Islomda hukmronlik tizimi (va boshqa tizimlar ham) odam tomonidan emas, balki barcha narsalarning Yaratuvchisi bo'lgan Alloh (SWT) tomonidan belgilangan. Shuning uchun biz musulmonlar bu hukmronlik tizimiga amal qilishimiz shart.

In Islam, the Ruling System (and its other systems for that matter) is not designed by man, but rather by the Creator of all things, Allah (swt). Therefore, as Muslims we must abide by this ruling system.

Islom bergan hukmronlik tizimi birlik tizimidir. Buning sababi shuki, ilohiy dalil bundan boshqasini keltirmagan va bundan boshqasini qabul qilishni bizga taqiqlagan. Birlik tizimidagi bu hukmronlik hokimiyati bir kishining qo'lida bo'lib, ya'ni Xalifada bo'ladi. Xalifa bilan hokimiyatni boshqa hech kim bo'lishishi mumkin emas. Abdulloh ibn Amr ibn al-Os rivoyat qilgan: "Kimki imomga qo'lini berib va yuragining mevasini (ya'ni sadoqatini) bersa, imkon qadar unga itoat qilsin. Agar boshqa biri imom bilan talashmoqchi bo'lsa, o'sha boshqasining boshiga urilsin." (Muslim va Buxoriy).

The ruling system Islam has given is one of unity. This is because the divine evidence has brought nothing else and forbidden us to adopt anything else. This ruling system of unity puts the power of ruling in one mans’ hands, i.e., the Khaleefah. No other person is allowed to share power with the Khaleefah. It is narrated by ‘Abdullah ibn Amr ibn al- ‘A’as, “Whoever gives allegiance to an Imam giving him the clasp of his hand and the fruit of his heart shall obey him as long as he can. If another comes to dispute with the Imam, strike the head of the other.” (Muslim and Bukhari).

Shuningdek, Allohning Elchisi ﷺ aytdilar: "Agar ikki xalifaga bay'at berilsa, ulardan keyingisini o'ldiringlar." Muslim va Buxoriy rivoyat qilgan.

Also, the Messenger of Allah (saw) said, “If two Khaleefahs are given the allegiance, kill the latter of them.” Muslim and Bukhari.

Bu shuni isbotlaydiki, Islom musulmonlar uchun ikki hokimga ega bo'lishni taqiqlaydi. Shuning uchun musulmonlar yerida turli hokimlarga ega millat-davlatlar tuzish harom hisoblanadi. Demak, Islom hukmronlik tizimi birlik tizimi bo'lib, federativ tuzilma emas.

This proves that Islam prohibits having two rulers for the Muslims. Therefore, it is haram to form nation states with different rulers upon the Muslim lands. Therefore, the Islamic ruling system is one of unity and not of a federate structure.

Islomda hukmronlik tizimi butunlay va faqat ilohiy matnga asoslanadi, ya’ni Qur’on, Sunnat va sahobalarning ijmo‘iga. Sahobalarning hayoti o‘rganilishi lozim bo‘lgan soha bo‘lishi kerak, chunki musulmon huquqni sahobalarning ijmo‘idan olishga majburdir.

In Islam, the ruling system is based wholly and solely on the divine text, i.e. the Qur’an, Sunnah and Ijma‘ of the Sahabah. The lives of the Sahabah should be an area of study, for a Muslim is obliged to take laws from the Ijma‘ of the Sahabah.

Boshqa barcha hukumat tizimlaridan farqli o'laroq, Islom bu tizim doirasida insonga o'z aqlidan foydalanib qonunlar chiqarishga ruxsat bermaydi. Qonunchilik faqat Allohga (SWT) xosdir. Inson faqat bu qonunlarni tan olishi, tushunishi va amalga oshirishi kerak. Shuning uchun biz Islom hukumat tizimiga begona bo'lgan g'oyalar, tushunchalar va nazariyalarni, masalan, demokratiyani, islomiy sotsializmni, islomiy respublikani (Eron, Pokiston, Sudan va boshqalarda bo'lgani kabi) va shunga o'xshashlarni taklif qilgan kishilarga e'tibor bermaymiz. Islom hukumat tizimining nima ekanligini aniq, batafsil va ravshan tasvirlab bermagan, deb aytish mutlaqo noo'rin va kufrga teng bo'lib, bu Islomni to'liq emas, deb yashirincha aytish demakdir. Shuningdek, Islomning hukumat tizimi bugungi dunyoda qo'llanilmaydi, deb da'vo qiluvchilar esa kufr g'oyalari botqog'iga botgan kishilardir. Islom barcha zamonlar va makonlar uchun qo'llanilishi mumkin bo'lgan dindir.

Unlike all other forms of ruling systems, Islam does not allow man to legislate rules within this system by utilising his own mind. Legislation is left only to Allah (swt). Man only has to recognise, understand, and implement these laws. We, therefore, disregard anyone who suggests ideas, concepts, and theories alien to the Islamic ruling system such as Democracy, Islamic Socialism, Islamic Republic (as in Iran, Pakistan, Sudan, etc.), and so on. It is totally inappropriate, and tantamount to kufr, to say that Islam did not give us a definite, detailed, clear picture of what the ruling system of Islam is. This would lead one to be implicitly stating that Islam is incomplete. Also, those who claim that the Islamic form of ruling system is not applicable in today’s world are delving in the cauldron of kufr ideas. Islam is a deen applicable for all times and places.

Alloh (SWT) Qur’on, Sunna va Ijmo‘ orqali bizga Islomiy hukumat tizimi qanday ekanligi haqida aniq tasavvur bergan.

Allah (swt) through the Qur’an, Sunnah and the Ijma‘ has given us a clear picture of what the Islamic form of ruling system is.

Oddiy qilib aytganda, Islomiy hukumat tizimi quyidagi bo‘limlardan iborat:

Simply put, the Islamic ruling system consists of the following departments:

Xalifa.

Khaleefah.

Vakolat berilgan yordamchilar (Mu‘awin Tafweedh).

Delegated Assistants (Mu‘awin Tafweedh).

Ijrochi yordamchilar (Mu‘awin Tanfeedh).

Executive Assistants (Mu‘awin Tanfeedh).

Hokimlar (Wulah).

Governors (Wulah).

Jihod qozilari amiri (Qudah).

Amir of Jihad Judges (Qudah).

Ma'muriy tizim (Jihoz idoriy)

Administrative System (Jihaas Idaari).

Ummat kengashi (Majlis al-Ummah).

Council of the Ummah (Majlis al-Ummah).

Shuni ta'kidlash kerakki, bu idoralardan uchtasi haqiqiy hukmdorlardir. Hukmdor — davlat ichida Islomni amalga oshirish mas'uliyatini zimmasiga olgan va Islom qonunlarini buzgan kishilarga nisbatan Islom jazolarini ijro etish vakolatiga ega bo'lgan shaxsdir. Boshqa organlar hukmdorlarning ruxsatisiz odamlarga Islom qonunlarini majburlash vakolatiga ega emas.

It should be noted that of these departments, three are actual rulers. A ruler is one who maintains the responsibility of implementing Islam, within the State and has the authority of executing Islamic punishments upon those who have violated any Islamic law. The other bodies have no authority to enforce Islamic laws on the people without the permission of the rulers.

Hokimlarning uch turi bor: xalifa, vakil (mufavvid yordamchilar) va vollar. Qozilarga kelsak, ular haqiqiy hokimlikning ikki lavozimini o'z ichiga oladi: qozilar qozisi (Qodi al-Quda) va madholim (davlatga qarshi shikoyatlar) qozisi; boshqa odamlar guruhlari esa ushbu hokimlarning buyruqlarini bajarish uchun mas'uldir.

The three bodies of rulers are the Khaleefah, Delegated Assistants and Governors. As for the judges, they incorporate two positions of actual ruling which are the Chief of Judges (Qadi al-Quda) and the Judge of Madhaalim (complaints against the State); while the other bodies of people are responsible for carrying out the orders of these rulers.

