Musulmonlar uchun islom qonunlarini o'z boshqaruvida qo'llaydigan musulmon hukmdorga itoat etish majburiydir, garchi u xato qilgan yoki haqlarni bermagan bo'lsa ham, agar u (Allohga) itoatsizlik qilishni buyurmasa va ochiq-oydin kufr (Kufri bavoh) ko'rsatmasa.

Obedience is compulsory upon Muslims for the Muslim ruler who implements the laws of Islam in his ruling, even if He did wrong or withheld the rights, as long as He does not order an act of disobedience (to Allah) and as long as He does not show an act of flagrant disbelief (Kufr Bawah)

Hukmdorga itoat qilishning vojibligi haqidagi dalillar Qur'oni Karim oyatlarida va unga oid hadislarda namoyon bo'ladi. Alloh (SWT) aytadi: {Ey iymon keltirganlar! Allohga itoat qilinglar, Rasulga va o'zingizdan bo'lgan hokimlarga itoat qilinglar}. [TMQ An-Nisa’: 59]

Evidence about the obligation of obedience to the ruler is manifested in the Holy verses and the related Ahadith. Allah (swt) says; “O you who believe obey Allah and obey the Messenger and those in authority from amongst you.” [TMQ An-Nisa’: 59]

Al-Buxoriy Abu Salama ibn Abdurrahmondan rivoyat qiladi: u Abu Hurayrani shunday deganini eshitgan: "Allohning Elchisi ﷺ dedilar: "Kim menga itoat etsa, u Allohga itoat etgan kabidir va kim menga itoatsizlik qilsa, u Allohga itoatsizlik qilgan kabidir. Kim mening amirimga itoat etsa, u menga itoat etgan kabidir va kim mening amirimga itoatsizlik qilsa, u menga itoatsizlik qilgan kabidir."" Boshqa rivoyatda ﷺ shunday deganlar: "Kim amirga itoat etsa, u menga itoat etgan kabidir." Al-Buxoriy Anas ibn Molikdan rivoyat qiladi, u shunday degan: "Allohning Elchisi ﷺ dedilar: "Eshitishingiz va itoat etishingiz kerak, hatto sizlarga kishmishdek sochli habashiy qul tayinlangan bo'lsa ham."" Muslim Amr ibn Os'dan rivoyat qiladi: Allohning Elchisi ﷺ dedilar: "Kim imomga qo'lini qo'llari bilan va yuragining mevasi bilan bay'at bergan bo'lsa, u imonga qodir bo'lgancha unga itoat etsin, agar boshqasi u bilan bahslashib chiqsa, unda ikkinchisining bo'yniga uring." Bular itoat farz ekanligining aniq dalillaridir, chunki Alloh subhanahu va taolo hokimiyat egalariga, amirga va imomga itoat etishni buyurgan. Bu buyruq qaroina (ishora) bilan bog'langan, va u qat'iy ekanligi shundan iboratki, Allohning Elchisi ﷺ amirga itoatsizlikni Elchi ﷺ va Allohga itoatsizlik deb hisobladilar. U zot ﷺ hatto hokim habashiy qul bo'lsa ham itoatni ta'kidladilar. Bularning barchasi buyruqning qat'iy ekanligiga qaroina bo'lib xizmat qiladi, shuning uchun hokimga itoat etish farzdir.

Al- Bukhari reported on the authority of Abu Salama Ibnu ‘Abdul Rahman that He heard Abu Hurayra say; “The Messenger of Allah (pbuh) said; ‘whoever obeyed me is as if He had obeyed Allah, and whoever disobeyed me is as if He had disobeyed Allah. And whoever obeyed my Ameer is as if He had obeyed me and whoever disobeyed my Ameer is as if He had disobeyed me.’” In another narration He was reported to have said; “Whoever obeyed the Ameer is as if He had obeyed me.” Al- Bukhari narrated from Anas Ibnu Malik, who said; “The Messenger of Allah (pbuh) said; ‘You must hear and obey, even if it were appointed upon you an Abyssinian slave whose hair is like a raisin.’” Muslim narrated from ‘Amru bin Al-’Ass, that the Messenger of Allah (pbuh) said; “Whosoever gave his Bay’ah to an Imam giving Him the clasp of his hand and the fruit of his heart let Him obey Him as long as He can, and if another comes to dispute with Him you must strike the neck of the latter.” These are clear evidences that obedience is obligatory, for Allah (swt) has ordered the obedience to the people in authority, to the Ameer and to the Imam. This order has been associated with a Qareenah (indication), that it is decisive by the fact that the Messenger of Allah (pbuh) considered the disobedience of the Ameer as disobedience to the Messenger (pbuh) and to Allah (pbuh). He (pbuh) emphasised obedience even if the ruler was an Abyssinian slave. All these serve as Qaraa’in (indications) that the order is decisive, thus the obedience of the ruler is obligatory.

