1. Ummat Kengashi quyidagi majburiy vakolatlarga ega va ular: .

1. The Council of the Ummah has the following mandatory powers and they are: .

(a): Xalifa Shuroga murojaat qilishi shart, va Shura unga amaliy masalalar va harakatlarda maslahat berish huquqiga ega. Bu masalalar ichki siyosat ishlarini olib borishga taalluqli bo'lib, chuqur fikrlash va tekshirishni talab qilmaydi, masalan, hayotda tinchlikdan bahramand bo'lish uchun zarur xizmatlarni ta'minlash, jumladan boshqaruv, ta'lim, sog'liqni saqlash, iqtisod, savdo, sanoat, dehqonchilik va shunga o'xshash sohalar. Bundan tashqari, shaharlarining mudofaasini mustahkamlash, ularning xavfsizligini saqlash va dushmanlarining xavfini qaytarish ham shu jumlaga kiradi. Bu masalalardagi Shuroning fikri Xalifa uchun majburiydir, ya'ni ko'pchilikning fikri amalga oshiriladi.

(a): The Khalifah has to consult the Council and the Council has the right to advise him in the practical matters and actions related to discharging the affairs of the domestic policy that do not require profound thought and scrutiny such as provision of the necessary services so as to enjoy the tranquillity in life in terms of the matters of ruling, education, health, economy, trading, industry, farming and the like. In addition, strengthening the defences of their cities, saving their security and driving the danger of their enemy. The opinion of the Council in these matters is binding to the Khalifah, i.e. the opinion of the majority is executed. .

(b): Murakkab fikr va tahqiqni talab qiladigan ilmiy masalalarda, masalan, haqiqatlarni ochishda yoki urush qarorini qabul qilishda, tajriba, axborot va bilimni talab qiladigan masalalarda, masalan, harbiy rejalarni tuzishda va barcha texnik hamda amaliy ishlarda, bunday masalalar mutaxassislardan olinadi, ko'pchilik ovoziga ko'ra emas. Shunga o'xshash, moliya, qo'shin va tashqi siyosat masalalari ham shunday. Halifa ularni shariat hukmlari asosida o'z fikri va ijtihodiga ko'ra hal qilish huquqiga ega, va ular Majlisning majburiy vakolatlariga kirmaydi. Halifa maslahat olish uchun Majlisga murojaat qilish va uning fikri bilan tanishish huquqiga ega; biroq bu masalalarda Majlisning fikri majburiy emas.

(b): In the intellectual matters that require profound thought and scrutiny, such as revealing the facts or taking the decision of war, the matters that require experience, information and knowledge, like putting military plans and all the technical and practical matters. All of such matters are taken from the specialists and not by majority. Similar to that are the finance, the army and foreign policy, which the Khalifah has the right to decide in accordance with his opinion and ijtihad, based on the ahkam shariah, and they are not within the mandatory powers of the council. The Khalifah has the right to refer to the Council for consultation and to acquaint himself with its opinion; however the opinion of the Council is not binding in these matters. .

2. Kengash fikrini qonunchilik masalasida so'ralmaydi; qonunchilik aksincha Allohning Kitobidan, Uning Elchisi ﷺ ning Sunnatidan va ijmoi-sahoba hamda ilohiy qiyosga ishora qilingan narsalardan, to'g'ri ijtihod orqali olinadi. Shar'iy ahkomlarni qabul qilish va qonunlarni joriy etish shu tarzda amalga oshiriladi. Xalifaning o'zi qabul qilmoqchi bo'lgan qonun va qoidalarni Kengashga havola qilish huquqi bor. Kengashning musulmon a'zolari ularni muhokama qilish va o'sha qoidalar yuzasidan o'z fikrlarini bildirish huquqiga ega. Biroq, agar ular Xalifa bilan uning xulosasi yoki dalilining to'g'riligi yuzasidan kelisha olmasa, ya'ni davlatda qabul qilingan ilohiy asoslardan (usul) hukm chiqarish usuliga ularning e'tirozi bo'lsa, u holda qaror mahkamat ul-mazolimga havola etiladi va bu masaladagi hukmi majburiydir.

2. The opinion of the council is not sought regarding legislation; the legislation is rather taken from the Book of Allah, the Sunnah of His Messenger and from what they alluded to in terms of ijmaa'us-sahabah and the divine qiyas, through valid ijtihad. The adoption of the ahkam shariah and enacting of laws would take place in this way. The Khalifah has the right to refer to the Council the laws and rules which he wants to adopt. The Muslim members of the Council have the right to debate them and voice their opinions regarding those rules. However, if they disagreed with the Khalifah regarding the validity of their deduction or their evidence, in terms of their disagreement with the method of adoption from the divine foundations (usool) adopted in the State, then the decision will refer to mahkamat ul-mathalim, and its verdict in this matter is binding. .

3. Ummat Kengashi Xalifani davlat ichida amalda sodir bo'ladigan barcha masalalar yuzasidan hisobdor qilish huquqini o'zida saqlaydi, bu masalalar ichki ishlar, tashqi ishlar, moliyaviy ishlar yoki harbiy ishlarga oid bo'lishidan qat'i nazar. Kengashning fikri majoritetning fikri shunday masalalarda majburiy bo'lsa, majburiy bo'ladi va majoritetning fikri shunday masalalarda majburiy bo'lmasa, majburiy bo'lmaydi.

3. The Council of the Ummah reserves the right to hold the Khalifah accountable on all matters that take place effectively within the State, whether these were related to home affairs, foreign affairs, financial affairs or military matters. The opinion of the Council is binding if the majority's opinion in such matters is binding, and it is not binding if the majority's opinion in such matters is not binding. .

Agar Kengash va Xalifa amalga oshirilgan biror ishning qonuniyligi borasida ixtilofga borsalar, masala uni hal qilish uchun mazolim sudiga topshirilishi kerak. Uning bu borasidagi hukmi majburiydir.

If the Council and the Khalifah differed about the legitimacy of an action that had been already executed the matter should be referred to the court of Mazalim to settle the question. Its verdict on the matter is binding. .

