalqni ana shu harakatlarning barchasidan himoya qiladi. Shuning uchun kim murtad deb e’lon qilinsa va tavba qilmasa o‘limga hukm qilinsa, bu departament o‘lim jazosini ijro etadi. Agar murtadlikni e’lon qilganlar guruh bo‘lsa, ular bilan muloqot qilinishi va ularni Islomga qaytishga chaqirish kerak. Agar ular tavba qilib, Islomga qaytib, Shariat qoidalariga amal qilsalar, davlat ularni jazolamasligi kerak. Agar ular esa murtadlikda turib olsalar, ularga qarshi urush olib boriladi. Agar ular oz sonli bo‘lsa va faqat politsiya kuchi ularga qarshi kurasha olsa, politsiya bu ishni amalga oshirishi kerak. Lekin agar ular ko‘p sonli bo‘lib, politsiya kuchi ularni yengib bo‘lmasa, u holda Xalifadan qo‘shimcha harbiy kuch yuborishni so‘rashlari kerak. Agar bu harbiy kuch yetarli bo‘lmasa, Xalifadan Armiyaga ularga yordam berish buyrug‘ini berishni so‘rashlari kerak.

These are the most important actions that could threaten the internal security. The Department of Internal Security protects the State and the people from all these actions. Therefore, whoever is declared an apostate, and is sentenced to death if he did not repent, then this department executes the death sentence. If those who declare apostasy are a group, then they have to communicate with them and ask them to return to Islam, and the State should not punish them if they repent, return to Islam and abide by the Shari’ah rules. If however, they insist on apostasy, then they are fought against. If they are small in number and the police force alone is able to fight against them, then they must proceed to do so, but if they are large in number and the police force is unable to overpower them, then they have to request the Khalifah to provide them with additional military force to help them. If this military force is not sufficient, then they must ask the Khalifah to order the Army to provide them with assistance.

Bu murtadlarga (ridda qilganlarga) oid. Biroq davlatga qarshi isyon ko'targan kishilarga kelsak, agar ular qurol ishlatmasdan, faqat ish tashlashlar, namoyishlar, davlatning hayotiy markazlarini egallash orqali buzg'unchilik va hujumkorlik qilsalar, shuningdek xususiy, jamoat va davlat mulklariga buzish yo'li bilan tajovuz qilsalar, u holda Ichki xavfsizlik departamenti bunday buzg'unchi harakatlarning oldini olish uchun faqat politsiya kuchlaridan foydalanish bilan cheklanadi. Agar u tajovuzning oldini ola olmasa, davlatga qarshi isyon ko'targanlarning buzg'unchilik va sabotajini to'xtatish uchun Xalifadan unga harbiy kuch berishni so'raydi.

This is concerning apostates. However, in regards to people who rebel against the State, if they do not use arms and limit themselves to destruction and sabotage by strikes, demonstrations, occupation of vital centres of the State, along with aggression against private, public and State properties through demolition, then the Internal Security Department restricts itself to using the police force in order to prevent such destructive actions. If it is not able to prevent the aggression, it requests the Khalifah to provide it with a military force in order to stop the destruction and sabotage from those who rebelled against the State.

Agar Davlatga qarshi isyon ko‘targan kishilar qurol ishlatsa va biror hududda o‘rnashib olib, Ichki xavfsizlik departamenti bo‘ysundira olmaydigan, faqat politsiya kuchi bilan yo‘q qila olmagan kuchga aylansa, u isyonni bartaraf etish uchun ehtiyojiga ko‘ra Xalifadan harbiy kuch yoki armiya kuchini so‘raydi. Ular bilan jang qilishdan oldin, departament ularning qanday shikoyatlari borligini bilish uchun ular bilan muloqot qilishi kerak. Ulardan itoatga va Jamoaga qaytishlarini hamda qurollarini topshirishlarini so‘rashi lozim. Agar ular ijobiy javob berib, qaytib kelsalar, Davlat ular bilan jang qilishdan tiyilishi kerak. Agar rad etib, isyonda davom etishsa, ular intizomga keltirish maqsadida, lekin yo‘q qilish va barbod etish uchun emas, ular bilan jang qiladi. Ular itoatga qaytishi, isyonni tark etishi va qurollarini topshirishi uchun ular bilan kurashadi.

However if the people who rebel against the State use weapons and were able to establish themselves in an area and became a force that the Department of Internal Security is unable to subdue, and it was unable to eliminate through the use of the police force alone, then it requests the Khalifah to provide it with a military force or an army force, depending on its need in eliminating the rebellion. Before it fights against them, the department should communicate with them to see what complaints they may have. It should ask them to return to obedience and the Jama’ah and to surrender their arms. If they respond favourably and return back, then the State should hold back from fighting them. If they reject and insist on rebelling, then it fights against them in order to discipline them and not to annihilate and destroy them. It fights against them, so that they turn back to obedience and give up rebellion and surrender their arms.

Zo'ravonlik qiladigan kishilarga, masalan, yo'l to'sqinchilarga, ya'ni odamlarga hujum qiladigan, yo'llarni zo'rlik bilan to'sadigan, mol-mulkni o'g'irlaydigan va o'ldiradigan kishilarga nisbatan, Ichki xavfsizlik departamenti ularni ta'qib qilish uchun politsiya kuchini yuboradi va ularga tegishli jazoni qo'llaydi, bu jazo o'ldirish va xochga mixlash, qarama-qarshi tomondagi qo'l va oyoqlarini kesish yoki ularni boshqa joyga surgun qilish bo'lishi mumkin, quyidagi oyatga muvofiq:

In regards to those that use violence, such as the highway robbers, who attack people, forcibly obstruct the highways, steal property and kill, the Department of Internal Security will dispatch a police force to pursue them and impose the relevant punishment upon them, which may be killing and crucifying, amputating their opposite limbs or deporting them to another place, according to the verse:

Albatta, Alloh va Uning Elchisiga qarshi urush qiladigan va yer yuzida fasod (buzg‘unchilik) qilish uchun harakat qiladiganlarning jazosi faqat shudir: ular o‘ldirilishi yoki osilishi, yoki qo‘l-oyoqlari qarama-qarshi tomondan kesilishi, yoki yurtdan haydalishi kerak.

