17.6 Xalifalikning birligi
17.6 The Unity Of The Khilafah
Dunyoda ikkitadan ortiq xalifa bo‘lishi joiz emas, chunki Abdulloh ibn Amr ibn al-Os (roziyallohu anhu) rivoyat qiladi: u Allohning Elchisi ﷺ ning shunday deganlarini eshitgan:
It is not allowed to have more than one Khalifah in the world because ‘Abdullah bin ‘Amru bin al-‘Aas (ra) narrated that he heard the Messenger of Allah (saw) say:
“Kimki bir imomga qo‘l berib va yuragining mevasini bergan bo‘lsa, unga imkon qadar itoat qilsin. Agar boshqa biri uning bilan talashish uchun kelsa, o‘sha boshqasining bo‘ynini uring.”
“Whoever pledges an Imam giving him his handshake and the fruit of his heart should obey him as much as he can. If another comes to dispute him, strike the neck of the other (person).”
Abu Said al-Xudriy rivoyat qilishicha, Allahning Elchisi ﷺ shunday degan:
Also Abu Saeed al-Khudri narrated that the Messenger of Allah (saw) said:
“Agar ikki xalifaga bay‘at berilsa, ulardan keyingisini o‘ldiring.”
“If a pledge is taken for two Khalifahs, kill the latter among them.”
Arfaja aytdi: u Allohning Elchisi ﷺ shunday deganlarini eshitgan:
And ‘Arfaja said that he heard the Messenger of Allah (saw) say:
"Agar birorta kishi sizning bir kishi ostida birlashganingiz vaqtida oldingizga kelib, kuchingizni sindirmoqchi va birligingizni bo'lmoqchi bo'lsa, uni o'ldiringiz."
“If someone comes to you when you are united under one man and wants to break your strength and divide your unity, kill him.”
Abu Hozim ham rivoyat qiladi, u Abu Hurayra (ra) bilan besh yil birga bo'lgan va uning Allah Elchisi ﷺ haqida gapirib: "..." deganini eshitgan.
Abu Hazim also narrated that he accompanied Abu Hurairah (ra) for five years and heard him narrate about the Messenger of Allah (saw) saying:
“Payg‘ambarlar Isroil avlodlarini boshqarar edilar. Qachonki bir payg‘ambar vafot etsa, uning o‘rniga boshqa payg‘ambar almashar edi. Lekin mendan keyin payg‘ambar bo‘lmaydi. Xalifalar bo‘ladi va ularning soni ko‘p bo‘ladi. Ular so‘radilar: Unda bizga nima buyurasiz? U aytdi: Ularga birin-ketin bay‘at ado eting va ularning haqini bering. Albatta, Alloh ularga topshirgan narsa haqida ularni so‘raydi.”
“The Prophets ruled over the children of Israel. Whenever a Prophet died another Prophet succeeded him, but there will be no Prophet after me. There will be Khulafaa and they will number many. They asked: What then do you order us? He said: Fulfill the bay’ah to them one after the other and give them their due. Surely Allah will ask them about what He entrusted them with.”
Agar Xilofat ikki mamlakatda bir vaqtning o‘zida ikki xalifa uchun tashkil etilsa, bu ikkalasi uchun ham joiz bo‘lmaydi, chunki musulmonlarga ikki xalifaga ega bo‘lish mumkin emas. Birinchi bo‘lib bay’ah berilgan kishining bay’ahi joiz deyish to‘g‘ri emas, chunki masala xalifa tayinlash, uni poyga bilan egallash emas. Shuningdek, bu barcha musulmonlarning haqi bo‘lib, xalifaning haqi emas, shuning uchun ikki xalifa tashkil etilgan holda masala yana musulmonlarga qaytishi kerak, ular bitta xalifa tayinlashlari lozim. Ular o‘rtasida qur’a tashlashni taklif qilish ham noto‘g‘ri, chunki xilofat shartnomadir, qur’a esa shartnoma tarkibiga kirmaydi. Shuningdek, Payg‘ambar ﷺning hadisiga murojaat qilish ham to‘g‘ri emas.
