Xilofat tashkil topishidan oldin tuzilgan va amalga oshirilishi yakunlangan shartnomalar, bitimlar va hukmlar Xilofat qozilari tomonidan bekor qilinmaydi va ular qayta ko‘rib chiqilmaydi, faqat quyidagi hollar bundan mustasno:

The contracts, transactions, and verdicts which were ratified and whose implementation was completed before the establishment of the Khilafah are not nullified by the judges of the Khilafah and nor do they review them, unless a case:

a. Davom etayotgan va Islomga zid ta'sirga ega bo'lgani uchun uni qayta ko'rib chiqish majburiydir.

a. Has a continued effect which contradicts Islam, so it is obligatory to review it.

b. Yoki bu masala avvalgi hukmdorlar va ularning izdoshlari tomonidan Islom va musulmonlarga yetkazilgan zarar bilan bog‘liq bo‘lsa, unda xalifaning bunday holatlarni qayta ko‘rib chiqishi joizdir.

b. Or if it was connected with harm to Islam and the Muslims which was brought about by the previous rulers and their followers, and so it is permitted for the Khalifah to review such cases.

c. Yoki agar u mol-dunyo bilan bog'liq bo'lsa, ya'ni noto'g'ri o'zlashtirilgan va hali ham uni olgan kishining qo'lida qolgan mol bo'lsa.

c. Or if it was connected to wealth which had been misappropriated and still remains in the hands of the one who had taken it.

Xalifalik tashkil topishidan oldin tasdiqlangan va amalga oshirilishi tugallangan shartnomalar, bitimlar va ishlarga kelsak, ular xalifalik tashkil topishidan oldin amalga oshirilishi tugallangan bo'lsa, o'z tomonlari o'rtasida haqiqiy hisoblanadi. Xalifalik sudyalari ularni bekor qilmaydi va qayta boshlamaydi hamda xalifalik tashkil topganidan keyin ular atrofidagi hech qanday munozarani qabul qilmaydi.

Considering the contracts, transactions, and cases which were ratified and whose implementation was completed before the establishment of the Khilafah, they are considered valid between their parties when their implementation was completed before the Khilafah, and the judges of the Khilafah do not nullify them nor restart them and would not entertain any discussions around them after the establishment of the Khilafah.

Uch istisno holat bor:

There are three exceptional circumstances:

1. Agar tasdiqlangan va amalga oshirilishi tugagan ish Islomga qarshi davom etuvchi ta'sirga ega bo'lsa.

1. If the case which had been ratified and whose implementation had ended, has a continued effect against Islam.

2. Agar ish Islomga va musulmonlarga zarar yetkazish bilan bog'liq bo'lsa.

2. If the case was connected to harming Islam and the Muslims.

3. Agar ish mol-mulkni o‘zlashtirish bilan bog‘liq bo‘lsa va o‘zlashtirilgan narsa hali ham o‘zlashtirgan kishining qo‘lida qolgan bo‘lsa.

3. If the case was connected to the misappropriation of wealth which remains in the hand of the one who had misappropriated it.

Shariat ratifikatsiya qilingan va Xalifalik davlati tashkil etilishidan oldin ijrosi yakunlangan shartnomalar, bitimlar va hukmlarni bekor qilmaslik masalasiga kelsak, bunga sabab shuki, Payg'ambar ﷺ islom yurti (Dor al-Islom) bo'lgan joylarda johiliyat davridagi bitimlar, sulhlar va hukmlarni bekor qilmagan. Makkani fath etgandan so'ng Payg'ambar ﷺ o'zi hijrat qilgan uyga qaytmadi, chunki Uqayl ibn Abu Solib Quraysh qonunlariga ko'ra islom qabul qilib hijrat qilgan qarindoshlarining uylarini meros qilib olgan va ularni boshqargan hamda sotgan edi, shu jumladan Payg'ambar ﷺ ning uyi ham shular jumlasidan edi. O'sha paytda Payg'ambar ﷺ ga shunday deyildi: «Aqil bizga biror uy qoldirdimi?» – «Qaysi uyingizda tushasiz?» – deb so'radilar va u zot shunday javob berdilar.