“Indeed, the penalty for those who wage war against Allah and His Messenger and strive upon earth [to cause] corruption is none but that they be killed or crucified or that their hands and feet be cut off from opposite sides or that they be exiled from the land.” (TMQ 5:33).

Bu kishilarga qarshi kurashish davlatga qarshi isyon ko'targan qo'zg'olonchilarga qarshi kurashishga o'xshamaydi. Qo'zg'olonchilar bilan kurashish ularni intizomga chaqirish uchun, yo'l to'sar quldorlar bilan kurashish esa o'ldirish va xochga mixlash uchun bo'ladi. Shu sababli ular jang qilganda va orqaga qaytganda ularga qarshi kurashiladi. Ularga oyatda bayon etilganidek munosabatda bo'linadi: kim o'ldirib, mol-mulkni olgan bo'lsa, u o'ldiriladi va xochga mixlanadi; kim o'ldirib, mol-mulkni olmagan bo'lsa, u o'ldiriladi, ammo xochga mixlanmaydi; kim o'ldirmasdan mol-mulkni olgan bo'lsa, uning qo'li va oyog'i qarama-qarshi tomondan kesiladi, o'ldirilmaydi; kim qurol ko'tarib, odamlarni qo'rqitgan, ammo o'ldirmagan va mol-mulkni olmagan bo'lsa, u faqat o'z hududidan davlatdan uzoqdagi boshqa joyga yoki mamlakatga surgun qilinadi.

The fighting against these people is not like fighting against rebels who fight against the State. Fighting against the rebels is to discipline them while fighting against the highway robbers is to kill and crucify, so they are fought against when they fight and when they turn back. They are treated as outlined in the verse. Whoever killed and took property, he is killed and crucified; and whoever killed and did not take property, he is killed but not crucified; and whoever took property without killing, his hand and leg will be amputated from opposite sides without killing; and whoever raised arms and scared the people and did not kill or take property, he is only exiled from his area to another place or country far away from the State.

Ichki xavfsizlik departamenti xavfsizlikni saqlashda faqat politsiya kuchidan foydalanishni o'ziga cheklaydi. Politsiya kuchi ichki xavfsizlikni saqlay olmagan hollardan tashqari, boshqa kuchdan foydalanmaydi. Bunday holatda u Xalifadan zarurat talabiga ko'ra unga harbiy kuch yoki armiya berishni so'raydi.

The Department of Internal Security restricts itself to using the police force in maintaining security. It does not use other than the police force except when the police force is unable to maintain internal security. In that case, it requests the Khalifah to provide it with a military force or an army, according to what is required.

Mulkka tajovuzga, ya'ni o'g'irlash, o'zlashtirish, talonchilik yoki o'marish orqali; jonga tajovuzga, ya'ni kuch ishlatish, yaralash yoki o'ldirish orqali; va sha'nga tajovuzga, ya'ni yolg'on gapirish, tuhmat qilish yoki zo'rlash orqali kelsa, Ichki xavfsizlik departamenti buni o'z ehtiyotkorligi, qo'riqchilari va patrullari orqali oldini oladi, shuningdek, mol-mulkka, jonga va sha'nga tajovuz qiluvchilarga nisbatan sudyalarning hukmlarini ijro etish orqali ham shunday qiladi. Bularning barchasi faqat politsiya kuchidan foydalanishni talab qiladi.

With regards to aggression against property by stealing, misappropriation, robbing or looting; or aggression against lives by use of force, wounding or killing; or aggression against honour by lying, slandering, or rape, the Department of Internal Security prevents these things by its vigilance, guards and patrols, and also by implementing the verdicts of the judges against those who perform aggression against the property, lives and honour. All this requires the use of the police force alone.

Politsiya jamoat tartibini saqlash, ichki xavfsizlikni nazorat qilish va barcha ijro ishlarini amalga oshirish vazifasiga ega. Buning sababi shundaki, Anas (roziyallohu anhu) rivoyat qilgan hadisda Payg‘ambar ﷺ Qays ibn Sa’dni politsiya boshlig‘idek o‘zining oldida tutganlari zikr etilgan. Bu shuni ko‘rsatadiki, politsiya hukmdorlar oldida turadi, ya’ni hukmdorlar Shariatni joriy etish, tartibni saqlash va xavfsizlikni himoya qilish uchun ijro kuchidan nimani xohlasa, shuni bajaradi. Bundan tashqari, politsiya patrul xizmatini olib boradi: tunda o‘g‘rilarni quvish, jinoyatchilar va fasiqlarni hibsga olish uchun patrul qiladi. Abdulloh ibn Mas’ud (roziyallohu anhu) Abu Bakr (roziyallohu anhu) davrida tungi patrul boshlig‘i bo‘lgan. Umar ibn al-Xattob (roziyallohu anhu) tungi patrulni o‘zi boshqargan, xizmatkorini va ba’zan Abdurrahmon ibn Avf (roziyallohu anhu)ni o‘zi bilan olib yurgan. Shuning uchun ba’zi islomiy davlatlarda do‘kon egalarini tunda o‘z uylarini qo‘riqlash uchun qorovul yollashga majbur qilish yoki davlat tomonidan berilgan qorovullar uchun xarajatni do‘kon egalari zimmasiga yuklash noto‘g‘ri hisoblanadi. Chunki bu ish tungi patrulning bir qismi bo‘lib, u davlatning vazifasi va politsiya funksiyalaridan biridir. Demak, odamlar bu ishga ham, uning xarajatiga ham majbur qilinmaydi.

