11.6 Muhtasibning majburiy vakolatlari - Islomdagi hukmlar tizimi | Quran Course

11.6 Muhtasibning majburiy vakolatlari - Islomdagi hukmlar tizimi | Quran Course

Bu muhtasibning tayinlash shartnomasida unga o'z o'rnida vakillar (noib) tayinlash huquqi berilganmi yoki yo'qmi, shunga bog'liq. Agar tayinlashni xalifa amalga oshirgan bo'lsa, muhtasib vakillar tayinlashi mumkin, faqat tayinlash shartnomasida bunday vakolat ko'rsatilgan bo'lishi kerak. Agar tayinlashni Qodiy al-Qudat (oliy qozi) amalga oshirgan bo'lsa, u holda, yuqoridagi shartdan tashqari, Qodiy al-Qudatning o'zi tayinlagan qozilarga boshqalarni o'rinbosar qilib tayinlash huquqini berish vakolati ham tayinlash shartnomasida bo'lishi kerak. Agar Qodiy al-Qudatning o'zida bunday vakolat bo'lmasa, u bunday vakillikni tasdiqlash huquqiga ega bo'lmaydi, shuning uchun muhtasib o'rinbosar tayinlay olmaydi, ya'ni vakillik huquqiga ega bo'lmaydi. Qozining o'z o'rniga boshqasini tayinlash vakolati, u muhtasib, qozi yoki qodiy al-mazolim bo'lishidan qat'i nazar, qozining o'zida emas, balki xalifa unga bunga ruxsat bergan taqdirdagina bo'ladi; yoki qozilarni tayinlash va tayinlanganlarga vakillik berish ruxsati sud ishlari bo'yicha Vali, ya'ni Qodiy al-Qudatga berilgan bo'lsa, shunday bo'ladi. Buning sababi shuki, qozi sud tizimiga, ya'ni aniq bir turdagi sud tizimiga, ya'ni hisbaga tayinlanadi. Shuning uchun agar unga vakillik huquqi, ya'ni o'z o'rniga biror kishini tayinlash huquqi berilmagan bo'lsa, u hech kimni tayinlash uchun majburiy vakolatga ega bo'lmaydi. Bu hukm qozi va qodiy al-mazolim uchun ham bir xil bo'lib, ularning har biri tayinlash shartnomasiga muvofiq sud tizimiga tayinlanadi. Shu sababli ular qo'shimcha vakolatga ega emaslar: shartnomaning bir qismi bo'lmasa, qozilarni tayinlash huquqiga ham ega bo'lmaydilar. Shuningdek, shartnomada ko'rsatilmagan bo'lsa, u hisba vazifalarini bajarish uchun o'z nomidan o'rinbosarlar tayinlash huquqiga ham ega bo'lmaydi. Bu hukm Qodiy al-Qudat uchun ham xuddi shunday qo'llaniladi. Vakillar tayinlashning ruxsat etilishi Allohning Elchisi ﷺ ning amaliga asoslanadi, chunki u zot ﷺ bir ishni ko'rib chiqish uchun chaqirilgan va o'z o'rniga kimnidir vakil qilib tayinlagan. Bu cho'lda yashovchi bir arab kishi Allohning Elchisi ﷺ huzuriga kelib, o'g'lining bir kishining xizmatida ishlaganini va o'g'li o'sha kishining xotini bilan zino qilganini aytgan voqeada sodir bo'lgan. U kishi undan hukm berishni so'radi. Shu voqeada Allohning Elchisi ﷺ shunday dedi:

This depends on whether the appointment of the Muhtasib includes a clause that gives Him power to appoint deputies, i.e. to delegate deputies who would act on his behalf, in case the Khaleefah made his appointment. If the appointment was however made by the Qadhi al- Qudhah (Supreme judge), then beside the previous condition the appointment of the Qadhi al-Qudhah must include a clause that gives Him power to allow the judges that He appoints to delegate others to act on their behalf, i.e to give them the right to have deputies. If the Qadhi al- Qudhah did not have such power, then He would not be in a position to approve such a delegation, thus the Muhtasib would not be allowed to have deputies, i.e. He would not have the right to delegate. The power of the judge to delegate on his behalf, whether it be the Muhtasib, the Qadhi (judge) or the Qadhi al-Mazaalim, is not in the hands of the judge unless the Khaleefah allows Him to do so; or if the permission to recruit judges and to allow those appointed to delegate were given to the Waali of the judiciary, i.e. the Qadhi al-Qudhah. This is because the judge is appointed to the judiciary, i.e. a specific type of judiciary, which is the Hisba. Therefore, if He were not given the right to delegate, i.e. the right to appoint a deputy for himself, He would not then possess the mandatory power to appoint anyone. This applies to both the Qadhi and the Qadhi al-Mazaalim, for each of them would be appointed to the judiciary according to the appointment clause. Thus they do not possess any extra power, i.e. they would have no right to appoint judges, unless this formed part of the appointment contract. He would not also have the right to appoint deputies to perform the duties of Hisba on his behalf, unless this was part of his contract. The same applies to the Qadhi al-Qudhah. As for the permissibility of appointing deputies, this is derived from the Messenger of Allah’s action, for He (pbuh) was called upon to look into a case, and He appointed someone to act on his behalf. This was what happened in the incident of the desert Arab who came to the Messenger of Allah (pbuh) and informed Him that his son was working for a man and He committed adultery with the man’s wife, so He asked Him for the verdict. The Messenger of Allah (pbuh) said at that incident:

