33-bob. Islom davlatining ichki siyosati - Islom xalifaligi | Quran Course

33-bob. Islom davlatining ichki siyosati - Islom xalifaligi | Quran Course

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33-bob. Islom davlatining ichki siyosati

33 The Domestic Policy of the Islamic State

by Taqiuddin an-Nabhani5 min readViewed 129 times

Islom davlatining ichki siyosati Islom qoidalarini ichkarida amalga oshirishdan iborat. Islom davlati o'z yurisdiksiyasi ostidagi yerlarda ushbu qoidalarni joriy etar edi. U munosabatlar va bitimlarni tashkil etar va nazorat qilar, hudud jazolarini qo'llar, jazolarni ijro etar, yuksak axloqni ta'minlar, islomiy marosim va ibodatlarning ado etilishini kafolatlar, shuningdek Islom qoidalariga muvofiq fuqarolarning ishlariga g'amxo'rlik qilar edi. Islom o'z hokimiyatiga bo'ysungan kishilarga, musulmon bo'lsinlar yoki bo'lmasinlar, uning qoidalari qanday qo'llanilishi kerakligi usulini belgilab bergan. Islom davlati Islom qoidalarini aynan shu belgilangan usulga amal qilgan holda joriy etgan. Chunki bu usulning o'zi ham Hukmi shar'iy hisoblanadi, xuddi masalalarga oid qoidalar kabi. Islom barcha odamlarga xitob qilish uchun kelgan, chunki Alloh (subhanahu va taolo) barcha insoniyatga Islom orqali faqat inson sifatida xitob qilgan, boshqa hech narsa sifatida emas. Alloh (subhanahu va taolo) aytadi,

The domestic policy of the Islamic State is to execute the rules of Islam internally. The Islamic State would implement these rules in the land which were under its jurisdiction. It organized and supervised relationships and transactions, implemented the hudud, carried out punishments, enforced high morals, ensured the performance of the Islamic rituals and acts of worship, as well as looking after the citizens’ affairs according to the rules of Islam. Islam has determined the method by which its rules are to be implemented on the people who submit to its authority, whether Muslims or otherwise. The Islamic State implemented the rules of Islam following this specific method. Since, the method is by itself a Hukm Sharii, as well as the rules concerning the issues. Islam came to address all people, for Allah (swt) addressed all mankind with Islam as human beings and nothing else. Allah (swt) says,

Etnik ozchiliklar mavjud emas, chunki barcha odamlar insonparvarlik nuqtai nazaridan qaraladi va fuqarolik burchlarini bajargan ekan, Islom davlatining fuqarolari hisoblanadi. Davlat fuqaroligiga ega bo‘lgan har bir kishi, musulmon bo‘ladimi yoki yo‘qmi, Shariat tomonidan unga belgilangan to‘liq huquqlardan foydalanadi. Ushbu fuqarolikka ega bo‘lmagan har bir kishi, hatto musulmon bo‘lsa ham, bu huquqlardan mahrum etiladi. Masalan, agar musulmon erkakning fuqaro sifatida Islom davlatiga ega bo‘lgan nasroniy onasi, fuqaroligi bo‘lmagan otasi bo‘lsa, onasi undan nafaqa olishga haqli bo‘ladi, otasi esa bunga haqli bo‘lmaydi. Agar onasi nafaqani undan talab qilsa, sudya uning foydasiga hukm chiqaradi, chunki u Islom davlatining fuqarosi hisoblanadi; otasi xuddi shunday talab qilsa, sudya uning da’vosini rad etadi, chunki u davlat fuqarosi sifatida tan olinmaydi. Shuning uchun Shariat Islom hukmi ostida yashayotganlarni fuqaro deb hisoblaydi va fuqarolikni ularning barchasi birgalikda ega bo‘ladigan narsa qilib belgilaydi. Bu fuqarolik ularga Islom davlatida fuqaro sifatida yashash orqali Islom tomonidan belgilangan homiylik va farovonlik huquqlaridan foydalanish imkonini beradi.