The police are entrusted with keeping the public order, supervision over the internal security and carrying out all aspects of implementation. This is due to the mentioned narration from Anas who reported that the Messenger (pbuh) used to keep Qays Ibn Sa’d before him like a police chief. This indicates that police are stationed before the rulers, which means they undertake whatever the rulers want of the execution force for implementing the Shari’ah, keeping order and protecting security. This is in addition to conducting patrols, which involves patrolling during the night to pursue thieves and arrest wrongdoers and the wicked. ’Abd Allah b. Mas’ud (ra) was a leader over the night patrols at the time of Abu Bakr (ra). Umar bin Al-Khattab (ra) used to take charge of night patrols by himself, taking his servant in his company and sometimes ’Abd Al-Rahman b. ’Awf (ra). Therefore, it is wrong that some Islamic countries make the owners of the shops appoint guards at night to guard their houses, or appoint guards given by the State at the cost of the owners of the shops. This is because this work is part of the night patrolling which is the duty of the State and of the functions of the police. So, people are not charged with it and nor charged with its costs.

Shubhali shaxslarga nisbatan, ya'ni davlat tuzumiga, jamiyatga yoki alohida shaxslarga zarar va xavf tug'diradigan kishilarga nisbatan munosabat haqida: bunday gumonli shaxslarni davlat ta'qib qilishi kerak. Ummatdan kim bularning biror birini bilsa, uni xabar qilishi shart. Bunga dalil sifatida al-Buxoriy va Muslim Zayd ibn Arqamdan rivoyat qilgan hadisdir, u shunday degan:

With regards to dealing with the suspicious people who are the people that pose harm and danger to the State entity, to the community or to the individuals; these types of suspects must be pursued by the State. Whoever, from the Ummah has knowledge of any of these must report it. The evidence for this is what Al- Bukhari and Muslim reported from Zayd b Arqam when he said:

. كُنْتُ فِي غَزَاةٍ، فَسَمِعْتُ عَبْدَ اللَّهِ بْنَ أُبَيٍّ ي قَُولُ: لاَ تُ نْفِقُوا عَلَى مَنْ عِنْدَ « رَسُولِ اللَّهِ حَتَّى يَ نْ فَضُّوا مِنْ حَوْلِهِ، وَلَئِنْ رَجَعْنَا مِنْ عِنْدِهِ لَ يُخْرِجَنَّ الأَعَزُّ مِنْ هَا الأَذَلَّ ، »... فَدَعَانِي، فَحَدَّثْ تُهُ ، فَذَكَرْتُ ذَلِكَ لِعَمِّي أَوْ لِعُمَرَ، فَذَكَرَهُ لِلنَّبِيِّ .

. كُنْتُ فِي غَزَاةٍ، فَسَمِعْتُ عَبْدَ اللَّهِ بْنَ أُبَيٍّ ي قَُولُ: لاَ تُ نْفِقُوا عَلَى مَنْ عِنْدَ « رَسُولِ اللَّهِ حَتَّى يَ نْ فَضُّوا مِنْ حَوْلِهِ، وَلَئِنْ رَجَعْنَا مِنْ عِنْدِهِ لَ يُخْرِجَنَّ الأَعَزُّ مِنْ هَا الأَذَلَّ ، »... فَدَعَانِي، فَحَدَّثْ تُهُ ، فَذَكَرْتُ ذَلِكَ لِعَمِّي أَوْ لِعُمَرَ، فَذَكَرَهُ لِلنَّبِيِّ .

“Men bir yurishda (g‘azoda) qatnashayotganimda, Abdulloh ibn Ubay (ibn Abu Salul)ning shunday deganini eshitdim: «Allohning Rasuli ﷺ huzaridagilarga infoq qilmanglar, toki ular uning atrofidan tarqalib ketsinlar. Agar (Madinaga) qaytsak, albatta, aziziroq kishilar ulardan xorroqlarini quvib chiqaradi». Men bu gapni amakimga yoki Umarga aytdim, u esa uni Payg‘ambar ﷺ ga yetkazdi. Payg‘ambar ﷺ meni chaqirdi va men unga butun voqeani so‘zlab berdim…”. Muslim rivoyatida.

“While I was taking part in an expedition (Ghaza), I heard `Abdullah bin Ubai (bin Abi Salul) saying: "Don't spend on those who are with Allah's Propher , that they may disperse and go away from him. If we return (to Medina), surely, the more honorable will expel the meaner amongst them." I reported that (saying) to my uncle or to `Umar who, in his turn, informed the Prophet (phuh) of it. The Prophet (phuh) called me and I narrated to him the whole….”. In the narration by Muslim,

. » فأخبرتُه بذلك فأتيتُ النبيَّ « .

. » فأخبرتُه بذلك فأتيتُ النبيَّ « .