Bu shuni anglatadiki, qozi ma'lum bir ishda o'z o'rniga uning vakili sifatida hukm chiqarish uchun o'rinbosar tayinlashi mumkin, unga ishni topshirgan holda. Muhtasib uchun ham xuddi shunday, chunki u ham qozidir. Biroq qozi o'z o'rinbosariga ishni butunlay ko'rib chiqishga ruxsat berishi kerak, ya'ni agar tayinlash to'g'ri bo'lsa, u shikoyatni tekshirishi va o'zi hukm chiqarishi mumkin bo'lishi lozim. Buning sababi shundaki, sud ishi majburlash yo'li bilan qoidani amalga oshirishdir, shuning uchun bu holatda uni bo'lib bo'lish mumkin emas va shu sababli qozi uni faqat tekshirish uchun, hukm chiqarmasdan tayinlay olmaydi. Tayinlash to'liq bo'lishi kerak, shunda u qozi bo'ladi va uning hukmi haqiqiy bo'ladi. Biroq, agar u ba'zan haqiqatda hukm chiqarmagan bo'lsa ham, uning ishi baribir haqiqiy bo'ladi, chunki qozi bo'lib ishlash uchun hukm chiqarish sharti emas. Qozi ishni ko'rib chiqishi mumkin, lekin ishini tugatib, hukmini chiqarishdan oldin lavozimidan ozod etilishi mumkin, shunda ish boshqa qoziga topshiriladi va u hukm chiqaradi. Xuddi shunday qozining o'rinbosari uchun ham: hukm chiqarish uning sharti emas, lekin tayinlanganda tekshirish va hukm chiqarish huquqi berilishi kerak, ya'ni u qozining barcha majburiy vakolatlariga ega bo'lgan to'liq qozi sifatida tayinlanishi lozim. Muhtasiblarga ham xuddi shunday: agar unga o'rinbosar tayinlash huquqi berilgan bo'lsa, u o'rinbosarlarini ular uchun topshirilgan ishlarda yoki ular joylashtirilgan hududlarda tekshirish va hukm chiqarish vakolati bilan tayinlaydi. Qozi o'rinbosar sifatida tayinlaydiganlar uchun qonuniy talablar quyidagilar: ular musulmon, erkin erkaklar, adolatli, balog'atga yetgan va o'zlariga topshirilgan masalalarda faqih (olim) bo'lishlari kerak, ya'ni ular muhtasib bilan bir xil talablarga javob berishlari lozim, chunki ular ham uning kabi qoziдir.

This indicates that the judge could send a deputy to judge on his behalf in a case He assigns to him. The same applies to the Muhtasib, as He is also a judge. However, the judge must allow his deputy to deal with the case as a whole, i.e. He must be allowed to look into the complaint and pronounce judgement himself if the appointment to deputise were valid. This is because the judiciary is the conveying of the rule by way of compulsion, so in this context it cannot be partitioned, and therefore He cannot appoint Him to merely investigate without judging. The appointment must be complete so that He becomes a judge and his judgement becomes valid. However, even if He sometimes did not actually pronounce a judgement, his work would still be valid, for it is not a condition for Him to act as a judge. A judge could look into a case, and before completing his work and pronouncing his judgement, He could be relieved of his duties, and then the case would be referred to another judge who would pass judgement. The same applies to the judge’s deputy. It is not a condition for Him to pass judgement, but He must be given the right to investigate and pass judgement when appointed, i.e. He must be appointed as a full judge, holding all the mandatory powers given to a judge. The same applies to the Muhtasibin He appoints deputies with powers to investigate and judge in the cases He assigns for them, or in the areas in which He places them, that is if He has been given the power to appoint deputies. The legal requirements for those whom the judge appoints as his deputies are: They must be Muslim, free men, just, mature and Fuqaha (learned scholars) in the matters they are assigned to deal with, i.e. they must have the same requirements as the Muhtasib, because they are also judges like him.