Ethnic minorities do not exist as all people are viewed from a humanistic point of view and are citizens of the Islamic State so long as they fulfill the duties of citizenship. Every person holding the citizenship of the State enjoys the full rights decreed for him by the Shari’ah, whether he is Muslim or not. Anyone not holding that citizenship is deprived of these rights, even if he were Muslim. For instance, if a Muslim man had a Christian mother who held the Islamic citizenship and a father who did not, then his mother would qualify to receive sustenance from him and his father would not. If the mother claimed it from him the judge would rule in her favor because she would be classified as a citizen of the Islamic State, whereas if the father attempted to do likewise the judge would reject his claim because he would not be classified as one of its citizens. Therefore, the Shari’ah considers those ruled by Islam as citizens and made the citizenship something which they all hold in common and which qualifies them to enjoy the rights of guardianship and welfare decreed by Islam by living in the Islamic State as citizens.

Musulmonlar Islom aqidasi hamda Qur'on va Sunnatning Shariat manbalari ekani bilan birlashgan bo'lib, shu asosda shariat qoidalari va hukmlari chiqariladi. Bu masalada ulardan hech biri umuman ixtilof qilmagan. Biroq ijtihod tufayli ular Qur'on va Sunnatni tushunishda turlicha qarashlarga kelganlar, natijada bu farqlardan turli maktablar va firqalar paydo bo'lgan. Buning sababi shundaki, Islom musulmonlarni ijtihod qilishga da'vat etgan va tushunishdagi tabiiy farqlar mavjud. Shu sababli aqida, huquqiy hukmlar va Usul ul-fiqh metodologiyasini tushunishda ixtiloflar yuzaga kelgan. Allohning Elchisi ﷺ ijtihodni rag'batlantirgan va hukm chiqaruvchi mujtahid ijtihod qilib xato qilsa, ajr olishini, to'g'ri topsa, ajri ikki baravar bo'lishini ta'kidlagan. Shuning uchun Sunniy, Shia, Mu'tazila va boshqa firqalarning paydo bo'lishi ajablanarli emas. Shuningdek, Shofi'iy, Hanafiy, Molikiy, Hanbaliy, Ja'fariy, Zaydiy va boshqa mazhablarning shakllanishi ham ajablanarli emas. Bu barcha islomiy firqa va mazhablar yagona aqidaga, ya'ni Islom aqidasiga amal qilganlar, ularning hammasi Allohning (SWT) farz qilgan amallarini bajarib, Uning man etgan ishlaridan tiyilishga buyurilgan. Ularning barchasi hech bir alohida mazhabga emas, balki shariatga rioya qilishga majburdir.

The Muslims are united under the Islamic ‘Aqeedah and by the fact that the Qur’an and the Sunnah are sources of Shari’ah, whereas the principles and verdicts are derived from it. None of them has differed on this issue at all. However, due to Ijtihad, they have differed in the understanding of the Qur’an and the Sunnah, and as a result of this difference different schools of thought and sects emerged. This was due to the fact that Islam encouraged the Muslims to make Ijtihad and to the fact that there are natural variances in understanding. Therefore, differences emerged in the understanding of the ‘Aqeedah, the legislation, and methodology of ‘Usul ul Fiqh. The Messenger of Allah (pbuh) had encouraged Ijtihad and stressed that if the Mujtahid (one qualified to extract rules) makes Ijtihad and he errs, he receives a reward and if he is right his reward is doubled. Therefore, it was never surprising to find the Sunnah, Shi’ah, Mu’tazilah, and other sects. Nor was it surprising to witness the emergence of several Madhahib such as the Shafi’i, the Hanafi, the Maliki, the Hanbali, the Ja’fari, the Zaydi and others. All these Islamic sects and Madhahib embraced one single ‘Aqeedah, i.e. the Islamic ‘Aqeedah, they were all commanded to follow the obligations and abstain from the prohibitions of Allah (swt).They were all under the obligation to abide by the Shari’ah and not by any particular Madhahib .

