Xilofat o‘rnatilishidan oldin tuzilgan va amalga oshirilgan shartnomalar hamda tasdiqlanib, ijro etilgan sud hukmlari, ularning ijrosi xilofat davrigacha tugaguniga qadar, o‘z taraflari o‘rtasida haqiqiy hisoblanadi. Xilofatdagi sud tizimi ularni bekor qilmaydi va qayta boshlamaydi. Xilofat o‘rnatilganidan keyin ular bo‘yicha yangi da’volar qabul qilinmaydi.

The contracts and transactions that were concluded, together with the courts' verdicts that were confirmed and executed before the establishment of the Khilafah are considered valid between their parties till the end of their execution before the Khilafah. Judiciary in the Khilafah would not repeal them and nor start them again. No new lawsuits would be accepted regarding them after the establishment of the Khilafah. .

Ushbu holatlardan ikkitasi bundan istisno qilinadi:

Two cases would be excluded of that: .

Agar tasdiqlangan va ijrosi yakunlangan ish hali ham Islomga zid bo‘lgan davom etuvchi ta’sirga ega bo‘lsa.

1. If the case that was confirmed and its execution was finished still have a continuous effect that contradicts Islam. .

2. Agar ish Islomga va musulmonlarga zarar yetkazgan shaxsga tegishli bo‘lsa.

2. If the case relates to somebody that hurt Islam and Muslims.

Bu shartnomalar, bitimlar va da'volarni bekor qilmaslik, ularni Xalifalik o'rnatilishidan oldin tasdiqlangan va ijrosi tugagan bo'lsa, shuningdek yuqorida zikr etilgan ikki holatdan boshqa hollarda qayta ko'tarmaslik dalili shuki, Rasulullah ﷺ Makkani fath etganidan keyin hijrat qilgan o'z uyiga qaytmadi. Uqayl ibn Abu Solih Quraysh qonunlariga ko'ra, Islomni qabul qilib hijrat qilgan qarindoshlarining uylarini meros qilib olgan edi.

The evidence for not repealing the contracts, transactions and lawsuits that were confirmed and whose implementation finished before the establishment of the Khilafah, and nor raising them again in other than the above mentioned two cases is that the Messenger (PBUH) did not return back after the conquest of Makkah to his house from which he emigrated. Uqayl ibn Abi Talib had, according to the laws of Quraish, inherited the houses of his relatives that embraced Islam and emigrated.

U u ularni sotib yuborgan edi, shu jumladan Allohning Elchisi (ﷺ) uylarini ham. O'sha paytda Elchiga (ﷺ) aytildi: "Siz qaysi uyda to'xtamoqchisiz?" U zot (ﷺ) dedi: "Uqayl bizning uylarimizdan birortasini qoldirdimi?" [Buxoriy, Sahih, #3058]. Boshqa rivoyatda u zot aytdilar: "Uqayl bizga biron uy qoldirdimi?" Shundan so'ng u Allohning Elchisi (ﷺ) uylarini sotgan edi, ammo Elchi (ﷺ) ularni bekor qilmadi. Bu hadisni Al-Buxoriy Usama ibn Zayd orqali rivoyat qilgan, u shunday degan: "Fath kuni u (Usama) dedi: 'Ey Allohning Elchisi, ertaga qayerda to'xtashni xohlaysiz?' Payg'ambar (ﷺ) dedilar: 'Uqayl bizga biron uy qoldirdimi?'" [Buxoriy, Sahih, #3058].

He had disposed of them and sold them, including the house of the Messenger of Allah (PBUH). It was said at that time to the Messenger (PBUH):. "In which house are you going to stay?" He (PBUH) said: "Has Uqayl left any of our houses?" [Bukhari, Sahih, #3058]. In another narration, he said: "Did Uqayl leave to us any house?" He had then sold the houses of the Messenger of Allah (PBUH), but the Messenger (PBUH) did not repeal them. The hadith is reported by Al-Bukhari through Usama ibn Zayd, he said: "That he said on the day of the conquest, ‘O Messenger of Allah, where do you want to stay tomorrow?’ The Prophet (PBUH) said, ‘Did Uqayl leave us any house?’" [Bukhari, Sahih, #3058] .

Shuningdek, rivoyat qilinadiki, Abu al-‘Os ibn ar-Rabi‘ Islomni qabul qilib, Madinaga hijrat qilganida, uning xotini Zaynab esa undan oldin Islomni qabul qilgan va Badrdan keyin hijrat qilgan edi, holbuki u Makkada mushrik holida qolgan edi. Allohning Elchisi ﷺ uning xotinini unga qaytardilar, unga nisoh (nikoh shartnomasi)ni qayta yangilamasdan. Bu johiliyat davrida tuzilgan nikoh shartnomasini tan olish edi. Ibn Moja Ibn Abbos (roziyallohu anhu) orqali rivoyat qilgan: "Allohning Elchisi ﷺ qizlari, ya’ni Zaynabni ikki yildan keyin, birinchi nikoh shartnomasiga asoslanib, Abu al-‘Os ibn ar-Rabi‘ga qaytardilar". [at-Termiziy, "Sunan", №1142].