Itoat cheklanmagan holda kelgan: u biror hukmdor bilan yoki muayyan masalalar bilan chegaralanmagan. Shu sababli har qanday musulmon hukmdorga itoat qilish vojibdir, garchi u zolim, isyonkor bo‘lsa yoki xalqning mol-mulkini nohaq ravishda isrof qilayotgan bo‘lsa ham. Uning itoati vojibdir, chunki dalillar cheklanmagan holda kelgan va shunday qolishi kerak.

The obedience has come unrestricted, not confined to a certain ruler nor to certain issues. It is therefore obligatory to obey any Muslim ruler, even if He were a wrongdoer, a rebel, or unjustly squandering people’s wealth. His obedience is obligatory, for the evidences have come unrestricted, and should remain so.

Ba'zi hadislarda, hatto hukmdor xato qilgan bo'lsa va hatto u zolim bo'lsa ham, hukmdorga itoat qilish majburiy ekanligini bildiruvchi rivoyatlar naql qilingan. Al-Bux riy ‘Abdulloh rivoyat qilgan holda aytadi: “Allohning Elchisi ﷺ bizga shunday dedilar:

Some Ahadith have however been reported indicating that obedience to the ruler is obligatory even if the ruler did wrong, and even if He were a tyrant. Al- Bukhari narrated from ‘Abdullah, who said; “The Messenger of Allah (pbuh) said to us:

“Siz mendan keyin xudbinlik va sizning inkor qiladigan ishlarni ko‘rasiz.” Ular dedilar: “Ey Allohning Elchisi, bizga nimani buyurasiz?” U dedi: “Ularga ularning haqqini bering va o‘zingizning haqqingizni Allohdan so‘rang”. Al-Bukhoriy Abu Roja’dan, u Ibn Abbosdan rivoyat qilgan hadisda ham Allohning Elchisi ﷺ shunday degan: “Agar kimdir o‘z amiridan Uning rozi bo‘lmaydigan biror narsani ko‘rsa, sabr qilsin, chunki kim jamoadan qo‘li bilan o‘lchanadigan darajada bo‘lsa ham ajralib, shu holatda vafot etsa, u Johiliyat o‘limi bilan o‘ladi.” Bu hadislar hukmdorga, U nima qilmasin, itoat etish majburiyati haqida aniqdir. Allohning Elchisi ﷺ buni juda qattiq ta’kidlagan, chunki Muslim Nofe’dan, u Abdulloh ibn Umardan rivoyat qilib, shunday degan: “Men Allohning Elchisi ﷺ shunday deganini eshitdim:”

‘You shall witness after me selfishness and matters which you will disown.’ They said; ‘What do you order us, O Messenger of Allah?’ He said; ‘Give them their due right and ask Allah for your due right’.” Al-Bukhari also reported on the authority of Abu Raja’a from Ibnu ‘Abbas that the Messenger of Allah (pbuh) said; “If anyone sees in his Ameer something that displeases Him let Him remain patient, for behold! He who separates himself from the Jama’a (community) by even so much as a hand span and dies thereupon, He would have died the death of Jahiliyyah.” These Ahadith are explicit regarding the obligation of obeying the ruler whatever He does. The Messenger of Allah (pbuh) stressed this very strongly, for Muslim narrated from Nafi’ on the authority of ‘Abdullah Ibnu ‘Umar, who said; “I heard the Messenger of Allah (pbuh) say:

«Kim amirga itoatdan qo‘lini tortib olsa, Qiyamat kuni Allohning huzuriga borganda o‘zi uchun hech qanday hujjat topa olmaydi; kim bay’ah (sodiqlik ahdi) bo‘yniga yuklatilmagan holda vafot etsa, u Johiliyyat o‘limi bilan o‘ladi», deyilgan. Ibn Umar rivoyatida Al-Hokim naql qilgan hadisda Allohning Rasuli ﷺ shunday degan: «Kim jamoatdan bir qarich ham ajralsa, u qayt qilguncha Islom bo‘yinturug‘ini bo‘ynidan olib tashlagan kabidir. Kim o‘zi ustidan boshqaruvchi jamoa imomi bo‘lmagan holda vafot etsa, uning o‘limi Johiliyyat davridagidek bo‘ladi». Shunday ekan, hokimga, u nima qilmasin, itoatsizlik qilish harom.

‘Whoever withdraws his hand from obedience to the Ameer will find no proof for himself when He meets Allah on the Day of Judgement, and whoever dies without having an oath of allegiance (Bay’ah) on his neck He would die the death of Jahiliyyah.’” The Hadith of Ibnu ‘Umar as reported by Al-Hakim states that the Messenger of Allah (pbuh) said; “He who abandons the Jama’a by even so much as a hand span is as if He has taken the knot of Islam off his neck, until He returns. And whoever dies while there was no Imam of Jama’a ruling over him, his death would be that of the days of Jahiliyyah.” It is thus forbidden to disobey the ruler whatever He does.