4. Ummat Kengashi assistentlar, valiylar yoki amillar bilan bog'liq norozilikni bildirish huquqiga ega. Bunday holatda uning qarori majburiy bo'lib, Xalifa ularni darhol lavozimidan ozod qilishi kerak. Agar Ummat Kengashining fikri tegishli viloyat kengashining fikridan valiylar va amillarning mazmuni hamda ulardan norozilik borasida farq qilsa, viloyat kengashining fikri ustun bo'ladi.

4. The Council of the Ummah reserves the right to express discontent towards the assistants, Walis or the amils. Its opinion in such a case would be binding and the Khalifah should dismiss them at once. If the opinion of the council of the Ummah differed from the opinion of the council of the concerned wilayah regarding content and discontent of the walis and amils, the opinion of the council of the wilayah has the priority. .

5. Kengashning musulmon a'zolari Mazolim mahkamasi tomonidan belgilangan nomzodlar orasidan xalifalik uchun nomzodlarni shartnoma shartlarini bajarishga ko'ra cheklash huquqiga ega, bu ikki yoki olti nomzod bilan cheklangan bo'lishidan qat'i nazar, xalifani saylash mavzusi ostida tushuntirilganidek. Ularning bunday masaladagi fikri majburiydir va shu sababli Kengash tomonidan qisqartirilgan nomzodlardan boshqa nomzodlar e'tiborga olinmasligi kerak.

5. The Muslim members of the Council have the right to restrict the nomination of candidates for the Khilafah from amongst those decided by mahkamat ul- Mazalim to fulfilling the contractual conditions, whether they were restricted to two or six nominees, as it is explained under the subject of the Khalifah's election. Their opinion in such a matter is binding, and candidates other than those shortlisted by the Council should accordingly not be considered. .

Ummat Kengashining majburiy vakolatlari shulardir. Ushbu majburiy vakolatlarning dalillari quyidagicha:

These are the mandatory powers of the Council of the Ummah. The evidences to these mandatory powers are as follows:.

(a) Ummatning kengashi tomonidan tadqiq va tekshiruvni talab qilmaydigan amaliy ishlar va masalalar yuzasidan chiqarilgan fikrning majburiy ekanligiga dalil sifatida, Uhud jangida Payg'ambar ﷺ ning ko'pchilik fikriga muvofiq, mushriklar qo'shinini kutib olish uchun Madinadan chiqqanliklari keltiriladi. Holbuki, Payg'ambar ﷺ va sahobalarning fikri Madinada qolish va undan chiqmaslik edi.

The first point, (a): The evidence to the fact that the opinion of the council of the Ummah regarding the practical actions and matters, which do not require study and scrutiny is binding, is deduced from the Messenger of Allah's (PBUH) compliance with the opinion of the majority in going out of Madinah to meet the army of the mushriks in the battle of Uhud. This is despite the opinion of the Messenger of Allah (PBUH) and the Sahabah to stay in Madinah and not to go out of it. .

Bu, uning (ﷺ) Abu Bakr va ‘Umar (ra) ga aytgan so‘zlaridan ham olingan: .

It is also taken from His (PBUH) saying to Abu Bakr and ‘Umar (ra): .

"Agar sizlar biror masalada kelishib, maslahat qilgan bo'lsangiz, men sizlarga qarshi chiqmagan bo'lardim."

"Had you agreed together on a consulted matter I would not have disagreed with you." .

Shunday ekan, amaliy masalalar bo'yicha, ya'ni fuqarolarga hayotlarini ta'minlash uchun xizmatlar ko'rsatish, ularning xavfsizligini saqlash, mudofaasini mustahkamlash va ulardan xavfni qaytarish borasida amalga oshirishga olib keladigan fikr bilan bog'liq masalalarda, Kengashning bu barcha masalalardagi ko'pchilik fikri Xalifaga majburiydir, hatto u o'zining istagiga zid bo'lsa ham. Bunga Payg'ambar ﷺ ko'pchilik fikriga muvofiq Uhud tomon chiqqanlarida shunday bo'lgan.

Therefore, the practical matters related to the opinion leading to an action, in terms of providing the services to the citizens for reassuring their life, and in terms of maintaining their security, strengthening their defences and driving danger away from them; the majority opinion of the council in all of these issues is binding upon the Khalifah even if it disagreed with his wish, which happened with the Messenger of Allah (PBUH) going out to Uhud in compliance with the opinion of the majority. .

(b) Umuman olganda, Xalifa ushbu bo'limdagi masalalar yuzasidan ulamolar, tajribali kishilar va mutaxassislarning fikrini oladi. Bu Allohning Elchisi ﷺ Badr jangining joyini tanlashda Al-Habbob ibn Al-Mundhirning fikrini olgan voqeaga muvofiqdir. Ibn Hishomning "As-Sira" kitobida rivoyat qilinadi: "Allohning Elchisi ﷺ Badr suvining eng yaqin tarafiga tushganda, Al-Habbob ibn Al-Mundhir bu joydan mamnun bo'lmadi. U Elchi ﷺ ga dedi: "Ey Allohning Elchisi! Allah sizni bu joyda tushishga buyurdimi, undan chiqib ketish mumkin emasmi, yoki bu fikr, urush va strategiyami?" U zot ﷺ dedilar: "Balki, bu fikr, urush va strategiyadir". Al-Habbob ibn Al-Mundhir dedi: "Ey Allohning Elchisi, bu (to'g'ri) joy emas. Odamlarni shunday joyga olib boringki, biz dushman yaqinidagi suv tarafiga kelguncha. Biz u yerda tushamiz, suvning narigi qismini to'sib qo'yamiz, uning ustiga havza quramiz va uni suv bilan to'ldiramiz. So'ng biz ular ichmaydigan joydan ichib, ular bilan jang qilamiz". Allohning Elchisi ﷺ dedilar: "Siz to'g'ri fikr bildingiz". Shunday qilib, Allohning Elchisi ﷺ va musulmonlar o'rnidan turib, dushmanga yaqin suv tarafiga yetguncha yurdilar va o'sha yerda tushdilar.