Xalifa so‘zi arab tilida lug‘aviy ma’noda “vorис” yoki “o‘rinbosar” degan ma’noni anglatadi. Biroq Islom shariati xalifa so‘zining boshqa, yanada keng qamrovli ta’rifini bizga bergan. Allohning Rasuli ﷺ shunday degan: “…mendan keyin payg‘ambarlar bo‘lmaydi, faqat xulafolar bo‘ladi.” (Imom Buxoriy rivoyat qilgan.)

The word Khaleefah linguistically means ‘successor’ in the Arabic language. But, the Shari‘ah of Islam has given us another, more comprehensive definition of the word Khaleefah. The Prophet of Allah (saw) said, “...there will be no more prophets after me, only Khulafa‘a.” Bukhari.

Bu hadisda "Khulafa‘a" so‘zi vorislarni emas, balki Islom davlatining boshliqlarini nazarda tutadi. "Khaleefah" so‘zi shariat ma’nosida "Islom bilan xalqni boshqaradigan kishi, davlat boshlig‘i sifatida ish yuritadigan shaxs" deb tushuniladi. Agar davlat boshlig‘ini bildirish uchun "Khaleefah" o‘rniga "Imam" so‘zidan foydalanilsa, shariat ta’rifi xuddi shunday bo‘lar edi. Islomda bay‘ah faqat davlat boshlig‘iga beriladigani uchun, "Khaleefah" ham, "Imam" ham davlat boshlig‘iga tegishlidir.

In this hadith the word Khulafa‘a is not referring to successors, but to heads of the Islamic State. The word Khaleefah is, therefore, taken to mean ‘that man who rules over a people by Islam,’ acting as the head of the State. The same Shari‘ah definition would apply if we used the word Imam, instead of Khaleefah, to indicate the head of State. And since in Islam, the bay‘ah is given only to a head of the State, both the words Khaleefah and Imam are pertaining to the head of the State.

Xalifani tayinlash usuli bay‘at orqali amalga oshiriladi. Islomda hukmronlik qilish huquqini Ummat xalifaga beradi. Hokimiyat Ummatga tegishli, u xalifaga Shariatni joriy etish vakolatini topshiradi. Bu xalifa bilan Ummat o‘rtasidagi shartnoma orqali amalga oshiriladi. Xalifa ularga Islomni joriy etar ekan, Ummat itoat etishi shart.

The method of installing the Khaleefah is through the process of bay‘ah. The power to rule by Islam is given by the Ummah to the Khaleefah. Authority belongs to the Ummah and it deputises the Khaleefah to enact the Shari‘ah. This is done through a contract between the Khaleefah and the Ummah. The Ummah must obey as long as the Khaleefah implements Islam on them.

Bay‘ah jarayoni Islom davlatidagi barcha musulmonlarning umumiy ovoz berishidan keyin yuzaga kelishi mumkin yoki ahl al-hall va al-‘aqd (ta’sir va vakolatga ega bo‘lgan kishilar) o‘rtasidagi ovoz berishdan keyin yuzaga kelishi mumkin. Ovoz berish faqat ummatning tanlovini aniqlash vositasidir, u bay‘ahning o‘rnini bosmaydi. Nomusulmonlar, bolalar va Islom davlati hududidan tashqarida yashovchi musulmonlar ovoz berish huquqiga ega emas. Agar Islom davlatidagi barcha musulmonlar ovoz berayotgan bo‘lsa, saylangan kishiga bay‘ah al-in‘iqad (qabul qilish bay‘ahi, uning orqali u xalifa bo‘ladi) beriladi. Ammo agar ovoz berish vakillar orqali amalga oshirilsa, avval vakillar tomonidan bay‘ah al-in‘iqad beriladi, shundan so‘ng ummat saylangan kishiga bay‘ah al-ta‘ah (itoat bay‘ahi) beradi. Ummatning saylangan xalifa haqidagi sukuti itoat bay‘ahi sifatida qaralishi mumkin. Aynan shu bay‘ah jarayoni orqali inson xalifalik lavozimiga erishadi. Xalifalikka nomzodlar o‘z-o‘zini ko‘rsatishdan tashqari, Majlis al-Ummah tomonidan ham tanlanishi mumkin. Ummat ushbu nomzodlar orasidan o‘zi uchun hukmdor tanlaydi.

The process of bay‘ah may occur after a general vote given by all the Muslims of the Islamic State or it may occur after a vote among the ahl al halli wal ‘aqd (people of influence and authority). Voting is merely a means to determine the choice of the Ummah, it does not substitute the bay‘ah. Non-Muslims, children, and Muslims residing out of the State do not have the right to vote. If all the Muslims of the Islamic State are voting then the bay‘ah al-in‘iqad (pledge of acceptance, by which he becomes Khaleefah) is given to the man elected. However, if the vote occurs through the representatives, then a bay‘ah al-in‘iqad is first given by the representatives, after which a second bay‘ah al-ta‘aa (pledge of obedience) is given by the Ummah to the person elected. The silence of the Ummah over the elected Khaleefah can be considered as the bay‘ah of obedience. It is through this bay‘ah process that a person attains his position as Khaleefah. The candidates for the position of Khaleefah may, in addition to self nomination, be chosen by the Majlis al-Ummah. It is from these candidates that the Ummah chooses for itself a ruler.

Delegatsiya qilingan yordamchilar (Mu‘awin Tafweedh) xalifa tomonidan davlatni boshqarishda unga yordam berish uchun tayinlanadi. Bu tayinlashning dalili Payg‘ambar ﷺ ning: “Odamlar orasidagi mening ikki vazirim Abu Bakr va ‘Umardir”, degan hadisidan olingan (Termiziy).

The delegated assistants (Mu‘awin Tafweedh) are appointed by the Khaleefah to assist him in ruling the State. The evidence for this appointment is derived from the hadith of the Prophet (saw) in which he said, “My two ministers (wazirs) from the people are Abu Bakr and ‘Umar.” (Tirmidhi).

Islom, aksincha, bu vazirlarga aniq bir vazifa doirasidan chiqish imkonini beradi. Payg‘ambar ﷺ tayinlagan vazirlar biror bir sohaga ixtisoslashtirilmagan va faqat ma’lum bir vazifa bilan cheklanmagan edi. Shu sababli, G‘arb terminologiyasidagi “minister” bilan adashtirmaslik uchun “vazir” so‘zi o‘rniga “mu‘avin” (yordamchi) so‘zini ishlatish afzalroqdir.

Islam, on the other hand, allows these ministers to go beyond a specific function. The ministers whom the Prophet (saw) appointed were not specialised or assigned restrictively to a specific function. It is therefore preferable to use the word Mu‘awin (assistant) instead of ministers, so as not to confuse it with the Western terminology of minister.

Vakolatli yordamchi shunday shaxsdirki, xalifa unga umumiy vakolatlar yo‘li bilan barcha vazifalarni bajarish uchun vakolat beradi. Vakolatli yordamchini tayinlashda xalifa shartnomada ham umumiy hukmronlik, ham uning yordamchisi bo‘lish jihatlarini ko‘rsatishi zarur, chunki uni faqat bitta jihatda tayinlash Mu‘awin sifatidagi vazifasini cheklaydi.

The delegated assistant is one whom the Khaleefah delegates to perform all functions in the way of general delegations. In the appointment of the Delegated assistant it is necessary for the Khaleefah to cite both the aspects of general ruling and being his assistant in the contract, because appointing him in only one aspect restricts his function as a Mu‘awin.

Shunday bo‘lgan: Abu Bakr ‘Umarni o‘ziga yordamchi etib tayinlagan, ‘Umar esa ‘Usmon va ‘Alini yordamchi qilib olgan, ‘Usmon esa Marvon ibn al-Hakam va ‘Alini yordamchi qilib olgan. Bu topshiriq bilan tayinlangan yordamchilar xalifa oldida javobgar bo‘lib, o‘zlari atrofidagi ishlar haqida xalifani xabardor qilib turadilar.

Such was the case when Abu Bakr appointed ‘Umar as his assistant, and when ‘Umar took ‘Uthman and ‘Ali as his assistants, and when ‘Uthman took Marwan ibn al-Hakam and ‘Ali as his assistants. These delegated assistants are responsible to the Khaleefah and they inform the Khaleefah of the matters surrounding them.

