Islom davlati — Shar'ni amalga oshiruvchi xalifalik. U Islom qonunlarini joriy etish va ijro etish, hamda Islom xabarini da'vat va jihod vositasida dunyoga yetkazish vazifasi yuklatilgan siyosiy va ijroiya organdir. Islom o'z tizimlari va umumiy qonunlarini hayotda va jamiyatda joriy etish uchun belgilagan yagona usul aynan shudir. U Islomning dunyoviy hayotdagi mavjudligining ruhidir, chunki unsiz Islom mafkura va hayot tizimi bo'lishdan butunlay chekinib, faqat ma'naviy marosimlar va axloqiy qadriyatlar majmuasi bo'lib qolardi. Shu sababli davlat vaqtinchalik emas, doimiy organdir.

The Islamic State is a Khaleefah implementing the Shar’a. It is a political and an executive body entrusted with the duty of implementing and executing the laws of Islam, and of conveying the Islamic Message to the world by means of da’wah and Jihad. It is the only method that Islam has laid down to implement its systems and general laws in life and society. It is the soul of the existence of Islam in temporal life, for without it, Islam would completely recede from being an ideology and a system of life and it would be confined to merely being a host of spiritual rites and moral values. Therefore the state is a permanent body and not a temporary one.

Islom davlati faqat islomiy aqidaga asoslanib qurilishi mumkin; shuning uchun bu aqida uning asosi hisoblanadi va davlatni uningdan biror yo‘l bilan ajratish qat’iyan harom. Allohning Elchisi ﷺ Madinada islom hokimiyatini o‘rnatib, hokimiyatni qo‘lga kiritganlarida, hukmni ilk kunidan boshlab islomiy aqidaga asosladilar. Hali hukm-qonun oyatlari nozil bo‘lmagan edi, shuning uchun ﷺ "Allohdan boshqa iloh yo‘q, Muhammad Allohning Elchisidir" degan shahodatni musulmonlarning hayoti va odamlar o‘rtasidagi munosabatlarning asosi qildilar. ﷺ shahodatni zulmni bartaraf etish, nizolarni hal qilish, ya’ni butun hayot, hukmronlik va hokimiyatning asosi qildilar. ﷺ shu bilan cheklanmadilar, balki jihodni farz qildilar va musulmonlarga majburiy qildilar, shu aqidani insoniyatga yetkazish uchun. Imom al-Buxoriy va Muslim ‘Abdullah ibn ‘Umardan rivoyat qilganlar, u kishi aytdilar: Allohning Elchisi ﷺ shunday deganlar:

The Islamic State is only established on the Islamic ‘aqeedah; so this ‘aqeedah is its basis, and it is illegal to detach the State from it, by any means. When the Messenger of Allah (pbuh) established the authority of Islam in Madinah and took power, he based the ruling on the Islamic ‘aqeedah from the very first day. The verses of legislation had not been revealed yet, so (pbuh) he made the shahada “there is no God but Allah and Muhammad is the Messenger of Allah” as the basis of the Muslims life and of the relationships amongst people. He (pbuh) made the shahada the basis of averting injustice, settling disputes, that is, and the basis of the whole life, ruling and authority. He (pbuh) did not stop at that, but he decreed Jihad and made it an obligation on Muslims, so as to convey this ‘aqeedah to mankind. Al-Bukhari and Muslim both narrated from ‘Abdullah ibn ‘Umar, who said that the Messenger of Allah (pbuh) said:

«Menga odamlar bilan to‘liq shu narsaga erishgunimcha urushish buyurildi: ular “Allohdan boshqa iloh yo‘q va Muhammad Allohning Elchisidir” deb iqror bo‘lsalar, namozni o‘qisalar va zakot bersalar; agar shunday qilsalar, ularning qoni va mollari men uchun daxlsiz bo‘ladi, faqat haqqi bilan bundan mustasno, ularning hisobi esa Allohning zimmasidadir». Bu hadis ﷺ — Islom aqidasini davlatning asosi qilishni musulmonlarga farz qilib qo‘ydilar. Ochiq kufr paydo bo‘lsa, ya’ni Islom aqidasi hokimiyat yuritish asosi bo‘lishdan to‘xtasa, musulmonlarga urushish buyurdilar. Rasululloh ﷺdan zolim hukmdorlar haqida so‘ralgan: “Ular bilan urushamizmi?” U zot ﷺ javob berdilar: “Yo‘q, to ular orangizda namozni o‘qir ekanlar.” Bay’atlarida u zot ﷺ hokimiyat egalari bilan, ularning amallarida ochiq kufrni ko‘rmagunlaricha, nizolashmaslikni shart qilib qo‘ydilar. Muslim ‘Avf ibn Molik rivoyatida zolim imomlar haqida naql qiladi:

“I have been ordered to fight people until they profess that there is no God but Allah and that Muhammad is the Messenger of Allah, to establish the prayer and give the zakah; if they did so, their blood and their wealth would be inviolable to me, except by its right, and their account will be with Allah.” He (pbuh) made it obligatory on Muslims to have the Islamic ‘aqeedah as the basis for the state. He commanded Muslims to fight if the open disbelief emerged i.e. if the Islamic ‘aqeedah ceased to be the basis of ruling. The Messenger of Allah (pbuh) was asked once about the tyrant rulers, “Do we fight them?” He (pbuh) replied; “No, as long as they established the salah amongst you.” In his pledge, he stipulated that Muslims should not dispute with the people in authority, unless they witness (in their actions) an open disbelief. Muslim narrated from ‘Awf ibn Malik regarding the wicked Imams,