It was also narrated that when Abu Al-‘As ibn Al-Rabi' embraced Islam and emigrated to Al-Madinah, his wife Zainab had then embraced Islam and emigrated after Badr, while he remained Mushrik in Makkah, the Messenger of Allah (PBUH) returned to him his wife, without renewing her marriage contract to him. This was recognition of the marriage contract concluded at Jahiliyyah time. Ibn Majah reported through Ibn Abbas (ra): "That the Messenger of Allah (PBUH) sent back his daughter, i.e. Zainab to Abu Al-‘As ibn Al-Rabi' after two years based on her first marriage contract". [Tirmidhi, Sunan, #1142] .

Davomiy ta'sirga ega bo'lgan, Islomga zid bo'lgan da'volarni bekor qilish masalasida: Payg'ambar (ﷺ) Islom davlatiga kelganlardan keyin ularda qolgan, Abbosga qarzdor bo'lgan sudxo'rlikni bekor qildi va ularga faqat asl kapitalini qaytarishni buyurdi. Bu shuni anglatadiki, Dor ul-Islomdan keyin ularda qolgan sudxo'rlik bekor qilingan sudxo'rlik hisoblanadi. Abu Dovud Sulaymon ibn Amr orqali, uning otasidan rivoyat qilgan, u shunday degan: .

With regard to raising the lawsuits that have continuous effect contradictory to Islam, the Messenger (PBUH) had cancelled the usury left to Abbas on the people after they came to the Islamic State, and only gave their actual capital. This means after dar ul-Islam, the usury left upon them would become cancelled usury. Abu Dawud narrated through Suleiman ibn Amru from his father, he said: .

Men Allohning Elchisi (PBUH) xajjatul-vadoda shunday deganlarini eshitdim: ﷺ

"I heard the Messenger of Allah (PBUH) say in the farewell pilgrimage: .

"Diqqat qiling! Johiliyya davridagi har qanday riboning hammasi bekor qilindi. Sizga faqat asl mablag'laringiz qaytariladi, bunda na siz zulm qilasiz, na sizga zulm qilinadi."

"Behold! Any usury from the days of Jahiliyyah is cancelled. You are only entitled of your capitals, where you do not wrong (others) and nor are you wronged." .

Bundan tashqari, Johiliyat qonunlariga ko'ra to'rttadan ortiq xotinga uylangan kishilar Dorul-Islomga kirgach, faqat to'rttasini saqlab qolishga majbur bo'lganlar. At-Termiziy Abdulloh ibn Umar orqali rivoyat qilishicha, G'aylon ibn Salama as-Saqafiy Johiliyat davrida o'nta xotini bo'lgan holda Islomni qabul qilgan va ular ham u bilan birga Islomni qabul qilishgan.

Moreover, those who were married to more than four wives according to the laws of Jahiliyyah were obliged after dar ul-Islam to hold to four only. Al- Tirmidhi reported through Abdullah ibn ‘Umar that Ghaylan ibn Salamah Al- Thaqafi embraced Islam while having ten wives in Jahiliyyah, and they embraced Islam together with him. .

Payg'ambar (ﷺ) unga ulardan to'rttasini tanlashni buyurdi. Shuning uchun Islomga zid davom etuvchi ta'sirga ega bo'lgan shartnomalar, Xalifalik tashkil etilganidan keyin bu ta'sirlar bekor qilinadi. Bunday bekor qilish vojibdir. Masalan, agar musulmon ayol Islomdan oldin nasroniyga turmushga chiqqan bo'lsa, u holda Xalifalik tashkil etilgandan keyin bu nikoh shariat qoidalariga muvofiq bekor qilinadi.

"The Prophet (PBUH) commanded him to choose four of them.". Therefore, the contracts that have continuous effect contradictory to Islam, such effects are removed after the establishment of the Khilafah. This removal is obligatory. If for example a Muslim woman was married to a Christian before Islam, then after the establishment of the Khilafah this contract is cancelled in accordance with the rules of shara. .

