7 Hokimlar (vulat) - Davlatdagi muassasalar (Xilofat tuzumida) | Quran Course

7 Hokimlar (vulat) - Davlatdagi muassasalar (Xilofat tuzumida) | Quran Course

Walining lavozimdan chetlatilishi esa Xalifaning ixtiyorida bo‘ladi yoki uning Viloyatidagi aksariyat xalq yoki ularning vakillari unga nisbatan norozilik bildirgan taqdirda amalga oshiriladi. Shu sababli biz viloyat xalqi orasidan viloyat kengashi saylanishini ikki maqsad uchun joriz etamiz. Birinchidan, Walига o‘z viloyatining haqiqiy ahvolini yetkazib berish orqali yordam berish, chunki ular viloyat aholisidir va undan ko‘ra yaxshiroq biladilar. Shunda u o‘z vazifasini to‘g‘ri bajarish uchun ularning ma’lumotlaridan foydalanadi. Ikkinchidan, zarurat tug‘ilganda Wali faoliyati yuzasidan kengashning fikrini olish. Agar kengashning aksariyati uning faoliyatidan shikoyat qilsa, Xalifa uni lavozimidan chetlatadi. Chunki Rasulullah ﷺ Bahrayn amiri Al-Ala ibn Al-Hadramiyni, Abs Qays vakili unga shikoyat qilgani uchun lavozimidan chetlatgan. Xalifaning, shuningdek, hech qanday sabab ko‘rsatmasdan Walini lavozimidan chetlatish huquqi ham bor. Allah Rasuli ﷺ Yamandagi Muoz ibn Jabalni hech qanday sababsiz lavozimidan chetlatganlar.

As for the dismissal of the Wali, this would be up to the Khalifah, or if the majority of people in his Wilayah or their representatives showed discontent towards him. Therefore, we adopt that a wilayah council be elected from the people of the wilayah for two purposes. Firstly, to help the wali by conveying to him the reality of their wilayah for they are of its inhabitants and know better than him. So, he uses their information to perform his task properly. The second is to take if necessary the opinion of the council regarding the work of the wali. If the majority of the council complained of his performance the Khalifah would remove him. This is because the Messenger (PBUH) removed Al-Alaa ibn Al-Hadrami, the amir of Bahrain, because the delegate of Abs Qays complained of him. The Khalifah also has the right to dismiss the wali without any reason. The Messenger of Allah (PBUH) dismissed Muadh b. Jabal from Yemen without any reason. .

Ilk davrlarda ikki turdagi Wilayah mavjud edi: Salot Wilayahsi va Xaraj Wilayahsi. Shuning uchun tarix kitoblarida amirlarning Wilayahiga nisbatan ikki atama ishlatilganini ko'ramiz: birinchisi Salot yoki Xaraj ustidagi Imora, ikkinchisi esa Salot va Xaraj ustidagi Imora. Boshqacha aytganda, amir ham Salot va Xaraj ustiga, ham faqat Salot ustiga, ham faqat Xaraj ustiga tayinlanishi mumkin edi. "Salot" so'zi Wilayah yoki Imora kontekstida faqat xalqqa namozni o'qitishni emas, balki mablag'lar yig'imidan tashqari barcha ishlarini boshqarishni anglatadi. Chunki "Salot" so'zi mablag' yig'imidan tashqari boshqaruvni anglatish uchun ishlatiladi. Demak, agar Vali Salot va Xarajni birlashtirgan bo'lsa, uning Wilayahsi umumiy (Wilayah amma) bo'lar edi. Agar uning Wilayahsi Salot yoki Xaraj bilan cheklangan bo'lsa, u holda Wilayahsi xususiy (Wilayah xassa) bo'lar edi. Qanday bo'lmasin, bu Xalifaning ixtiyoriga qoldirilgan, chunki u Wilayahni Xaraj bilan, yoki sud ishlari bilan cheklash, yoki Wilayahni Xaraj, sud va armiyadan boshqa narsalar bilan chegaralash huquqini o'zida saqlaydi. U Davlat yoki Wilayahni boshqarish uchun o'zi lozim deb bilgan narsani hal qilishi mumkin. Buning sababi shundaki, Shariat Vali uchun ma'lum vazifalarni belgilamagan va u boshqaruvning barcha vazifalarini bajarishi shart emas. Biroq, u Valining yoki Amirning vazifalari hokimiyat va boshqaruvga tegishli bo'lishini, u Xalifaning o'rinbosari bo'lishini va muayyan hudud ustidan Amir bo'lishi kerakligini belgilagan.