"Ey Allohning Elchisi! Biz ular bilan urushamizmi?" deyildi. U zot ﷺ javob berdilar: "Yo'q, to'g'ri, ular orangizda namozni o'rnatguncha (urushmang)." Al-Buxoriy Ubada ibn as-Somit'dan rivoyat qilgan: Bay'at (ahd) vaqtida u zot ﷺ shunday degan edilar:

it was said: “O Messenger of Allah! Do we fight them?’ He (pbuh) replied: “No as long as they established salah amongst you.” Al- Bukhari narrated from ‘Ubadah ibn al-Samit that in the Bay’ah he (pbuh) said:

«Va hukmdorlar bilan, agar ularning harakatlarida ochiq kufrni ko‘rsangiz va bu borada Allohdan dalilingiz bo‘lsa, tortishmang». At-Tabaroniy bu hadisni «aniq (surah) kufr» so‘zlari bilan rivoyat qilgan. Bularning barchasi shuni ko‘rsatadiki, davlatning asosi islomiy aqidadir, chunki Allohning Elchisi ﷺ o‘z hokimiyatini aynan shu asosga qurgan, musulmonlarni esa uni saqlash uchun kurashishga va uni butun dunyoga yoyish uchun jihod qilishga buyurgan.

“And do not dispute with the people in authority, unless you see (in their actions) an open disbelief upon which you have a proof from Allah”. Al-Tabarani extracted the same hadith but with the wording “a clear (suraah) disbelief ”. All this demonstrates that the basis of the state is the Islamic ‘aqeedah, for the Messenger of Allah (pbuh) established his authority on that basis and ordered the Muslims to fight in order to preserve it as such, and to perform Jihad in order to spread it worldwide.

Shuning uchun Islom davlatiga Islom aqidasidan kelib chiqmagan hech qanday fikr, tushuncha, qoida yoki mezonni qabul qilish harom. Aqidani davlatning asosi qilib faqat nomda qoldirish befoyda bo'lardi; aksincha, u davlat mavjudligiga oid har bir sohada, uning barcha ishlarida o'z aksini topishi kerak. Shunday ekan, davlat aqidadan kelib chiqmagan hayot va hokimiyat haqidagi hech qanday tushunchaga ega bo'lishi joiz emas. Shu sababli demokratiya tushunchasini davlat qabul qilishi kerak emas, chunki u aqidadan kelib chiqmaydi, bundan tashqari, aqidadan kelib chiqqan tushunchalarga zid keladi. Millatchilik va vatanparvarlikning hech qanday qadri bo'lmasligi kerak, chunki bular Islom aqidasidan kelib chiqmagan, aqidadan kelib chiqqan tushunchalar esa bunday tushunchalardan qaytaradi, ularni man qiladi va ularning xavf-xatarlaridan ogohlantiradi. Islom hukmron tizimida demokratik boshqaruv tizimida faoliyat yuritadigan vazirliklar bo'lmaydi, chunki bu tushuncha Islom aqidasidan kelib chiqmagan. Shuningdek, unda imperiya, qirollik yoki respublika tushunchalari ham yo'q, chunki ular Islom aqidasidan kelib chiqmagan va undan kelib chiqadigan tushunchalarga mos kelmaydi. Shuningdek, davlatni Islom aqidasidan boshqa asosda tashkil etish, xoh shaxslar, xoh partiyalar, xoh guruhlar tomonidan bo'lsin, joiz emas. Islom aqidasidan boshqa asosda har qanday harakat, guruh yoki partiya tashkil etish man etiladi. Islom aqidasining davlat asosi bo'lishi bularning barchasini taqozo etadi va davlatning bunday hukmlarga rioya qilishini majburiy qiladi, bu majburiyat davlat rahbari uchun ham, davlat boshqaradigan fuqarolar uchun ham amal qiladi.

Therefore, it is forbidden for the Islamic State to have any thought, concept, rule or criterion not emanating from the Islamic ‘aqeedah. It would be futile to have the ‘aqeedah as a basis for the State only in name; rather it should be represented in every single area related to the existence of the State in all of its affairs. So, it is not allowed that the State has any concept about life and authority unless it emanates from the Islamic ‘aqeedah. Accordingly, the concept of democracy should not be adopted by the State for it is not derived from the aqeedah, and besides that, it contravenes the concepts that are derived from it. Nationalism and patriotism should not hold any value whatsoever, for these are not derived from the Islamic ‘aqeedah, and concepts originating from the ‘aqeedah abhor, forbid and warn of the dangers of such concepts. The ruling system of Islam does not contain the ministerial departments, which operate in the democratic system of government, for this concept is not derived from the Islamic ‘aqeedah. It also does not have any imperial, royal or republican concepts, because they are not derived from the Islamic ‘aqeedah, and disagree with the concepts that emanate from it. It is also not allowed to account the State on other than the basis of the Islamic ‘aqeedah, whether by individuals, parties or groups. It is forbidden to establish any movements, groups or parties based on other than the basis of the Islamic ‘aqeedah. The fact that the Islamic ‘aqeedah is the basis of the State obliges all that, and makes it obligatory for the State to abide by such rulings, being obligatory on the head of State and on the subjects ruled by the State.

