Modda 96

Davlat va xalq ishlarini boshqarish idoralar, bo‘limlar va ma’muriyatlar orqali amalga oshiriladi. Ularning vazifasi davlat ishlarini boshqarishni ta’minlash hamda xalqning manfaatlarini amalga oshirishdan iboratdir.

Management of the government’s and people’s affairs is carried out by offices, departments, and administrations, whose task is to ensure the management of the State’s business and the carrying out of the people’s interests.

Allohning Elchisi ﷺ ishlarni boshqarar, ularni boshqarish uchun kotiblar tayinlardi. Shunday qilib, Elchi ﷺ Madinadagi odamlarning ishlarini olib borar, ularning muammolarini hal qilar, munosabatlarini tartibga solar, ehtiyojlarini ta'minlar va ularni o'zlariga mos keladigan yo'nalishga yo'naltirardi. Bularning barchasi ularning hayotini muammo va murakkabliklardan yengillashtirgan ma'muriy masalalardir:

The Messenger of Allah (pbuh) used to run and carry out the affairs and appoint secretaries for their administration. Thus, the Messenger (pbuh) used to carry out the affairs of the people in Madinah, solve their problems, organise their relations, secure their needs, and direct them to that which suited them. All of these matters are of the administration issues that eased their life from problems or complications:

Ta'lim masalasida Allahning Elchisi ﷺ kofir asirlarning fidyasini o'nta musulmonga ta'lim berish qildilar. Bunda fidya (o'nta musulmonga ta'lim berish) o'ljaga, ya'ni musulmonlarning mulkiga aylangan bilim evaziga edi. Shunday qilib, ta'lim olishni ta'minlash musulmonlarning ishlaridan biri bo'ldi.

In matters of education, the Messenger of Allah (pbuh) made the ransom of the disbelieving prisoners of war the teaching of ten Muslims, where the ransom (the teaching of ten Muslims) was in return for spoils (education), which became property of the Muslims. Thus, securing education was one of the Muslims’ affairs.

Sog‘liqni saqlash sohasida Allohning Elchisi ﷺ ga sovg‘a sifatida bir tabib berildi, lekin u uni o‘ziga olmadi, balki musulmonlarga tayinladi. Allohning Elchisi ﷺ sovg‘a olgani, lekin uni o‘zi uchun ishlatmagani va olmagani, balki musulmonlarga tayinlagani sog‘liqni saqlash musulmonlarning manfaatlaridan biri ekanligiga dalildir.

In healthcare, the Messenger of Allah (pbuh) was given a doctor as a gift, but he assigned him to the Muslims. The fact that the Messenger of Allah (pbuh) received a gift and he did not use it, nor take it, but rather assigned it to the Muslims is evidence that healthcare is one of the interests of the Muslims.

Mehnat masalasiga kelganda, Allohning Elchisi ﷺ bir kishiga arqon sotib olib, so'ngra bolta olib, o'tin yig'ib, odamlarga sotishni buyurdilar, gadoylik qilib odamlardan so'ragandan ko'ra. Chunki birov unga bergan bo'lardi, boshqasi esa rad etardi. Shunday qilib, ish bilan bog'liq muammolarni hal etish ham musulmonlarning manfaatlaridan biri edi. Abu Dovud va Ibn Moja rivoyat qilishgan.

In regards to employment, the Messenger of Allah (pbuh) directed a man to buy a rope and then an axe and collect firewood and sell to the people instead of begging from them, where somebody might give him while another would resist. Thus, solving the problems of work was also one of the Muslims’ interests. Abu Dawud and Ibn Maja narrate:

. يَسْأَلُهُ، فَ قَالَ: أَمَا فِي ب يَْتِكَ شَيْءٌ؟ أَنَّ رَجُلاً مِنَ الأَنْصَارِ أَتَى النَّبِيَّ « بِيَدِهِ وَقَالَ : قَالَ: ب لََى ... قَالَ: ائْتِنِي بِهِمَا، قَالَ: فَأَتَاهُ بِهِمَا، فَأَخَذَهُمَا رَسُولُ اللهِ مَنْ يَشْ تَرِي هَذَيْنِ ؟ ... قَالَ رَجُلٌ: أَنَا آخُذُهُمَا بِدِرْهَمَيْنِ، فَأَعْطَاهُمَا إِيَّاهُ وَأَخَذَ الدِّرْهَمَيْنِ، وَأَعْطَاهُمَا الأَنْصَارِيَّ وَقَالَ: اشْ تَرِ بِأَحَدِهِمَا طَعَامًا فَانْبِذْهُ إِلَى أَهْلِكَ، وَاشْتَرِ عُودًا بِيَدِهِ ثُمَّ قَالَ لَهُ: بِالآخَرِ قَدُومً ا فَأْتِنِي بِهِ، فَأَتَاهُ بِهِ، فَشَدَّ فِيهِ رَسُولُ اللَّهِ اذْهَبْ فَاحْ تَطِبْ وَبِعْ، وَلا أَرَيَ نَّكَ خَمْسَةَ عَشَرَ ي وَْماً، فَذَهَبَ الرَّجُلُ يَحْ تَطِبُ وَيَبِيعُ، »... فَجَاءَ وَقَدْ أَصَابَ عَشَرَةَ دَرَاهِمَ .

Ansar qabilasidan bir kishi Payg'ambar ﷺ huzuriga kelib, undan sadaqa so'radi. U zot ﷺ so'radilar: «Uyingda biror narsa yo'qmi?» U javob berdi: «Ha, bor…» U zot ﷺ dedilar: «Uni menga olib kel». U o'sha narsalarni olib keldi, Payg'ambar ﷺ ularni qo'llariga olib so'radilar: «Bularni kim sotib oladi?» … Bir kishi dedi: «Men ularni ikki dirhamga sotib olaman». U zot ﷺ ularni unga berdilar, ikki dirhamni olib, Ansoriga berdilar va dedilar: «Ulardan birini oziq-ovqatga sarflab, oilangga olib bor, ikkinchisiga bolta sotib olib, menga keltir». U bolta olib keldi. Allah Elchisi ﷺ uning dastasini o'z qo'llari bilan o'rnatdilar va dedilar: «Bor, o'tin terib sot va to'lishgacha meni ko'rmay tur». Ansoriy ketdi, o'tin terib sotdi va o'n dirham topdi. Imom al-Bukhoriy Abu Hurayradan rivoyat qilgan: Allah Elchisi ﷺ dedilar:

“A man of the Ansar came to the Prophet (phuh) )and begged from him. He (the Prophet (phuh)) asked: Have you nothing in your house? He replied: Yes…He said: Bring them to me. He then brought these articles to him and he (the Prophet (phuh)) took them in his hands and asked: Who will buy these? … A man said: I shall buy them for two dirhams. He gave these to him and took the two dirhams and, giving them to the Ansari, he said: Buy food with one of them and hand it to your family, and buy an axe and bring it to me. He then brought it to him. The Messenger of Allah (pbuh) fixed a handle on it with his own hands and said: Go, gather firewood and sell it, and do not let me see you for a fortnight. The man went away and gathered firewood and sold it, and he earned ten dirhams”. Al-Bukhari reported from Abu Hurayrah that the Messenger of Allah (pbuh) said:

. لَأَنْ يَحْتَطِبَ أَحَدُكُمْ حُزْمَةً عَلَى ظَهْرِهِ خَيْ رٌ لَهُ مِنْ أَنْ يَسْأَلَ أَحَدًا فَ يُ عْطِيَهُ أَوْ « » يَمْنَ عَه .

«Sizlardan birortangizning orqasida o‘tin dastasini ko‘tarib, uni sotishi, birovdan so‘rab, bersa ham, bermasa ham, tilanchilik qilishidan yaxshiroqdir», — deydi.

“It is better for anyone of you to carry a bundle of wood on his back and sell it than to beg someone whether he gives him or refuses.”.

Yo'llar masalasida, Allohning Elchisi ﷺ o'z zamonasida yo'llarni tartibga solgan: nizo bo'lgan taqdirda yo'lni yetti zirolik qilib belgilagan. Buni Al-Buxoriy Abu Hurayradan rivoyat qilgan.

On the issue of roads, the Messenger of Allah (pbuh) organised the roads at his time by making the road of seven cubits in case of dispute. Al-Bukhari narrated from Abu Hurayrah.

. » إِذَا تَشَاجَرُوا فِي الطَّرِيقِ بِسَ بْ عَةِ أَذْرُ عٍ قَضَى النَّبِيُّ « .