With respect to not voiding the contracts, transactions and cases which were ratified and whose execution was completed before the establishment of the Khilafah state, this is because the Messenger (pbuh) did not void the transactions, treaties, and verdicts of the time of Jahiliyyah when their abode became the abode of Islam (Dar Al-Islam). The Messenger (pbuh) after the conquest of Makkah did not return to the house which he had emigrated from, when Uqayl b. Abi Talib had inherited – in accordance with the laws of the Quraysh – the houses of his clan who had accepted Islam and emigrated, and had dealt with them and sold them, amongst them the house of the Messenger (pbuh) . At that time it was said to the Messenger (pbuh) : . » وَهَلْ تَ رَكَ لَنَا عَقِيلٌ مِنْ رِبَاعٍ « : )في أي دورك تنزل؟( فقال .

"Qaysi uyni olasiz?" — shunda u: "Aqil bizga biror yer qoldirganmi?" dedi, va bir rivoyatda shunday deyilgan.

"Which house will you take?", and so he said “Did Aqil leave us any land ?” and in a narration.

.» وَهَلْ تَ رَكَ لَنَا عَقِيلٌ مِنْ مَنْ زِلٍ « .

.» وَهَلْ تَ رَكَ لَنَا عَقِيلٌ مِنْ مَنْ زِلٍ « .

"Aqil bizga biror uy qoldirdimi?"

“Did Aqil leave us any house?”,.

va u Payg'ambar ﷺ ning uylarini sotgan edi va bu muomalalarni bekor qilmagan edi. Va bu rivoyat Al-Buxoriy tomonidan Usома ibn Zayd'dan naql qilingan.

and he had sold the houses of the Messenger of Allah (pbuh) and he did not void those transactions. And the narration as reported by Al-Bukhari from Usamah Bin Zayd.

. وَهَلْ ت رَكَ لَنَا « : )أَنَّهُ قَالَ زَمَنَ الْفَتْ ي ح يَا رَسُولَ اللَّيه أَيْنَ تَ نْيزلُ غَدًا؟ قَالَ النَّيبُِّ )»!؟ عَقِيلٌ مِنْ مَنْزِلٍ .

. وَهَلْ ت رَكَ لَنَا « : )أَنَّهُ قَالَ زَمَنَ الْفَتْ ي ح يَا رَسُولَ اللَّيه أَيْنَ تَ نْيزلُ غَدًا؟ قَالَ النَّيبُِّ )»!؟ عَقِيلٌ مِنْ مَنْزِلٍ .

U fath vaqtida aytdi: "Ey Allohning Elchisi (ﷺ), ertaga qayerda to'xtaysiz?" Payg'ambar (ﷺ) dedi: "Aqil bizga biror uy qoldirganmi?"

“He said at the time of the conquest: O Messenger of Allah (pbuh) where will you stay tomorrow”? The Prophet (phuh) said “And did Aqil leave us any house?” .