Islom davlatining asosi sifatida islomiy aqidani saqlash majburiyati davlat konstitutsiyasi va qoidalarining Qur'on hamda Allohning Elchisi ﷺ ning Sunnatidan kelib chiqishini taqozo etadi. Alloh (SWT) imomga va hokimga Alloh O'z Elchisiga nozil qilgan narsa bilan hukm qilishni buyurgan. U zot ﷺ Alloh nozil qilganidan boshqa narsa bilan hukm qilgan kishini, agar unga ishonsa yoki Alloh nozil qilgan narsa mos emas deb hisoblasa, kofir deb hisoblagan. Agar u unga ishonmasdan, Alloh nozil qilganidan boshqa narsa bilan hukm qilsa, itoatsiz, zolim va isyonkor bo'ladi. Nozil qilingan buyruq Qur'onda va Sunnatda isbotlangan. Alloh (SWT) aytadi:

The obligation of having the Islamic ‘aqeedah as the basis of the Islamic State necessitates that the State’s constitution and rules are derived from the Qur’an and the Sunnah of the Messenger of Allah (pbuh). Allah (swt) has ordered the Imam and the ruler to rule by that which Allah (swt) has revealed to His Messenger. He (pbuh) considered whoever ruled by other than that which Allah (swt) had revealed to be a disbeliever if he believed in it or believed that which Allah (swt) revealed is not suitable. He would be disobedient, a wrong doer, and a rebel if he ruled by other than that which Allah (swt) had revealed, but without believing in it. The command revealed is proved in the Qur’an and in the Sunnah. Allah (swt) says:

Yo‘q, Rabbingiz haqqi bilan qasam ichamanki, ular o‘rtalaridagi barcha nizolarda sizni hakam qilmaguncha va sizning hukmingizga ko‘ngillarida hech qanday qarshilik topmay, to‘liq taslim bo‘lib qabul qilmaguncha, haqiqiy iymonga ega bo‘la olmaydilar. [TMQ An-Nisa: 65]

“But no, by Your Lord, they can have no (real) faith until they make you judge in all disputes between them and find in their souls no resistance against your decisions, but accept them with the fullest submission.” [TMQ An-Nisa: 65]

Alloh (SWT) shunday deydi:

Allah (swt) says:

"Va ular orasida Alloh nozil qilgan narsa bilan hukm qil." [TMQ Al-Ma’idah: 49]

“And rule between them by that which Allah has revealed.” [TMQ Al-Ma’idah: 49]

Davlatning qonunchiligi faqat Alloh (swt) nozil qilgan narsa bilan cheklangan. U (swt) Alloh nozil qilganidan boshqa narsa bilan hukm qilishdan, ya’ni kufr bilan hukm qilishdan ogohlantiradi. Alloh (swt) aytadi:

The legislation of the State has been restricted to that which Allah (swt) has revealed. He (swt) warns against ruling by other than that which He (swt) revealed i.e. ruling by Kufr. Allah (swt) says:

“Va Alloh nozil qilgan narsa bilan hukm qilmaganlar — ana shular kofirlardir.” [TMQ Al-Moida: 44] Alloh elchisi ﷺ aytdilar: “Bizning ishimizga muvofiq bo‘lmagan har qanday amal rad etiladi.” Bularning hammasi shuni ko‘rsatadiki, Davlatning qonunchiligi — konstitutsiya bo‘ladimi yoki qonunlar — Islomiy aqidadan kelib chiqqan narsalar, ya’ni ilohiy qonunlar shaklidagi narsalar bilan chegaralangan. Boshqacha aytganda, u Kitob va Sunnatdagi, shuningdek Kitob va Sunnat ishora qilgan qiyos va sahobalar ijmosidagi, Alloh (SWT) tomonidan nozil qilingan hukmlar bilan chegaralangan. Bunga sabab shuki, Qonun chiqaruvchining kalomi insonlarning amallariga oid bo‘lib kelgan va odamlarni barcha amallarida unga bo‘ysunishga majbur qilgan, shu sababli amallarning tartibga solinishi Alloh (SWT) tomonidandir. Islomiy Shariat insonlarning barcha amallariga va barcha munosabatlariga, ya’ni munosabat Alloh (SWT) bilan bo‘lsinmi, o‘zlari bilan bo‘lsinmi yoki boshqalar bilan bo‘lsinmi, nisbatan kelgan. Shuning uchun Islomda odamlar munosabatlarini tartibga solish uchun Davlatga qonunlar taklif qilishga o‘rin yo‘q, chunki ular Ahkomi Shariah bilan cheklangandir. Alloh (SWT) esa shunday deydi:

“And those who do not rule by that which Allah has revealed are the disbelievers.” [TMQ Al-Ma’idah: 44] The Messenger of Allah (pbuh) said; “Any action which is not according to our matter is rejected.” All this indicates that the State’s legislations, whether the constitution or laws, are restricted to what emanates from the Islamic ‘aqeedah in the form of divine laws. In other terms, it is restricted to that which has been revealed by Allah (swt) of rules in the Book and the Sunnah, and in whatever the Book and the Sunnah directed to of Qiyas (analogy) and Ijmaa’ al-Sahabah (general consensus of the companions). This is because the speech of the Legislator came related to the actions of the humans, and obliged the people to restrict themselves to it in all their actions, thus the organisation of actions comes from Allah (swt). The Islamic Shari’ah came in relation to all the actions of people, and all their relationships, whether the relationship was with Allah (swt), with themselves or with others. So there is no place in Islam for the people to put forward canons to the State for organising their relationships, because they are restricted to the Ahkam Shari’ah. And Allah (swt) says:

"Rasul sizga nima olib kelgan bo'lsa, uni olinglar va nimadan qaytarsa, undan tiyilinglar." [TMQ Al-Hashr: 7] U zot (swt) yana shunday degan:

“Whatever the Messenger brings you take it, and whatever he forbids you leave it.” [TMQ Al-Hashr: 7] He (swt) also said:

"Musulmon erkak yoki ayol uchun, Alloh va Uning Rasuli (SWT) biror ishni hukm qilgan bo‘lsa, o‘z ishida ixtiyor qolishi joiz emas." [TMQ Al-Ahzab: 36]

“It is not fitting for a Muslim, man or woman, when Allah and His Messenger (swt) have decreed a matter that they have a choice in their matter.” [TMQ Al-Ahzab: 36]

Payg'ambar ﷺ shunday dedilar:

The Prophet (pbuh) said,

“Albatta, Alloh farzlarni belgilab qo‘ydi, shuning uchun ularni e’tiborsiz qoldirmang; chegaralarni qo‘ydi, shuning uchun ulardan oshib o‘tmang; ba’zi narsalarni harom qildi, shuning uchun ularga berilmang; ba’zi narsalar haqida esa sukut saqladi – unutganidan emas, balki sizga rahmat yuzasidan – shuning uchun ular haqida so‘ramang.” Muslim ‘Umardan rivoyat qilgan: Alloh Elchisi ﷺ shunday degan: “Kim bizning ishimizga, undan bo‘lmagan narsani kiritsa, u rad etiladi.” Shunday qilib, Alloh (SWT) qoidalarni belgilab qo‘ydi, imom emas, va Alloh ﷺ odamlarni va hukmdorlarni munosabatlarida va amallarida ularga amal qilishga majbur qildi, ularni shu qoidalar bilan cheklab qo‘ydi va ulardan boshqasiga ergashishni man etdi.