«Men Payg'ambarga (ﷺ) keldim va buni unga xabar qildim». Ibn Ubay hujum qilayotgan dushmanlar, ya'ni musulmonlar bilan urushda bo'lgan kofirlar bilan, shuningdek Madinadagi yahudiylar va Islomning dushmanlari bilan aloqalari tufayli, ular oldiga borib-kelishi bilan mashhur edi. Bu misolning kontekstini diqqat bilan o'rganish zarurki, uni fuqarolarni josuslik qilish bilan aralashtirib yubormaslik kerak, chunki bu Allohning (SWT) quyidagi so'zi sababli man etilgan: {...}

“I came to the Prophet (phuh) and informed him of that”. Ibn Ubay was well known for going back and forth to the disbelievers who were at war with the Muslims, and his relations with them such as those with the Jews around Madinah and the enemies of Islam. Here, it is required to closely examine upon the context of this example so as not to mix it with espionage on the citizens, which is prohibited due to His (swt) saying:

“Bir-biringizning ayblarini qidirmang.” (TMQ 49:12); demak, josuslik faqat gumon qilinganlar bilan cheklanadi.

“And spy not on each other.” (TMQ 49:12); therefore, spying is only limited to the suspects.

Shubhali kishilar — bu harbiy kofirlar bilan amalda yoki hukm jihatidan (ya’ni potensial ravishda) qatnashib yuruvchi kishilardir, chunki urush siyosatining bir qismi sifatida harbiy kofirlarni josuslik qilish va musulmonlarga zarar yetishining oldini olish uchun ruxsat etilgan. Bundan tashqari, bu masala bo‘yicha shar’iy dalillar barcha harbiy kofirlarni o‘z ichiga oladi. Chunki ular haqiqiy harbiylar bo‘lsa, ularni josuslik qilish majburiyati juda aniqdir. Agar ular potensial harbiylar bo‘lsa, ularni josuslik qilish ruxsat etiladi, chunki ular bilan istalgan vaqtda urush kutilishi mumkin.

The suspicious people are those who go back and forth to the belligerent disbelievers, either practically or in terms of their ruling (in other words, potentially), and that is because spying is allowed on the belligerent disbelievers as part of the war policy, and for preventing harm from falling upon Muslims. Additionally, the Shari’ah evidences in this subject include all the belligerent people. This is because if they were actual belligerents, then the obligation of spying on them is quite clear. If they were potential belligerents, then spying on them is allowed for war is expected with them at any time.

Shunday qilib, harbiy kofirlar bilan tez-tez uchrashib turadigan har qanday fuqaro ular bilan aloqasi tufayli shubha ostida qoladi, ya'ni biz ular ustidan josuslik qilishga ruxsat berilgan harbiy kofirlar ustidan.

Thus any citizen that frequently visits the warring disbelievers would be under suspicion due to his contact with those we are permitted to spy on, in other words, the belligerent disbelievers.

Ushbu masalaning tafsilotlari quyidagicha bo'ladi:

The details of this issue will be as follows:

1. Harbiy kofirlarning o'zlarini josuslik qilib kuzatish davlat zimmasidagi majburiyatdir; bu narsa yuqoridagi dalillardan tashqari, quyidagi qoida bilan ham ta'kidlanadi:

1. Spying on the actual belligerent disbelievers is obliged upon the State; a matter which, besides the above mentioned evidences, is emphasised by the rule:

. )ما لا يتم الواجب إلا به فهو واجب( .

. )ما لا يتم الواجب إلا به فهو واجب( .

"Wajib bo'lishi uchun zarur bo'lgan, u holda vojib bajarilmaydigan narsa, o'zi ham vojibdir."

“that, without which the obligation cannot be accomplished, is itself an obligation.”.

Bu, dushmanning kuchi, rejalari, maqsadlari va strategik joylashuvi haqidagi bilimning dushmanni yengish uchun zarurligi sababli shundaydir. Bu ishni Urush vazirligi amalga oshiradi va unga haqiqiy harbiy kofirlar bilan aloqaga kiradigan fuqarolar ham kiradi, chunki asli fuqarolar bilan harbiylar o'rtasida odatda aloqa bo'lmaydi, zero ular o'rtasidagi munosabat urush munosabatidir.

This is because the knowledge of the force of the enemy, its plans, its objectives and its strategic locations and the like are necessary to defeat the enemy. This is undertaken by the War Department, and it includes the citizens that make contact with the actual belligerent disbelievers, since in origin there is not usually contact between the citizens and the belligerents, as the relation between them is a relation of war.

2. Potensial harbiy kofirlarni kuzatish (josuslik qilish) joiz; davlat esa ularning zarariga yo'l qo'ymaslik uchun, masalan, ular haqiqiy harbiy dushmanlarga yordam beradi yoki ularga qo'shiladi, deb qo'rqilganda, majburiy ravishda choralar ko'rishi shart. Potensial harbiy kofirlar ikki turga bo'linadi:

2. Spying on the potential belligerent disbelievers is allowed; and it is obligatory upon the State to prevent any harm, such as, when it is feared they would help the actual belligerents or join them. The potential belligerent disbelievers are of two types:

Birinchi: Ularning mamlakatidagi potentsial urushayotgan kofirlar, ularni Urush vazirligi kuzatardi va ularni josuslik qilish uchun mas'ul bo'lgan ham Urush vazirligi edi.

The first: The potential belligerent disbelievers in their country whom the War Department would spy on, and it would be the War Department who was responsible for spying upon them.

Ikkinchisi: Bizning mamlakatimizga kiradigan, ehtimol harbiy tajovuzkor bo'lgan kofirlar, masalan, elchilar, ahdli kofirlar va ularga o'xshaganlar. Bular Ichki xavfsizlik departamenti tomonidan kuzatuv ostiga olinishi va josuslik qilinishi kerak.