In the same vein it is reported that when Abu ’l-‘Aas b. Al- Rabi’ became Muslim and emigrated to Madinah – and his wife Zaynab, the daughter of the Messenger of Allah (pbuh) , had become Muslim and emigrated after Badr while he remained on his Shirk in Makkah – the Messenger (pbuh) returned his wife Zaynab to him without renewing his marriage contract with her, confirming the contract they had in the period of Jahilliyah. Ibn Maja reported from Ibn Abbad. رَدَّ ابْ نَتَهُ عَلَى أَبِي الْعَاصِ بْنِ الرَّبِيعِ بَ عْدَ سَنَتَ يْنِ بِنِكَاحِهَا أَنَّ رَسُولَ اللَّهِ « حَدَّثَ نَا يَزِيدُ قَالَ أَخْبَ رَنَا مُحَمَّدُ بْنُ إِسْحَاقَ عَنْ دَاوُدَ بْنِ « : وفي رواية أحمد » الأَوَّلِ رَدَّ ابْ نَتَهُ زَيْ نَبَ عَلَى أَبِي الْعَاصِ حُصَ يْنٍ عَنْ عِكْرِمَةَ عَنِ ابْنِ عَ بَّاسٍ أَنَّ رَسُولَ اللَّهِ » زَوْجِهَا بِنِكَاحِهَا الأَوَّلِ بَ عْدَ سَنَتَ يْنِ وَلَمْ يُحْدِثْ صَدَاقًا .

In the same vein it is reported that when Abu ’l-‘Aas b. Al- Rabi’ became Muslim and emigrated to Madinah – and his wife Zaynab, the daughter of the Messenger of Allah (pbuh) , had become Muslim and emigrated after Badr while he remained on his Shirk in Makkah – the Messenger (pbuh) returned his wife Zaynab to him without renewing his marriage contract with her, confirming the contract they had in the period of Jahilliyah. Ibn Maja reported from Ibn Abbad. رَدَّ ابْ نَتَهُ عَلَى أَبِي الْعَاصِ بْنِ الرَّبِيعِ بَ عْدَ سَنَتَ يْنِ بِنِكَاحِهَا أَنَّ رَسُولَ اللَّهِ « حَدَّثَ نَا يَزِيدُ قَالَ أَخْبَ رَنَا مُحَمَّدُ بْنُ إِسْحَاقَ عَنْ دَاوُدَ بْنِ « : وفي رواية أحمد » الأَوَّلِ رَدَّ ابْ نَتَهُ زَيْ نَبَ عَلَى أَبِي الْعَاصِ حُصَ يْنٍ عَنْ عِكْرِمَةَ عَنِ ابْنِ عَ بَّاسٍ أَنَّ رَسُولَ اللَّهِ » زَوْجِهَا بِنِكَاحِهَا الأَوَّلِ بَ عْدَ سَنَتَ يْنِ وَلَمْ يُحْدِثْ صَدَاقًا .

Rasululloh ﷺ qizlarini ikki yildan so'ng, dastlabki nikoh shartnomasi asosida Abu al-‘Os ibn ar-Rabi‘ga qaytardilar. Imom Ahmadning rivoyatida esa shunday deyilgan: Yazid bizga xabar berdi: Muhammad ibn Ishoq bizga Dovud ibn Husayn orqali, u Ikrima orqali, u Ibn Abbos orqali xabar berdi: Rasululloh ﷺ qizlarini, uning eri Abu al-‘Osga, ikki yildan so'ng, dastlabki nikoh shartnomasi asosida qaytardilar va yangi mahr olmadilar. Bu Abu al-‘Os Islomni qabul qilganidan keyin sodir bo'lgan.

“The Messenger of Allah (pbuh) returned his daughter to Abu Al-‘As b. Al-Rabi’ after two years, on the basis of the first marriage contract” and in the report in Ahmad “Yazid said to us that Muhammad Bin Ishaq informed us from Dawud Bin Husain from Akrama from Ibn ‘Abbas that the Messenger of Allah (pbuh) returned his daughter to Abu Al-Aas, her husband, on the basis of the first marriage contract, after two years, and did not take a new dowry”. This took place after Abu Al-‘As had embraced Islam.