The first point (b): In principle, the Khalifah takes the opinion of the scholars and the experts and the specialists regarding the matters of this section. This is in accordance with what happened with the Messenger of Allah ( PBUH) when he took the opinion of Al-Habab b. Al-Mundhir in selecting the location of the battle of Badr. It was reported in the Sirah of ibn Hisham: “When the Messenger (PBUH) camped at the nearest side of the water of Badr, Al-Habbab ibn Al-Mundhir was not content with that site. He said to the Messenger: “O Messenger of Allah! Did Allah make you camp in this place where we can’t depart from it, or is it the opinion, war and strategy?” He (PBUH) said: “It is rather the opinion, war and strategy”. Al-Habbab b. Al-Mundhir said: “O Messenger of Allah, this is not the (right) place. Move the people till we come to the side of the water near to the people (enemy), we camp there, then we seep away the water from the other part, we build a basin on top of it, we fill it with water. Then we fight against the people where we drink and they do not”. The Messenger of Allah (PBUH) said: “You gave the (right) opinion”. So the Messenger of Allah (PBUH) and the Muslims stood up and walked till they reached the near side of the water from the enemy and camped there. .

Shundan so'ng U zot (ﷺ) suvni to'kib tashlashni buyurdi va bu amalga oshirildi.

Then He (PBUH) ordered that the water be seeped away which was done. .

U (ﷺ) quduqlar ustiga hovuz qurdi, uni suv bilan to'ldirdi va ularning (suv) idishlarini unga tashladi.” Shunday qilib, Allah Elchisi ﷺ al-Habobning fikriga qo'shildi va unga amal qildi.

He (PBUH) built a basin on top of the seeped wells, filled it with water and threw in their (water) pots.” So the Messenger of Allah ( PBUH) agreed with the opinion of al-Habab and followed it. .

Ushbu voqeada, ya'ni fikr, urush va strategiya bilan bog'liq masalada, xalqning fikrining taqdirda hech qanday og'irligi yo'q. Balki qaror qabul qilishda e'tiborga olinadigan narsa mutaxassisning fikridir. Texnik masalalar, o'rganish va chuqur tekshirishni talab qiladigan fikrlar hamda ta'riflar ham shunga o'xshashdir. Bunday barcha masalalarda oddiy xalqning fikriga emas, balki olim va mutaxassislarga murojaat qilinadi. Bunday ishlarda ko'pchilikning ovozi emas, balki bilim, tajriba va ixtisoslik muhim hisoblanadi.

In this incident, which has to do with the opinion, war and strategy, the views of the people have no weight in taking the decision. Rather the view of the expert is what is considered. Similar to this are the technical matters and the thoughts which require study and scrutiny, together with the definitions. In all such matters, reference is made to the experts and specialists, rather than to the ordinary people's opinion. There is no weight in such matters to the majority, but rather to the knowledge, experience and specialisation. .

Bu moliyaviy masalalarga ham taalluqli, chunki Shariat yig'ilishi kerak bo'lgan mablag' turlarini va ularni sarflash kerak bo'lgan sohalarni belgilab qo'ygan. Shariat soliqlar qachon joriy etilishini ham belgilagan; shuning uchun mablag'larni yig'ish va taqsimlashda xalqning fikrini so'rashning ma'nosi yo'q. Xuddi shunday, armiya masalasida ham Shariat armiya ishlarini boshqarish huquqini Xalifaga qoldirgan va jihodning qoidalarini belgilab bergan. Shariat hal qilgan masalalarda xalq fikrining hech qanday kuchi yo'q. Bu davlatning boshqa davlatlar bilan munosabatlariga ham taalluqli, chunki bu chuqur o'rganish va teran fikrlashni talab qiladigan, jihod bilan bog'liq bo'lgan fikr hisoblanadi. Bundan tashqari, u urush va strategiya fikrining bir qismidir. Shuning uchun bu masalada xalqning fikri, u ko'pchilikniki bo'ladimi yoki ozchilikniki, hech qanday ahamiyatga ega emas. Biroq, Xalifaga bu masalalarni maslahat va fikr olish uchun Ummat Kengashiga taqdim etish ruxsat etiladi, chunki bunday taqdim etish mubohdir va bu masalalarda Kengash fikri majburiy emas, xuddi Badr voqeasidagidek. Balki qaror tegishli shaxsga topshiriladi. Ikki (a) va (b) bandlar o'rtasidagi farqni ajratish uchun shuni aytamiz:

This also applies to the financial matters, because the Sharia has determined the types of funds which must be collected, and the areas over which they need to be allocated (spent). The Sharia has also determined the cases when taxes are imposed; therefore there is no point in seeking the opinion of the people in the collection and allocation of the funds. Similar to this is the army, the Sharia has left to the Khalifah the right of managing the army’s affairs, and it determined the rules of Jihad. There is no validity in the opinion of the people over matters decided by the Sharia. This also applies to the relationship of the State with other States, because this is of the thought that requires study and deep insight and is related to Jihad. Furthermore it is a part of the opinion, war and strategy. Therefore, there is no point in the opinion of the people in this matter whether it is the majority or minority. However the Khalifah is allowed to present these matters to the Council of the Ummah for its consultation and opinion, because such presentation is of the Mubah, and the opinion of the Council in these matters is not binding as in the incident of Badr. Rather the decision is entrusted with the concerned person.. To distinguish the difference between points (a) and (b), we say: .

Qishloqning aloqa va boshqa jihatlardan deyarli ajralib qolgan aholisi manfaatlariga xizmat qilish uchun daryo ustiga ko'prik qurish to'g'risida qaror qabul qilishda, bu masala bo'yicha kengashning ko'pchilik fikri qishloqning aloqa muammosini hal qilish maqsadida ko'prik qurishda Xalifa uchun majburiydir. Ko'prikning to'g'ri texnik joyini belgilash va uning eng yaxshi muhandislik loyihasini, ya'ni osma ko'prik bo'lishi yoki daryodagi ustunlarda turishi kerakligini hal qilishda esa, bunday masalalarda kengashning ko'pchilik fikri emas, balki mutaxassis va ixtisoslashgan kishilarga murojaat qilinadi.