The second: The potential belligerent disbelievers that enter our country, such as the ambassadors, the covenants and their like. These have to be put under observation and spying by the Internal Security Department.

Ichki xavfsizlik departamenti mamlakatimizdagi potentsial harbiy dushman kofirlar yoki ularning vakillari orasidagi mansabdor shaxslarga tez-tez tashrif buyuradigan fuqarolarni kuzatish va josuslik qilish vazifasini o'z zimmasiga oladi. Urush departamenti esa o'z mamlakatlarida haqiqiy harbiy dushman kofirlar orasidagi mansabdor shaxslarga yoki ularning vakillariga tez-tez tashrif buyuradigan fuqarolarni nazorat qilish vazifasini o'z zimmasiga oladi. Ammo bunda ikki shart bajarilishi talab etiladi:

The Department of Internal Security takes charge of surveillance and spying on the citizens who frequently visit the officials amongst the potential belligerent disbelievers or their representatives in our country. The War Department also takes charge of the citizens who frequently visit the officials amongst the actual belligerent disbelievers or their representatives in their own country. This however requires two conditions:

Birinchisi: Harbiy vazirlik va Ichki xavfsizlik tomonidan olib boriladigan kuzatuv orqali, urush qilishi mumkin bo'lgan kofirlar yoki ularning vakillari orasidagi mansabdor shaxslarning ushbu kofirlar yoki ularning vakillariga, davlat ichida yoki tashqarisida, tez-tez tashrif buyurishi tabiiy emasligi va e'tiborni tortishi haqida aniq dalillar paydo bo'lishi kerak.

The first: There should appear clear evidence through surveillance, carried out by the War Department and Internal Security of the officials amongst the potential belligerent disbelievers or their representatives that the frequent visits to these disbelievers or their representatives, inside or outside the State, are not natural and attract attention.

Ikkinchisi: ikki bo'lim tomonidan aniqlangan har qanday narsa Hisbah qozisiga taqdim etilishi kerak; so'ngra Hisbah qozisi masala yuzasidan hukm chiqaradi.

The second: Whatever is discovered by the two departments has to be presented to the judge of Hisbah; and then the judge of Hisbah rules upon the matter.

Agar bunday holat yuzaga kelsa, u holda Ichki xavfsizlik departamentiga mamlakatimizdagi, ehtimoliy harbiy dushman kofirlarning mansabdor shaxslari yoki ularning vakillari bilan tez-tez uchrashib turadigan fuqarolarni kuzatish joizdir. Shuningdek, Harbiy departamentga ehtimoliy harbiy dushman kofirlarning mansabdor shaxslari va ularning vakillari bilan o'z mamlakatlarida tez-tez uchrashib turadigan fuqarolarni kuzatish joizdir. Bularning barchasiga oid dalillar quyidagilardir:

If such a case arises then it is allowed for the Department of Internal Security to spy on those citizens that make such frequent visits to the officials amongst the potential belligerent disbelievers or their representatives in our country. It is also permitted for the War Department to spy on the citizens that make frequent visits to the officials amongst the potential belligerent disbelievers and their representatives in their own country. These are the evidences related to all of this:

1. Musulmonlarni josuslik qilib kuzatish harom, chunki bu oyatda shunday belgilangan. Alloh (SWT) aytadi:

1. Spying on Muslims is Haram as stipulated in this verse. Allah (swt) says:

"Bir-biringizning orqasidan poylamang." (TMQ 49:12).

“And spy not on each other.” (TMQ 49:12).

Bu tajassusning umumiy taqiqi bo'lib, aniq dalil bo'lmaguncha u umumiy holda davom etishi kerak. Buni Ahmad va Abu Dovud Al-Miqdad va Abu Umomadan rivoyat qilgan, sanadi bilan keltirilgan hadis tasdiqlaydi, ular shunday deganlar:

This is general prohibition of spying and it has to continue as general unless there is specific evidence. This is confirmed by the narration reported by Ahmad and Abu Dawud with a chain from Al-Miqdad and Abu Umamah when they said:

. » إِنَّ الأَمِيرَ إِذَا ابْ تَ غَى الرِّيبَةَ فِي النَّاسِ أَف سَدَهُمْ « .

. » إِنَّ الأَمِيرَ إِذَا ابْ تَ غَى الرِّيبَةَ فِي النَّاسِ أَف سَدَهُمْ « .

“Allohning Elchisi ﷺ aytdilar: Agar hukmdor xalqning ustidan ayblar qidirsa, u ularni buzadi.” Shunga ko‘ra, musulmonni kuzatish (josuslik qilish) man etiladi. Bu hukm Davlat fuqarolaridan bo‘lgan zimmiylarga ham tegishlidir. Demak, josuslik qilish fuqarolarga nisbatan, musulmonlarga ham, musulmon bo‘lmaganlarga ham man etiladi.

“The Messenger of Allah (pbuh) said: When a ruler seeks to make imputations against the people, he corrupts them.”. Therefore, spying on a Muslim is prohibited. This rule also applies on the people of the Dhimmah from the citizens of the State. Thus spying is prohibited upon the citizens, Muslims and non-Muslims.

2. Razvedka qilish (josuslik qilish) harbiy dushmanlarga, ya'ni biz bilan urushda bo'lgan haqiqiy kofirlarga va potentsial harbiy dushmanlarga, ya'ni ahd yoki himoyamiz ostida mamlakatimizga kirgan elchilar va boshqalar kabi kofirlarga nisbatan, shuningdek, o'z mamlakatlaridagi haqiqiy harbiy dushmanlarga nisbatan joiz. Hatto zarar yetkazilishi xavfi bo'lgan holda haqiqiy va potentsial harbiy dushmanni razvedka qilish vojib hisoblanadi.