Xalifaning ma'muriy ishlar bilan shug'ullanishi joizdir. Payg'ambar (saw) butparastlarning but-sanamlarini sindirganda, jihodni tashkil etganda va Hudaybiya sulhnomasidan o'zining unvonini o'chirganda ham ma'muriy ishlar bilan shug'ullangan. Ishlarni osonlashtirish uchun u davlat boshqaruvini yuritishda unga yordam berishi uchun ijro etuvchi yordamchilar (Mu‘awin Tanfeedh) tayinlashi mumkin. Vakolatli yordamchilardan farqli o'laroq, ijro etuvchi yordamchilar faqat xalifaning farmoyishlarini bajaruvchilardir. Ular hukmdor emaslar. Ularni, shuningdek, ma'lum bir ish yoki ma'muriyat sohasiga biriktirish mumkin.

The Khaleefah is allowed to engage himself in administrative matters. The Prophet (saw) did engage in administrative matters when he broke idols, organised the Jihad, and erased his title from the Treaty of Hudaybiyah. To facilitate matters, he may appoint executive assistants (Mu‘awin Tanfeedh) to help him manage the administration of the State. Unlike delegated assistants, the executive assistants are only executors of the directives of the Khaleefah. They are not rulers. They may, also, be assigned to one specific area of work or administration.

Xuddi Mu‘awin Tanfeedh vakolati cheklanganidek, uning tayinlanish shartlari ham cheklangandir. Ijro etuvchi yordamchi (Mu‘awin Tanfeedh) Xalifaning amr va qoidalarini bajaradi, ular amalga oshirilishi lozim, so‘ngra ularning ijrosi yuzasidan Xalifaga fikr-mulohazalarni (hisobotni) olib keladi.

Just as the authority of the Mu‘awin Tanfeedh is limited so are the conditions for his appointment. The executive assistant carries out the orders and rules of the Khaleefah which are to be implemented, and then brings feedback to the Khaleefah, regarding the execution.

Viloyatlarning (wilayaat) bo‘linmalari 'amalat yoki tumanlar deb ataladi. Bu 'amalatlarni nazorat qilish va ularning mas'uliyati 'aamelga, ya'ni noib hokimga topshiriladi.

Subdivisions of the wilayaat or Provinces are called ‘amalat or districts. Supervision and responsibility for these ‘amalat is assigned to an ‘aamel or sub-governor.

Avval xalifa lavozimi haqida to‘xtalgan edik, endi esa Islomni o‘z aholisi orasida amalga oshiruvchi vali va ‘omil vazifasini ko‘rib chiqamiz. Validing umumiy vakolati uni hokim sifatida qarashimizni taqozo etadi. Shu sababli u Davlatning samarali faoliyati uchun xalifaga yuklatilgan majburiyatlarga o‘xshash mas’uliyatlarga ega bo‘ladi. Biroq Davlat moliyasi, qo‘shin va sud tizimi, shuningdek, xalifa qabul qilganidan boshqa qonunlarni qabul qilish kabi uni mustaqil qilishi mumkin bo‘lgan sohalar uning ixtiyorida emas, chunki bular Davlat birligiga tahdid solishi mumkin.

Having previously discussed the position of Khaleefah, we will contemplate here on the role of wali and ‘aamel who implement Islam upon their residents. This general jurisdiction of the wali obliges us to consider him as a ruler. He, therefore, has similar responsibilities to those which are assigned to the Khaleefah for the efficient operation of the State. However areas that might make him autonomous, such as finances of the State, the army, and the judiciary, as well as adopting laws other than those adopted by the Khaleefah, are not within his control since they might pose a threat to the unity of the State.

Vali o'zi o'z hududini yanada 'amalatlarga bo'lishi va ularga 'aamellar tayinlashi mumkin. Bu bo'linmalar va tayinlovlarning har biri Islomni amalga oshirishga va natijada Davlatning osoyishtaligiga yordam beradi. Payg'ambar ﷺ o'zining tayinlangan xodimlariga shunday degan: “Osonlashtiringlar, qiyinlashtirmanglar; odamlarga xushxabar beringlar, nafratlantirmanglar; odamlarni uzoqlashtirmanglar, balki yaqinlashtiringlar va bir-biringiz bilan maslahatlashinglar.”

The wali himself may choose to further subdivide his region into ‘amalat and appoint ‘aamels to them. These subdivisions and appointments each assist in the implementation of Islam and the resultant tranquillity of the State. The Prophet (saw) said, to his appointees, “Make it easy not difficult, make the people optimistic not pessimistic, do not make the people go away but make them come closer, and consult one another.”.

Bu shuni ko'rsatadiki, biz Islom Davlatini xalqni ortiqcha qiyinchilikka solmaydigan tarzda boshqarishimiz va shu yo'l bilan xalqning Islomga yaqinlashishiga sabab bo'lishimiz kerak.

This is an indication for us to administer the Islamic State in a manner which will not put the people to unnecessary hardship, and thereby cause the people to come closer to Islam.

Jihod amirining boshqarmalari to‘rtta bo‘limdan iborat.

The directorates of the Amir of Jihad consist of four departments.

Bular:

These are :

1. Tashqi ishlar (tashqi siyosat).

1. The External Affairs (Foreign Policy).

2. Harbiy qism.

2. The Military.

3. Ichki xavfsizlik.

3. The Internal Security.

4. Sanoat.

4. Industry.

Jihod amiri to'rtala bo'limning barchasining rahbari va nazoratchisidir. Xalifa bu lavozimni munosib malakali musulmonga topshirishi mumkin, lekin u davlat rahbari bo'lgani uchun uni o'zi egallashi muhimdir.

The Amir of Jihad is the director and supervisor of all four departments. The Khaleefah may delegate this position to a suitably qualified Muslim, but since he is the head of state, it is important that he takes on the role himself.

Islom Davlatining tashqi siyosati davlatning tashqi siyosatini va uning boshqa millatlar hamda mamlakatlar bilan munosabatlarini qamrab oladi. Islomdagi tashqi siyosat uch maqsadga xizmat qiladi:

The foreign policy of the Islamic State covers the external policies of the State and its relationship with other nations and countries. The foreign policy in Islam serves three objectives:

1. Davlat va ummat birligini himoya qilish.

1. To protect the entity of the State and the Ummah.

2. Boshqa xalq va millatlarga da‘vatni osonlashtirish.

2. To facilitate the da‘wah to other people and nations.

3. Islomiy davlatning boshqa davlatlar bilan munosabatlarini tartibga solish.

3. To organise the relationship of the Islamic State with other states.

Ushbu maqsadlarni e'tiborga olsak, Islom Davlatining tashqi siyosati nafaqat musulmonlar zimmasidagi amalga oshirilishi lozim bo'lgan farz (majburiyat) ekani, balki dunyo bo'ylab, masalan Bosniya, Kashmir, Falastin va boshqa joylarda musulmonlarga nisbatan davom etayotgan qon to'kish, zo'rlash va vayronagarchilik bilan birga, amaliy zarurat ekani ayon bo'ladi.

When one considers these aims it becomes clearly apparent that the foreign policy of the Islamic State is not merely a fard (obligation) upon the Muslims to implement, but with the existing bloodshed, rape and destruction of Muslims around the world, like Bosnia, Kashmir, Palestine etc., it is a practical necessity.

Islom ummatining insoniyatga Islom xabarini yetkazish oldidagi eng muhim burchi bor. Xaybardan qaytganida Allohning Elchisi ﷺ sahobalariga murojaat qilib dedilar: "Ey odamlar! Alloh meni butun insoniyatga rahmat qilib yubordi. Maryam o‘g‘li Iso (as) bilan shogirdlari bahslashganidek, siz ham menga qarshi bahslashmang." Sahobalar so‘radilar: "Ey Allohning Nabiysi, shogirdlar qanday bahslashdilar?" U zot ﷺ javob berdilar: "U (Iso) ularni men sizni chaqirgan narsaga chaqirdi. Yaqin joyga yuborilgan kishi xursand va mamnun bo‘ldi, uzoq joyga yuborilgan kishi esa norozi bo‘lib, og‘ir qadam tashladi." Bu hadis da’vatni yetkazishning qanchalik muhimligini ko‘rsatadi.

