Garchi ummat xalifani tayinlasa va unga bay'at bersa ham, bay'at shar'iy tartibda amalga oshirilgandan keyin, ummatning uni (lavozimidan) chetlatish huquqi yo'q.

Although the Ummah is the one who appoints the Khaleefah and gives him the Bay’ah, yet once the Bay’ah has been convened according to Shar’, the Ummah does not have the right to remove him (from office).

Bu, Halifaga itoat etishni buyuradigan sahih hadislarga asoslangan: u munkar (fitna) sodir etsa, zulm qilsa yoki odamlarning huquqlarini bersa ham, agar u itoatsizlik (ma'siyat) qilishga buyurmasa va ochiq kufr ko'rsatmasa, shunday qilish kerak. Al-Bukhariy Ibn Abbosdan rivoyat qilishicha, u dedi: Allah Rasuli ﷺ shunday dedilar:

This is because of the Sahih Ahadith which order the Muslims to obey the Khaleefah even if He committed Munkar (mischief), committed an act of oppression or even withheld people’s rights, so long as He did not order them of an act of disobedience (Ma’asiyah), nor show flagrant disbelief. Al-Bukhari narrated from Ibnu ‘Abbas who said that the Messenger of Allah (pbuh) said:

«Kimki o‘z amiridan (amirihi) biror narsani ko‘rib, uni yoqtirmasa, sabr qilsin: Chunki kim sultondan (hokimiyatdan) bir qarich bo‘lsa ham ajralib, shu holatda vafot etsa, u johiliyat o‘limi bilan o‘lgan bo‘ladi.» «Amirihi» so‘zi bu hadisda umumiy ma’noda kelgan, shuning uchun u xalifani ham o‘z ichiga oladi, chunki u mo‘minlarning amiridir. Muslim Abu Hurayradan rivoyat qilgan: u aytdi: Allohning Elchisi ﷺ shunday dedilar:

“If anyone sees in his Ameer (Ameerihi) something that displeases him let him remain patient: For behold! He who separates himself from the Sultan (authority) by even so much as a hand span and dies thereupon, He has died the death of Jahiliyyah.” The phrase Ameerihi is general in this Hadith, so it includes the Khaleefah because He is the Ameer of the believers. Muslim narrated from Abu Hurayra who said that the Messenger of Allah (pbuh) said:

“Peygamberlar Isroil o‘g‘illari ustidan hukm yuritar edilar. Qachonki bir peygamber vafot etsa, uning o‘rniga boshqa peygamber keldi, lekin mendan keyin hech qanday peygambar bo‘lmaydi. Xalifalar bo‘ladi va ular ko‘p bo‘ladilar.” Ular so‘radilar: “Unda bizga nimani buyurasiz?” U zot ﷺ aytdilar: “Ularga birin-ketin bay’at (sadoqat)ni ado eting va ularning haqlarini bering. Albatta, Alloh ularga topshirilgan narsalar haqida ulardan so‘raydi.” Muslim Salama ibn Yazid Al-Ja’afiydan rivoyat qilgan: u Allohning Rasuli ﷺdan so‘radi: “Ey Allohning Nabiysi, agar bizga shunday amirlar hukmronlik qilsa, ular bizdan o‘z haqlarini talab qilsalar-u, bizning haqimizni bermasalar, unda bizga nimani buyurasiz?” Allohning Rasuli ﷺ yuzlarini o‘girib oldilar; u yana so‘radi, Allohning Rasuli ﷺ undan yuz burdilar; keyin u ikkinchi yoki uchinchi marta so‘radi va uni Al-Ash’ath ibn Qays tortib to‘xtatdi. Shunda Allohning Rasuli ﷺ aytdilar:

“‘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 (pbuh) said, ‘Fulfill allegiance to them one after the other, and give them their dues. Verily Allah will ask them about what He entrusted them with.’” Muslim reported that Salama ibn Yazid Al-Ja’afi asked the Messenger of Allah (pbuh) : “‘O Prophet of Allah, if we were to be ruled by Ameers who ask us for their dues and deny us our dues, what do you order us to do then?’ The Messenger of Allah (pbuh) turned his face away; He asked him again and Allah’s Messenger (pbuh) avoided him; then He asked for the second or the third time and He (pbuh) was pulled by Al-Ash’aath ibn Qays, so the Messenger of Allah (pbuh) said:

“Eshiting va itoat qiling, chunki ular o‘z amallari uchun javob beradilar, siz esa o‘z amallaringiz uchun javob berasiz”. Muslim ‘Avf ibn Molik (roziyallohu anhu)dan rivoyat qiladi: “Men Allohning Elchisi ﷺ shunday deganlarini eshitdim:”

‘Hear and obey, for they shall be accountable for their actions and you shall be accountable for yours.’” Muslim reported from ‘Auf ibn Malik who reported; “I heard the Messenger of Allah (pbuh) say,

"Sizning imomlaringizning eng yaxshisi – siz ularni sevasiz, ular sizni sevadi, siz ular uchun duo qilasiz va ular siz uchun duo qiladi; imomlaringizning eng yomoni esa – siz ulardan nafratlanasiz, ular sizdan nafratlanadi, siz ularni la'natlaysiz va ular sizni la'natlaydi." Biz so'radik: "Ey Allohning Elchisi, ularga qarshi urush e'lon qilmaymizmi?" U zot ﷺ dedilar: "Yo'q, to ular orangizda namozni o'qiguvchi bo'lib turar ekan. Diqqat qiling, kimdir hokimning ostida bo'lsa va uning gunoh qilayotganini ko'rsa, Allohga qarshi qilingan gunohdan nafratlansin, ammo itoatdan qo'lini tortmasin." Muslim Huzayfa ibn al-Yamondan rivoyat qiladi: Allohning Elchisi ﷺ shunday dedilar:

‘The best of your Imams are those whom you love and they love you and you pray for them and they pray for you; and the worst of your Imams are those whom you hate and they hate you and you curse them and they curse you.’ We asked, ‘O Messenger of Allah, shall we not then declare war on them?’ He (pbuh) said: ‘No, as long as they establish prayer among you. Behold, if anyone was ruled by a Wali and saw him committing a sin, let him hate the sin committed against Allah, but let him not withdraw his hand from obedience.’” Muslim narrated from Huzayfah ibn al-Yamaan that the Messenger of Allah (pbuh) said:

“Mendan keyin shunday imomlar bo‘ladiki, ular mening yo‘riqnomamga amal qilmaydilar va mening sunnatimga ko‘ra ish tutmaydilar; sizlar orasidan inson tanasida shaytonlarning qalbiga ega bo‘lgan kishilar chiqadi.” Huzayfa so‘radi: “Agar o‘sha zamonga yetsam, nima qilishim kerak?” U zot ﷺ aytdilar: “Amirga quloq solib itoat qilasan, hatto u sening orqangga qamchi urib, molingni olsa ham; quloq sol va itoat qil.” Ahmad va Abu Dovud rivoyat qilishlaricha, Allohning Elchisi ﷺ aytdilar:

“‘There will be Imams after me who will not be guided by my guidance, nor will they act according to my Sunnah; some men will rise amongst you with satans’ hearts in human bodies.’ Huzayfah asked, ‘What shall I do, if I were to reach that time?’ He (pbuh) said, ‘You should hear and obey the Ameer even if He whipped your back and took your money; do hear and obey.’” Ahmad and Abu Dawood reported that the Messenger of Allah (pbuh) said:

“‘Ey Abu Zarr, sen nima qilarding, agar qandaydir Vulah o‘ljani egallab, seni undan mahrum qilsa?’ U aytdi: ‘Seni Haq bilan yuborgan Zot haqi, men qilichimni ko‘tarib, sen bilan qo‘shilguncha jang qilardim.’ Shunda u (pbuh) dedi: ‘Senga bundan yaxshiroq bir narsani aytaymi? Sabr qil va men bilan qo‘shilguncha chidab tur.’” Bu hadislarning barchasi Xalifa Shar‘iy qoidalarga zid harakat qilishi mumkinligini ko‘rsatadi. Shunga qaramay, Allohning Elchisi ﷺ bizga Xalifaga itoat qilishni, uning zulmiga sabr qilishni va chidab turishni buyurdilar. Bu, Ummatning Xalifani lavozimidan chetlatish huquqiga ega emasligini aniq isbotlaydi. Bundan tashqari, Allohning Elchisi ﷺ bir safar bir badaviyni uning Bay‘atidan ozod qilishdan bosh tortdilar. Al-Buxoriy Jobir ibn Abdulloh rivoyat qilgan hadisni keltiradi: “…bir badaviy Allohning Elchisi ﷺ ga Islom Bay‘atini berdi. Ko‘p o‘tmay u bezovtalik his qildi va Allohning Elchisi ﷺ ga dedi: ‘Meni Bay‘atimdan ozod qilasizmi!’ Allohning Elchisi ﷺ rad etdilar; u yana qaytib kelib dedi: ‘Meni Bay‘atimdan ozod qiling!’ U (pbuh) yana rad etdilar, shunda odam ketib qoldi. Shunda Allohning Elchisi ﷺ dedilar:

“‘O Abu Dharr, what would you do if some Wulah possessed the booty and deprived you of it?’ He said, ‘By He Who sent you with the Truth, I would raise my sword and fight until I join you.’ Upon this He (pbuh) said, ‘Let me tell you something that would be better for you than that. Remain patient and bear it until you join me.’” All these Ahadith demonstrate that the Khaleefah could act against the Shar’a rules. Yet despite this, the Messenger of Allah (pbuh) ordered us to obey him (the Khaleefah), to be patient towards his injustice and to persevere. This clearly proves that the Ummah does not reserve the right to remove the Khaleefah. Besides, the Messenger of Allah (pbuh) refused on one occasion, to relieve a Bedouin from his Bay’ah. Al-Bukhari narrated from Jabir ibn ‘Abdullah who reported that; “… a Bedouin gave his Bay’ah of Islam to the Messenger of Allah (pbuh) . Soon after He felt a malaise, so He said to the Messenger of Allah (pbuh), ‘Would you relieve me of my Bay’ah!’ The Messenger of Allah (pbuh) refused; He then came back and said, ‘Relieve me of my Bay’ah!’ He (pbuh) refused, so the man left. Upon this the Messenger of Allah (pbuh) said:

“Al-Madina is like the bellows, she banishes her bad odours and manifests her sweet scent.” Bu shuni isbotlaydiki, bay’at olingandan so‘ng, uni bergan kishilar unga sodiq bo‘lishlari shart. Bu degani, ular Xalifani lavozimidan tushirishga haqqi yo‘q, chunki ular bergan bay’atni qaytarib olishga haqqi yo‘q. Badaviyning islomdan chiqish niyatida bo‘lgan, deb da’vo qilish noto‘g‘ri, u davlat rahbariga itoatdan ozod bo‘lishni emas, balki o‘z bay’atidan ozod bo‘lishni istagan. Agar gap shunday bo‘lganida, uning harakati murtadlik deb hisoblanardi va Allohning Elchisi ﷺ albatta uni o‘ldirardilar, chunki murtad uchun jazo o‘limdir. Bay’at islomni qabul qilish uchun emas, balki itoat uchun berilgan. Shunday ekan, badaviy murtad bo‘lish uchun emas, itoat qasamidan ozod bo‘lishni istagan. Demak, musulmonlarning bay’atdan voz kechish haqqi yo‘q va ular Xalifani lavozimidan tushirish huquqini o‘zlarida saqlamaydilar. Shar’iy hukm Xalifa qachon avtomatik ravishda lavozimidan tushishi kerakligini va uni lavozimidan tushirish qachon zarur bo‘lishini belgilab va ko‘rsatib bergan. Ammo bu Ummatning uni lavozimidan tushirish huquqiga ega ekanligini anglatmaydi.

‘Al-Madina is like the bellows, she banishes her bad odours and manifests her sweet scent.’” This proves that once the Bay’ah has been taken, those who gave it must be committed to it. This means that they have no right to remove the Khaleefah, because they have no right to take back the Bay’ah they gave to him. It would be wrong to claim that the Bedouin wanted to leave Islam by seeking relief from his Bay’ah rather than the obedience to the Head of State. This is because if this had been the case, his act would have been considered as apostasy, and the Messenger of Allah (pbuh) would most certainly have killed him, since the punishment for the apostate is killing. The Bay’ah itself is not a Bay’ah for embracing Islam but for obedience. Therefore, the Bedouin wanted to rid himself from his oath of obedience, not to apostasise. Muslims have thus no right to renounce their Bay’ah and they do not reserve the right to remove the Khaleefah. Shar’a has defined and demonstrated when the Khaleefah must be removed automatically and when his removal becomes necessary. This does not however, imply that the Ummah reserves the right of removing him.