Hokimga, U nima qilgan bo‘lmasin, itoat qilmaslik, unga qarshi isyon ko‘tarish yoki u bilan urushish joiz emas, unda nima ro‘y bergan bo‘lmasin ham. Al-Buxoriy ‘Abdulloh ibn ‘Umardan rivoyat qilgan: Allohning Elchisi ﷺ shunday degan: “Bizga qarshi qurol ko‘targan kishi bizdan emas.” Hokim bilan hokimiyat masalasida, sababi qanday bo‘lishidan qat’i nazar, bahslashmaslik kerak, faqat matn bilan bayon etilgan hol bundan mustasno, ya’ni ochiq-oydin kufrning namoyon bo‘lishi.

It is not allowed to disobey the ruler whatever He did, nor to rebel against Him or fight him, whatever happened from him. Al-Bukhari narrated from ‘Abdullah bin ‘Umar that the Messenger of Allah (pbuh) said; “He who takes up arms against us is not one of us.” The ruler should not be disputed with over the authority whatever is the reason, except for what has been stated by a text, which is the appearance of the flagrant disbelief.

Hukmdorlarga qarshi kurashish taqiqi ham aniq bayon etilgan, hatto ular munkar ish qilgan bo‘lsalar ham. Muslim Umm Salama roziyallohu anhodan rivoyat qilgan: Allohning Elchisi ﷺ dedilar: “Ustingizga amirlar tayinlanadi, ularning ba’zi ishlarini tanisiz, ba’zilaridan esa bezor bo‘lasiz. Kim (ularning yomon ishlarini) tanisa, u ayblovdan xalos bo‘ldi. Kim (ularni) inkor etsa, u omon qoldi. Lekin kim rozi bo‘lib, ularga ergashsa (u halok bo‘ladi).” Sahobalar: “Ular bilan jang qilmaymizmi?” deyishdi. U zot ﷺ javob berdilar: “Yo‘q, to ular namoz o‘qiguncha.” Muslim ‘Avf ibn Molik roziyallohu anhudan rivoyat qilgan hadisda: “... Aytildi: ‘Ey Allohning Elchisi ﷺ! Ular bilan jang qilmaymizmi?’ U zot ﷺ dedilar: ‘Yo‘q, to ular orangizda namozni barpo etguncha.’” Bundan tashqari, Muslim rivoyat qilgan ‘Ubada ibn Somit roziyallohu anhuning bay’at haqidagi rivoyatida ham shunday deyilgan:

The prohibition of fighting against the rulers is also explicit, even if they committed Munkar. For Muslim reported on the authority of Umm Salama that the Messenger of Allah (pbuh) said; “‘Ameers will be appointed over you, you will recognise some of what they do and you will disown some. Whoever recognised He is absolved from blame.Whoever disapproved (of their bad deeds) He is safe, but whoever consented and followed them (he is doomed.)’ They said; ‘Should we not fight against them?’ He (pbuh) replied: ‘No, as long as they prayed.’” In a Hadith reported by Muslim from ‘Awf bin Malik “... It was said; “‘O Messenger of Allah? Should we not fight against them?’ He said; ‘No, as long as they established prayer amongst you.’” Additionally in the narration of ‘Ubadah Ibnus-Samit regarding the Bay’ah as reported by Muslim:

"Va ulul-amrga qarshi chiqmasliging kerak, faqat ularning aniq kufrini ko‘rsang va buning uchun Allohdan dalilga ega bo‘lsang, bundan mustasno." Barcha bu matnlar hukmdorga qarshi isyon ko‘tarishni, unga qarshi jang qilishni va hokimiyat ustida u bilan tortishishni aniq taqiqlaydi. Bundan tashqari, hukmdor qanchalik zolim bo‘lmasin va qanchalik yomonliklar qilmasin, uning itoat qilinishi majburiy ekanini bildiruvchi hadislar bor. Bu hadislarning barchasi hukmdorga to‘liq itoat qilishni da’vat etadi va talab qiladi. Ma’ruf ishlarni buyurish va munkardan qaytarish haqidagi cheklovsiz oyatlar va hadislar, hadis hukmdorni yuqorida aytib o‘tilganidek istisno qilgani uchun, hukmdorga tegishli emas. Shuning uchun hukmdorga itoat qilish, ko‘rsatilgan joylardan tashqari, umumiy va cheklovsizdir.

“And you should not dispute with the people in authority unless you witness a flagrant act of disbelief upon which you have a proof from Allah.” All these are explicit texts that prohibit the rebellion against the ruler, fighting against Him and disputing with Him over the authority. In addition, there are Ahadith that indicate the obligation of obeying the ruler no matter how much of a tyrant He is, and no matter how many evils He commits. All these Ahadith exhort and demand total obedience to the ruler. The unrestricted Ayaat and Ahadith that command the enjoining of Ma’ruf and the forbidding of Munkar even by hand do not apply to the ruler, because the Ahadith has specified this and excluded the ruler as mentioned earlier. The obedience of the ruler therefore, is general and unrestricted except where it is mentioned.