Islomni haqorat qilgan va musulmonlarga zarar yetkazgan kishilarga qarshi sud ishi qo‘zg‘atish borasida: bu ruxsat etilgan, chunki Payg‘ambar (ﷺ) Makkani fath qilganda, Johiliyat davrida Islomga va musulmonlarga zarar yetkazib kelgan ba’zi kishilarning qonini halol deb e’lon qildi. U ularning qonini to‘kishni buyurdi, hatto ular Ka’baning pardalariga osilib olgan bo‘lsa ham. Shunga qaramay, Allohning Elchisi (ﷺ) shunday degan edi: "Islom o‘zidan oldingi narsalarni yo‘q qiladi", bu hadisni Ahmad va Tabaroniy Amr ibn al-Os rivoyatidan keltirganlar. Demak, Islomga va musulmonlarga zarar yetkazganlar bu hadisdan istisno qilinadi. Payg‘ambar (ﷺ) ulardan ba’ziga keyinchalik kechirim berganidek, masalan, Ikrima ibn Abu Jahlni kechirgani kabi, Xalifa ularga qarshi sud ishi qo‘zg‘atishi yoki ularni kechirishi mumkin. Bu hukm haqiqatni aytgani uchun musulmonlarga azob bergan yoki Islomni sharmanda qilganlarga nisbatan qo‘llanadi. "Islom o‘zidan oldingi narsalarni yo‘q qiladi" degan hadis ularga tegishli emas, chunki ular undan istisno qilinadi va Xalifaning ko‘rsatmasiga ko‘ra ular ustidan ish qo‘zg‘atiladi. Bundan tashqari, ushbu ikki holatdan boshqa hollarda, Xalifalik tashkil etilishidan oldin tuzilgan shartnomalar, shuningdek bitimlar va sud ishlari, agar ular tasdiqlangan bo‘lsa va ijrosi Xalifalik tashkil etilishidan oldin tugallangan bo‘lsa, bekor qilinmaydi va qayta ochilmaydi. Masalan, agar bir kishi maktab eshiklarini sindirish ayblovi bilan ikki yil qamoq jazosiga hukm qilingan bo‘lsa, ikki yilni Xalifalik tashkil etilishidan oldin o‘tab, qamoqdan chiqqan bo‘lsa, so‘ngra Xalifalik tashkil etilgandan keyin u o‘zini qamoqqa olgan kishiga qarshi, bu ayb uchun qamoqqa olinishga loyiq emas edi, deb sud ishi qo‘zg‘atmoqchi bo‘lsa, bunday da’vo qabul qilinmaydi. Chunki bu ish sodir bo‘lgan, unga hukm chiqarilgan va ijrosi Xalifalik tashkil etilishidan oldin tugagan. U bu masalani Alloh (S.W.T.) huzuriga havola qilishi kerak. (S.W.T) ga umid bog'lagan holda, Undan savob kutgan holda).. Agar esa bu odam o'n yilga hukm qilingan bo'lib, shundan ikki yili o'tgan bo'lsa va Xilofat o'rnatilgan bo'lsa; bunday holda Xalifa ishni ko'rib chiqishga haqli bo'ladi: yo hukm jazosini boshidan bekor qilib, uni ayblovdan xoli holda qamoqdan chiqarishi, yo u o'tkazgan muddat bilan qanoatlanib, uni qamoqdan chiqarishi mumkin. Shuningdek, ilohiy hukmlarni va fuqarolarning manfaatlarini, xususan, odamlar huquqlariga oid masalalarni hisobga olgan holda, hukmning qolgan muddatini o'rganish ham mumkin, shunda nizo bartaraf etiladi.

In regards to starting lawsuits related to those who harmed Islam and the Muslims, this is permitted because the Messenger (PBUH), when he conquered Makkah declared the blood of some people to be shed with impunity as they used to harm Islam and Muslims in Jahiliyyah. He asked that their blood be shed even if they hung themselves to the curtains of the Ka’bah. This is despite the Messenger of Allah (PBUH) saying: "Islam removes that which comes before it", as narrated by Ahmad and Tabarani from Amr ibn Al-As. This means the one that harmed Islam and Muslims are excluded from this hadith.. Since the Messenger (PBUH) forgave some of them later on, such as his forgiving to Ikrimah ibn Abu Jahl, therefore the Khalifah is allowed to start a lawsuit against these or forgive them. This applies to those who used to torture Muslims for saying the truth or those who defamed Islam. The hadith: "Islam removes that which comes before it", [Ahmad, Musnad, 4/199] does not apply to them, for they are excluded of it, and a case is started against them according to the view of the Khalifah.. In other than these two cases the contracts concluded before the establishment of the Khilafah, together with the transactions and lawsuits are not cancelled and nor started as long as they were confirmed and their implementation finished before the establishment of the Khilafah.. Thus, if a man for example was sentenced with two years of imprisonment for a charge of breaking the doors of a school, and he finished the two years before the establishment of the Khilafah and he left the prison. Then after the establishment of the Khilafah he wanted to start a case against the one that imprisoned him for that charge because he views that he did not deserve imprisonment. Such a case is not accepted, because it happened, and a sentence was given for it and its implementation finished before the establishment of the Khilafah. He has to refer this matter to Allah (S.W.T), anticipating reward from Him (S.W.T).. If however, this man was sentenced for ten years, of which two had finished, and the Khilafah was established; in this case the Khalifah is allowed to examine the case, either by cancelling the sentence of punishment from its origin, thus letting him come out of the prison as free of the charge, or to be satisfied with the period he already spent, and he comes out of the prison. It is also possible to study the remaining time of the sentence taking into consideration the relevant divine rules and the interest of the citizens, particularly the issues related to the rights of the people, such that it removes the discord.