For deciding the building of a bridge over a river to serve the interests of the people in a village, almost isolated in terms of communications and the like, then the majority opinion of the council on this matter is binding to the Khalifah in building the bridge to solve the communications problem of the village. As for deciding the right technical location for building the bridge, and the best engineering design of the bridge, whether it should be a suspension bridge or standing over pillars in the river etc; the experts and specialized people are consulted in such matters, rather than the majority opinion of the council. .

Shunga o‘xshash, qishloq bolalari uchun maktab qurishda, ularning shaharlardagi maktablarga yetib borishi katta qiyinchilik tug‘dirganda, bu masalada Ummat Kengashining ko‘pchilik fikri Xalifaga majburiydir. Maktab joyini tanlashda, loyihalash uchun yer mustahkamligi, shuningdek uning qurilish uslubi, ya’ni Davlat tomonidan qurilganmi, sotib olinganmi yoki ijaraga olinganmi, bunday masalalarda mutaxassislar va ixtisoslashgan kishilarga murojaat qilinadi; Kengashning ko‘pchilik fikri so‘ralmaydi, garchi Xalifaga ular bilan maslahatlashishga ruxsat berilgan bo‘lsa-da, ularning fikri majburiy emas. Dushman xavfiga duch kelgan chegaradagi mamlakatga kelsak, qishloqni mustahkamlash va undan dushman xavfini qaytarish, dushman tajovuzidan keyin uning qirg‘in va haydalishga duchor bo‘lishining oldini olish masalasida Ummat Kengashining ko‘pchilik fikri majburiydir. Biroq, bunday mustahkamliklarni qurish usuli va xavfni undan qaytarish uchun qo‘llaniladigan har qanday jangovar vositalar masalasida Kengashning ko‘pchilik fikri emas, balki mutaxassislar va ixtisoslashgan kishilar bilan maslahatlashish zarur.

Likewise, building a school for the children of a village, where its children find great difficulty in reaching the schools in the towns, the majority opinion of the council of the Ummah on this matter is binding to the Khalifah. In regards to the choice of the location of the school in the village in terms of the soil strength suitable for design, as well as the style of its building, whether is possessed by the State, i.e. it is built, bought or leased, in such matters the experts and specialised people are consulted; and the majority opinion of the council is not sought, though the Khalifah is allowed to consult with them over the matter, but their opinion is not binding.. As regarding a country at the frontiers, defying the danger of an enemy, then the majority opinion of the council of the Ummah is binding in terms of the village's fortification and driving the danger of the enemy away from it, and preventing its exposure to killing and expulsion after any aggression from the enemy. However, the method of building such fortifications and any fighting means used to drive the danger away from it; such things need the consultation of the experts and specialized people, rather than the majority opinion of the council. .

Ikkinchi nuqta: Qonun chiqarish faqat Allohga xosdir. Alloh (S.W.T) aytadi:

The second point: Legislation belongs to Allah alone. Allah (S.W.T) says: .

"Albatta, hukm faqat Allohnikidir." [TMQ 12: 40]. "Yo'q, Robbingiz haqqi, ular o'rtalaridagi nizoda sizni hakam qilmaguncha, mo'min bo'lmaydilar; so'ngra siz hukm qilgan narsadan ko'ngillarida hech qanday norozilik topmaydilar va to'liq taslim bo'lib itoat qiladilar." [TMQ 4: 65].

"Verily, the decision rests with Allah only." [TMQ 12: 40]. "But nay, by your Lord, they will not be true believers until they make you judge of what is in dispute between them, and find within themselves no dislike of that which you decided and submit with full submission." [TMQ 4: 65] .

Payg'ambar ﷺning Alloh (SWT)ning quyidagi so'zlariga bergan sharhi:

In the explanation of the Messenger (PBUH) to His (S.W.T) saying: .

«Ular Alloh o'rniga o'zlarining ruhoniylarini va rohiblarini robbilar qilib oldilar», [TMQ 9:31].

"They have taken as lords beside Allah their rabbis and their monks", [TMQ 9:31] .

At-Tirmiziy ‘Adiy ibn Hotim orqali rivoyat qilgan, u aytdi:

Al-Tirmidhi reported through ‘Adi ibn Hatim, he said: .

Men Payg'ambarimiz (ﷺ) huzuriga bo'ynimda oltin xoch taqib keldim. U zot dedilar: "Ey Adiy! Bu butni tashlab yubor." Men u zotning Bara'a surasini o'qiyotganini eshitdim: "Ular Allohdan tashqari o'z ulamolarini va rohiblarini rab qilib oldilar" (9:31). U zot dedilar: "Ular ularga ibodat qilmadilar; ammo ular biror narsani halol qilganlarida, uni halol deb qabul qildilar, biror narsani harom qilganlarida esa, uni harom deb e'lon qildilar". [Termiziy, Sunan, #3095]

"I came to the Prophet (PBUH) while wearing a cross of gold in my neck. He said: O Adiy! Throw out this idol. And I heard him reading in surah of Bara’ah: 'They have taken as lords beside Allah their rabbis and their monks' (9: 31). He said: they did not worship them; but when they were permitted something they took it as halal and when they were prohibited something they forbade it". [Tirmidhi, Sunan, #3095] .

Shuning uchun qonunchilik kengash fikridan, na konsensus orqali, na ko‘pchilik ovozi bilan olinmaydi. U Allohning Kitobi va Uning Elchisining Sunnatidan, hamda ular ko‘rsatgan narsalardan, to‘g‘ri ijtihod orqali olinadi.

Therefore, legislation is not taken from the opinion of the council, neither by consensus or majority. It is rather taken from the Book of Allah and the Sunnah of His Messenger, and from that which is indicated by them through valid ijtihad. .

Shunday qilib, Payg'ambar ﷺ Hudaybiya sulhi borasida ko'p musulmonlarning fikrini rad etdi va dedi: "Men Allohning bandasi va Uning Rasulиман, va Uning amriga hech qachon itoatsizlik qilmayman."