There used to be two types of Wilayah in the early times: The Wilayah of Salah and the Wilayah of Kharaj. Therefore we find that history books use two terms in their reference to the Wilayah of Amirs: The first is the Imara over the Salah or the kharaj and the other is the Imara over the Salah and the Kharaj. In other words the Amir could either be appointed over both the Salah and the Kharaj, or over the Salah only or over the kharaj only. The word Salah, in the context of the Wilayah or the Imara, does not mean leading the people in their prayer only, but it means governing all their affairs except the funds. This is because the word Salah is used to mean ruling except for the levy of funds. Therefore, if the Wali had combined both the Salah and the Kharaj, his Wilayah would then be general (Wilayah amma). If his Wilayah had been restricted to the Salah or the Kharaj, his Wilayah would then be specific (Wilayah Khassa). Either way, this would be left to the Khalifah's discretion as he reserves the right to restrict the Wilayah to the Kharaj, or to the judiciary, or to confine the Wilayah to other than the Kharaj, the judiciary and the army. He can decide what he deems fit for the running of the State or the Wilayah. This is because Shariah has not determined certain duties for the Wali, and it is not obligatory that he performs all the duties of ruling. However, it has determined that the Wali's or the Amir's duties be from that pertaining to ruling and authority, that he is the deputy of the Khalifah, and that he should be an Amir over a specific region. .

Shariat Khalifani Vali tayinlashga, uning ijtihodiga ko'ra, umumiy (ammah) yoki xos (xossa) Vilоyat berishga majbur qiladi. Bu Rasulullох ﷺ ning ishlarida aks etgan. Rasulullох ﷺ umumiy vazifalar bilan Valilar tayinladi (Vilоyati ammah), masalan, Amr ibn Hazmni Yaman ustidan tayinlaganida; xos vazifalar bilan Valilar tayinladi (Vilоyati xossa), masalan, Ali ibn Abu Tolibni Yamandagi sud ishlari ustidan tayinlaganida. Ibn Hishomning "Sirat"ida zikr qilinishicha, Rasulullох ﷺ Farva ibn Musaykni Murod, Zubayr va Midhaj qabilalari ustidan tayinladi. U bilan birga Xolid ibn Sa'id ibn al-Osni sadaqa ustidan Vali sifatida yubordi. Shuningdek, zikr qilinadiki, Rasulullох ﷺ Ziyod ibn Labid al-Ansoriyni Hadramavt va uning sadaqasi ustidan Vali sifatida yubordi. U Ali ibn Abu Tolibni Najronga ularning sadaqasi va jizyasini yig'ish uchun yubordi. Uni, Hokim rivoyat qilganidek, Yaman ustidan sudya sifatida ham yubordi. "Al-Istiyob" kitobida zikr qilinishicha, Rasulullох ﷺ Muoz ibn Jabalni al-Janadga odamlarga Qur'on va Islom qonunlarini o'rgatish hamda ular o'rtasida hukm qilish uchun yubordi. Unga Yamandagi amillardan sadaqa yig'ishga ruxsat ham berdi.

