Yuqorida bayon etilgan qoidalar Islom davlati va uning boshqa davlatlar, xalqlar hamda millatlar bilan munosabatlariga oid Shariat qoidalarining namunasidir. Ulardan ba’zilari namuna sifatida aniqlab berildi, qolgan qoidalar uchun esa musulmonga aniqlanmaguncha, bu umumiy munosabatlar tayanadigan asos va ularning muammolarini hal etuvchi qoidalar toifasi shu tariqa ma’lum bo‘ladi. Insonlar o‘rtasida ularning hayotidagi manfaatlari tayanadigan munosabatlar mavjud. Islom shaxslar o‘rtasidagi bu munosabatlarni shaxsiy munosabatlarga xos Shariat qoidalari bilan hal qildi, ular inson zotining mohiyati jihatidan barcha odamlar uchun umumiydir.

The rules which have been explained are a sample of the Shari’ah rules related to the Islamic State and its relationship with other states, peoples and nations. Some of the rules were clarified therein as a sample for the rest of the rules until it is clarified for the Muslim thence the basis upon which these general relations stand and the category of rules which treat its problems. There are relations between individuals upon which their benefits stand in their lives. Islam came and treated these relations between individuals with Shari’ah rules specific with individual relations, general for human beings in his essence as a human being.

Islom barcha qonunchiligida insonlarga, muayyan shaxslarga emas, balki shaxslarda namoyon bo'luvchi insonga qonun belgilaydi. U bu shaxslarga, ularning insoniy xususiyati e'tiborga olingan holda, jamoa sifatida, ya'ni bir jamiyatni tashkil etuvchi odamlar sifatida qaraydi va bu shaxslar hamda jamoa uchun munosabatlardan, shaxslar o'rtasidagi munosabatlardan, ularning mavjudligi bilan jamiyat vujudga keladigan munosabatlardan nima zarur bo'lsa, shuni qonunlashtiradi. Inson deganda Holid yoki Muhammad bo'lishidan qat'i nazar, insonlar turi nazarda tutilgani uchun, qonun muayyan bir shaxs uchun emas, shu insonga kelgan. Shaxs deganda esa Holid yoki Muhammad bo'lgan alohida bir kishi, uning aynan shaxs sifatidagi holati nazarda tutilgani uchun, Islom shaxsdan o'zining individual holatida talab qilinadigan qonuniy majburiyatlarni bajarishni joriy qildi, ko'zda tutilgani esa shaxsning muammolarini shaxs sifatida hal qilishdir, va Islom olib kelgan barcha narsa bilan cheklashni buyurdi. Qoidalar inson uchun qonunlashtirilgan bo'lsa-da, majburiyatlarini bajarishga chaqirilgan shaxs ham xuddi Holid yoki Muhammad kabi aynan o'sha alohida kishidir. Biroq bu uning faqat o'ziga xos, boshqa hech kim unga sherik bo'la olmaydigan individual holati emas, masalan, uning bo'yi, yosh o'simliklarga bo'lgan muhabbati yoki go'shtdan tiyilishi kabi, balki inson sifatidagi holatida, insonning tabiiy xususiyatlari unga tatbiq etiladigan shaxs sifatida, bu shaxsning inson sifatidagi harakatlarida namoyon bo'luvchi hayotiy kuch paydo bo'ladigan holatda. Islom shaxslar o'rtasidagi munosabatlarni, ularning jamoat va shaxsiy hayotida, tartibga solish uchun qoidalar olib keldi, ya'ni odamlar o'rtasidagi munosabatlarni tartibga solish uchun, xuddi davlat bilan odamlar o'rtasida, davlat bilan boshqa davlatlar o'rtasida munosabatlarni tartibga solish uchun qonunlar belgilangani kabi, va jamoa sifatidagi jamiyatni tartibga solish uchun qoidalar olib keldi. Bularning barchasi muayyan bir shaxsga, Muhammadga, Xolidga yoki Hasanga, balki u insonligi sababli qo‘llaniladigan qoidalardir.