Payg'ambar ﷺ yo'l borasida nizo bo'lganda, jamoat yo'li sifatida yetti zirolik joy qoldirilishiga hukm qildilar. Muslim rivoyat qilgan hadisda shunday deyilgan:

“The Prophet (phuh) judged that seven cubits should be left as a public way when there was a dispute about the road”. The narration by Muslim says:

. » إِذَا اخْ تَ لَفْ تُمْ فِي الطَّرِيقِ جُعِلَ عَرْضُهُ سَ بْعَ أَذْرُ عٍ « .

"Agar yo'l ustida talashsangiz, uning kengligi yetti zirOB qilib belgilansin", deb Ahmad Ibn 'Abbosdan rivoyat qilgan. Correction to make it accurate in Uzbek: "Agar yo'l ustida nizolashsangiz, uning kengligi yetti zirâ' qilib belgilansin", deb Ahmad Ibn 'Abbosdan rivoyat qilgan.

“If you dispute over a road its breadth should be made seven cubits”. Ahmad reported from Ibn ‘Abbas.

.» وَالطَّرِيقُ الْمِيتَاءُ سَبْ عَةُ أَذْرُعٍ «.

Allohning Elchisi (ﷺ) dedilar: "Yo'llarning qatnov uchun ajratilgan qismi yetti zirolik bo'lsin", va Ahmad tomonidan 'Ubada ibn al-Somit'dan rivoyat qilingan boshqa xabarda ham shunday deyilgan.

“The Messenger of Allah (pbuh) said: The frequented road is seven cubits” and in another report by Ahmad from ‘Ubada b. Al- Samit.

. فِي الرَّحَبَةِ تَكُونُ بَ يْنَ الطَّرِيقِ ثُمَّ يُرِيدُ أَهْلُهَا الْبُ نْ يَانَ فِيهَا وَقَضَى « » فَ قَضَى أَنْ ي تُْ رَكَ لِلطَّرِيقِ فِيهَا سَبْعُ أَذْرُعٍ.

Payg'ambar ﷺ yo'l o'rtasida odamlar o'z binosi uchun joy ajratmoqchi bo'lsalar, yo'l uchun yetti zirouq joy qoldirilishini hukm qildilar.

“The Prophet (phuh) ruled that seven cubits should be left for the road in case people want to set aside an area (in the middle of the road) for their own building.”.

Bu o‘sha davrdagi ma’muriy tashkilotdan edi, va agar undan kengroq narsaga ehtiyoj bo‘lsa, Imom Shofe’iy mazhabi fikriga ko‘ra bu ruxsat etiladi.

This was from the administrative organisation of that time, and if there is need for wider than that it is allowed according to the opinion of the school of Al-Shafi'i.

Allohning Elchisi ﷺ yo'lga zarar yetkazishdan ham qaytargan. Tabaroniy "Al-Sag'iyr" kitobida rivoyat qilgan:

The Messenger of Allah (pbuh) has also prevented transgression against the road. Tabarani reported in Al-Sagheer:

.» مَنْ أَخَذَ مِنْ طَرِيقِ الْمُسْلِمِينَ شِبْراً طَوَّقَهُ اللَّهُ ي وَْمَ القِيَامَةِ مِنْ سَ بْعِ أَرَضِينَ «..

“Kim musulmonlarning yo‘lidan bir qarich olsa, Qiyomat kuni Alloh uni yetti yer qatlamidan o‘rab oladi.”

“Whoever takes a handspan from the road of Muslims Allah will encircle him from seven earths on the Day of Judgement.”.

Zubayr ibn Avvom ekinchilik ishlariga oid bir masalada Ansordan bir kishi bilan ularning yerlaridan oqib o‘tadigan suv oqimidan sug‘orish borasida nizolashib qoldi. Allohning Elchisi ﷺ shunday dedilar:

In matters of agriculture, Al-Zubayr disputed with a man from the Ansar regarding irrigating from a stream of water flowing in their lands. The Messenger of Allah (pbuh) said:

. » اسْقِ يَا زُبَ يْ رُ ثُمَّ أَرْسِلِ الْمَاءَ إِلَى جَ ارِكَ « .

"Ey Zubayr! Suvni sug'orib, so'ng suvni qo'shnangga oqizib yubor" (Muslim rivoyatidagi matn bilan kelishilgan).

“O Zubayr! water and then let the water flow to your neighbour” (agreed upon with the wording from Muslim).

