17.10 Umumiy mas'uliyatlar/vazifalar

17.10 Umumiy mas'uliyatlar/vazifalar - Islomiy shaxsiyat | Quran Course

U'ydagi fuqarolari ustidan umumiy mas'uliyatni Xalifaga yuklagan. Shuning uchun umumiy mas'uliyatlar yetakchi haqida bo'lgani kabi, Xalifaning zimmasiga yuklanadi.

He made the Khalifah responsible with a general responsibility over his citizens. Therefore the general responsibilities are imposed upon the Khalifah as they are concerning the leader.

Shariat Qonun chiqaruvchisi hukmdorning ushbu jamoat mas'uliyatlarini bajarishini ko'rsatmalar (tawjeeh) va qonunchilik orqali to'liq kafolatlagan. Ko'rsatmalarga kelsak, U hukmdorni mas'uliyatlarini bajarmasa va ularni ado etishda kamchilik qilsa, Allohning jazosi bilan ogohlantirgan. U, o'ziga yuklangan vazifani bajara olmaydigan zaif kishi hokimiyatni o'z zimmasiga olsa, uning uchun xorlik va pushaymonlik borligini aniqlab bergan. Rasululloh ﷺ esa Allohdan islom ummatiga zulm qiladigan kishiga nisbatan qattiq bo'lishini so'ragan, Alloh esa ummatni yaxshi nasihat bilan o'ragan kishiga jannatni harom qilgan, shuningdek boshqa ogohlantirishlar ham bergan. Bular hukmdorga, agar u o'z mas'uliyatlarini bajarmasa, uning oqibati Allohning jazosi ekanini ko'rsatgan. Lekin Shar'a bilan cheklanib qolmagan, balki ummatni ham hukmdorning mas'uliyatlarini bajarishi uchun javobgar qilgan; agar u o'z vazifalarini ado etishda kamchilik qilsa yoki muomalalarida gunoh qilsa, ummatni uni qoralashga majbur qilgan. Hatto, agar u Islomdan boshqa qonun bilan hukm qilsa, ummatga uni qilich bilan urush qilishni buyurgan, shunda bu ochiq kufr bo'lib qoladi. Hukmdorni qoralash yo'lida vafot etgan kishini esa shahidlarning sultoni qilgan. Rasululloh ﷺ shunday deganlar:

The Legislator has completely guaranteed the ruler’s performance of burdens of these public responsibilities via guidelines (tawjeeh) and legislation. As for the guidelines (tawjeeh), He warned the ruler of Allah’s punishment if he neglected and failed to fulfill his burdens. He clarified that there is disgrace and regrets if the weak person who could not fulfill what is imposed upon him undertook it (the rule), the Messenger (saw) asked Allah that He (swt) be severe to the one who is severe upon the Islamic Ummah and Allah prohibited Paradise for who does not encompass the Ummah with good advice among other warnings which demonstrated to the ruler his end if he failed to fulfill his responsibilities i.e. the punishment of Allah. However, the Shar’a was not satisfied with this but also made the Ummah responsible for the ruler’s performance of his responsibilities; it compelled them to denounce him if he fell short of fulfilling his responsibilities or sinned in his transactions. And it even commanded the Ummah to fight him by the sword if he ruled by other than Islam so that it became open disbelief, and made the one who dies in the way of denouncing the ruler the prince of martyrs. He (saw) said:

Ya'ni, o'z ishidan mamnun bo'lgan va unga amal qilishda ularga ergashgan kishi na gunohdan xoli, na xavfsizdir. Ushbu hadisda Rasulullah ﷺ hokimga qarshi inkor qilishni buyurdi va uni qo'l bilan, ya'ni jang qilishgacha bormaslik sharti bilan, har qanday mumkin bo'lgan vosita orqali majburiy qildi; qo'l bilan qila olmasa, tanglik bilan, ya'ni so'z bilan, yoki har qanday holatda, ya'ni so'z bilan yoki qalb bilan inkor qilishni ham shart qildi, agar u qo'l yoki til bilan qila olmasa. U inkor qilmagan kishini gunohda hokimning sherigi deb hisobladi, chunki u: "Kim o'z ishidan mamnun bo'lib, unga ergashsa, u na gunohdan, na xavfdan xoli bo'ladi", deb aytdi. Biroq, bu inkor faqat ular noto'g'ri ish qilib, lekin hali ham Islom bilan hukm qilganlarida bo'ladi. Agar ular Islomni amalga oshirishni tark etib, kufr qoidalarini joriy qilsalar, Shar' faqat qo'l, til va qalb bilan inkor qilish bilan qanoatlanmaydi, balki ularning ishini o'zgartirish, yoki ularni (hokimlarni) o'zgartirish usuli qilib qilich va jang qilishni belgilagan. Umm Salama hadisida, uni Muslim rivoyat qilgan:

I.e. the one who is pleased by their action and follows them in acting upon it is neither guiltless nor safe. In this hadith the Messenger (saw) commanded rejecting against the ruler and obliged it through any means possible by the hand on condition that it does not reach fighting i.e. less than the sword or the tongue in any way whatsoever i.e. by words or by the heart if he is too weak to use the hand or tongue. He considered the one who does not reject a partner to the ruler in sin when he said that the one who is pleased by what they do and follows upon that is neither guiltless nor safe from sin. However this rejection is only when they act wrong but still rule by Islam. If they leave the implementation of Islam and implement the rules of kufr, the Shar’a is not satisfied with mere rejection by hand, tongue and heart but it rather made the method of changing what they do, or them (the rulers), the sword and fighting. In the hadith of Umm Salamah which was narrated by Muslim,