It is an utmost duty upon the Muslim Ummah to convey the message of Islam to humanity. On His arrival from Khaybar, the Messenger of Allah (saw), addressing his companions (ra), said, “Oh people, Allah has sent me as a mercy to all mankind; do not dispute with me like the disciples disputed with Isa (as) son of Maryam. The companions exclaimed : And how did the disciples dispute, O Prophet of Allah? He (saw) answered : He (Isa) called them to that which I called you; he who was sent to a near place was pleased and satisfied, but he who was sent to a far place became displeased and heavy footed.” This is an indication of the importance of carrying the da‘wah.

Islom Davlatining boshqa davlatlar bilan munosabatlari to'rt yo'nalishga asoslanishi kerak:

The relationship of the Islamic State with other states should be built upon four approaches:

1. Birinchidan, musulmon dunyosining davlatlari bitta mamlakatning bir qismi deb hisoblanishi kerak. Shu sababli bu davlatlar tashqi siyosat doirasida ko'rilmaydi. Buning o'rniga, ularning barchasini yagona davlatga birlashtirish tartibi qo'llaniladi. Masalan, agar Misrda Davlat tashkil etilgan bo'lsa, boshqa barcha musulmon mamlakatlar chet el davlatlari sifatida emas, balki musulmon Ummatining bir qismi sifatida qaraladi. Biz ularni alohida davlatlar deb tan olmaymiz. Shuning uchun ularda o'z elchixonalarimizni ochmaymiz va aksincha ham. Buning o'rniga, o'sha mamlakatlardagi musulmonlarni o'z burchlariga, ya'ni o'zlarini Islom Davlatiga birlashtirishga chaqirishimiz kerak.

1. Firstly, the countries of the Muslim world are to be considered as being part of one country. Hence, these countries are not considered in the sphere of foreign policy. Instead the procedure will be to unify them all into one state. For example, if the State was established in Egypt, then all the other Muslim countries would be considered - not as foreign states - but as part of the Muslim Ummah. We would not recognise them as separate states. Therefore, we would not establish our embassies in them or vice versa. Instead we should call the Muslims in those countries to their duty which is to unite themselves to the Islamic State.

2. Ushbu davlatlar bilan Islom davlati iqtisodiy, savdo, yaxshi qo‘shnichilik va/yoki madaniy shartnomalar tuzgan bo‘lsa, ular shartnomalar shartlariga muvofiq muomala qilinadi. Biroq, ular bilan iqtisodiy va savdo munosabatlari Ummat manfaatiga xizmat qiladigan muayyan mahsulotlar bilan cheklanishi kerak. Bu bizning hisobimizga ushbu davlatlarning kuchayishiga olib kelmasligi lozim.

2. Those states with whom the Islamic State has economic, commercial, good neighbouring and/or cultural treaties; they are treated in accordance to the terms of the treaties. However, the economic and commercial relations with them must be confined to certain items that benefit the Ummah. It must not lead to the strengthening of those states on our account.

3. Davlatlar bilan bizning shartnomamiz yo'q; Amerika, Fransiya va Britaniya kabi haqiqiy imperialistik davlatlar; hamda Rossiya kabi Islom Davlatida da'volari bor davlatlar. Bularning barchasi urush uchun potentsial dushmanlar va ehtimoliy bosqinchilar sifatida hisoblanadi. Ular bilan bog'liq barcha ehtiyot choralari ko'rilishi kerak.

3. Those states with whom we do not have treaties; the actual Imperialist states like America, France and Britain; and those states that have ambitions in the Islamic State, such as Russia. All these states are considered as potential enemies of war and possible invaders. All precautions should be taken with them.

Islom Davlati bilan boshqa davlatlar o‘rtasidagi munosabatning asosi Islom da’vatini (da‘vah) yetkazish majburiyatidir. Buni amalga oshirish usuli jihodni e’lon qilishdir. Islom Davlati Madinada tashkil topishi bilanoq, bu Muhammad ﷺ ning usuli edi. Shuni ta’kidlash lozimki, musulmonlarga dushman bilan urushni boshlashga, avval unga Islomni qabul qilish va uni qabul qilib, Islom Davlatining bir qismiga aylanish imkoniyatini bermasdan turib, ruxsat berilmagan. Bu jihod orqali Islom da’vatini yetkazishning uch bosqichli usulidagi birinchi jarayondir.

The root of interaction between the Islamic State and the other states is the duty to propagate the call of Islam (da‘wah). The method by which to achieve this is the declaration of Jihad. This was the method of Muhammad (saw) as soon as the Islamic State was established in Madinah. It must be stressed that the Muslims are not permitted to start fighting with the enemy without first presenting them with the opportunity to accept and embrace Islam, thereby becoming part of the Islamic State. This is the first process of the three stage method of delivering the call of Islam through Jihad.

Agar bu taklif rad etilsa, ulardan jizya (boshiga solinadigan soliq) to‘lash va Davlat tarkibiga kirish talab qilinadi. Ular zimmiy (Davlatning musulmon bo‘lmagan fuqarosi) sifatida qaraladi, ya’ni Davlat ularning xavfsizligi va himoyasi uchun mas’ul bo‘ladi. Ular Islom Shariati bilan boshqariladi, ularning yerlari esa musulmon yeriga aylanadi va Islom Davlatining bir qismi bo‘ladi.

If this offer is turned down, they are asked to pay jizyah (head tax) and to be part of the State. They would be treated as dhimma (non- Muslim citizen of the State), i.e. the State would be responsible for their security and protection. They would be ruled by the Islamic Shari‘ah and their land would become Muslim land and part of the Islamic State.

Agar dushman boshqa tomondan bu ikki variantni ham rad etsa, ya'ni Islom aqidasi va tuzumini rad etsa yoki tuzumni hamda jizya to'lashni rad etsa, musulmonlar uchinchi bosqichga o'tib, ular bilan urush e'lon qilar edilar. Muslim Sulaymon ibn Buraydadan rivoyat qiladi: Allahning Elchisi ﷺ shunday degan: "Agar ular Islomni qabul qilishdan bosh tortsalar, ulardan jizya talab qilinglar. Agar to'lashga rozi bo'lsalar, uni ulardan qabul qilinglar va qo'llaringizni tiyinglar. Agar jizyani to'lashdan bosh tortsalar, Allohdan yordam so'rab, ular bilan jang qilinglar."

If the enemy on the other hand refused both of these options, namely to reject the Islamic Belief and System or reject the System and the payment of jizyah, the Muslims would proceed to the third stage and declare war upon them. Muslim narrated on the authority of Sulaiman ibn Buraid that the Messenger of Allah (saw) said, “If they refuse to accept Islam, demand from them the jizyah. If they agree to pay, accept it from them and hold off your hands. If they refuse to pay the jizyah, seek Allah’s help and fight them.”.

Ichki xavfsizlik masalalari, da‘vat ishini olib borish imkoniyati va tashqi hujumlarni qaytarish ishlari armiya tomonidan ta’minlanadi.

The issues of internal security, the ability to spread da‘wah, and repel foreign attacks are taken care of by the army.

Alloh (SWT) bizga Islomni butun dunyoga yetkazishni farz qilgan va bu yo‘lni da’vat va jihod deb belgilagan. Jihod esa farzdir. Shunga ko‘ra, o‘n besh yoshga yetgan har bir musulmon erkak armiyaga yozilishi va jihodga tayyorlanish uchun harbiy mashg‘ulotdan o‘tishi majburiydir. Alloh (SWT) shunday deydi:

Allah (swt) has obligated us to spread Islam to the world and has specified the method as da‘wah and Jihad, and that Jihad is fard. Accordingly, every male Muslim who reaches the age of fifteen is obliged to enlist in the army and undergo military training to prepare for Jihad. Allah (swt) says,.

“Ularga qarshi urush qilinglar, to fitna (buzg'unchilik) va zulm tugamaguncha, din faqat Alloh uchun bo'lguncha, hammasi va har yerda.” [TMQ 8:39].

“And fight them (on) until there is no more tumult or oppression, and there prevails justice and faith in Allah, altogether and everywhere.” [TMQ 8:39].

Payg'ambar ﷺ shunday dedilar: “Shirk keltiruvchi kishilar bilan mol-mulkingiz, qo'lingiz va tilingiz bilan kurashing.”