Shunday qilib, Allohning Elchisi ﷺ musulmonlarning ishlarini yuritar va ularning muammolarini murakkabliksiz, oson va sodda tarzda hal qilar edilar. U zot bu ishda ba'zi sahobalarning yordamini so'rar edilar va shu tariqa xalq ishlarini Xalifaga topshirilgan tashkilotga aylantirar edilar yoki unga layoqatli bir boshqaruvchi tayinlar edilar, u esa ishni o'z qo'liga olardi. Xalifaning yukini yengillashtirish uchun aynan shu yo'l tanlangan, ayniqsa xalq ishlari ko'payib, turli tarmoqlarga bo'linib ketgani uchun. Shunga ko'ra, xalq ishlari uchun layoqatli boshqaruvchiga topshirilgan va u yerda yashovchi fuqarolarga yordam beradigan, ularga zarur xizmatlarni murakkabliksiz, balki yengillik va soddalik bilan ko'rsatadigan uslublar va vositalar bilan yuritiladigan tashkilot bo'lishi kerak.

Thus, the Messenger of Allah (pbuh) used to run the affairs of the Muslims and solve their problems easily and simply, without complication. He used to seek the help of some of the companions in conducting that, thus making the affairs of the people an organisation entrusted to the Khalifah, or he appointed a competent manager over it that took charge of it. This is what is adopted here so as to reduce the burden of the Khalifah, particularly since the affairs of the people have increased and branched out. Accordingly, there would be an organisation for the people’s affairs entrusted to a competent manager, and run by styles and means that assist the citizens living there, that provides for them the necessary services without complication and rather provides ease and simplicity.

Ushbu tizim ma'muriyatlar, bo'limlar va boshqarmalardan iborat. Ma'muriyat fuqarolik, transport, pul zarb qilish, ta'lim, sog'liqni saqlash, qishloq xo'jaligi, bandlik, yo'llar va boshqa hukumat ishlarining umumiy boshqaruvidir. Ushbu ma'muriyat o'z ishlarini hamda o'z nazorati ostidagi barcha bo'limlar va boshqarmalarning ishlarini boshqarishni o'z zimmasiga oladi. Bo'lim ham o'z ishlarini, shuningdek, o'z nazorati ostidagi boshqarmalarning ishlarini yuritadi. Boshqarma ham o'z ishlarini hamda o'z nazorati ostidagi barcha bo'limlar va bo'linmalarning ishlarini yuritadi.

This system consists of administrations, departments, and directorates. The administration is the overall management of any government affair, such as citizenship, transportations, money coinage, education, health, agriculture, employment, roads and others. This administration would undertake the management of its own affairs and all the departments and directorates under its control. The department would also run its own affairs and those of the directorates under its control. The directorate would also run its own affairs and the affairs of all the sections and divisions under its control.

Ushbu ma'muriyatlar, bo'limlar va boshqarmalarni tashkil etishning maqsadi davlat ishlarini boshqarish va xalq manfaatlarini amalga oshirishdir.

The purpose of establishing these administrations, departments, and directorates, is to manage the State’s affairs and to carry out the peoples’ interests.

Ma'muriy apparat — bu ish qilish usullaridan biri bo'lib, turli vositalar qatoridagi bir qurol hisoblanadi. Shuning uchun uning alohida dalil talab qilmaydi; uning kelib chiqishini ko'rsatadigan umumiy dalilning o'zi kifoya qiladi. Bu vositalarni ibodat qiluvchining amallari deb, shuning uchun ular Shariat qoidalariga muvofiq bo'lmasa, ularni amalga oshirish joiz emas, deb bahslashish mumkin emas. Buni bahslashib bo'lmasligining sababi shuki, bu amallar o'zlarining kelib chiqishi uchun umumiy dalilga asoslangan va shu sababli u amallar jihatidan undan kelib chiqadigan hamma narsani o'z ichiga oladi, faqat asl manbaning tarmog'i bo'lgan amal uchun maxsus Shariat dalili topilsagina, o'sha maxsus dalilga amal qilinadi. Masalan, Alloh (SWT) aytadi:

The administrative apparatus is a style from the styles of undertaking an action, and is an instrument from the various means, and so it does not require a specific evidence; it is sufficient to provide a general evidence that indicates its origin, and it cannot be argued that these instruments are the actions of the worshipper and ,therefore, it is not correct for them to proceed except in accordance with the Shari’ah rules. The reason this cannot be argued is because these actions are based upon a general evidence for their origin, and so it encompasses everything that branches off it in terms of actions, unless a specific Shari’ah evidence for the action which is a branch of the origin is found in which case the specific evidence is followed. For example, Allah (swt) says.