Madhhab faqat Muqallid (ya'ni Mujtahid bo'lmagan kishi) o'z ijtihodini qila olmagan taqdirda unga ergashadigan, Shariat hukmini tushunishning muayyan bir yo'nalishidir. Musulmon Ilohiy hukm bilan buyurilgan, Madhhab bilan emas. Agar qodir bo'lsa, u hukmni ijtihod orqali oladi; agar ijtihod qila olmasa, u hukmni madhhabga ergashish orqali oladi. Shunday ekan, Islomiy aqidani qabul qilgan, Qur'on va Sunnatni Shariatning yagona manbai deb e'tirof etgan barcha firqalar va madhhablar islomiydir. Ularning tarafdorlari barchasi musulmondir va ularga Islom qonunlari joriy etiladi. Shu sababli, ular Islomiy aqidadan chetga chiqmagan ekan, Davlat bu guruhlarga ham, turli madhhablarga ergashuvchilarga ham aralashmasligi kerak. Ammo agar ular, yakka tartibda yoki jamoa bo'lib, Islomiy aqidadan og'sa, bu Islomdan murtadlik (irtidod) harakati deb hisoblanadi va murtadlarga nisbatan jazo qo'llaniladi. Musulmonlar barcha Islomiy qonunlarga bo'ysunadilar. Bu qonunlarning ba'zilari qat'iy bo'lib, faqat bitta to'g'ri fikrga ega, masalan, o'g'rining qo'lini kesish, riboni (foizni) taqiqlash, zakotning farz ekanligi va farz namozlarning besh vaqt ekanligi va boshqalar. Bu qonunlar qat'iy va hal qiluvchi bo'lganligi sababli, yagona tushunishga amal qiluvchi barcha musulmonlar uchun majburiydir.

The Madhahib is only a particular understanding of the Shari’ah verdict which is followed by the Muqallid (the one who is not a Mujtahid) if he is unable to make his own Ijtihad. The Muslim is commanded by the Divine rule and not by the Madhab. He takes the rule by means of Ijtihad if he can, otherwise he takes it by following a Madhab if he is unable to make Ijtihad. Therefore, all the sects and Madhahib which embraced the Islamic ‘Aqeedah, and believed in the Qur’an and Sunnah - as the sole source of Shari’ah - are all Islamic. Their advocates are all Muslims and the Islamic laws are to be implemented on them. The State should not, therefore, interfere with these groups nor with the followers of various Madhahib as long as they do not deviate from the Islamic ‘Aqeedah, but if they deviated from the Islamic ‘Aqeedah, whether individually or collectively, this would be considered an act of Irtidad (apostasy) from Islam and the punishment of apostates would be carried out on them. The Muslims are compelled by all Islamic laws. Some of these laws are definite with only one valid opinion, like the cutting of the hand of the thief, the prohibition of usury, the obligation of Zakah, and the obligatory prayers being five, etc. These laws are binding on all Muslims following one single understanding, for they are definite and decisive.

Islom olimlari va mujtahidlar bir masalani turlicha tushunganliklari sababli, ba'zi hukmlar va fikrlarda musulmonlar ixtilof qilganlar. Masalan, xalifaning shartlari, Xaroj yeridan o'ndan bir olish yoki yerni ijaraga berish va boshqalar shular jumlasidandir. Bunday hukmlarda xalifa bir fikrni qabul qiladi va unga itoat qilish barcha uchun majburiy bo'ladi. Xalifa qabul qilgan fikrdan boshqacha fikrda bo'lgan kishi o'z fikridan voz kechib, imomning fikriga amal qilishi kerak. Shunday qilib, imomning fikri barcha ixtiloflarni hal qiladi va imomga itoat qilish hammaga majburiydir. Musulmonlarning barchasi xalifa qabul qilgan fikrlar yuzasidan uning buyrug'ini bajarishga majbur bo'lib, uning fikri ularga oshkora ham, yashirin ham bog'liqdir. Imom qabul qilgandan boshqa ilohiy hukmni amalga oshirgan kishi gunohkor bo'ladi. Xalifa biror shariat hukmini joriy qilgach, u barcha musulmonlar uchun majburiy bo'ladi. Bitta masala bo'yicha shariat hukmi bir kishi uchun bir nechta bo'la olmaydi.