Islam in all its legislation legislates for human beings not for specific individuals but it legislates for the human being represented in individuals. It legislates for these individuals with their human attribute in their consideration as a collection of people who are a community and legislates for these individuals and this community what they need of relationships and of the relationships between individuals by whose existence a community is created. And since the connotation by human beings is the species of human beings irrespective of his being Khalid or Muhammad, the legislation came for this human being not for a specific individual. And since the intention by the individual is a specific person in respect of his being a particular Khalid or Muhammad, Islam made performing the legislated responsibilities requested from the individual in his individualised capacity and intended by it is the treatment of the problems of the individual as an individual, and commanded the restriction with all that Islam came with. The rules, even if legislated for human beings, yet the one requested to undertake its responsibilities is the specific individual as any Khalid or Muhammad. However this is not in his individual capacity specific to him wherein none other can associate with him such as his length, his love of young herbs, his abstention from meat, but rather as an individual in the capacity of his being a human being upon whom applies the innate attributes of the human wherein appears the vital energy which manifest in the actions of this individual in his capacity as a human being. Islam came with rules to organise the relationships between individuals in their public and private lives i.e. it came with rules to organise their relationships between people just as it came with rules legislated to organise relationships between people and the State, and between the State and other states or to organise the community in respect of it being a community. All of these are rules imposed upon a specific individual, Muhammad or Khalid or Hassan but in respect of his being a human being.

Shariat qoidalarini umumiy holda o‘rganganimizda shuni ko‘ramizki, Islom hukmlar belgilaganda shaxsning o‘ziga xos shaxsiyati manfaatlarini va jamoa a’zosi sifatida yashaydigan jamiyatning manfaatlarini himoya qilgan. Jamiyat o‘z mohiyatiga ko‘ra shaxslardan tashkil topgan jamoa sifatida, shaxslararo munosabatlardagi holat sifatida emas, balki o‘z-o‘zicha jamoa sifatida ko‘riladi. Islom jamoa uchun, uning ichidagi munosabatlar bilan birga hukm chiqarganda, shaxsning manfaatlarini himoya qiladi; shaxs uchun uning boshqa(lar) bilan bo‘lgan munosabatlarida hukm chiqarganda esa jamoaning manfaatlarini himoya qiladi. Shunga ko‘ra, daromad yetarli bo‘lmaganda fuqarolar ishlarini boshqarish uchun Davlatga musulmonlar mollaridan olish huquqini bergan holda, uni Alloh (SWT) jamoaga yuklagan narsadan ortiqcha olishdan cheklaganini ko‘ramiz, masalan, jihod uchun pul olish yoki ochlarni boqish kabi. Bundan tashqari, uni buni faqat boylarning ortiqcha mablag‘laridan olishga cheklagan, ya’ni ularning asosiy ehtiyojlari — oziq-ovqat, kiyim-kechak va boshpanadan ortiq bo‘lgan qismdan, hamda jamiyatning ta’rifiga ko‘ra zaruriy hisoblangan asosiy ehtiyojlaridan, ya’ni ularning ma’lum ehtiyojlari, masalan, nikoh va ularga tayanadigan, qondirishga muhtoj bo‘lgan uzoqroq ehtiyojlari, xizmatkorlar va shunga o‘xshash narsalardan ortiqcha qismdan olishga cheklagan. Jamiyatni saqlashga qaratilgan ushbu qonunchilik ichida shaxs manfaatlarining himoyasi bor. Shuningdek, Shar’a shaxsga uy qurish yoki bog‘ ekish ruxsat berganda, unga odamlar uchun yo‘lni majburiy qilib qo‘yishini va jamoat mulki bo‘lgan yo‘l haqqiga biron-bir tarzda tajovuz qiladigan qurilish, ekish yoki ekinzor yaratishni taqiqlashini ko‘rasiz. Shaxsga o‘z mulkini Islom yurtlaridan tashqarida savdo uchun sotishga ruxsat berganda esa, uni qurollarni va musulmonlarga qarshi dushmanni kuchaytiradigan hamma narsani sotishdan man etgan. Shaxs uchun bunday qonunchilik jamoaning manfaatlarini himoya qiladi.