Thus, the Messenger (PBUH) refused the opinion of many Muslims regarding the Hudaybiyah peace treaty, and said: "I am the servant of Allah and His Messenger, and will never disobey his order." .

Bu tinchlik Allohdan (S.W.T) kelgan vahiy bo'lgani uchun shunday edi.

This is because the peace was a revelation from Allah (S.W.T); .

shuning uchun qonunchilik masalasida xalqning fikri so'ralmaydi. Shunga asoslanib, ahkomi shar'iyyani qabul qilish, qonunlarni joriy etish hamda qoida va qonunlarni qabul qilish, yuqorida tushuntirilganidek, faqat Xalifaning majburiy vakolatlaridandir. Biroq Xalifaga, ahkomi shar'iyya va qonunlardan qabul qilmoqchi bo'lgan narsasini Ummat kengashiga taqdim etishi, uning fikrini bilish uchun ruxsat etilgan. Bu xuddi 'Umar ibn al-Xattob (roziyallohu anhu)ning ilohiy hukmlar yuzasidan musulmonlarga murojaat qilgan holati kabidir; sahobalar bunga e'tiroz bildirmagan. Masalan, Iroq fathlangan yerlar haqida musulmonlar uni ochgan jangchilar o'rtasida yerni taqsimlab berishni so'raganlarida, 'Umar odamlardan fikr so'radi, lekin uning qarori yerni egalari qo'lida qoldirish bo'ldi, shart qilib ularning har bir yer uchun ma'lum xiroj to'lashi hamda jon solig'i (jizya) to'lashi belgilandi. 'Umar va undan oldin Abu Bakr (roziyallohu anhuma)ning ilohiy hukmlar yuzasidan sahobalarning fikriga murojaat qilishi, sahobalarning bunga e'tiroz bildirmagani ularning ijmo'i ekanligini ko'rsatadi. Bu esa Xalifaning bunday qilish huquqiga ega ekanligining dalilidir. Agar Xalifa qabul qilgan hukm borasida Ummat kengashi bilan, ya'ni kengashning ko'pchiligi bilan ixtilofga kelsa, bu qoidalarni chiqarib olish to'g'riligi, ularning dalillari yoki davlat tomonidan qabul qilingan manbalardan (usul) olish shartlari bo'yicha ixtilof bo'lsa, masalani mazolim mahkamasiga ko'rib chiqish nazarda tutiladi. Bunday holatda mazolim qozisining vakolati Xalifa qabul qilgan hukmni tekshirishdir: unda ilohiy dalil bormi va bu dalil voqeaga tatbiq etiladimi. Shunday ekan, agar Xalifa kengash (ya'ni kengashning ko'pchiligi) bilan qabul qilgan hukm to'g'ri shar'iy hukm bo'ladimi yoki yo'qmi, degan masalada ixtilofga kelsa, bu nizo mazolim qozisi tomonidan hal qilinadi, chunki bu uning vakolatiga kiradi; mazolim mahkamasining qarori esa majburiydir.

therefore the opinion of the people is not sought regarding legislation. Based on that, the adoption of the ahkam shariah, enacting of laws and the adoption of the rules and cannons are of the mandatory powers of the Khalifah alone as explained before. However, it is allowed for the Khalifah to submit to the council of the Ummah whatever he wants to adopt of ahkam shariah and cannons so as to find out its opinion regarding it. This is like what ‘Umar b. Al- Khattab (ra) did when he referred to the Muslims over the divine rules, which the Sahabah did not object to, as in the incident of the conquered lands of Iraq, when the Muslims asked him to divide the lands amongst the fighters who opened them. So ‘Umar asked the people, but his opinion settled on keeping the land with its landlords on condition that they pay a known Kharaj over it in addition to paying the Jizya over their persons. The reference of ‘Umar and Abu Bakr before him to the Sahabah for their opinion over the divine rules without an objection from the Sahabah to this indicates their Ijma’. This serves as evidence that the Khalifah has the right to do that.. With regard to reference to the mahkamat al-Mazalim in case the Khalifah differed with the council of the Ummah regarding the validity of the deduction of these cannons, or regarding their evidences or terms of the adoption from the sources (usool) adopted by the State. In this case the authority of Mathalim judge is to examine the hukm adopted by the Khalifah, whether it has divine evidence and whether the evidence applies to the incident. Therefore, if the Khalifah differed with the council (i.e. the majority of the council) over the hukm which the Khalifah adopted in terms of being a valid hukm shar’i or not, then this dispute is settled by the judge of Mazalim, because it is of his speciality; and the opinion of mahkamat ul-mathalim is binding. .

Islom olimlari ilmida kengroq ahkam va qonunlarni ko'rib chiqish huquqi nomusulmon kengash a'zolariga berilmaydi. Buning sababi shuki, ular Islomga ishonmaydilar, va ularning huquqi hukmdorlardan o'zlariga tushishi mumkin bo'lgan zulm haqidagi tashvishlarini bildirish bilan cheklangan, ilohiy ahkam va qonunlar yuzasidan fikr bildirish bilan emas. Uchinchi nuqtaga kelsak, uning dalili hukmdorlarni javobgarlikka tortishga oid matnlarning umumiy ma'nosidir. Ahmad Ibn Umardan rivoyat qilgan: "Allohning Elchisi ﷺ aytdilar: "Sizlarning ustingizda shunday amirlar bo'ladiki, ular sizlarga o'zlari qilmaydigan ishlarni buyuradilar. Kim ularning yolg'oniga ishonib, zulmlarida ularga yordam bersa, u mendan emas, men ham undan emasman va u Havzda (hovuzda) men bilan birga bo'lmaydi"". [al-Mundiriy, at-Targhib va-t-Tarhib, 3-jild, 2203-bet]. Ahmad Abu Said al-Xudriydan rivoyat qilgan, u aytdi: "Allohning Elchisi ﷺ aytdilar: "...Jihodning eng afzali zolim hukmdor oldida haqiqat so'zini aytishdir"". [Abu Dovud, Sunan, 4344-hadis]. Hokim Jobirdan, u Payg'ambar ﷺ dan rivoyat qilgan: "Shahidlarning sardori Hamza ibn Abdulmuttalibdir va zolim hukmdor oldida turib, uni amr qilgan va man qilgan, shunda hukmdor uni o'ldirgan kishidir". [al-Mundiriy, at-Targhib va-t-Tarhib, 3-jild, 229-bet]. Muslim Ummu Salamadan rivoyat qilgan, Allohning Elchisi ﷺ aytdilar: .