There are several rules and thoughts on which the Muslims differed, due to each Mujtahid understanding an issue differently from the other. For example, the prerequisite of the Khaleefah or the taking of the tithe on the Kharaj land or the rental of land, amongst others. In the case of such laws, the Khaleefah adopts an opinion and obedience becomes compulsory on everyone. Everyone who holds a different opinion to that adopted by the Khaleefah should abandon that opinion and comply with the Imam’s opinion. Thus the opinion of the Imam settles all the differences and the obedience to the Imam is compulsory on everyone. The Muslims are all obliged to execute the order of the Khaleefah concerning the opinions which he adopts and his opinion is binding on them, both publicly and privately. Whoever implements a Divine rule other than the one adopted by the Imam will be sinful. Once the Khaleefah enacts a Shari’ah rule it becomes binding upon all Muslims. The Shari’ah rule concerning one issue cannot be multiple for one person.

Bu odamlar o‘z holiga qo‘yiladi, ularning e’tiqodi va ibodatiga hech qanday aralashuv bo‘lmaydi. Nikoh va talaqqa oid masalalarda o‘z dinlariga muvofiq o‘z qonunlariga amal qilishlariga ruxsat beriladi. Davlat ularning o‘z xalqidan bir qozi tayinlaydi, u davlatga tegishli sudlarda ularning dinlariga asoslanib nizolarni hal qiladi. Ovqatlanish va kiyinish-bezanish borasida esa, ular jamoat tartibi doirasida o‘z qoidalariga ko‘ra muomala qilinadilar. Kitob ahlidan bo‘lmagan boshqa kishilarga ham xuddi shunday muomala qilinadi. Payg‘ambar ﷺ majusiylar haqida shunday degan: “Ularga Kitob ahliga qilinadigan muomalani qilinglar.” Muomalot va jinoyat kodeksiga kelsak, ular musulmonlar va nomusulmonlarga birdek tatbiq etiladi. Nomusulmonlarga ham musulmonlarga bo‘lgani kabi, hech qanday tarafkashliksiz jinoiy hukmlar chiqariladi. Islom davlatining fuqaroligiga ega bo‘lgan barcha kishilar dinidan, irqidan yoki mazhabidan qat’i nazar, muomalot va jinoyat kodeksiga oid Shariat hukmlariga rioya qilishga majburdirlar. Ularning barchasi Shariatga bo‘ysunishi shart. Biroq, ularning qonunlarga amal qilishi diniy yoki ruhiy emas, balki qonunchilik va huquqiy xarakterga ega bo‘ladi. Shuning uchun ularni bu qonunlarga e’tiqod qilishga majburlash shart emas, chunki bu ularni Islomni qabul qilishga majbur qilish bo‘lardi. Alloh subhanahu va taolo aytadi:

These people will be left alone and there is no interference with their beliefs or their worship. They will be allowed to adhere to their own laws in matters of marriage and divorce according to their religion. The State will appoint a judge from their own people to settle their disputes based on their religion in courts belonging to the State. As for their diet and adornment, they will be treated according to their own rules within the public order. People other than the People of the Book will be treated in the same way. The Messenger of Allah (pbuh) said concerning the Majus, “Treat them in the same way you treat the People of the Book.” As for transactions and penal code, they are implemented on Muslims and non-Muslims alike. Penal judgments will be passed on non-Muslims in the same way as on Muslims without any prejudice. All those who hold the citizenship of the Islamic State are obliged to comply with the Shari’yah related to transactions and penal codes regardless of their religion, race, or sect. They all have to abide by the Shari’yah. However, their adherence to the laws would be legislative and legal rather than religious or spiritual. They would therefore not be obliged to believe in them because that would constitute them being forced to embrace Islam; Allah (swt) says,