The Prophet (saw) said, “And fight the people who associate (things) with Allah with your wealth, your hand and your tongue.”.

Armiya ikki bo'limga bo'linadi. Birinchidan, "doimiy askarlar" — davlat armiyasiga xizmatchi sifatida yollangan va davlat byudjetidan maosh oladigan askarlar. Ikkinchidan, "zaxiradagilar" — jang qilishga qodir bo'lgan barcha musulmonlar bo'lib, askarlarga ehtiyoj tug'ilganda safarbar etiladilar.

The army is divided into two sections. Firstly, there are the ‘regulars’, who are employed as soldiers of the State’s army and who are paid salaries from the State’s budget. Secondly, there are the ‘reservists’, who comprise of all the Muslims who are capable of fighting, and are mobilised when the demand for soldiers requires it.

Odatda xalifa armiyaning rahbari hisoblanadi; u bosh qo‘mondonni, har bir brigada uchun generalni va har bir diviziya uchun qo‘mondonni tayinlaydi. Brigadirlar va qo‘mondonlar armiyaning qolgan unvonlarini tayinlaydilar. Bosh shtab a’zolari esa umumiy shtab boshlig‘i tomonidan ularning harbiy malakasiga ko‘ra tayinlanadi.

It is generally the Khaleefah who is the leader of the army; he appoints the commander-in-chief, a general for each brigade and a commander for each division. The brigadiers and commanders appoint the remaining ranks of the army. Members of the general staff are appointed according to their military culture by the general chief of staff.

Xalifalik armiyasi yagona armiya bo'lib, u muayyan lagerlarda joylashgan. Bu lagerlarning ba'zilari turli viloyatlarda (wilayaat) va strategik joylarda joylashishi shart, ba'zilari esa doimiy harakatdagi jangovar kuchlar sifatida qolishi kerak. Lagerlar ko'plab guruhlarga bo'linadi, ularning har biriga nomi bilan birga raqam beriladi, masalan, 1-armiya, 3-armiya, yoki ular viloyat (wilayah) yoki tuman ('imala) nomi bilan atalishi mumkin.

The army of the Khilafah is one army, which is located in specific camps. Some of these camps must be located in different provinces (wilayaat) and strategic locations, and some must remain permanently mobile fighting forces. The camps are organised in numerous groups, each one of which is given a number to accompany its name, such as the 1st Army, the 3rd Army, or it can be named after a province (wilayah) or district (‘imala).

Islomda armiyaning vazifalaridan biri jihod majburiyatini ado etishdir — ya'ni kofirlarga (kofirunga) qarshi jang maydonida jismoniy kurash olib borish, hujumkor yoki himoyaviy bo'lishidan qat'i nazar, Allahning (SWT) dini (din) ustun bo'lishi uchun. Allah (SWT) jihodga tayyorgarlik ko'rishni quyidagi oyatda buyurgan:

One of the functions of the army, in Islam, is to fulfil the obligation of Jihad - the physical fighting (in the field of battle) against the kafiroon (disbelievers), be it offensive or defensive, in order to make the Name (deen) of Allah (swt) dominant. Allah (swt) ordered the preparation for Jihad in the ayah:

"Ular (kofirlar) uchun qo'lingizdan kelgan barcha kuch-qudratni va o'ralgan otlarni tayyorlang, shu bilan Allohning dushmanini va o'zingizning dushmaningizni, shuningdek ular yonidagi, siz bilmaydigan boshqalarni qo'rqitasiz. Ularni Alloh biladi. Allohning yo'lida nimani sarflasangiz, u sizga to'liq qaytariladi va sizga zulm qilinmaydi." [TMQ 8:60].

“Make ready for them (the unbelievers) all you can of (armed) force and of horses tethered, that thereby you may strike fear into the hearts of the enemy of Allah and your enemy, and others beside them whom you know not. Allah knows them. Whatsoever you spend in the way of Allah it will be repaid for you in full, and will not be wronged.” [TMQ 8:60].

Payg'ambar ﷺ Tabuk jangiga yo'l olishdan oldin, Madinada musulmon qo'shinini yurish qildirib, davlatning qudratini namoyish etdilar. Bu harakat dushmanni vahimaga soldi. U zot ﷺ shunday deganlar: "Menga dushmanlarimning yuraklariga solingan dahshat bilan, bir oylik yo'l masofasidan turib ham g'alaba berildi."

The Prophet (saw) showed the power of the State by marching the Muslim army inside Madinah before they went to Tabuk for war. This action frightened the enemy. As he (saw) said, “I have been given the victory by the terror thrown in the hearts of my enemies even from the distance of one month travelling.”.

Armiyaning ushbu vazifalarining barchasi davlatning tashqi xavfsizligini ta'minlash bilan bog'liq.

These functions of the army are all related to maintaining the external security of the State.

Islom Davlatining tashqi siyosati dunyo bo'ylab Islomni yoyishdir. Davlat Islomni yetkazish uchun qo'llaydigan usul da'vat va Jihod orqali amalga oshiriladi. Shuning uchun, Ummat Imom yoki Xalifaga bu Jihodni olib borish vakolatini bergan ekan, qo'shin rahbari davlat boshlig'i bo'lishi muhimdir. Payg'ambar ﷺ Islomni yoyish asosida boshqalar bilan munosabatlar o'rnatdi. U ﷺ Arabiston yarim oroli bo'ylab Islomni yoyish imkoniyatiga ega bo'lish uchun Hudaybiya sulhini rasmiylashtirdi. Payg'ambar ﷺ Madinada davlat boshlig'i edi va uning ﷺ zamonida sodir bo'lgan barcha janglarga qo'shinni u ﷺ yo'naltirdi. Shundan keyin Xulafo ar-Roshidin ham qo'shin qachon va qayerda jang qilishi kerakligi haqida buyruq berdilar. Ushbu fikrlardan ayon bo'ladiki, qo'shin rahbarligi uchun mas'ul shaxs davlat boshlig'idir.

Odatda armiya boshqa mamlakatlarni Islom da'vatiga ochadigan vosita hisoblanadi. Shuning uchun harbiy xizmatchilar aqlan yuksak bo'lishlari kerak. Ya'ni ular Islom haqida yaxshi bilimga ega bo'lishlari va xabarni boshqa odamlarga yetkaza olishlari lozim. Bundan tashqari, xizmatchilar siyosiy jihatdan ogoh bo'lishlari kerakki, ular o'z maqsadlaridan chalg'imasinlar va raqiblari tomonidan manipulyatsiya qilinmasinlar.

The army is usually the tool that opens up other countries to the da‘wah of Islam. Thus, the army personnel have to be intellectually elevated. Meaning, that they have to be well educated about Islam and be able to convey the message to other people. Furthermore, the personnel have to be politically aware so that they remain focused and are not manipulated by the opponents.

Armiya Islom xabarini dunyoga yetkazishning ajralmas qismidir. Shuning uchun uning a'zolari Islom borasida yuqori darajada ma'lumotli va mustahkam iymonli bo'lishi kerak. Armiya o'z safida ana shu xususiyatlarga ega insonlarni tarbiyalashga alohida e'tibor qaratishi lozim. Mustahkam iymonga ega bo'lgan armiya, albatta, dushmanlarini yengishga qodir bo'ladi. Buni Payg'ambar ﷺ davrida ko'ramiz. Dastlabki ko'plab janglarda musulmonlar sonda ozchilikda bo'lishgan, ammo Alloh (SWT)ning yordami bilan yana g'alabaga erishishgan. Buning misoli sifatida Badr jangini keltirish mumkin, unda nisbat 3 ga 1 bo'lgan, hamda Ahzob jangini, unda nisbat 4 ga 1 bo'lgan.

The army is an integral part of delivering the message of Islam to the world. Its people must, therefore, be highly educated in Islam, and with firm iman. The army must place emphasis on building people with these characteristics within its ranks. An army with strong iman will surely be able to defeat its opponents. We find this to be the case in the time of the Prophet (saw). Muslims were outnumbered in many of the early battles, but with the help of Allah (swt) still achieved victory. This we saw in the battle of Badr where there was a 3 to 1 ratio and in the battle of Ahzab, where there was a 4 to 1 ratio.