“Va zakotni bering” (TMQ 73:20) — bu umumiy dalil bo‘lib, undan kelib chiqadigan amallar uchun ham dalillar mavjud: zakot to‘lanadigan mol-mulk nisobini hisoblash, zakotni yig‘uvchilar hamda zakot olishga haqli bo‘lgan toifalar — bularning barchasi undan tarmoqlanadigan amallardir.

“And give Zakah” (TMQ 73:20), which is a general evidence, and there are evidences for the actions which branch out from it, for the calculation of the Nisab (amount after which Zakat is due upon the wealth), the collectors, and the categories which are eligible to receive the Zakat; these are all actions which branch out from.

"Va zakot bering". Zakot yig'uvchilar uni qanday yig'ishlari kerakligi, otda yoki piyoda yurishlari, ularga yordamchi xodimlar yollashlari yoki yo'qligi, yig'ilganlar daftarchaga yozilishi kerakmi, ular yig'iladigan joy belgilanganmi, yig'ilganini saqlash uchun omborxona bo'lishi kerakmi, omborxona yer ostida bo'lishi yoki don omborlari kabi qurilishi kerakmi, pul shaklidagi zakot esa xaltalarda yoki qutilarda yig'ilishi kerakmi — bu va shunga o'xshash masalalar bo'yicha aniq dalil yo'q. Ular "Va zakot bering" degan amrdan kelib chiqadigan ishlar bo'lib, ularga umumiy dalil shomil bo'ladi, chunki ular haqida xos dalil yo'q. Bu barcha uslublarga ham taalluqlidir. Demak, uslub umumiy dalili bo'lgan ishning tarmog'i bo'lgan amaldir. Shuning uchun uning o'ziga xos dalilga muhtoj bo'lishi shart emas, chunki uning asliga oid umumiy dalil u uchun ham dalildir.

“And give Zakah”. There are no evidences regarding how the collectors should collect it, whether they should be riding or walking, should they employ some people to help them with it or not, should it be recorded in a booklet, are they assigned a place where they gather, should they have a storage in order to place in it whatever is gathered, should the storage be underground or built like the grain warehouses and should the Zakat which is monetary be collected in bags or boxes. These and similar issues are actions which branch out from “And give Zakah”, and they are encompassed by the general evidence since there is no specific evidence regarding them. This is the same for all the styles. Accordingly, the style is the action that is a branch of an action that has general evidence. Consequently, there is no need for it to have evidence, since the general evidence of its origin is an evidence for it.

Shu sababli ma'muriy uslublarni har qanday tizimdan olish mumkin, agar ular ma'muriy apparatning ishini osonlashtirishga va xalqning ehtiyojlarini qondirishga xizmat qilsa, chunki ma'muriy uslublar Shariat dalilini talab qiladigan qoida emas. Shu tufayli Umar (ra) jamoat yoki davlat mulkidan foyda yoki maosh kabi boyliklarni ularga taqsimlash maqsadida askarlar va fuqarolarning ismlarini qayd etish uchun Diwan (ro'yxat-daftar) uslubini oldi.

For that reason the administrative styles can be taken from any system, if they were suitable to make the work of the administrative apparatus easier and fulfil the needs of the people, since the administrative styles are not a rule that requires Shari’ah evidence. Due to this, Umar (ra) took the style of the Diwan (register) for recording the names of the soldiers and citizens, in order to distribute the wealth to them from the public or state wealth such as benefits or salaries.

Abid ibn Yahya Al-Horis ibn Nufayl rivoyat qilishicha, Umar (r.a.) musulmonlardan davovin (ro‘yxatlar) yozish masalasida maslahat so‘radi. Ali ibn Abu Tolib (r.a.) shunday taklif qildi: “Har yili yig‘ilgan barcha mablag‘ni taqsimlab yuboring va undan hech narsa saqlamang.” Usmon ibn Affon (r.a.) dedi: “Ko‘p mablag‘ odamlar orasida taqsimlanayotganini ko‘ryapman. Kim olgan-u, kim olmaganini bilish uchun ularni hisobga olmasak, ish qo‘ldan ketib qolishidan qo‘rqaman.” Shunda Al-Valid ibn Hisham ibn Al-Mug‘ira dedi: “Men Shomda bo‘lganman va u yerdagi podshohlar devon joriy qilib, askarlarni yozib olganini ko‘rganman. Nega siz ham shunday qilmaysiz?” Umar (r.a.) uning maslahatini qabul qildi va Quraysh yigitlaridan bo‘lgan Oqil ibn Abu Tolib, Maxrama ibn Nufayl va Jubayr ibn Mut‘im ni chaqirib, dedi: “Odamlarni yashash joylariga qarab yozib chiqinglar.”