Non-Muslim members of the council have no right in examining the ahkam and cannons which the Khalifah wants to adopt. This is because they do not believe in Islam, and because their right is restricted to voicing their concerns regarding any oppression that might fall upon them from the rulers, rather than expressing their view regarding the divine ahkam and canons.. With regards to the third point, its evidence is the general meaning of the texts related to bringing the rulers to task. Ahmad narrated from Ibn ‘Umar, who said: “The Messenger of Allah (PBUH) said: “There will be Amirs over you who order you of things they do not do. Whoever believed them in their lies and helped them in their injustice he would not belong to me nor I belong to him, and he will not join me on the Hawd (basin)”. [al-Mundhiry, al- Targhib wa’l-Tarhib, vol.3, p.2203]. Ahmad narrated from Abu Sa’id al-Khudri, who said: “The Messenger of Allah (PBUH) said:. “…The best of Jihad is (to say) a word of truth before an oppressor ruler”.” [Abu Dawud, Sunan, #4344]. Al-Hakim narrated from Jabir from the Prophet (PBUH) who said: “The master of martyrs is Hamza b. ‘Abd al-Muttalib and a man who stood to an oppressor ruler where he ordered him and forbade him so he (the ruler) killed him.” [Al-Mundhiry, al-Targhib wa’l-Tarhib, vol.3, p.229]. Muslim narrated from Umm Salamah that the Messenger of Allah ( PBUH) said: .

"Sizlar shunday amirlar bo'ladiki, ularning ba'zi ishlarini tan olasiz, ba'zilarini esa inkor etasiz. Kim (ularning yomon ishlarini) tan olsa, u (gunohdan) xoli bo'ladi; kim inkor etsa, u xavfsiz bo'ladi. Lekin kim (ularning ishlariga) rozi bo'lib, ularga ergashsa, (u xavfsiz bo'lmaydi)."

“There will be Amirs you recognise some of what they do and deny some. Whoever recognised he would be free of responsibility, and whoever denied he will be safe; but whoever accepted and follows (he will be not)”.

Bu matnlar umumiy shaklda bo‘lib, hokimni shariat qoidalariga muvofiq hisobdan o‘tkazishni bildiradi. Bundan tashqari, hisob-kitob har qanday harakat ustidan bo‘lishi mumkin. Kengash tomonidan xalifaga va boshqa yordamchilar, hokimlar va ‘amillarga nisbatan bu hisob-kitob amalda bajarilgan har qanday harakat ustidan bo‘ladi, bu harakat ilohiy hukmga zid bo‘lganmi, noto‘g‘ri yoki musulmonlarga zarar keltirganmi, yoki fuqarolarning ishlariga g‘amxo‘rlik qilishda adolatsiz yoki befarq bo‘lganmi – farqi yo‘q. Xalifa ushbu hisob-kitobga va e’tirozlarga javob berishi shart, o‘zining so‘zlari, harakatlari va o‘z zimmasiga olgan vazifalari yuzasidan fikri va dalillarini ko‘rsatishi kerak, shunda Kengash xalifaning yaxshi ishlashiga, samimiyligi va halolligiga ishonch hosil qilishi mumkin. Agar Kengash xalifaning fikrini qabul qilmasa va uning dalilini rad etsa, bu masala tekshirilishi kerak. Agar bu masala ko‘pchilik fikri majburiy bo‘ladigan masalalardan bo‘lsa, unda Kengashning fikri (a) bandidagi masalalar kabi majburiy bo‘ladi; aks holda, u (a) bandidagi masalalarga o‘xshamaydi. Masalan, agar hisob-kitob oldingi misolda maktabni ta’minlamaganlik yuzasidan bo‘lsa, unda hisob-kitob majburiydir. Agar hisob-kitob esa u tanlagan maktab loyihasi yuzasidan bo‘lsa, unda uning hisob-kitobi majburiy emas.

These texts are in general form and indicate accounting of the ruler in accordance with the rules of the shara’. Furthermore accounting can be over any action. This accounting by the Council to the Khalifah and other assistants, governors and ‘Amils would be over any action which has been actually executed whether this action disagreed with the divine rule, was wrong or harmful to Muslims, or was unjust or complacent toward the citizens in looking after their affairs. The Khalifah must respond to this accounting and the objections by showing his view and evidence regarding his words, actions and tasks he undertook, so that the Council can be assured of the good performance, the sincerity and honesty of the Khalifah. If however the Council does not accept the view of the Khalifah and rejects his argument, this must be examined. If this matter was of the issues over which the majority opinion is binding then the opinion of the Council is binding like the issues in (a), otherwise it would not be like the issues in (a). If the accounting for example was regarding not providing the school in the previous example then the accounting is binding. If the accounting was however regarding the design he chose for the school then his accounting is not binding. .

Agar hisob-kitob qiluvchilar hukmdorlar bilan biror masalada huquqiy nuqtai nazardan kelishmovchilikka tushsalar, masala Kengashning iltimosi bilan Mazolim sudiga (zulm ishlari sudiga) topshiriladi, chunki Alloh (S.W.T) shunday deydi: .

If those who account differed with the rulers over any matter from the legal point of view, the matter is referred to the court of unjust acts (Al-Mazalim) by a request from the Council, due to what Allah (S.W.T) says: .