If the Khilafah was established for two Khalifahs in two countries at the same time, it would not be valid for either of them because the Muslims are not allowed to have two Khalifahs. It is not correct to say that the bay’ah is valid to the one that had it first because the matter is to establish a Khalifah, not to make a race for it. Also it is the right of all Muslims, not the right for the Khalifah, so the matter must go back again to the Muslims to establish one Khalifah in case when they had established two Khalifahs. It is incorrect to suggest a ballot between them because the Khilafah is a contract, and the ballot is not included in the contract. And it is incorrect to refer to the saying of the Prophet (saw):
"Bay'ani birma-bir ado eting"
“Fulfill the bay’ah one by one”
Shunday ekan, agar xalifa mavjud bo'lgan holda xalifalarga bay'at berilsa, u holda bay'at faqat birinchi bo'lib tuzilgan bay'at bo'lib, undan keyin kelganiga bay'at tuzilmaydi. Muhokama qilinayotgan masala shundaki: agar xalifalik ikki xalifa uchun o'rnatilsa, ya'ni nufuzli kishilarning ko'pchiligi bir vaqtning o'zida ikki xalifani saylasa va ularning har biriga bay'at qonuniy ravishda tuzilgan bo'lsa, u holda ikkala shartnoma bekor qilinadi va masala musulmonlarga qaytariladi. Agar ular ulardan birini tayinlagan bo'lsa, u holda unga yangidan bay'at tuzildi, avvalgi holatni tasdiqlash sifatida emas. Agar ular boshqa bir kishini tayinlagan bo'lsa, u holda bay'at o'sha boshqa kishiga tuziladi. Demak, masala poyga qatnashuvchi shaxslarniki emas, balki barcha musulmonlarning haqqidir. Agar ikki xalifa tayinlangan bo'lsa-yu, hukmronlik va xalifalik ishlarida nufuzli kishilarning ko'pchiligi ulardan biri tomonida bo'lib, aynan ular uni saylagan bo'lsa, ozchilik esa ikkinchisi tomonida bo'lsa, u holda bay'at ko'pchilik nufuzli kishilar saylagan kishiga beriladi. Bu u birinchi, ikkinchi yoki uchinchi bo'lib saylangan bo'lishidan qat'i nazar shunday, chunki ko'pchilik nufuzli kishilar uni saylagan paytdan boshlab u qonuniy xalifa hisoblanadi. Boshqalar xalifalikning birligi uchun unga bay'at berishlari kerak; aks holda musulmonlar u bilan urushadilar, chunki xalifalik musulmonlarning ko'pchiligi bay'ati bilan tuzilgan. Shunday qilib, u barcha musulmonlar itoat etishi lozim bo'lgan xalifaga aylanadi va boshqa kishini saylash harom bo'ladi.
Because this is the case if a pledge is given to Khulafaa when there exists a Khalifah; so the pledge is not valid except for the first one whose pledge was contracted, and whoever comes afterwards could not have the pledge contracted to him. The case under discussion is that if the Khilafah is established for two Khalifahs when the majority of the influential people elected two Khalifahs at the same time, and the pledge of each of them was contracted legally. So the two contracts are cancelled and the matter must be returned to the Muslims; if they established the pledge for one of them then it is contracted anew, not as a confirmation to his previous case. And if they established it to other than them, then it is contracted (to that other person). Thus the matter is a right to all Muslims not to persons who enter in a race for it. And if two Khulafaa were established, and the majority of the influential people in the affairs of ruling and Khilafah sided with one of them and it was they who elected him, while the minority was with the other, then the pledge would be for the one who the majority of the influential people in the matters of ruling elected. (This is so) whether he was elected first, second or third, because he is considered the legal Khalifah when the majority of the influential people elected him. The others must make a pledge to him for the sake of unity of the Khilafah; otherwise the Muslims will fight him because the Khilafah is contracted by the pledge of the majority of the Muslims. He thus becomes a Khalifah who must be obeyed by all Muslims and it becomes haram to elect another person.