However, the Shariah obliges the Khalifah to appoint a Wali as either a general (amma) or a specific (Khassa) Wilayah according to his discretion. This is reflected in the actions of the Messenger of Allah (PBUH). The Messenger of Allah (PBUH) appointed Walis with general responsibilities ( Wilayah ‘ammah) , such as when he appointed Amru b.Hazm over Yemen, and he appointed Walis with specific functions (Wilayah Khassah), such as the appointment of Ali b. Abi Talib over the judiciary in Yemen. It was mentioned in the Seerah of ibn Hisham that the Messenger of Allah (PBUH) appointed Farwa b. Musayk over the tribes of Murad, Zubair and Midhaj. And he sent Khalid b. Sa’id b. Al-ass with him as Wali over the Sadaqah. It also mentioned that the Messenger of Allah (PBUH) sent Ziyad b. Labeed al-Ansari as a Wali over Hadramawt and its Sadaqah. He also sent ‘Ali b. Abi Talib to Najran to collect their Sadaqah and their Jizya. He also sent him, as a judge over Yemen, as reported by Al-Hakim. In the book of al-Isti’ab it is mentioned that the Messenger of Allah (PBUH) sent Mu’adh b. Jabal to al-Janad to teach the people about the Qur’an, the laws of Islam and to judge between them. He authorised him as well to collect the Sadaqah from the amils in Yemen. .

Wali ne bir Viloyatdan boshqasiga ko‘chirilmasligi kerak; aksincha, u bir Viloyatdan lavozimidan ozod etilishi va so‘ngra boshqa Viloyatga yangidan tayinlanishi kerak. Bu Allohning Elchisi ﷺ ning amallaridan aniq bo‘lgan, chunki u Walilarni lavozimidan ozod qilar edi. U biror Walini bir joydan boshqa joyga ko‘chirgani haqida rivoyat qilinmagan. Bundan tashqari, Wilayah aniq so‘zlar bilan tuziladigan shartnomalardan biridir. Shuning uchun viloyat yoki davlat ustidan Wilayah shartnomasi doirasida Walining boshqarishi lozim bo‘lgan hudud aniq belgilanishi kerak, va u Xalifa tomonidan lavozimidan chetlatilmaguncha hukmronlik qilish vakolatiga ega bo‘ladi. Agar u o‘sha hududdan chetlatilmasa, u o‘sha hudud ustidan Wali bo‘lib qoladi. Biroq, agar uni boshqa joyga ko‘chirsalar, bu uni birinchi lavozimidan ozod qilmaydi va yangi joy ustidan ham Wali qilmaydi. Chunki uni birinchi joydan chetlatish Wilayahdan ozod etilganligini bildiruvchi aniq so‘zlarni talab qiladi; xuddi shunday, uni boshqa mintaqa ustidan tayinlash ham o‘sha joyga xos yangi Wali tayinlanish shartnomasini talab qiladi. Shu sababli Wali bir joydan boshqasiga ko‘chirilmaydi, balki bir joydagi vazifasidan ozod etilib, so‘ngra yangi joy ustidan yangi Wilayah beriladi.

The Wali should not be transferred from one Wilayah to another; rather he should be relieved from one Wilayah and then reappointed in another. This was clear from the actions of the Messenger of Allah (PBUH) where he used to remove the Walis. It has not been reported that he used to transfer a Wali from one place to another. Besides, the Wilayah is one of the types of contracts that are convened with explicit words. So within the contract of a Wilayah over a province or a country, the area over which the Wali is to govern must be determined, and he would have the mandate of ruling as long as he is not removed by the Khaleefah. If he were not removed from that area he would remain a Wali over it. However if he were transferred to another place this would not remove him from his first position and nor would it make him a Wali over the new place. This is because his removal from the first place requires clear words stating that he is relieved from the Wilayah there; and similarly his appointment over another region requires a new contract of appointment as a Wali specific to that place. This is why the Wali is not transferred from one place to another, but is relieved of his duties from one place and then given a new Wilayah over the new place.