“Verily Allah puts down obligations so do not neglect them, and puts down limits so do not transgress them, and forbade some things so do not indulge in them, and remained silent about some things, as permitted to you not out of forgetfulness, so do not ask about them.” Muslim narrated from ‘Umar that the Messenger of Allah (pbuh) said; “whoever introduced into our matter that which is not from it, it is rejected.” So Allah (swt) put down the rules, and not the Imam, and He (pbuh) compelled the people and the rulers to follow them in their relationships and their actions, and He (pbuh) restricted them to these rules, and prevented them from following other than them.

Shunday qilib, Islom davlatida odamlarga o‘z munosabatlarini tartibga solish uchun qoidalar belgilash o‘rinli emas, shuningdek, konstitutsiya yoki qonunlarni qonunchilik yo‘li bilan joriy etishga ham joy yo‘q. Imomning xalqni majburlashi yoki odamlar munosabatlarini tartibga solish uchun inson tomonidan kiritilgan qoidalar va qonunlarga amal qilishlariga ruxsat berishi ham o‘rinli emas.

Thus, there is no place for humans, in the Islamic State, to put down the rules for organising their relationships, nor in legislating the constitution or canons. There is also no place for the Imam to compel the people or to permit them to follow rules or canons introduced by man to organise their relationships.

Payg'ambar ﷺ Madinai munavvarada Islom davlatini, uning asoslari, poydevorlari, ustunlari, muassasalari, qo'shini hamda ichki va tashqi munosabatlari bilan birga barpo etdi. Madinaga kelgan paytidan boshlab u musulmonlar ustidan hukm yurgizdi, ularning ishlariga qaradi, ularning masalalarini boshqardi va Islom jamiyatini vujudga keltirdi. U yahudiylar, Banu Dhamra va Banu Madlij bilan sulh tuzdi, so'ngra Quraysh bilan, Elat, Girba va Azrah aholisi bilan ham shartnoma tuzdi. U odamlarga shunday ahd berdi: hech kim hajga borishdan to'silmasin va harom oylarda hech kim qo'rqmasin. U Hamza ibn Abdulmuttalibni, Ubayda ibn Horisni va Sa'd ibn Abu Vaqqosni Quraysh bilan urushish uchun yurishlarga yubordi. U Zayd ibn Horisa, Ja'far ibn Abu Tolib va Abdullah ibn Ruvahani rumliklar bilan urushish uchun yubordi. U Xolid ibn al-Validni Jandal Dummasi bilan urushish uchun yubordi, o'zi esa ko'plab jangларда qo'shinga bevosita boshchilik qildi va og'ir janglarda qatnashdi. U viloyatlarga vulot (hokimlar), shaharlarga esa ummol (hokimlar) tayinladi. Makka fath etilgach, u ustiga Attob ibn Asidni tayinladi, Yaman ustiga esa Islomga kirgach, Bazon ibn Sasanni vali (hokim) qilib tayinladi. U Xazraj qabilasi uchun Mu'oz ibn Jabalni Jundga tayinladi, San'o ustiga Xolid ibn Sa'id ibn al-Osni amil (hokim) qilib tayinladi, Hadramavt ustiga esa Zayd ibn Labid ibn Sa'laba al-Ansoriyni tayinladi. U Zabid va Adan ustiga Abu Musa al-Ash'ariyni tayinladi. Ummon ustiga Amr ibn al-Osni tayinladi. Abu Dujana Madina ustida Rasulullah ﷺ ning amili edi. U ﷺ hokimlarni tayinlaganida, ularni o'z vazifalariga loyiq kishilar orasidan tanlar edi va ular o'z raiyatlarining qalblariga iymon solar edilar. U ﷺ ularning hukmronlik qilishda qanday yo'l tutishlarini so'rar edi. Imom Bayhaqiy, Ahmad va Abu Dovud rivoyat qildilar.

The Prophet (pbuh) established the Islamic State in Madinah al- Munawwarah, together with the basis it was built on, its foundations, pillars, institutions, army and it’s domestic and foreign relationships. From the moment he arrived at Madinah he ruled over the Muslims, looked after their affairs, managed their matters and created the Islamic society. He also made a treaty with the Jews, Banu Dhamra and Banu Madlij, then with the Quraysh, with the people of Elat, Girba and Azrah. He gave the people a covenant that no one will be prevented from perfoming Hajj, and that no one is to be afraid in the month of Haram. He sent Hamza ibn ‘Abdul-Muttalib, ‘Ubaydah ibn Harith, and Sa’d ibn Abi Waqqas in expeditions to fight the Quraysh. He sent Zayd ibn Harithah, Ja’far ibn Abi Talib, ‘Abdullah ibn Ruwahah to fight the Romans. He sent Khalid ibn al-Walid to fight the Domma of Jandal, and he (pbuh) himself led the army in numerous battles, where he engaged in severe fighting. He appointed wulah (governors) for the provinces, and ‘ummaal (mayors) for the cities. He appointed ‘Attab ibn Aseed over Makkah after its opening, and Bazan ibn Sasan as wali (governor) over Yemen, after he became Muslim. He appointed Mu’az ibn Jabal for the khazraj over Jund, and he appointed Khalid ibn Sa’id ibn al-’Aas as ‘amil (mayor) over San’aa, and Zayd ibn Labeed ibn Tha’laba al-Ansari over Hadramut. He appointed Abu Musa al-Ash’ari over Zabeed and Aden. He appointed ‘Amr ibn al- ’Aas over Oman. Abu Dujana was ‘amil for the Messenger (pbuh) over Madinah. When he (pbuh) would appoint governors he would choose them from those who were suitable for the job they were responsible for, and they would infuse the hearts of their subjects with Iman, and he (pbuh) used to ask them about the way they would act in their ruling. Al-Baihaqi, Ahmad and Abu Dawood narrated,