Ichki xavfsizlik departamenti Islom Davlatidagi xavfsizlikka oid barcha ishlarni nazorat qiladi va shu maqsadda harbiy kuchlardan foydalanadi.

The department of Internal Security oversees everything connected with security inside the Islamic State, utilising the military forces for this purpose.

Ichki xavfsizlik, xuddi tashqi xavfsizlik kabi, armiya tomonidan ta'minlanadi. (Politsiya) funksiyalari armiya nazorati ostida bo'ladi. Payg'ambar ﷺ Qays ibn Sa'dni xavfsizlik boshlig'i etib tayinladi. U Payg'ambar ﷺ majlisda bo'lganlarida ularni himoya qilish uchun u yerda edi. Ichki xavfsizlik kuchlari oddiy armiyaning tartib-qoidalariga rioya qilishi afzal, shunda ular oddiy armiyadagidek tartibli, samarali va muvofiqlashtirilgan bo'lib qoladi. Ichki xavfsizlik kuchlarining vazifasi kuzatuv olib borish, huquqiy tartib va intizomni saqlash hamda davlat tomonidan qabul qilingan qonunlarni ijro etishdan iborat. Payg'ambar ﷺ Abdulloh ibn Mas'udni assas (kuzatuv) bo'yicha rahbar etib tayinladi. Armiyaning bu qismi tomonidan olib boriladigan kuzatuv boshqalarning shaxsiy hayotiga tajovuz qilishni anglatmaydi. Aksincha, u umumiy kuzatuv uchun qo'llaniladi. Ichki xavfsizlikni ta'minlash davlat zimmasidagi vazifa bo'lgani uchun, davlat bu funksiyani bajarish uchun o'z fuqarolaridan to'lovlar undirishga haqli emas.

The internal security, as well as the external security, is preserved by the army. The functions of the (police) are under the control of the army. The Prophet (saw) appointed Qays ibn Sa‘ad as the head of security. He was there to protect the Prophet (saw) when he was in Majlis. It is preferable for the internal security force to maintain the procedures of the regular army, so that it will remain organised, efficient, and co-ordinated as in a regular army. The internal security force has the function of surveillance, preserving law and order, and to execute the laws adopted by the State. The Prophet (saw) appointed ‘Abdullah ibn Mas‘ud as the leader of assas (surveillance). Surveillance, by this part of the army, does not mean to invade the privacy of others. Rather, its usage is for general surveillance. Since maintaining the internal security is an action the State is responsible for, it has no right to levy payments on the citizens of the State for executing this function.

Tashqi siyosatga tayyorgarlik kuchli jihozlangan armiyani talab qiladi. Shuning uchun Islom Davlati harbiy sohadagi eng so'nggi texnologiyalarni, jumladan yadro quvvati, kosmik dasturlar va kompyuter texnologiyalarini qo'lga kiritishga intiladi, toki dushmanga o'zi bilan kurashilganidek tarzda qarshi kurasha olsin. Islom Davlatidagi iqtisodiyot va sanoat ham xuddi shunday armiyani va jihod harakatini ta'minlashga yo'naltiriladi.

Preparation for the foreign policy will require a strongly equipped army. Therefore, the Islamic State will endeavour to obtain the latest technology in warfare, including nuclear capability, space programmes and computer technology, to be ready to fight the enemy in a like way as she is fought. The economy and industry in the Islamic State will be similarly geared towards sustaining the army and the effort of Jihad.

Sanoat departamenti og'ir sanoat bilan bog'liq barcha ishlarni boshqaradi, jumladan motorlar, dvigatellar va avtomobil kuzovlarini ishlab chiqarish; metallurgiya sanoati, elektronika va engil sanoat; shuningdek, harbiy sanoat bilan bog'liq xususiy va davlat mulkidagi zavodlar. Har qanday turdagi barcha zavodlar harbiy siyosatni to'ldirish asosida tashkil etilishi kerak.

The department of industry directs all affairs connected with industry, including heavy industry, such as the production of motors engines and car bodies; metallurgical industries, electronics and light industries; and factories of private and public ownership connected with the military industry. All factories of whatever type should be established on the basis of complementing the military policy.

Islomiy Davlat tashqi siyosatini va dinni (Islomni) butun insoniyatga targ'ib qilishni Jihod amiri idorasining rahbarligi ostida amalga oshiradi. Shu vositalar bilan va Allohning (SWT) yordami bilan Davlat Allohning (SWT) kalimasi butun dunyoda ustun bo'lishiga erishadi.

It is under the guidance of the department of the Amir of Jihad that the Islamic State will implement its foreign policy and propagate the deen of Islam to the rest of mankind. By these means, and the help of Allah (swt), the State will be able to achieve the dominance of the word of Allah (swt) throughout the world.

Islomdagi sud tizimi faqat Shariat asosiga qurilgan. Shuni yodda tutishimiz kerakki, Islom to‘liq qo‘llanmaguncha adolat to‘liq ta’minlanishi mumkin emas. Aks holda, Allohning amrlarining bir qismini tark etish va masalani hal qilishda insonning hukmini yaxshiroq deb qabul qilish bo‘lardi. Bu nafaqat jamiyat farovonligining buzilishiga olib keladi, balki Alloh (SWT) haqiqatan Hukmdor emasligini tan olish demakdir. Qur’oni Karimda Alloh (SWT) Payg‘ambarga ﷺ shunday deganini ko‘ramiz:

The judicial system in Islam is solely based on the Shari‘ah. We must be mindful of the fact that justice cannot be fully served until and unless Islam is applied in its totality. To do otherwise, would mean leaving parts of Allah’s commandments and accepting the rule of man as better able to cope with the issue at hand. This not only leads to the disruption of the society’s well-being but is also an acknowledgement that Allah (swt) is not truly the Sovereign. We find in the Qur’an, Allah (swt) says to the Prophet (saw) :

“Yo‘q, Rabbingiz nomi bilan qasam ichamanki, ular o‘zaro nizolarida seni hakam qilib, so‘ngra sening hukmlaring­ga ko‘ngillarida hech qanday qarshilik topmay, to‘liq itoat bilan bo‘ysunmaguncha, haqiqiy iymonga ega bo‘la olmaydilar.” [TMQ 4:65].

“But no by your Lord they can have no (real) faith until they make you judge in all disputes between them and in their souls find no resistance against your decisions but accept them with the fullest conviction.” [TMQ 4:65].

Islom sud tizimining batafsil tavsifi boshqa joyda berilgan (qarang: Sud tizimi), ammo bu yerda hukmronlik tizimi bilan sudlar o‘rtasidagi munosabatni muhokama qilish foydali.

The details of the Islamic judicial system are discussed elsewhere (see the Judicial System), but it is useful to discuss here the relationship of the ruling system with the courts.

Islom tizimidagi sudyalarning bu toifasi xalq va Davlat o‘rtasida yuzaga keladigan nizolarni hal qiluvchi sudyalardan iborat. Ushbu sudya Islom Davlatida Mahkamat al-Madhaalim (Zulmlar sudi) deb ataladigan sudda vakolatga ega. Mohiyatan, Zulmlar sudining bu sudyasi Islom Davlatidagi barcha zulm va adolatsizlik holatlarini bartaraf etish uchun tayinlanadi, bu zulm Xalifa, hokimlar yoki Davlatning boshqa har qanday mansabdori tomonidan sodir etilgan bo‘lishidan qat’i nazar. Xalq va Islom Davlati mansabdorlari o‘rtasidagi nizolarda, bu sudning sudyasi Shariat'ga e’tiborsizlik yoki xalqqa nisbatan sodir etilgan adolatsizlik aniqlangach, Davlat mansabdorini lavozimidan chetlatish huquqiga ega.

This category of judges within the ruling system of Islam consists of judges who settle disputes arising among the people and the State. This judge has jurisdiction within a court called Mahkamat al-Madhaalim (the Court of Unjust Acts) in the Islamic State. In essence, this judge of the Court of Unjust Acts is appointed to remove all unjust acts within the Islamic State, whether they are committed by the Khaleefah, governors, or any other official of the State. In cases of disputes between the people and the officials of the Islamic State, the judge of this court has the right to dismiss the official of the State once his negligence of the Shari‘ah or injustice committed upon the people is established.

