Modda 77 - Xalifalik davlatining qoralama konstitutsiyasi | Quran Course

Modda 77 - Xalifalik davlatining qoralama konstitutsiyasi | Quran Course

Аммо судьялик, ки жамоа ҳуқуқига зарар етказа оладиган низоларни ҳал қилади, Ҳисба деб аталиши аслида Ислом давлатида амалга ошириладиган аниқ вазифага нисбатан қўлланадиган техник атамадир. Бу вазифа савдогарлар ва ҳунармандларни кузатиб бориш, уларнинг савдо, иш ва маҳсулотларида алдашига йўл қўймаслик, ўлчов ва тарозидан фойдаланишга мажбур қилиш ҳамда жамоага зарар келтириши мумкин бўлган бошқа ҳар қандай нарсаларнинг олдини олишдир. Айнан шундай ишларни Аллоҳнинг Элчиси ﷺ намойиш этган, кузатишни буюрган ва уларнинг муаммоларини ҳал қилишда амалга оширган. Бу Ал-Бара ибн Озибдан ривоят қилинган ҳадисдан аён бўлади: у зотнинг ﷺ икки тарафни ҳам кредитга кумуш сотишдан қайтарганлари ҳақида. Демак, Ҳисба ҳақидаги далиллар Сунnatдандир. Шу каби далиллар жумласига Аллоҳнинг Элчиси ﷺ Макка фатҳ этилгандан кейин Саъид ибн Ос ни Макка бозорига мансаб берганлари киради. Бу Ибн Саъднинг “Ат-Табақот” ва Ибн Абд ал-Бирнинг “Ал-Истиъаб” асарларида зикр қилинган. Умар ибн Ал-Хаттоб розияллоҳу анҳу эса ўз қабиласидан бўлган Ал-Шифа исмли аёлни бозор назоратчиси, яъни Ҳисба судьяси сифатида тайинлаганлар. Худди шунингдек, у кишi Мадина бозорига Абдуллоҳ ибн Утбани тайинлаганлар. Бу Молик “Ал-Муватто” ва Ал-Шофиъий “Муснад” асарларида ривоят қилган. Умар ўзи ҳам Ҳисба судьялигини бажарар, Элчи ﷺ қилганлари каби бозорларни айланиб юрар эдилар. Халифалар Ҳисбани амалга оширишни давом эттирдилар. Ал-Мањдий даврига келиб, у Ҳисба учун махсус идора ташкил этди ва уни судьялик муассасаларининг бир қисмига айлантирди. Ар-Рашид даврида эса мухтасиб (Ҳисба судьяси) бозорларни айланиб, тарози ва ўлчовларда алдов борлигини текширар ҳамда савдогарларнинг битимларини кўриб чиқар эди.

Calling the judiciary that settles the disputes that may harm the right of the community as Hisbah is in fact a technical term referring to a specific task carried out in the Islamic State, which is the monitoring of the traders and skilled workers in order to prevent them from cheating in their trade, work, or products, forcing them to use measurements and scales and preventing anything else that may harm the community. These are the very types of actions that the Messenger of Allah (pbuh) demonstrated, ordered to be observed, and undertook in settling their issues, as is clear from the narration Al-Bara’ b. ‘Azib, where he prevented both parties from selling silver by credit. Therefore, the evidence about the Hisbah is from the Sunnah. In the same manner, these evidences include that the Messenger of Allah (pbuh) appointed Sa‘id b. Al-‘As over the Makkan market after it had been conquered as is mentioned in Al-Tabaqat of Ibn Sa’d, and in Al-Isti’ab of Ibn Abdul Birr. And Umar Bin Al-Khattab (ra) appointed Al-Shifa, a woman from his clan, as a market judge (inspector), in other words, a judge of Hisbah, as he also appointed ‘Abd Allah b. Utbah over the market of Madinah, as reported by Malik in Al- Muwatta and Al-Shafi’i in his Musnad. He personally used to also deal with the judiciary of the Hisbah, and would go around the markets just like the Messenger (pbuh) used to do. The Khulafaa’ went on carrying out the Hisbah until when Al-Mahdi came he established a special department for the Hisbah, making it a part of the institutions of the judiciary. At the time of Al-Rashid, the Muhtasib (judge of Hisbah) would go around the markets, checking the weights and measures for any cheating, and to look into the traders’ transactions.