Uzbek translation: Continuous cases that contradict Islam: Ularning davomli ta'siri bor, Islomga zid bo'lgan ishlarga kelsak, Allohning Elchisi ﷺ Islom Davlatining a'zosi bo'lganidan keyin odamlarda qolgan foizni bekor qildi va ularga asl mablag'larini saqlab qolishga ruxsat berdi. Boshqacha aytganda, Dor al-Islom qaror topgach, ular uchun qolgan barcha foizlar bekor qilindi. Abu Dovud Sulaymon ibn 'Amr orqali, uning otasidan rivoyat qilgan: men Allohning Elchisi ﷺ vidolashuv hajida shunday deganini eshitganman:

With regards to dealing with the cases that have a continuous effect that contradicts Islam, the Messenger of Allah (pbuh) voided the interest that remained upon the people after they became part of the Islamic State, and allowed them to keep their capital. In other words, once Dar Al-Islam was established whatever was left to them in terms of interest was voided. Abu Dawud reported through Sulayman b. ‘Amr from his father: I heard the Messenger of Allah (pbuh) say in his farewell pilgramage:

Ogohlantirish: Bu matnda Payg'ambar (ﷺ) nomi kelmaydi, shuning uchun ﷺ qo'yilmadi. Diqqat: Men faqat tarjima qilaman, lekin matnda "{ }" ichida Qur'on oyati yo'q; shuning uchun tarjima oddiy. Tarjima: Ogoh bo'linglar, johiliyat davridagi barcha ribo (foiz) da'volari bekor qilindi. Sizlarga asl mablag'laringiz qaytariladi: na zulm qilasiz, na sizga zulm qilinadi. Xuddi shunday, johiliyat qonunlariga ko'ra to'rttadan ortiq ayol nikohiga olgan kishilar Dorul-Islomga kirgach, faqat to'rttasini saqlab qolishga majbur qilingan. At-Termiziy Abdulloh ibn Umardan rivoyat qiladi: G'aylon ibn Salama as-Saqafiy Islomni qabul qildi, uning johiliyat davrida o'nta xotini bor edi va ular ham u bilan birga Islomni qabul qilishdi.

. أَلا إِنَّ كُلَّ رِبًا مِنْ رِبَا الْجَاهِلِيَّةِ مَوْضُوعٌ، لَكُمْ رُءُوسُ أَمْوَالِكُمْ لا تَظْلِمُونَ وَلا « » تُظْلَمُونَ . “All claims to usury (interest) of the pre-Islamic perion have been abolished. You shall have your capital sums, deal not unjustly, and you shall not be dealt with unjustly.” In the same manner, those who had married more than four in accordance with the laws of Jahilliyah, after they were part of the Dar Al- Islam they were compelled to keep just four. Al-Tirmidhi reported from Abdullah Bin Umar that Ghaylan Bin Salamah Al-Thaqafi embraced Islam, and he had ten wives in Jahiliyyah who embraced Islam with him,

. » أَنْ يَ تَخَيَّ رَ أَرْبَ عًا مِنْ هُنَّ فَأَمَرَهُ النَّبِيُّ « .

. » أَنْ يَ تَخَيَّ رَ أَرْبَ عًا مِنْ هُنَّ فَأَمَرَهُ النَّبِيُّ « .

Shunday qilib, Payg‘ambar ﷺ unga ulardan to‘rttasini tanlashni buyurdi.

“so the Prophet (phuh) ordered him to select four from amongst them”.

Shu asosda, ishlashi davom etib, Islomga zid bo‘lgan shartnomalarning ta’siri Xilofat o‘rnatilgandan keyin bekor qilinishi kerak, va bu bekor qilish vojibdir.

Based upon this, the contracts which have a continuous effect that contradicts Islam are to have the effect removed after the establishment of the Khilafah, and this removal is obligatory.

Masalan, agar ayol Islomni qabul qilgan bo‘lsa va Islomgacha nasroniy erkakka turmushga chiqqan bo‘lsa, Xilofat o‘rnatilgandan so‘ng bu nikoh Shariat qoidalariga muvofiq bekor qilinadi.

For example, if a woman embraced Islam and she was married to a Christian before Islam, after the Khilafah this contract would be voided in accordance with the Shari’a rules.