2. Spying on actual belligerent disbelievers, such as those who are at war with us and on the potential belligerent disbelievers, such as those who enter our country with covenant or under our protection like ambassadors and others, or the actual belligerent disbelievers in their own country, is allowed. It is in fact obligatory to spy on the actual belligerent and on the potential belligerent in case of harm.

Payg'ambarimiz (s.a.v.) hayotidagi dalillar aniq bo'lib, ular quyidagilardir: Note: The instruction requires writing ﷺ after every mention of the Prophet Muhammad, so the translation should read: Payg'ambar ﷺ hayotidagi dalillar aniq bo'lib, ular quyidagilardir:

The evidences are clear in the life of the Messenger of Allah (pbuh) , which are as follows:

• Ibn Hishom "As-Sira"sida ’Abdulloh ibn Jahsh (roziyallohu anhu) yurishi haqida rivoyat qilingan: Payg‘ambar ﷺ unga xat yozib berib, uni ikki kun yo‘l yurmaguncha ochmaslikni buyurgan. ’Abdulloh ibn Jahsh (roziyallohu anhu) ikki kun yo‘l yurgach, Allohning Elchisi ﷺ ning xatini ochib o‘qigan. Unda shunday yozilgan edi.

• It was reported in the Sirah of Ibn Hisham about the expedition of ’Abd Allah b. Jahsh (ra), where he ordered him to travel for two days without opening the letter he wrote for him. After ’Abd Allah b. Jahsh (ra) travelled for two days he opened the letter of the Messenger of Allah (pbuh) and read it. It read.

. إِذَا نَظَرْتَ فِي كِتَابِي هَذَا، فَامْضِ حَتَّى تَ نْزِلَ نَخْلَةً بَ يْنَ مَكَّةَ وَالطَّائِفِ، « » فَ تَ رَصَّدْ بِهَا قُ رَيْشاً، وَتَ عَلَّمْ لَنَا مِنْ أَخْبَارِهِمْ .

. إِذَا نَظَرْتَ فِي كِتَابِي هَذَا، فَامْضِ حَتَّى تَ نْزِلَ نَخْلَةً بَ يْنَ مَكَّةَ وَالطَّائِفِ، « » فَ تَ رَصَّدْ بِهَا قُ رَيْشاً، وَتَ عَلَّمْ لَنَا مِنْ أَخْبَارِهِمْ .

"Agar bu xatimni o‘qiganingizda, Makka bilan Ta’if orasidagi Nakhlagacha yetib boring va u yerda Quraysh harakatlarini kuzatib, bizga ularning xabarlarini to‘plang."

“If you read this letter of mine, travel till you reach Nakhlah between Makkah and Ta’if where you observe Quraysh movement and collect their news for us.”.

Ibn Hishom "Sirat"ida Badr jangi voqealari haqida rivoyat qilinishicha, Ibn Ishoq shunday degan:

It was reported in the Sirah of Ibn Hisham regarding the events of the battle of Badr that Ibn Ishaq said:

. حَتَّى وَقَفَ عَلَ ى شَ يْخٍ مِ نَ العَ ربِ، هُوَ وَأَبُو بَكْرٍ رَكِبَ رَسُولُ اللهِ « فَسَ أَلَهُ عَ نْ قُ رَيْشٍ وَعَ نْ مُحَمَّ دٍ وَأَصْ حَابِهِ وَمَ ا بَ لَغَ هُ عَ نْ هُمْ، فَ قَ الَ الشَّ يْخُ: لاَ أُخْبِرُكُمَ ا إِذَا أَخْ بَ رْتَ نَا أَخْبَ رْنَ اكَ. قَ الَ: أَذَاكَ : حَتَّ ى تُخْبِرَانِ ي مِمَّ نْ أَنْ تُمَ ا؟ فَ قَ الَ رَسُ ولُ اللهِ بِذَاكْ ؟ قَالَ: ن عَمْ. قَالَ الشَّيْخُ: ... وَبَ لَغَنِي أَنَّ قُ رَيْش اً خَرَجُ وا يَ وْمَ كَ ذَا وَكَ ذَا، فَ إِنْ كَ انَ الَّ ذِي أَخْ بَ رَنِي صَ دَقَنِي، فَ هُ مُ الْيَ وْمَ بِمَكَ انِ كَ ذَا وَكَ ذَا لِلْمَكَ انِ الَّ ذِي فِي هِ قُ رَيْشٌ، فَ لَمَّ ا نَحْنُ مِ نْ مَ اءٍ، ث مَُّ انْصَ رَفَ عَنْ هُ، فَرِغَ مِنْ خَبَرِهِ قَالَ: مِمَّنْ أَنْ تُمَا؟ فَ قَالَ رَسُولُ اللهِ إِلَ ى أَصْ حَابِهِ، قَالَ يَ قُولُ الشَّ يْخُ: مِنْ مَاءٍ، أَمْ مِنْ مَاءِ العِرَاقِ ؟ ثُمَّ رَجَ عَ رَسُ ولُ اللهِ فَ لَمَّا أَمْسَى بَ عَثَ عَلِيَّ بْنَ أَبِي طَالِبٍ وَالزُّبَ يْ رَ بْ نَ العَ وَّامِ وَسَ عْدَ بْ نَ أَبِ ي وَقَّ اصٍ فِ ي نَ فَ رٍ مِنْ أَصْ حَابِهِ، رِضْ وَانُ اللهِ عَلَ يْهِمْ، إِلَ ى مَ اءِ بَ دْرٍ يَ لْتَمِسُ ونَ الْخَبَ رَ عَلَيْ هِ، أَيْ عُ يُوناً عَلَ ى » قُ رَيْشٍ .