Rasulullah ﷺ Muoz ibn Jabalni Yamanga yuborganlarida, unga dedilarki: “Sana biror masala kelib qolsa, qanday hukm qilasan?” U dedi: “Allohning Kitobi bilan.” Rasulullah ﷺ dedilar: “Agar uni Allohning Kitobida topmasang-chi?” U dedi: “Rasulullohning ﷺ Sunnati bilan hukm qilaman.” Rasulullah ﷺ dedilar: “Agar uni Rasulullohning ﷺ Sunnatida ham topmasang-chi?” U dedi: “Men o‘zim ijtihod qilaman va bunda hech qanday harakatdan tiymayman.” Shunda (Rasulullah ﷺ) qo‘lini uning ko‘kragiga urdilar va dedilar: “Rasulullohning elchisini Rasulullohga yoqadigan ishga muvaffaq qilgan Allohga hamdlar bo‘lsin.” Sa’id orqali ‘Amr ibn Avfdan rivoyat qilinadi: Rasulullah ﷺ Iban ibn Sa’id ibn al-‘Osni Bahrayn ustiga hokim qilib tayinladilar va unga dedilar:

“That when the Messenger of Allah (pbuh) sent Mu’az to Yemen he (pbuh) said to him, ‘How would you judge if a matter was raised to you?’ He said, ‘By the Book of Allah.’ He (pbuh) said, ‘If you do not find it in the Book of Allah?’ He said, ‘I would judge by the Sunnah of the Messenger of Allah (pbuh).’ He (pbuh) said, ‘If you did not find it in the Sunnah of the Messenger of Allah?’ He said, ‘I would perform my own ijtihad, sparing no effort in doing that.’ He said, ‘He (the Messenger of Allah (pbuh)) hit his hand on my chest and said: Praise be to Allah who helped the messenger of the Messenger of Allah in that which pleases the Messenger of Allah’”. It was narrated from Sa’id from ‘Amr ibn Awf that the Messenger (pbuh) appointed Iban ibn Sa’id ibn al-’Aas over Bahrain and he (pbuh) said to him,

"Abdu Qais bilan yaxshi munosabatda bo'ling va ularning rahbarlarini hurmat qiling." U zot ﷺ eng yaxshi musulmonlar orasidan hokimlarni yuborardilar. Hokimlarga islomni qabul qilganlarga Islomni o'rgatishni va odamlardan sadaqa olishni buyurardilar. Ko'p hollarda Payg'ambar ﷺ hokimga soliqlarni yig'ish vazifasini topshirar va uni odamlarga yaxshilik bilan va'z qilishga, ularga Qur'onni o'rgatishga, dinni o'rgatishga buyurardilar; haqiqatda odamlarga nisbatan muloyim, zulm holatlarida esa ularga qarshi qattiq bo'lishni maslahat berardilar. Shuningdek, odamlar orasida kelishmovchilik bo'lganda, hokimlarga odamlarning qabila tomonga chaqirishlarini taqiqlashni buyurdilar, shunda ularning da'vati faqat Allohga, shериksiz bo'lsin deb. Hokimlarga boylikning beshdan bir qismini va musulmonlarga farz qilingan sadaqani olishni buyurdilar. Yahudiylar yoki nasroniylardan kim samimiy ravishda Islomni qabul qilib, Islom diniga bo'ysunsa, u ularning huquqlari kabi huquqlarga va ularning majburiyatlari kabi majburiyatlarga ega mo'min bo'ladi; kim yahudiy yoki nasroniy bo'lib qolsa, uni o'z dinidan qaytarishga urinmasliklari kerak.

“Take care of Abdu Qais and respect their leaders.” He (pbuh) used to send governors from the best of those who embraced Islam. He used to order the governors to teach Islam to those who had accepted Islam, and to take sadaqah from the people. On many occasions, he (pbuh) would delegate the governor the job of levying of taxes, and He (pbuh) would command him to exhort the people with good, teach them the Qur’an, educate them in the deen, and he (pbuh) advised him to be lenient with the people in the truth and be hard against them in situations of injustice. He (pbuh) also ordered the governors to forbid the people from calling to their tribes when there was agitation between the people, so that their call be to Allah (swt) alone without partner. He (pbuh) told the governors to take a fifth of the wealth and what was obliged upon the Muslims of sadaqah. And that whoever accepted Islam sincerely from the Jews or the Christians and submitted to the deen of Islam, he would be a believer whose rights are like their rights and his obligations are like their obligations; and whoever remained a Jew or a Christian, he should not be tempted from his deen.