Misol tariqasida, ushbu sud Islom Davlati tomonidan amalga oshirilgan, fuqarolarga nisbatan kamsitish bilan bog'liq, Shariat qoidalarini noto'g'ri qo'llash, Shariat yoki Islom Davlati Konstitutsiyasini noto'g'ri talqin qilish, Xalifaning unga berilgan maslahatlarga e'tiborsizligi, Islom Davlati fuqarolariga nohaq ravishda soliq yuklash va boshqa barcha masalalarni tekshirishi mumkin.

As examples, this court may investigate all matters executed by the Islamic State involving discrimination upon citizens, improper application of the Shari‘ah, improper interpretation of the Shari‘ah or the Constitution of the Islamic State, negligence by the Khaleefah of the opinions given to him, forcing a tax unduly upon the citizens of the Islamic State, etc.

Halifaning Shariatga e'tiborsizlik qilinishi bilan bog'liq holat o'rganilganda qiziqarli vaziyat yuzaga keladi. Qodiy al-Mazolim bu ish bo'yicha Halifaning harakatlarini qo'llab-quvvatlovchi yoki unga qarshi hukm chiqarishi kerak bo'ladi. Agar hukm Halifa foydasiga chiqsa, uning vakolati saqlanib qoladi va bu holda ish to'g'ri, e'tiborsizlik emas deb hisoblanadi. Agar aksincha, qozi Halifaga qarshi hukm chiqarsa, bu Shariatga e'tiborsizlik qilinganini anglatadi va Halifa qozining hukmiga bo'ysunishi shart. Agar u bunga amal qilmasa, qozi Shariatga e'tiborsizlik qilgani uchun uni lavozimidan chetlatishga vakolatli bo'ladi.

An interesting situation arises when a case is studied involving the Khaleefah’s negligence of the Shari‘ah. The Qadi al-Madhaalim will have to either pass a judgement in favour of the actions of the Khaleefah or against him. If it is in favour of the Khaleefah, then the Khaleefah’s mandate will remain, and will, in fact, render the case as being proper and not negligence. If, on the other hand, the judge decides against the Khaleefah, which entails negligence of the Shari‘ah, the Khaleefah must abide by the judgement of the judge. If he fails to do so, the judge will be authorised to remove the Khaleefah from his position on the grounds of negligence of Shari‘ah.

Ma'muriy tizim — Islomiy Davlat fuqarolariga nisbatan uning buyruqlarini amalga oshiruvchi va Islomiy Davlat ishlarini boshqaruvchi odamlar to‘plamidir. Islomiy Davlat barcha fuqarolariga Shari‘atni joriy etishi kerak bo‘lgani uchun, buni amalga oshirish uchun ma'muriy tizimga ehtiyoj tug‘iladi. Islomdagi ko‘plab qoidalar Islomiy Davlatni ularni amalga oshirish uchun ma'muriy organga ega bo‘lishga majbur qiladi. Masalan, zakot yig‘ish qoidasi shunday bo‘lib, u Islomiy Davlatdan uning to‘g‘ri amalga oshirilishi uchun xodimlar yollashni talab qiladi. Har qanday uslub yoki taktika, agar u Shari‘atga mos kelsa, joiz bo‘ladi. Ammo muhim jihat shundaki, «ish bajarilishi» kerak. Shu sababli, Islomiy Davlat Islom qoidalarini amalga oshirishda, Shari‘at chegaralari doirasida bo‘lgan eng samarali uslubdan foydalanishi farz hisoblanadi.

The administrative system consists of that body of people which executes the Islamic State’s orders upon the citizens and manages the Islamic State’s affairs. Since the Islamic State must implement the Shari‘ah upon all of its citizens, it becomes necessary to have an administrative system to accomplish this. Many rules in Islam compel the Islamic State to have an administrative body for their implementation. As such, the rule for collection of zakat, which necessitates the Islamic State to employ personnel for its proper implementation, is one example. Any style or tactic used would be permissible, as long as it accords with the Shari‘ah. But, the important point is that ‘the job gets done’. Therefore, it is incumbent upon the Islamic State to use the most efficient style to implement the rule of Islam, as long as they fall within the bounds of the Shari‘ah.

Biz bilamizki, Payg‘ambar ﷺ Madinada bo‘lgan davrda ummat ishlarini boshqargan. U zot ﷺ Islom davlati samarali ishlashi uchun turli vazifalarni bajarish maqsadida ko‘plab ma’murlarni tayinlagan. Masalan, u zot ﷺ Payg‘ambar ﷺ boshqa xalqlar bilan tuzgan shartnomalarni yozish uchun ‘Ali ibn Abu Solib (ra) ni kotib qilib tayinlagan.

We know that the Prophet (saw) managed the affairs of the Ummah, during his period in Madinah. He (saw) appointed many administrators to carry out various functions so that the Islamic State would run efficiently. As an example, he appointed ‘Ali ibn Abi Talib (ra) as a scribe for treaties which the Prophet (saw) concluded with other nations.

Payg'ambar ﷺ o'z muhri (Davlatning rasmiy hujjatlariga imzosini bosish uchun ishlatgan muhri) ning boshqaruvini al-Mazilik Al-Harith ibn Avf ga topshirdi. G'animat (urush o'ljasi) statistikasini to'plash vazifasi Ibn Abi Fotimaga berildi. Hudayfa ibn al-Yamon Arabiston yarimorolining Hijoz hududidagi ekin qilinadigan mevalar sonini yozib boruvchi kotib edi. Abdulloh ibn Arqam qabilalardagi odamlar sonini hisoblash uchun tayinlandi va bundan tashqari Islom Davlatidagi suv boshqaruvi vazifasi unga yuklandi. Hijratning yigirmanchi yilida ikkinchi Xalifa Umar ibn al-Xattob askarlarning ismlari va boshqa muhim ma'lumotlar ro'yxati sifatida devon (bir turdagi ro'yxat) ni joriy etdi. Devon yuritish usuli fors-lardan olingan edi; ular o'z askarlari, jangovar jihozlari va boshqa muhim ma'lumotlar hisobini yuritish uchun shu uslubni qabul qilgan edilar. Umar (roziyallohu anhu) ham shunga o'xshash usulni qo'lladi, chunki bu mubah (ruxsat etilgan) vosita edi.

Islomda shura (maslahatlashuv) tushunchasini, uning haqiqatda nimani anglatishini tushunib olish, shuradagi asosiy ishtirokchi organ bo‘lgan Majlis al-Ummah haqida batafsil fikr yuritishdan oldin, juda zarurdir. Alloh (SWT) Qur’oni Karimda shunday deydi:

It is of utmost necessity to comprehend the concept of shura (consultation), as used in Islam, and what it actually means before indulging in a detailed discussion on Majlis al-Ummah, which is the main body that participates in shura. Allah (swt) states in the Qur’an:

"Ularni kechir, ular uchun mag'firat so'ra va ish yuzasidan ular bilan maslahatlash. Qaror qabul qilganingda esa Allohga tavakkul qil." [TMQ 3:159].

“Pardon them and ask forgiveness for them and consult with them upon the conduct of affairs, and when you have decided (upon a course of action), place your trust in Allah.” [TMQ 3:159].

"Va ular Rablarining chaqiriqlariga javob beradigan, namozni to'kis ado etadigan va ishlari o'zaro maslahat bilan hal qilinadiganlardir." [TMQ 42:38].

“And those who answer the call of their Lord and establish worship, and whose affairs are a matter of counsel.” [TMQ 42:38].

Yuqorida keltirilgan ikki oyat maslahat masalasiga bevosita aloqador. Shura — biror masala yuzasidan o‘zaro maslahatlashish yoki o‘zaro muzokara qilish, ya’ni odamlarning fikrini olishni bildiradi. Fikr olish xalifa yoki har qanday amir, mas’ul shaxs — hukmdor yoki rahbar tomonidan amalga oshiriladi. Fikrni mas’ul shaxsga, hukmdor yoki rahbarga bildirish esa faqat nasiha (maslahat-o‘git) hisoblanadi.