“Ey iymon keltirganlar! Allohga itoat qilinglar, Payg‘ambarga va o‘zlaringizdan bo‘lgan rahbarlarga itoat qilinglar. Agar biror narsada ixtilofga tushsangizlar, uni Allohga va Payg‘ambarga qaytaringlar.” [4:59] Bu shuni anglatadiki, agar musulmonlar hokimiyat egalari bilan biror masala yuzasidan ixtilofga tushsalar, ular uni Allohga va Payg‘ambarga, ya’ni Shariatga murojaat qilib hal etishlari kerak. Bu shuni anglatadiki, zulm ishlari bo‘yicha Sud, ya’ni sud organiga murojaat qilish kerak, va uning qarori majburiydir, chunki bu holatda uning majburiy kuchi bor.

“O you who believe obey Allah and obey the Messenger and those in authority from amongst you. If you disputed over a matter refer it to Allah and the Messenger.” [4:59] This means that if the Muslims dispute with the people of authority over a matter, they should refer it to Allah and to the Messenger, that is arbitrate to the Sharia. This means to refer to Judiciary, that is to the court of unjust acts and its opinion is binding, because it has the mandatory power in this case. .

To'rtinchi nuqtaning dalili shuki, Allah Elchisi ﷺ Bahrayndagi o'z 'Omili al-'Ala' ibn al-Hadramini lavozimidan chetlatdilar, chunki 'Abd Qays vakili Elchi ﷺ ga uning ustidan shikoyat qildi. Ibn Sa'd Muhammad ibn 'Umar orqali rivoyat qiladi: "Allah Elchisi ﷺ al-'Ala' ibn al-Hadramiyga xat yozib, uning 'Abd Qaysdan yigirma kishi bilan huzurlariga kelishini buyurdilar. U yigirma kishi bilan, ularning boshida Abdulloh ibn Avf al-Ashajj bo'lgan holda, Elchi ﷺ huzuriga yetib keldi va uning o'rniga al-Mundhir ibn Sawani tayinladi. Vakil al-'Ala' ibn al-Hadramiy ustidan shikoyat qildi. Shunda Allah Elchisi ﷺ uni lavozimidan chetlatdilar va uning o'rniga Iban ibn Said ibn al-'Osni tayinlab, unga dedilar: "'Abd al-Qays bilan birga bo'l va ularning boshliqlarini hurmat qil."

In regards to the fourth point, its evidence is that the Messenger of Allah (PBUH) removed al-’Ala’ ibn al-Hadrami, his Amil over Bahrain, because the delegate of `Abd Qays complained about him to the Messenger (PBUH). Ibn Sa’d narrated on the authority of Muhammad b. ‘Umar:. “That the Messenger of Allah wrote to al-Ala’ b. Al-Hadrami to come to him with twenty men from ‘Abd Qays. He reached him with twenty men headed by Abdullah ibn Awf al-Ashajj, and appointed after him al-Mundhir b. Sawa. The delegate complained of al-‘Ala’ b. Al-Hadrami so the Messenger of Allah (PBUH) removed him and appointed Iban b. Said b. Al-Aass and said to him:” Take care of ‘Abd Al-Qays and respect their chiefs.” .

Shuningdek, ‘Umar b. al-Khattob Sa’d b. Abi Waqqosni, faqat odamlarning uning ustidan qilgan shikoyati sababli, vilolatdan chetlatdi va dedi: “Men uni nuqson yoki xiyonat tufayli chetlatmadim”. Bu shuni ko‘rsatadiki, vilolat aholisi o‘z valiylari va amirlaridan norozilik va g‘azablarini bildirish huquqiga ega, shuning uchun xalifa ularni chetlatishi lozim. Xuddi shunday, Ummat Kengashi, davlatdagi barcha musulmonlarning vakili sifatida, valiylar va omillarga nisbatan g‘azab va norozilikni bildirishga haqli, va agar shikoyat vilolat kengashining ko‘pchiligidan yoki Ummat kengashining ko‘pchiligidan kelgan bo‘lsa, xalifa ularni zudlik bilan chetlatishi kerak. Agar ushbu ikki kengash fikrlari o‘rtasida ziddiyat yuzaga kelsa, ustunlik vilolat kengashiga beriladi, chunki u valiyning ahvolidan Ummat kengashiga nisbatan ko‘proq xabardor va yaqindan tanishdir.

Also ‘Umar b. Al-Khattab removed Sa’d b. Abi Waqqas from the Wilayah just because of the complaint of the people against him, and he said: “I did not remove him because of deficiency or treason”. This indicates that the people of the Wilayah have the right to express their anger and discontent of their Walis and Amirs, and the Khalifah thus has to remove them. Likewise, the Council of the Ummah is allowed, as a representative of all Muslims in the State, to express its anger and discontent of the Walis and Amils and the Khalifah has to remove them immediately if the complaint came from the majority of the council of the wilayah or the majority of the council of the Ummah. In the case of conflict between the views of these two councils, then the priority is given to the council of the wilayah, for it is more aware and more acquainted than the council of the Ummah of the condition of the wali. .

Beshinchi band bo‘yicha, bu bandda ikkita masala bor: birinchisi — nomzodlarning qisqa ro‘yxatga kiritilishi, ikkinchisi — qisqa ro‘yxatni oltita kishiga, so‘ngra ikki kishiga qadar qisqartirish.

With regards to the fifth point, this point has two issues: The first one is the short listing of the nominees, and the second is reducing the shortlist to six people and then to two. .

Birinchi masalaga kelsak, hidoyatga ega bo'lgan xalifalarning tayinlanish usulidan shuni ko'rish mumkinki, nomzodlarni musulmonlarning vakillari to'g'ridan-to'g'ri yoki xalifadan ularning nomidan nomzodlarni saralab berishni so'rash orqali qisqa ro'yxatga kiritishgan.

As for the first issue, from following the manner of appointing the guided Khulafaa' it appears there was short listing of nominees made by the representatives of the Muslims directly, or through requesting the Khalifah to shortlist the nominees on their behalf. .

Bani Sa'idah majlisida nomzodlar Abu Bakr, ‘Umar, Abu Ubayda va Sa'd ibn Ubada edi; ular yetarlicha ko'rib chiqilgan va nomzodlik ularning doirasi bilan cheklangan edi. Bu majlis ahli oldida bo'lib o'tdi, so'ngra Sahobalarning roziligi bilan keyinroq, ular Abu Bakrga bay'at berdilar.