‘Abid Ibn Yahya reported on the authority of Al-Harith b. Nufayl that Umar (ra) consulted the Muslims about the recording of Dawawin, and ‘Ali b. Abi Talib (ra) suggested, “Divide all the funds you collect each year and do not keep any of it.” ‘Uthman b. ‘Affan (ra) said, "I see that there are a lot of funds being distributed amongst people, and if they are not counted in order to know who has taken and who has not, I fear that the matter could get out of hand.” Upon this Al-Walid b. Hisham b. Al-Mughira said, “I was in Al-Sham and I noticed that its kings had introduced a Diwan and recruited soldiers, so why don’t you do the same?” Umar (ra) took his advice and summoned ‘Aqil b. Abi Talib and Makhramah b. Nufayl and Jubayr Ibn Mat‘am, who were young men from Quraysh, and said, "Record the people according to where they live.".

Islom Iroqqa yetib kelganida, to‘lovlar va soliq yig‘ish devoni avvalgidek davom etdi. Shomning devoni lotin tilida edi, chunki u Rim imperiyalarining bir qismi bo‘lgan, Iroqning devoni esa fors tilida edi, chunki u Fors imperiyasining bir qismi bo‘lgan. Abdulmalik ibn Marvon davrida Shom devoni arab tiliga tarjima qilindi (hijriy 81-yilda). Shundan so‘ng ehtiyojga ko‘ra va xalq manfaatlarini boshqarishdagi zaruratga binoan bir nechta devonlar tashkil etildi. Harbiy kuchlar uchun ro‘yxatga olish va maosh berish maqsadida devonlar joriy etildi, boshqalari esa barcha muomalalarning to‘lovlari va da’volarini qayd etish uchun joriy qilindi. Yana bir devon ‘amillar va vālilar uchun har bir tayinlash va har bir lavozimdan ozod etishni qayd etish maqsadida joriy etildi, boshqa devonlar esa Baytul-mol (xazina)da daromad va xarajatlarni qayd etish uchun ishlatildi va hokazo. Devonning joriy etilishi unga bo‘lgan ehtiyojga bog‘liq edi, uning uslubi esa uslublar va vositalardagi farqlar tufayli yillar davomida o‘zgarib turdi.

When Islam reached Iraq, the Diwan of payments and fund collection continued as before. The Diwan of Al-Sham was in Latin for it had been part of the Roman Empires, and the Diwan of Iraq was in Persian for it had been part of the Persian Empire. At the time of Abdul Malik Ibn Marwan the Diwan of Alsham was translated to Arabic (in the year 81 AH). Several Dawaein were then set up according to necessity and depending on the need for them in running the people’s interests. Dawawin for the armed forces were introduced for registration and grant purposes, and others were introduced to record the fees and claims of all transactions. Another Diwan was introduced for the ‘Amils and Walis to record each appointment and each removal and other Dawaein were used in the treasury (Bayt Al-Mal) to record revenues and expenses and so on. The introduction of a Diwan was depending on the need for it and its style varied over the years due to the difference in styles and means.

Har bir devon uchun boshliq boshqa xodimlar bilan birga tayinlangan; ba'zi hollarda boshliqqa xodimlarni o'zi tayinlashiga ruxsat berilgan, ba'zan esa xodimlar unga tayinlab qo'yilgan.

A chief was appointed for each Diwan along with other employees, and in some cases the chief was allowed to appoint the employees himself, and they were sometimes appointed to him.

Shunday qilib, ehtiyojga qarab devon tashkil etiladi, shuningdek, shu ehtiyojni amalga oshirishga yordam beradigan uslublar va vositalar ham belgilanadi. Har bir davrda, har bir viloyatda va har bir mamlakatda turli uslub va vositalarga ega bo'lish joizdir.

A Diwan would thus be set up according to need, along with the styles and means that would help in carrying out that need. It is permitted to have different styles and means in every era, and in every province, and in every country.