The two ayat (verses of Qur’an) mentioned above are directly related to the issue of consultation. Shura denotes engaging in mutual consultation or mutual discussions regarding a particular matter i.e. taking people’s opinion. Taking opinions occurs on the part of the Khaleefah or any Amir or responsible person be it a ruler or a leader. As for the declaration of the opinion to the person in charge, be it a ruler or a leader, it is just a naseeha (advice).

Shura ning hozirgi kunimizdagi ishlarimizga nisbatan qo'llanilishini ko'rib chiqishdan oldin, Rasululloh ﷺ tomonidan qilingan shura amaliyotini hisobga olib, maslahat olish g'oyasini o'rganish va musulmonlarning ongida mavjud bo'lgan har qanday noaniqlikni bartaraf etish zarur. Amalda, maslahat quyidagi masalalar bo'yicha olinishi mumkin:

Before addressing the application of shura, as taken by the Messenger of Allah (saw) in relation to our affairs nowadays, we need to study the idea of taking an opinion, and remove any ambiguity existing in the minds of the Muslims. Realistically, an opinion can be taken regarding :

Majlis al-Ummah islomiy hokimiyat tuzilmasining bir qismidir. U mubah bo'lgan masalalar bilan shug'ullanadi, ularda to'g'ri xulosaga kelish uchun mutaxassis talab etilmaydi. Majlis al-Ummahning bunday qarorlari "mashura" deb ataladi. Mubah masalalarda aniq to'g'ri yoki noto'g'ri yo'q bo'lgani uchun, bu holda ko'pchilikning fikri majburiy fikr hisoblanadi. Shu sababli, Majlis al-Ummahning fikrlari uning huquqiy fikr sohasiga kirgan ekan, xalifa ularni qo'llab-quvvatlashga majburdir. Bu Payg'ambar ﷺning hadisi bilan tasdiqlanadi: "Agar ikkovingiz (ya'ni Umar va Abu Bakr nazarda tutilgan) bir mashura bo'yicha kelishsangiz, men unga qarshi bormayman."

The Majlis al-Ummah is part of the ruling structure of Islam. It deals with matters which are mubah and do not require an expert to arrive at the correct conclusion. These decisions of the Majlis al-Ummah are termed as ‘mashura’. The majority’s opinion is the binding opinion, in this case, since there is no set right or wrong in the mubah matters. The Khaleefah is therefore obliged to uphold the opinions of the Majlis al- Ummah, as long as the opinions are in the legal area of opinion for the Majlis al-Ummah. This is substantiated by the hadith of the Prophet (saw) : “If both of you (referring to ‘Umar and Abu Bakr) agree on a mashura, I would not go against it..”

Davlat rahbariga musulmonlar nomidan fikr bildiruvchi vakillar Majlis al-Ummaga chaqiriladi. Zimmiylarning (musulmon bo'lmaganlarning) Majlisning ayrim yig'ilishlarida qatnashishiga ruxsat beriladi, ular boshqaruv apparati tomonidan qilingan zulm haqida yoki ularga nisbatan Islomni joriy etish bilan bog'liq duch kelgan har qanday muammolar haqida shikoyat qilish maqsadida.

The persons who represent the Muslims in voicing their opinions to the head of the State are called to the Majlis al-Ummah. It is allowed for the non-Muslims to be in certain sessions of the Majlis, for the purpose of presenting complaints about oppression by the hand of the ruling apparatus or to complain about any problems, which they encounter with regards to the implementation of Islam upon them.

Majlis al-Ummah a'zolari xalq tomonidan saylanadi va a'zo bo'lish huquqida jinsga qarab hech qanday farq yo'q. Nomzod fuqarolikka ega bo'lsa, aqli raso bo'lsa va balog'at yoshiga yetgan bo'lsa, u erkak yoki ayol bo'lishidan qat'i nazar, bu huquqqa ega bo'ladi.

The members of the Majlis al-Ummah are elected by the people, and there is no gender distinction in who can be a member. As long as the candidate carries the citizenship, is sane and is in his/her post-puberty years, then he or she qualifies.

Majlis al-Ummah tuzilmasiga oid holda, ikkita asosiy qo'mita bo'lishi mumkin: biri markaziy hukumatni nazorat qilish uchun, ikkinchisi viloyat hukumati uchun. Bu asosiy qo'mitalar ichida ayrim vazifalar a'zolarning qobiliyatiga qarab belgilangan kichik qo'mitalar mavjud.

Pertaining to the structure of the Majlis al-Ummah, there can be two main committees. One to oversee the central government and one for the provincial government. Within these main committees exist subcommittees which are assigned specific tasks based on the ability of the individuals.

Islomning mohiyati adolat va jamiyat uyg'unligini saqlash, institutsional zulm paydo bo'lganda esa uni ildizidan yo'qotib tugatishdir. Hokimiyat Islomning qonunchilik manbalariga tegishlidir, va Islomning qonunchilik manbalarining maqsadi jamiyat qadriyatlarini ta'minlash va himoya qilish, shu bilan birga jamiyatdagi har bir insonning shaxsiy ehtiyojlarini qondirishdir. Islom xalqqa, bu maqsad va vazifalar saqlanib qolishi uchun, Shari'at hukmlarini amalga oshirish vakolatini berdi. Xalq esa ularni Islom bilan boshqarishi uchun bitta kishini (Xalifani) tayinlaydi va agar u Shari'atga aniq xilof ish qilsa, uni lavozimidan chetlatish uchun kuch ishlatishga ruxsat berilgan.

The nature of Islam is to preserve justice and societal harmony, and to uproot and eliminate institutional oppression if and when it presents itself. Sovereignty belongs to Islam’s legislative sources, and the aim of Islam’s legislative sources is to secure and uphold the societal ideals, while satisfying the individual needs of each human being in the society. Islam granted the people the authority to implement the Shari‘ah rules whereby these aims and objectives would be maintained. The people in turn appoint one person (The Khaleefah) to rule them by Islam, and they are permitted to use force to remove the Khaleefah, in case he clearly went against the Shari‘ah.

Adolat sudining tarmoqlaridan biri Mahkamat al Madhaalim (Zulmlar sudi) deb ataladi. Ushbu sud tarmog'ining asosiy vazifasi xalq bilan xalifa o'rtasidagi nizolarni hal qilishdir. Sud tarmog'idagi qozining hukmi yoki qarori to'xtatilishi mumkin emas, balki u albatta ijro etilishi kerak, hatto hukm xalifaning o'zini yoki u vakil qilib tayinlagan istalgan shaxsni lavozimidan chetlatish bo'lsa ham. Mahkamat al Madhaalim qozisining hukmi yoki qarori ijro etilmasa, bu xalqqa xalifani lavozimidan chetlatish huquqini beradi, zarur bo'lsa, hatto kuch ishlatib bo'lsa ham.

One of the branches of the judicial system is called Mahkamat al Madhaalim (Court of Unjust Acts). The primary role or function of this judicial branch is to settle disputes between the people and the Khaleefah. The order or finding of a judge in the judicial branch cannot be stayed, but rather it must be implemented, even if the order was to remove the Khaleefah himself, or anyone that he has deputised. Failure to implement the order or finding of a judge in Mahkamat al Madhaalim, provides a license to the people to remove the Khaleefah, even by force if necessary.

Majlis al-Ummah ning vazifalaridan biri xalqqa hukumatdan roziligini yoki noroziligini va shikoyatlarini bildirish uchun maydon yaratishdir. Mazolim mahkamasi Majlis al-Ummah tomonidan kelgan shikoyatlarni ko'rib chiqadi yoki davlatdagi har bir shaxs o'z shikoyatini bevosita Mazolim mahkamasiga olib borishi mumkin. Har kim Islomning qonunchilik manbalariga bo'ysunadi va shu sababli Islam jamiyatida imtiyozli sinf yo'q; Islom davlatining yurisdiksiyasi ostida bo'lgan har bir kishi, musulmon bo'ladimi yoki g'ayrimusulmon, o'z huquqlari himoyalanishi shart. Shuning uchun adolat va ijtimoiy totuvlikni saqlash, zulmni ildizi bilan yo'q qilish borasida Islomning yo'li real va amaliydir.