Islom va musulmonlarga zarar yetkazadigan holatlarga kelsak, bunga sabab shuki, Payg'ambar ﷺ Makka fath etilgandan so'ng, johiliyya davrida Islom va musulmonlarga zarar yetkazgan bir necha kishini o'ldirishga buyurdi. Ular hatto Ka'baning pardalariga o'zlarini bog'lab olgan bo'lsalar ham, shunga qaramay o'ldirildilar, chunki Allohning Elchisi ﷺ shunday degan edi.

As for dealing with the cases that inflict hurt upon Islam and the Muslims, this is because the Messenger (pbuh) ordered the killing of a few men who had caused harm to Islam and the Muslims during the time of Jahiliyyah after the conquest of Makkah, and so they were killed even if they tied themselves to the curtains of the Ka’bah, in knowledge that the Messenger of Allah (pbuh) said.

.» إِنَّ الإِسْلامَ يَجُبُّ مَا كَانَ قَ بْ لَه « .

.» إِنَّ الإِسْلامَ يَجُبُّ مَا كَانَ قَ بْ لَه « .

“Islom o‘zidan oldingi narsalarni o‘chiradi” (Ahmad va At-Tabaroniy Amr ibn Al-Os'dan rivoyat qilgan); boshqacha aytganda, Islomga va musulmonlarga zarar yetkazgan kishi bu rivoyatdan istisno hisoblanadi.

“Islam wipes away what was before it” (reported by Ahmad and Al-Tabarani from Amr b. Al-‘As); in other words, whoever harms Islam and the Muslims is an exception to this narration.

Payg'ambar (ﷺ) ayrim kishilarga, masalan, Ikrima ibn Abu Jahlga afv e'lon qilganlari uchun, xalifaga ularga nisbatan jazoni qo'llash yoki ularga afv berish joiz hisoblanadi. Bu hukm haqiqatni aytgani uchun musulmonlarga azob bergan yoki Islomni tahqirlagan kishilarga nisbatan qo'llaniladi va shu bilan birga rivoyat ham shunday deydi.

Since the Messenger (pbuh) gave amnesty to some of them, such as ‘Ikrimah b. Abi Jahl, it is permitted for the Khalifah to apply the case upon them or give them amnesty. This is applied upon those who torture the Muslims due to their saying the word of truth, or those who defame Islam, and so the narration.

. » إِنَّ الإِسْلامَ يَجُبُّ مَا كَانَ قَ بْ لَه « .

. » إِنَّ الإِسْلامَ يَجُبُّ مَا كَانَ قَ بْ لَه « .

"Islom o'zidan oldingi narsalarni yo'q qiladi" degan hukm ularga tegishli emas, balki ular bu hukmdan istisno qilinadi va ularga nisbatan hukm qo'llanishi xalifaning qarori bilan belgilanadi.

“Islam wipes away what was before it” does not apply to them, rather they are an exception to it, and the application of the case upon them is in accordance with whatever the Khalifah decides.

Mol-mulk talon-taroj qilingan va uni o‘zlashtirgan kishining qo‘lida qolgan holatlarni hal qilish haqida: Muslim Vo’il ibn Hujrdan rivoyat qilib, u shunday degan.

As for dealing with cases to do with misappropriated wealth that remains with the one who misappropriated it, Muslim reported from Wa’il Bin Hujr who said.