. حَتَّى وَقَفَ عَلَ ى شَ يْخٍ مِ نَ العَ ربِ، هُوَ وَأَبُو بَكْرٍ رَكِبَ رَسُولُ اللهِ « فَسَ أَلَهُ عَ نْ قُ رَيْشٍ وَعَ نْ مُحَمَّ دٍ وَأَصْ حَابِهِ وَمَ ا بَ لَغَ هُ عَ نْ هُمْ، فَ قَ الَ الشَّ يْخُ: لاَ أُخْبِرُكُمَ ا إِذَا أَخْ بَ رْتَ نَا أَخْبَ رْنَ اكَ. قَ الَ: أَذَاكَ : حَتَّ ى تُخْبِرَانِ ي مِمَّ نْ أَنْ تُمَ ا؟ فَ قَ الَ رَسُ ولُ اللهِ بِذَاكْ ؟ قَالَ: ن عَمْ. قَالَ الشَّيْخُ: ... وَبَ لَغَنِي أَنَّ قُ رَيْش اً خَرَجُ وا يَ وْمَ كَ ذَا وَكَ ذَا، فَ إِنْ كَ انَ الَّ ذِي أَخْ بَ رَنِي صَ دَقَنِي، فَ هُ مُ الْيَ وْمَ بِمَكَ انِ كَ ذَا وَكَ ذَا لِلْمَكَ انِ الَّ ذِي فِي هِ قُ رَيْشٌ، فَ لَمَّ ا نَحْنُ مِ نْ مَ اءٍ، ث مَُّ انْصَ رَفَ عَنْ هُ، فَرِغَ مِنْ خَبَرِهِ قَالَ: مِمَّنْ أَنْ تُمَا؟ فَ قَالَ رَسُولُ اللهِ إِلَ ى أَصْ حَابِهِ، قَالَ يَ قُولُ الشَّ يْخُ: مِنْ مَاءٍ، أَمْ مِنْ مَاءِ العِرَاقِ ؟ ثُمَّ رَجَ عَ رَسُ ولُ اللهِ فَ لَمَّا أَمْسَى بَ عَثَ عَلِيَّ بْنَ أَبِي طَالِبٍ وَالزُّبَ يْ رَ بْ نَ العَ وَّامِ وَسَ عْدَ بْ نَ أَبِ ي وَقَّ اصٍ فِ ي نَ فَ رٍ مِنْ أَصْ حَابِهِ، رِضْ وَانُ اللهِ عَلَ يْهِمْ، إِلَ ى مَ اءِ بَ دْرٍ يَ لْتَمِسُ ونَ الْخَبَ رَ عَلَيْ هِ، أَيْ عُ يُوناً عَلَ ى » قُ رَيْشٍ .

Allohning Elchisi ﷺ va Abu Bakr bir arab sheyxi bilan uchrashguncha yo‘l yurishdi. U sheyx ulardan Quraysh haqida, Muhammad ﷺ va uning sahobalari haqida hamda bilgan boshqa narsalar haqida so‘radi. Sheyx dedi: Qayerdan ekanligingizni aytmaguningizcha, men sizga hech narsa aytmayman. Allohning Elchisi ﷺ dedi: Agar sen bizga aytsang, biz ham senga aytamiz. U dedi: Shu shartmi? U dedi: Ha. Sheyx dedi: … Menga aytilgan ediki, Quraysh falon kuni shunday joydan jo‘nagan. Agar meni xabardor qilgan kishi rost gapirgan bo‘lsa, ular hozir falon joyda bo‘lishadi. Sheyx xabarini tugatgach, so‘radi: Sizlar qayerdansizlar? Allohning Elchisi ﷺ dedi: Suvdanmiz, va undan yuz o‘girdi. U (sheyx) so‘rayotgan edi: Suvdanmi yoki Iroq suvidanmi? Shundan so‘ng Allohning Elchisi ﷺ sahobalari oldiga qaytdi. Kech tushgach, u ’Ali ibn Abu Tolib, Zubayr ibn al-’Avvom va Sa’d ibn Abu Vaqqosni, ularga hamroh bo‘lgan ba’zi sahobalari bilan birga, Badr suvi tomoniga xabar olish uchun yubordi; boshqacha aytganda, Quraysh ustidan josuslik qilish uchun. (Allohu ulardan rozi bo‘lsin.)

“The Messenger of Allah (pbuh) and Abu Bakr rode till they met an Arab sheik. He asked him about Quraysh, and Muhammad and his companions, and about anything he might know. The sheikh said: I will not tell you till you tell me from where you are? The Messenger of Allah (pbuh) said, if you tell us, we will tell you. He said, is this for that? He said: yes. The Sheikh said: … I was told that Quraysh had left on such and such day. If one who informed me said the truth, then they would be in such and such place. When the sheikh finished his news, he asked: where are you from? The Messenger of Allah (pbuh) said: from water, and turned away from him. He said: the sheikh was asking: from water or from the water of Iraq? Then the Messenger of Allah (pbuh) returned to his companions. When night fell, he sent ’Ali Ibn Abi Talib, Zubayr Ibn Al-’Awwam and Sa'd Ibn Abi Waqqas together with some of his companions (may Allah be pleased with them) to the Water of Badr to seek the news from there; in other words, to spy upon Quraysh”.