In the hall of Bani Sa'idah the nominees were Abu Bakr, ‘Umar, Abu Ubayda and Sa'd ibn Ubadah, who were seen enough and to whom the nominations were restricted. This took place before the people of the hall, and then by the consent of the Sahabah later on, where they gave the bayah to Abu Bakr. .

Abu Bakr'ning (r.a.) xalifalik lavozimi oldidagi hokimiyati tugashiga yaqin, u taxminan uch oy davomida musulmonlar bilan maslahatlashdi va ular bilan o'zidan keyingi xalifalik lavozimi haqida fikr almashdi. Ular bu masalani u bilan muhokama qilgandan so'ng, 'Umarning nomzodligiga, ya'ni nomzodni bitta shaxs bilan cheklash taklifiga rozi bo'lishdi.

Towards the end of Abu Bakr's (ra) authority, he consulted with Muslims for about three months, discussing with them the post of Khilafah after him. After they discussed this with him they agreed to his nomination of ‘Umar, i.e. restricting the nomination to one candidate. .

'Umar (ra) ning pichoqlanganidan keyin nomzodlarni cheklash yanada aniq va ravshan bo'ldi, chunki ular undan ularga nomzodlarni ko'rsatishni so'radilar; shunda u bu ishni oltita (nomzod) bilan chekladi va boshqalarni bundan mahrum qildi. Bu masalaga u alohida e'tibor qaratgan, bu esa ma'lum.

Restricting of nominees was more clear and obvious after the stabbing of ‘Umar, for they requested him (ra) to nominate to them candidates; so he confined it to six (nominees), depriving others of it, where he emphasised that matter as it is known. .

Alining (ra) tayinlanish vaqtida u yagona nomzod edi, uning yonida boshqa hech kim yo'q edi; shuning uchun saralashga ehtiyoj yo'q edi.

At the time of nominating ’Ali (ra), he was the only nominee, without having any one else with him; so there was no need for short listing. .

Nomzodlarni saralash avvalroq musulmonlar jamoasi oldida amalga oshirilgan; agar bu joiz bo'lmaganida, bunga qarshi chiqilib, amalga oshirilmagan bo'lardi, chunki bu boshqalarning nomzod ko'rsatish huquqini cheklaydi. Shuning uchun, Xalifalik lavozimiga nomzodlarni saralash sahobalarning ijmosi tufayli joiz hisoblanadi. Demak, Ummat, ya'ni uning vakillari nomzodlarni saralashga haqli bo'ladilar, bu saralash to'g'ridan-to'g'ri Ummat tomonidan amalga oshirilgan bo'lsinmi yoki ketayotgan Xalifaga ularning nomidan buni amalga oshirish vakolatini berish orqali bo'lsinmi.

Short listing of nominees used to take place before a gathering of Muslims; a matter which is opposed and not executed had it been not allowed, for this prevents the right of others in nomination. Therefore, short listing the nominees for Khilafah post is allowed due to the ijmaa' us-Sahabah. Thus, the Ummah, i.e. her representatives are allowed to shortlist the nominees, whether this short listing was conducted directly by the Ummah, or through authorizing the outgoing Khalifah to do that on their behalf. .

Bu saylovga nomzodlarni qisqartirish masalasiga tegishli. Nomzodlarni dastlab oltita kishiga qisqartirish dalili ‘Umar (roziyallohu anhu) ishidan olingan; ularni keyin ikki kishiga qisqartirish esa Abdurrahmon ibn Avf (roziyallohu anhu) ishidan olingan. Bundan tashqari, bu ish Muslim saylovchilarning ko‘pchiligining bay’atining ma’nosini ham tasdiqlaydi; chunki agar nomzodlar ikkitadan ko‘p bo‘lsa, ularning orasidan g‘olib bo‘lgan kishi, masalan, saylovchilarning o‘ttiz foizini olishi mumkin, ya’ni ko‘pchilikdan kam. Agar nomzodlar ikkitadan ortiq bo‘lmasa, g‘olib ko‘pchilikni qo‘lga kiritadi.

This is in regards to short listing. In regards to evidence for the short listing of the nominees to six people at first, this is taken from the action of ‘Umar (ra); whilst shortening the list to two after that is taken from the action of Abdul Rahman ibn Awf (ra). Additionally this verifies the meaning of the bayah by the majority of the Muslim electorate; for if the nominees were more than two, then the winner amongst them might get for example thirty percent of the electorate, i.e. less than their majority. The winner would get the majority in case the nominees were not more than two. .

Qisqa ro'yxatga olish to'g'risida, ya'ni Ummat Kengashi tomonidan olti va ikki nomzodni qisqa ro'yxatga kiritish haqida: bu ish Mahkamat ul-Mazolim tomonidan amalga oshirilishi kerak, toki nomzodlar shartnoma shartlarini bajarganligi ta'minlansin. Sababi shundaki, Ummat Kengashi tomonidan amalga oshiriladigan qisqa ro'yxatga olish ulardan Xalifani saylash uchun qilinadi. Boshqacha aytganda, ular shartnoma shartlariga javob berishlari kerak. Shuning uchun Mahkamat ul-Mazolim Xilofatga nomzodlar orasidan shartnoma shartlarini bajarmaydigan har kimni chetlashtiradi. Shundan so'ng Ummat Kengashi Mahkamat ul-Mazolim shartnoma shartlarini bajargan deb belgilagan nomzodlardan qisqa ro'yxat tuzadi.

In regards to short listing of the six and two nominees by the council of the Ummah, this must be by the mahkamat ul-mathalim to ensure that the nominees fulfil the contractual conditions; this is because the short listing conducted by the council of the Ummah is for electing a Khalifah from amongst them. It means in other words that they must fulfil the contractual conditions. Therefore, mahkamat ul-mathalim would exclude from the nominees to the Khilafah anyone who does not fulfil the contractual conditions. After that the council of the Ummah would make the shortlist from the nominees decided by mahkamat ul-mathalim to have fulfilled the contractual conditions.