. فَأَتَاهُ رَجُلاَنِ يَخْتَصِمَانِ فِي أَرْضٍ فَ قَالَ أَحَدُهُمَا كُنْتُ عِنْدَ رَسُولُ اللَّهِ « إِنَّ هَذَا انْ تَ زَى عَلَى أَرْضِي يَا رَسُولَ اللَّهِ فِي الْجَاهِلِيَّةِ وَهُوَ امْرُؤُ الْقَيْسِ بْنُ عَابِسٍ الْكِنْدِيُّ وَخَصْمُهُ رَبِيعَةُ بْنُ عِبْدَانَ قَالَ: بَ يِّ نَتُكَ، قَالَ: لَيْسَ لِي ب يَِّ نَةٌ، قَالَ: يَمِينُهُ، قَالَ إِذَنْ يَذْهَبُ بِهَا، قَالَ: لَيْسَ لَكَ إِلاَّ ذَاكَ، قَالَ: فَ لَمَّا قَامَ لِيَحْلِفَ قَالَ رَسُولُ اللَّهِ » مَنِ اقْ تَطَعَ أَرْضًا ظَالِمًا لَقِيَ اللَّهَ وَهُوَ عَلَيْهِ غَضْ بَانُ .

. فَأَتَاهُ رَجُلاَنِ يَخْتَصِمَانِ فِي أَرْضٍ فَ قَالَ أَحَدُهُمَا كُنْتُ عِنْدَ رَسُولُ اللَّهِ « إِنَّ هَذَا انْ تَ زَى عَلَى أَرْضِي يَا رَسُولَ اللَّهِ فِي الْجَاهِلِيَّةِ وَهُوَ امْرُؤُ الْقَيْسِ بْنُ عَابِسٍ الْكِنْدِيُّ وَخَصْمُهُ رَبِيعَةُ بْنُ عِبْدَانَ قَالَ: بَ يِّ نَتُكَ، قَالَ: لَيْسَ لِي ب يَِّ نَةٌ، قَالَ: يَمِينُهُ، قَالَ إِذَنْ يَذْهَبُ بِهَا، قَالَ: لَيْسَ لَكَ إِلاَّ ذَاكَ، قَالَ: فَ لَمَّا قَامَ لِيَحْلِفَ قَالَ رَسُولُ اللَّهِ » مَنِ اقْ تَطَعَ أَرْضًا ظَالِمًا لَقِيَ اللَّهَ وَهُوَ عَلَيْهِ غَضْ بَانُ .

Men Allohning Elchisi bilan birga edim, shu paytda ikki kishi kelib, bir parcha yer uchun tortishib qoldi. Ulardan biri shunday dedi: "Allohning Elchisi, bu odam ilgari, johiliyat davrida mening yerimni asossiz ravishda o'zlashtirib olgan." Da'vogar Imru'l-Qays ibn 'Abis al-Kindiy, uning raqibi esa Robi'a ibn 'Iban edi. Payg'ambar ﷺ (da'vogarga) dedi: "Da'voningni isbotlovchi dalilingiz bormi?" U javob berdi: "Dalilim yo'q." Shunda Allohning Elchisi ﷺ dedi: "Unda uning (ya'ni javobgarning) qasami bilan hukm qilinadi." U (da'vogar) dedi: "Unda u bu (mulkni) o'zlashtirib oladi." U dedi: "Sizga bundan boshqa yo'l qolmaydi." Rivoyat qiluvchi aytadi: U (javobgar) qasam ichish uchun turganda, Allohning Elchisi ﷺ dedi: "Kim yerni nohaq ravishda egallasa, Alloh unga g'azablangan holda ro'baro' bo'ladi."

“I was with the Messenger of Allah (pbuh) and two men came there disputing over a piece of land. One of them said: Messenger of Allah, this man appropriated my land without justification in the days of ignorance. The (claimant) was Imru'l-Qais b. 'Abis Al-Kindi and his opponent was Rabi'a b. 'Iban. The Prophet (phuh) said (to the claimant): Have you evidence (to substantiate your claim)? He replied: I have no evidence. Upon this the Messenger of Allah (pbuh) remarked: Then his (that is of the defendant) is the oath. He (the claimant) said: In this case he (the defendant) would appropriate this (the property). He said: There is than no other way left for you but this. He (the narrator) said: When he (the defendant) stood up to take oath, the Messenger of Allah (pbuh) said: He who appropriated the land wrongfully would meet Allah in a state that He would be angry with him”.