“Kimki unga qamchi urgan bo‘lsam, mana bu mening orqam, qasos olsin! Kimning or-nomusiga tegib so‘kkan bo‘lsam, mana bu mening or-nomusim, so‘ksin! Kimdan pulini olgan bo‘lsam, mana bu mening pulim, undan olsin!” Bu zulmlarni ko‘rib chiqish sudidan boshqa narsa emas, chunki u odamlar bilan Xalifa o‘rtasida yuz bergan voqealarni tekshirishni anglatuvchi zulmlarni ko‘rib chiqish sudi ta’rifiga kiradi. Shuning uchun zulmlarni ko‘rib chiqish sudining dalili Rasululloh ﷺning amallari va so‘zlaridir. Ammo u davlatning barcha hududlari uchun faqat zulmlarga oid alohida qozi tayinlamagan, undan keyingi xalifalar ham xuddi shunday yo‘l tutganlar: ‘Ali ibn Abu Tolib (r.a.) bilan yuz bergani kabi zulmlarga duch kelganda ularni ko‘rib chiqardilar. Lekin buni alohida vaqtda yoki maxsus uslubda qilmaganlar, balki zulm yuz berganda uni tekshirganlar va shu tariqa bu umumiy faoliyatning bir qismi bo‘lgan. Bu holat Abdulmalik ibn Marvonning kunlarigacha davom etdi. U birinchi xalifa bo‘lib, zulmlarni alohida, belgilangan vaqtda va o‘ziga xos uslubda ko‘rib chiqdi: belgilangan kunni ajratib, zulmlarni tinglar, qiyin bo‘lgan masalalarni esa o‘z qoziga topshirar, u esa hukm chiqarardi. Shundan keyin, shu tizimga tayanib, xalifa odamlar ko‘targan zulmlarni tekshirish uchun vakil tayinlardi va zulmlarni ko‘rib chiqish sudi alohida muassasaga aylanib, uni “Dor al-Adl” (Adolat uyi) deb atardilar. Bu uning uchun maxsus qozi tayinlash jihatidan ham, alohida vaqt va uslub belgilash jihatidan ham ruxsat etilgan, chunki bu ruxsat etilgan masalalardandir: xalifaning o‘ziga yuklatilgan barcha vojib vakolatlarida ishini bajarish uchun kimnidir vakil qilib tayinlashi joiz.

“Whoever I had whipped his back here is my back, let him retaliate! Whoever I had cursed his honor, here is my honor let him curse it! Whoever I had taken some money from him here is my money, let him take from it.” This is nothing other than the judiciary of the injustices (Madhalim), because it is encompassed by the definition of the judiciary of injustices (Madhalim), which is the investigation into what occurred between the people and the Khalifah. Therefore, the evidence for the judiciary of injustices (Madhalim) is the actions and words of the Messenger (pbuh) . However, he did not make a judge specific to the injustices (Madhalim) alone for all the areas of the State, and the Khulafaa’ after him proceeded in the same manner, in that they used to deal with the injustices (Madhalim) as occurred with ‘Ali Bin Abi Talib (ra) – but he did not make it during a specific time or with a particular style, rather the injustice (Madhlamah) would be looked into as it occurred, and so it was part of the overall actions. The situation remained the same until the days of ‘Abd Al-Malik b. Marwan, who was the first Khalifah to deal with the injustices (Madhalim) separately at a specific time with a particular style, so he used to designate a specific day, and would look into the injustices, and subsequently if anything was difficult for him he would pass it to his judge who would rule upon it. After that, built upon this system, the Khalifah would appoint a delegate who would look into the injustices raised by the people, and the Court of Injustices (Madhalim) became a specific apparatus, and used to be called “Dar Al-‘Adl” (the House of Justice). This is permitted from the angle of appointing a judge who is specific for it, since it is permitted for the Khalifah to appoint someone as a delegate to undertake his work in all the mandatory powers that he has and it is permitted from the angle of specifying a particular time, and style, since it is from the permitted issues.