• Ibn Ishoq ham xabar qilgan, Ibn Hisham sarlavha ostida zikr etgan: “Basbas ibn Amr va ’Uday ibn Abu al-Zag‘ba xabarlarni josuslik qilib kuzatishdi”, to uning so‘zigacha: “’Uday va Basbas eshitdilar (ya’ni: suvda ikki cho‘ri aytgan, Quraysh xabarlari haqidagi gaplarni eshitdilar). Shunda ular ikki tuyalariga minib, Allah Elchisi ﷺ huzurlariga bordilar va eshitgan gaplarini unga xabar qildilar”.

• Ibn Ishaq also reported that Ibn Hisham mentioned under the title: “Basbas Ibn Amr and ’Uday Ibn Abu Al-Zaghba' spy for news”, till he said, “’Uday and Basbas heard that (meaning: heard that which the two maids said at the Water regarding the news of Quraysh). So, they jumped onto their two riding camels and went to the Messenger of Allah (pbuh) where they informed him of that which they heard”.

Garchi bu dalillar Quraysh haqida bo'lgan bo'lsa-da, ular haqiqiy harbiy dushman edi, hukm potensial dushmanga ham tegishlidir, chunki ular bilan urush kutilmoqda. Yagona farq shundaki, haqiqiy dushman holatida josuslik qilish vojibdir, chunki dushmanni yengish uchun urush siyosati buni talab qiladi. Potensial dushman holatida esa u ruxsat etilgan, chunki ular bilan urush kutilmoqda. Ya'ni, agar ulardan zarar ehtimoli bo'lsa, boshqacha aytganda, ular haqiqiy dushmanga yordam berishi yoki unga qo'shilib ketishi kutilsa, u holda ularni kuzatish ham vojib bo'ladi.

Though these evidences were regarding Quraysh, which was an actual belligerent, the rule applies to the potential belligerent since war is expected with them. The only difference is that spying is obligatory in the case of the actual belligerent because the war policy for defeating the enemy requires that. It is however allowed regarding the potential belligerent because war is expected with them. If there is possible harm from them, in other words, it is expected they might help the belligerent or actually join them, then spying on them becomes obligatory as well.

Shunday qilib, Muslimlar uchun harbiy kofir dushmanlarni kuzatish (josuslik qilish) ruxsat etilgan, davlat zimmasiga esa uni ta'minlash farz qilingan. Bu yuqorida zikr qilinganidek, Allohning Elchisi ﷺ ning shunday qilishga buyrug'i tufaylidir. Bu, shuningdek, quyidagi qoida doirasiga ham kiradi:

Thus, spying on the belligerent disbelievers is allowed for Muslims and obligatory upon the State to provide. This is due to the order of the Messenger of Allah (pbuh) to do so as mentioned above. It also comes under the rule:

. )ما لا يتم الواجب إلا به فهو واجب( .

. )ما لا يتم الواجب إلا به فهو واجب( .

“Vojib bo‘lishi uchun unsiz vojib ado etilmaydigan narsa o‘zi ham vojibdir”.

“that, without which the obligation cannot be accomplished, is itself an obligation”.

Agar mamlakatimizning yoki ularning mamlakatida bo'lgan, haqiqiy yoki potentsial harbiy dushman bo'lgan kofirlarga fuqarolarimizdan ba'zilari, musulmon yoki gayri-musulmon, tez-tez tashrif buyursa, u holda bunday shaxslar gumonli hisoblanadi va shuning uchun ularni kuzatish hamda ularning xabarlarini kuzatib borish joizdir. Chunki ular josuslik qilish joiz bo'lgan kishilar bilan tez-tez uchrashadilar va agar ular kofirlarning manfaati uchun josuslik qilsalar, davlatga zarar yetishi kutiladi.

If some citizens, whether Muslims or non-Muslims, frequently visited the belligerent disbelievers, whether they were actual or potential belligerents, in our country or in their country, then these are suspects and hence it is allowed to spy on them and follow their news. This is because they frequently visit those whom it is allowed to spy on and because harm is expected from them on the State if they spied for the advantage of the disbelievers.

Shu bilan birga, bunday fuqarolarni josuslik qilish uchun yuqorida zikr qilingan ikki shart tekshirilishi kerak. Agar o'sha ikki shart bajarilmagan bo'lsa, u holda fuqarolarni josuslik qilish, ular musulmon bo'lishidan yoki zimmiylar qatoridan bo'lishidan qat'i nazar, harom hisoblanadi. Bu oldin zikr qilingan aniq nasslarga asoslanadi.

However, to allow spying on such citizens, the above mentioned two conditions must be verified, and so if those two conditions were not met, then it is prohibited to spy upon the citizens irrespective of whether they were Muslims or from the people of Dhimmah due to the explicit texts regarding that which have been mentioned previously.

Urush vazirligi haqiqiy harbiy harakatlar olib borayotgan davlatga tez-tez boradigan fuqarolarni, shuningdek, potentsial harbiy raqib davlatning mansabdor shaxslari va ularning o'z mamlakatidagi vakillari bilan tez-tez uchrashadigan fuqarolarni kuzatish vazifasini o'z zimmasiga oladi. Ichki xavfsizlik departamenti esa potentsial harbiy raqib bo'lgan kofir davlatlarning mansabdor shaxslari va ularning bizning mamlakatimizdagi vakillari bilan tez-tez uchrashadigan fuqarolarni kuzatish vazifasini o'z zimmasiga oladi.

The War Department takes charge of spying on the citizens that frequently visit the actual belligerent, as well as on the citizens that frequently visit the officials amongst the potential belligerent and their representatives in their own country. The Department of Internal Security takes charge of spying on the citizens that frequently visit the officials amongst the potential belligerent disbelievers and their representatives in our country.