Imom Muslim va al-Buxoriy Ibn Abbos (roziyallohu anhu) dan rivoyat qilishadiki, Allohning Elchisi ﷺ Muoz (roziyallohu anhu) ni Yamanga yuborganlarida, shunday dedilar: "Sen Kitob ahlidan bo'lgan qavmlarga hokim etib tayinlanasan. Shuning uchun ularni birinchi da'vat qiladigan narsang Allohga (SWT) ibodat qilish bo'lsin. Agar ular Allohni (SWT) tanisalar, unda ularga xabar ber: Alloh (SWT) ularga kecha-kunduzda besh vaqt namozni farz qildi. Agar ular buni qilsalar, unda ularga aytgin: Alloh (SWT) ularning boy kishilaridan olinib, kambag'al kishilariga beriladigan zakotni ham farz qildi. Agar ular itoat qilsalar, undan (zakotni) ol va uning eng yaxshi mollaridan qochgin." Boshqa rivoyatda ular qo'shib aytdilar:

Muslim and al-Bukhari narrated from Ibn ‘Abbas that when the Messenger of Allah (pbuh) sent Mu’az to Yemen he (pbuh) said; “You will be appointed over tribes from the People of the Book so let the first matter you call them to be the worship of Allah (swt). If they recognised Allah (swt) then inform them that Allah (swt) has obliged on them five prayers in the day and night. If they did that tell them that Allah (swt) obliged on them zakat which is taken from their wealthy people and paid to their poor people. If they obeyed, take (zakat) from them and stay away from their best property.” In another narration, they added,

“Va mazlumning duosidan ehtiyot bo‘l, chunki uning bilan Alloh (SWT) o‘rtasida hech qanday to‘siq yo‘qdir.” Ba’zi hollarda u zot ﷺ moliyaviy masalalarni hal etish uchun alohida kishilarni tayinlar edilar. Har yili u zot ﷺ Xaybardagi yahudiylarning mevalarini baholash uchun ‘Abdulloh ibn Ruvohani yuborar edilar. “Al-Muvatta”da keltirilgan:

“And protect you of the prayer (du’a) of the wronged (person), for there is no barrier between it and Allah (swt).” On some occasions he (pbuh) appointed specific people to deal with financial matters. Every year, he (pbuh) would send ‘Abdullah ibn Ruwahah to the Jews of Khayber to assess their fruits. Al-Muwatta mentioned,

Rasul (pbuh) ‘Abdulloh ibn Ruvohani ularning mevalarini o‘rtalaridagi baholash uchun yuborardilar. So‘ng u: “Agar xohlasangiz, bu sizniki bo‘lsin, yoki agar xohlasangiz, bu menikidir”, derdi. Ular (bunga rozi bo‘lib) olardilar. Note: the rule requires ﷺ after every mention of the Prophet, and "(pbuh)" is a written-out honorific form the rules say to replace with ﷺ. Applying that: Rasul ﷺ ‘Abdulloh ibn Ruvohani ularning mevalarini o‘rtalaridagi baholash uchun yuborardilar. So‘ng u: “Agar xohlasangiz, bu sizniki bo‘lsin, yoki agar xohlasangiz, bu menikidir”, derdi. Ular (bunga rozi bo‘lib) olardilar.

“The Messenger (pbuh) used to send ‘Abdullah ibn Ruwahah to assess their fruits between him and them. Then he would say: if you would like, this is for you, or if you like it is for me. They used to take it”.

Salmon ibn Yassar aytdi: "Ular ayollarining zeb-ziynat buyumlaridan bir qismini yig'ishdi. So'ng dedilar: «Bu sizga, bizdan kamaytiring va taqsimlashda sabr qiling». Abdulloh ibn Ravohah dedi: «Ey yahudiylar xalqi! Allah (SWT) yaratgan mavjudotlar ichida sizni eng ko'p yomon ko'raman, lekin bu meni sizga zulm qilishga undamaydi. Siz menga taklif qilgan poraga kelsak, u harom mol, biz uni yemaymiz (olmaymiz)». Ular dedilar: «Mana shu (adolat) bilan osmonlar va yer turibdi»". U (ﷺ) hokimlar va amaldorlarning ahvolini surishtirar edi va ular haqida yetib kelgan xabarlarni tinglardi. U (ﷺ) Bahraynga o'z amili qilib yuborgan Ala ibn al-Hadramiyni lavozimidan olib tashladi, chunki Abdu Qays vakillaridan biri uning ustidan shikoyat qilgan edi. Ibn Sa'id aytdi: Muhammad ibn Umar aytdi: "Menga Bani Omir ibn Luayning ittifoqchisi Amr ibn Avf rivoyat qilib aytdi: Allah Elchisi (ﷺ) Ala ibn al-Hadramiyni Bahraynga yubordi, so'ng uni u yerdan olib tashladi va u yerga amil qilib Iban ibn Sa'idni yubordi". Muhammad ibn Umar aytdi: "Allah Elchisi (ﷺ) Ala ibn al-Hadramiyga xat yozib, Abdu Qaysdan yigirma kishi bilan birga huzurlariga kelishni buyurdi va u ular bilan birga keldi. Ularning boshlig'i Abdulloh ibn Avf al-Ashajj edi. Ala undan keyin Bahraynga al-Munzir ibn Savoni tayinladi. Vakillar Ala ibn al-Hadramiy ustidan shikoyat qildilar. Shunda Allah Elchisi (ﷺ) uni lavozimidan olib tashladi va Iban ibn Sa'id al-Os ni tayinlab, unga dedi: «Abdu Qaysga e'tibor ber va ularning yetakchilarini hurmat qil»". U (ﷺ) hokimlardan to'liq moliyaviy hisobotlarni qabul qilar, ularning daromadlari va xarajatlari haqida so'rab turar edi.