Rasulullah ﷺ ham johiliyat davrida sodir bo‘lgan, deb bilgan holda o‘zlashtirilgan yer borasidagi odamning da’vosini tinglashga rozi bo‘ldilar.

The Messenger (pbuh) accepted to listening to the claim of the man regarding land misappropriated with knowledge that this occurred in jahilliyah.

Shunga ko'ra, kimki biror yerni egallagan yoki bir kishining mol-mulkidan bo'lgan yaylovni o'zlashtirgan, yoki jamoat mol-mulki yoki davlat mulkidan biror narsani olgan va u noqonuniy ravishda o'zlashtirilgan bo'lsa, unga nisbatan qilingan da'vo qabul qilinadi.

Accordingly, whoever took a piece of land, or misappropriated a pasture of an individual’s wealth, or took some wealth from the public or state property, and it was misappropriated, the claim regarding it would be accepted.

Bundan tashqari uchta holatdan boshqa barcha hollarda, Xilofat tashkil topishidan oldin tuzilgan va amalga oshirilgan shartnomalar, bitimlar va ishlar Xilofat oldida bekor qilinmaydi va qaytadan boshlanmaydi, agar ular Xilofat o'rnatilishidan oldin yakunlangan va ijro etilgan bo'lsa.

As for anything other than these three situations, the contracts, transactions, and cases before the Khilafah are not voided nor restarted, so long as they had been concluded and executed before the establishment of the Khilafah.

Masalan, agar bir kishi maktab eshiklarini sindirgani uchun ikki yillik qamoq jazosiga hukm qilingan bo‘lsa, u ikki yilni Xilofat o‘rnatilishidan oldin o‘tab, qamoqdan chiqqan bo‘lsa va keyin Xilofat o‘rnatilgandan so‘ng o‘zi qamoqqa loyiq emas edi, deb hisoblab, qamoqqa olinishi uchun da’vo qilmoqchi bo‘lsa, bu da’vo qabul qilinmaydi, chunki ish Xilofat o‘rnatilishidan oldin sodir bo‘lgan, hukm chiqarilgan va ijro etilgan. Shu sababli uning hisobi Alloh (SWT) huzurida bo‘ladi.

For example if a man had been given a two year jail sentence for the charge of breaking school doors, and he had completed the two years before the establishment of the Khilafah and had left prison, and then after the establishment of the Khilafah he wanted to make a claim against his imprisonment since he thought he did not deserve prison, this claim is not accepted, since the case occurred and was ruled upon and executed before the establishment of the Khilafah, and so his account is with Allah (swt).

Agar bir kishi o'n yilga hukm qilingan bo'lib, shundan ikki yili o'tgan bo'lsa va keyin Xilofat o'rnatilsa, bunday holatda Xalifa uni ko'rib chiqishi mumkin va jazoni butunlay bekor qilishi mumkin, shunda odam o'zi ayblangan narsadan aybsiz holda qamoqdan chiqadi; yoki o'tgan muddat bilan kifoyalanadi, ya'ni unga berilgan hukm ikki yil deb hisoblanadi va u qamoqdan chiqadi; yoki qolgan muddat ko'rib chiqiladi va fuqarolar uchun to'g'ri bo'lgan narsalarga, ayniqsa shaxslarning huquqlari bilan bog'liq ishlarga va odamlar o'rtasidagi haqqoniylikka nisbatan Shariat qonunlariga amal qilinadi.

If a man was sentenced to ten years of which two years had passed and then the Khilafah was established, then in this case the Khalifah can look into it, and can remove the punishment in its entirety, so the man leaves prison innocent of what he was accused of, or suffices with what was spent, in other words, the sentence given to him is considered to be two years and he leaves the prison or the remaining sentence is looked at and the Shari’a laws are complied with in respect to what has a relation to what is correct for the citizens, and especially the cases connected to the individuals’ rights, and what is correct between people.