From following the Shari’ah rules in their generality, we find that when Islam legislated rules it protected the interests of the individual in his specific personality and the interests of the community in which he lives in its capacity as a community composed of individuals in its essence as a community not in the relation to relationships between individuals. When it legislates for the community with the relationships within it, it protects the individual’s interests, and when it legislates for the individual in the relationships between him and other(s) it protects the interests of the community. Accordingly we find that when it allowed the State the right to take from the Muslims’ wealth to administer the affairs of the citizens where it explicitly stated revenues are not sufficient, it restricted the State not to take more than what Allah (swt) obliged upon the community like taking money for jihad or feeding the hungry. And it restricted it not to take this except from the excess money of the wealthy i.e. what exceeds their basic needs which are food, clothing and shelter, and their basic needs which are considered necessities according to the definition of their society i.e. according to the well-known from their needs like marriage and what they are depend upon to satisfy like their remote needs, servants and similar to this. Within this legislation to preserve the society is the protection for the individual’s interests. You will also find that when the Shar’a allows the individual to build a house or plant a garden that it imposes upon him a path for the people and prevents him from building, planting or cultivating in any way that encroaches upon the right of the path of public property. And when it allows the individual to sell what he owns outside the homelands of Islam in trade, it prevented him from selling weapons and all that strengthens the enemy against Muslims. This legislation for the individual protects the community’s interests.

Shunga ko'ra, shaxslar o'rtasidagi munosabatlarni tartibga soluvchi qonunchilik shaxsiy munosabatlar uchun qonun bo'lish bilan birga, insonning qonuni bo'lishidan, jamiyat uchun qonun bo'lishidan yoki jamiyat uchun, ya'ni shu jamoaning shaxslari o'rtasidagi doimiy munosabatlar uchun qonun bo'lishidan ajratib bo'lmaydi. Shu sababli shaxslar munosabatlariga oid Shariat hukmlarining namunasi (namadhij) shaxslar munosabatlarini qamrab olsa ham, bevosita ularni amalga oshiradigan aniq shaxslarga qo'llansa ham, butun insoniyat uchun umumiy bo'lgan Shariat hukmlaridir. Masalan, savdo — Islom davlati bayrog'i ostida Islom hukmlarini amalga oshiruvchi shaxslar o'rtasidagi munosabatlarni tartibga soluvchi Shariat hukmlaridir. Bu hukmlarni bevosita ijro etuvchilar ular bo'lsa ham, ular insoniyatning barcha shaxslariga taalluqlidir. Muhammad va Xolid bevosita savdo bilan shug'ullanganda, ikkalasi ham savdo bilan shug'ullanar ekan, savdo hukmlarini ijro etishga chaqiriladi, Hasan va Solih esa savdo bilan shug'ullanmagani uchun ularga bu chaqiriq yo'naltirilmaydi. Savdo hukmlari shaxslar tomonidan ijro etilishi uchun qonunlashtirilgan, lekin bu ularning jamiyatda yashovchi insonlar sifatidagi holatida bo'lib, muammo paydo bo'lganda ularni bevosita ijro etadilar. Musulmon shaxs o'zining shaxsiy harakatlari uchun Islom hukmlariga bo'ysunganidek, bevosita amalga oshirmoqchi bo'lgan har bir masalada Shariat hukmini bilishi uning shaxsiy farzidir. Shu sababli musulmonlar ularni bilishlari va kerakli narsani bilish uchun Shariat kitoblariga murojaat qilishlari uchun ular o'rtasidagi munosabatlarga oid hukmlarning namunasini taqdim etish foydalidir.

Accordingly the legislation which organises relationships between individuals on top of its being legislation for individual relationships cannot be separated from its being legislation for a human being or its being legislation for the community or its being legislation for the society i.e. for the standing relationships between the individuals of this community. Hence the model (namadhij) for the Shari’ah rules related to the relationships of individuals are Shari’ah rules general for all humanity even if they treat the relationships of individuals and are applied upon specific individuals who directly perform them. For example, trade is Shari’ah rules for organising the relationships between individuals who implement the Islamic rules under the banner of the Islamic State. They are the ones who directly perform these rules; however they apply to all individuals of humanity. When Muhammad and Khalid directly undertake trade, both are addressed to execute the rules of trade as they are engaged in trade, and Hassan and Salih are not requested by them as they are not engaged in trade. The rules of trade are legislated to be implemented by individuals but in their capacity of being human beings living in a community and they implement them when a problem arises and they directly perform it. Since the individual Muslim is obliged for the Islamic rules upon his individual actions, then it is an individual obligation upon him to know the Shar’a rules in each issue he intends to directly perform. So it is beneficial to offer a model (namadhij) of the rules related to the relationships between them so that Muslims know them and return to the books of Shari’ah to know what they need.