Salman ibn Yassar said, “They gathered some of their women’s jewelry. Then they said, ‘This is for you and reduce from us and tolerate in the division’. ‘Abdullah ibn Ruwahah said ‘O people of the Jews! By Allah, from amongst the creatures of Allah (swt) I hate you most, but this will not drive me to oppress you. As for the bribe you offered me it is illegal property and we do not eat (take) it’. They said, ‘By this (justice) the heavens and the earth stand’.” He (pbuh) used to inquire about the situation of the governors and mayors and he used to listen to what is reported to him of their news. He removed ‘Ala ibn al-Hadhrami who was his ‘amil over Bahrain because a delegate from ‘Abdu Qais complained about him. Ibn Sa’id said that Muhammad ibn ‘Umar said, “I was told from ‘Amr ibn ‘Awf, the ally of Bani ‘Aamer ibn Luai that the Messenger of Allah (pbuh) sent ‘Ala ibn al-Hadhrami to Bahrain, then he removed him from it, and sent Iban ibn Sa’id as an ‘amil over it.” Muhammad ibn ‘Umar said, “The Messenger of Allah (pbuh) had written to ‘Ala ibn al-Hadhrami to come to him together with twenty men of ‘Abdu Qais, so he came to him with them. Their leader was ‘Abdullah ibn ‘Awf al-Ashajj and ‘Ala appointed al-Munzir ibn Sawa over Bahrain after him. The delegation complained of ‘Ala ibn al-Hadhrami. So the Messenger of Allah (pbuh) removed him and appointed Iban ibn Sa’id al-’Aas and said to him; “Take care of ‘Abdu Qais and respect their leaders”. He (pbuh) used to receive the full (financial) accounts of the mayors and would enquire about their revenues and expenses.

Al-Buxoriy va Muslim Abu Hamid as-Soidiy rivoyat qilganlar, ﷺ

Al-Bukhari and Muslim narrated from Abu Hammeed al-Saidi that,

Payg'ambar ﷺ Ibn al-Lutbiyyahni Bani Saleem sadaqasiga (zakot yig'uvchi etib) tayinladilar. U qaytib kelib, Allahning Elchisi ﷺ bilan hisob-kitob qilganda, dedi: "Bu sizniki, bu esa menga sovg'a qilingan." Allahning Elchisi ﷺ dedilar: "Rost gapirgan bo'lsang, ota-onangning uyida o'tirib, sovg'angni kutib ko'rmaysanmi?" So'ngra Allahning Elchisi ﷺ xalq oldida va'z qilish uchun turdilar. U Allohga hamd aytdi va Uni ulug'ladi, so'ngra dedi: "Amma ba'd. Men sizlardan ba'zi kishilarni, Alloh menga hokimiyat bergan ishlarga tayinlayman. Keyin sizlardan biri kelib: "Bu sizniki, bu esa menga sovg'a qilingan", deydi. Rost gapirgan bo'lsa, otasining va onasining uyida o'tirib, sovg'a unga kelishini kutsa bo'lmasmidi? Allohga qasamki, sizlardan biri (sadaqadan) nohaq biror narsa olsa, Qiyomat kuni uni yelkasida ko'tarib Allohning huzuriga keladi. Diqqat qiling, kimki Allohning huzuriga ma'radigan tuyani, mo'ralaydigan sigirni yoki ma'raydigan qo'yni ko'tarib kelsa, men uni tanib olaman." So'ngra u zot qo'llarini shunday ko'tardilarki, hatto qo'ltiqlarining oqligini ko'rdim. "Yetkazmadimmi?" Abu Dovud Bareedadan rivoyat qilgan: Allohning Elchisi ﷺ dedilar: "Kimni biror vazifaga tayinlab, unga (mablag') bergan bo'lsak, u nohaq olgan narsasi g'ullul (o'g'irlik, xiyonat) bo'ladi." Yaman aholisi Mu'ozning namozini uzun o'qishidan shikoyat qilishdi, shunda Allohning Elchisi ﷺ uni (bundan) qaytardilar. Buxoriy va Muslim Abu Mas'ud al-Ansiydan rivoyat qilganlar, u dedi: "Bir kishi aytdi: 'Ey Allohning Elchisi ﷺ, falonchi namozni uzun qilgani uchun men jamoat namoziga deyarli qatnashmayman.' Shunda men Payg'ambar ﷺ ni o'sha va'zlarining hech birida o'sha paytdagidek g'azablangan holda ko'rmaganman. U zot dedilar: 'Ey odamlar! Siz odamlarni (jamoatdan) qochirasiz. Kimki odamlarga imom bo'lsa, namozni yengil o'qisin, chunki ular orasida bemor, zaif va zaruratli ishi bor kishilar bor.'" Muslimning Jobirdan keltirgan boshqa rivoyatida u zot (ﷺ) dedilar: "...Ey Mu'oz!" “Sen fattonmisan?” U zot (s.a.v.) odamlar o‘rtasida hukm qilishlari uchun qozilar tayinlar edi. U Ali ibn Abu Tolibni Yaman ustiga qozi qilib tayinladi. Shuningdek, Muoz ibn Jabal va Abu Muso al-Ash’ariyni ham Yamanga qozi sifatida yubordi. Ularning ikkovidan so‘radi:

The Prophet (pbuh) appointed Ibn al-Lutbiyyah over the sadaqah of Bani Saleem, “When he returned back to the Messenger of Allah (pbuh) and he revised accounts with him, he said, ‘This is what is yours, and this is a gift to me.’ The Messenger of Allah (pbuh) said, ‘Won’t you stay in your parents home and see if you get your present, if you say the truth?’ Then the Messenger of Allah (pbuh) stood preaching to the people. So he praised Allah and glorified Him and said, ‘after all, I appoint some men of you over some affairs in which Allah (swt) gave me authority. Then someone amongst you comes and says: This is for you and this is a gift given to me. Had he not sat in his fathers’s and mother’s home so as his gift comes to him if he says the truth. By Allah, no one of you would take of them (the sadaqah) anything unduly but comes to Allah (pbuh) carrying it on the Day of Judgement. Beware, I will know any man who comes to Allah with a camel that brays and a cow that is mooing and a sheep that bleats.’ Then he raised his hands till I could see the whiteness of his armpits. ‘Didn’t I convey’.” Abu Dawood narrated from Bareeda that the Messenger of Allah (pbuh) said, “Whomever we appointed in his job and we provided him (some funds), so whatever he took unduly would be ghalool (misappropriation).” The people of Yemen complained of the length of Mu’az’s prayer, so the Messenger of Allah (pbuh) restrained him. Al-Bukhari and Muslim narrated from Abu Mas’ud al- Ansari, who said, “ A man said, ‘O Messenger of Allah (pbuh) I hardly attend the (jama’a) prayer, because so and so person makes it long.’ As a response I have never seen the Prophet (pbuh) in any preaching angrier than he was then. He said, ‘O people! You drive the people away. So whoever becomes Imam to the people let him lighten (the prayer), for there are amongst them the sick, the weak and the one who has a pressing need’.” In another narration by Muslim from Jabir, he (pbuh) said, “… O Mu’az! Are you a seducer (fattan).” He (pbuh) used to appoint judges to judge between the people. He appointed ‘Ali ibn Abu Talib as a judge over Yemen. He also dispatched Mu’az ibn Jabal and Abu Musa al-Ash’ari as judges to Yemen. He asked the two of them:

Ular nimaga tayanib hukm chiqarishadi? Ular javob berdilar: agar hukmni Kitobdan ham, Sunnatdan ham topa olmasalar, u holda ishni boshqa narsa bilan o'lchab ko'rishadi va haqiqatga eng yaqin bo'lgan narsaga amal qilishadi. Allohning Elchisi ﷺ bunga rozilik bildirdilar, bu esa u zotning sudyalarni o'zlari tanlaganini va ularning hukm chiqarish usulini tekshirib turganini ko'rsatadi. U zot ﷺ xalq ishlariga qarab turardilar va bo'limlarga boshliq qilib kotiblar tayinlardilar. Ali ibn Abu Solib shartnomalar va sulh bitimlari kotibi edi. Mu'ayqib ibn Abu Fotima Payg'ambar ﷺning rasmiy muhriga mas'ul edi va u o'ljalar kotibi edi. Huzayfa ibn al-Yaman Hijoz mevalarini baholardi, Zubayr ibn al-Avvom sadaqa mablag'larini qayd etardi, al-Mug'iyra ibn Shu'ba qarzlar va muomalalarni yozib borardi, Shurahbil ibn Hasana esa boshqa davlatlar rahbarlariga xatlar yozardi. U zot ﷺ har bir manfaat uchun alohida kotib tayinlardilar, ular qancha ko'p bo'lmasin. U zot ﷺ sahobalari bilan ko'p maslahatlashardilar va fikr-mulohaza hamda basirat egalarini, aql-zakovati va obro'si bilan tanilgan, Islomga da'vat yo'lida mustahkam imonini va fidoyiligini ko'rsatgan kishilarni maslahatga chaqirishdan o'zlarini tiymasdilar. U zot ﷺ fikr so'rash uchun unga murojaat qilinadigan o'n to'rt kishini Shuro uchun tayinladilar. U zot ﷺ ularni o'z qavmining boshliqlari, ya'ni ularning vakillari bo'lgani uchun tanladilar. Ular muhojirlardan yetti, ansorlardan yetti kishi edi. Ular orasida Abu Bakr, Hamza, Umar, Ali, Ja'far, Bilol, Ibn Mas'ud, Salmon, Ammor va Abu Zarr bor edi. U zot ﷺ bulardan boshqalardan ham maslahat so'rardilar, ammo ushbu zikr etilgan kishilardan u zot ko'proq fikr so'rardilar. Aslida ushbu kishilar Majlis ash-Shuroni tashkil etardilar. U zot ﷺ musulmonlar va g'ayrimusulmonlardan, yerlar, mevalar va chorva mollaridan to'lanishi lozim bo'lgan mablag'larni yig'ardilar. Bular: zakot, ushr, foy, xaroj va jizya edi. Ganimat va o'ljalarning mablag'lari Bayt al-Mol (xazina)ga tegishli edi. Zakot sakkiz toifadagi kishilarga tarqatilardi, ular Qur'onda zikr qilingan. Uni ulardan boshqalarga bermas edilar va davlat ishlarini boshqarishga ham sarflanmas edi. Xalq ishlarini yuritish uchun mablag'lar fay', xaroj, jizya va o'ljadan tushgan daromadlardan olinardi. Bular davlatni boshqarish va qo'shinni tayyorlash uchun yetarli edi, shu sababli davlat mablag' yetishmasligini his qilmas edi. Shunday qilib, Payg'ambar ﷺ Islom davlatining tuzilmasini barpo etdi va uni o'z hayotlarida tugallab qo'ydi. U zot ﷺ davlat rahbari edi, yordamchilari, hokimlari, qozilari, qo'shini, bo'limlar boshliqlari va shuro uchun murojaat qiladigan majlisi bor edi. Bu tuzilma va uning vazifalari shariat matnlarida zikr qilingan. Allohning Elchisi ﷺ Madinaga kelgan paytlaridan to vafotlariga qadar davlat rahbarining vazifalarini bajardilar, Abu Bakr va Umar esa uning yordamchilari edi. Sahobalar u zotdan keyin faqat davlat rahbarligida Allohning Elchisi ﷺning o'rniga boshliq tayinlash borasida kelishdilar, payg'ambarlik yoki risolatda emas, chunki u zot ﷺ payg'ambarlarning xotami edilar. Shunday qilib, Elchi ﷺ davlatning butun tuzilmasini hayotlarida barpo etdilar va hukmronlik shaklini hamda davlat tuzilmasini to'liq ravshan va aniq holda qoldirdilar.