4.3 Tanlovning shartlari - Islomdagi hukmlar tizimi | Quran Course

4.3 Tanlovning shartlari - Islomdagi hukmlar tizimi | Quran Course

0% read · 2 min left

Islomdagi hukmlar tizimi Bookmark

This chapter was translated automatically from English and may contain mistakes. Read the original

Show original

4.3 Tanlovning shartlari

4.3 The conditions of preference

by Abdul Qadeem Zalloom2 min readViewed 96 times

Yuqorida sanab o'tilganlar Xalifa tayinlanishi uchun zarur bo'lgan shartnoma shartlaridir. Yuqorida zikr qilingan yettita shartdan boshqa har qanday shart Xalifalikni tuzish uchun zaruriy old shart hisoblanmaydi. Biroq bunday shartlar, agar ularga oid matnlar tasdiqlangan bo'lsa yoki ular sahih matn bilan tasdiqlangan qoida ostida keltirilgan bo'lsa, afzallik shartlari hisoblanadi. Shart shartnoma sharti bo'lishi uchun, uning majburiy ekanini bildiruvchi qat'iy amr (Talab Jazim) mavjud dalil bo'lishi kerak. Agar dalilda qat'iy amr bo'lmasa, shart faqat afzallik shartiga aylanadi. Yettita shartdan boshqa qat'iy amrni o'z ichiga olgan hech qanday dalil topilmagan; shuning uchun aynan ular shartnoma shartlarini tashkil etadi. Qolgan, qoidasi sahih deb tasdiqlangan shartlar esa faqat afzallik shartlaridir. Shunday ekan, Xalifa mujtahid bo'lishi kerak degan talab shartnoma sharti emas, chunki bu qat'iy amrni ko'rsatuvchi matn bilan tasdiqlanmagan. Bundan tashqari, Xalifaning vazifasi hukm yuritishdir, shuning uchun u o'z ijtihodiga muhtoj emas: u fatvo so'rashi yoki mujtahidning fikrlariga ergashib, taqlid asosida razm qilishi mumkin. Shu sababli uning mujtahid bo'lishi shart emas. Uning mujtahid bo'lishi afzal, ammo mujtahid bo'lmasa ham Xalifalik baribir tuziladi. Xalifa jasur bo'lishi shart emas, shuningdek, ziyrak siyosatchi yoki xalq ishlarini boshqarishda mutaxassis bo'lishi ham shart emas, chunki bu shartlarni asoslovchi dalillar yo'q va ular shartnoma shartlarini belgilovchi ilohiy hukm doirasiga kirmaydi. Biroq Xalifaning ko'zi o'tkir, fikri teran jasur bo'lishi afzaldir. Xalifa Quraysh qabilasidan bo'lishi ham shart emas. Muoviya roziyallohu anhudan rivoyat qilinishicha, Bukhoriy rivoyat qilgan hadisda u aytadi: Men Allohning Elchisi ﷺ ning shunday deganlarini eshitdim:

The aforementioned are the contractual conditions necessary for the Khaleefah to be appointed. Any other condition, apart from the seven mentioned above, does not constitute a necessary prerequisite for contracting the Khilafah. Such conditions however, constitute conditions of preference if the texts relating to them are confirmed, or if they are listed under a rule that has been confirmed by a sound (Sahih) text. In order for the condition to be a contractual one it should have evidence that includes a decisive command (Talab Jazim) to indicate that it is obligatory. If the evidence does not include a decisive command then the condition becomes only one of preference. No evidence containing a decisive command has been found except for those seven conditions; therefore they alone constitute the contractual conditions. As for the other conditions, whereby a rule has been confirmed as sound, these would constitute conditions of preference only. Therefore, the stipulation that the Khaleefah must be a Mujtahid is not a contractual condition because this has not been confirmed by a text indicating a decisive command. Moreover, the duty of the Khaleefah is to rule, so He is not in need of his own Ijtihad, as He could ask about a verdict or follow the opinions of a Mujtahid and adopt opinions on the basis of his imitation (Taqlid), thus it is not necessary for him to be a Mujtahid. It is, however, preferable for him to be so, but if He is not his Khilafah would still be contracted. The Khaleefah does not have to be brave, nor a shrewd politician or an expert in managing the affairs of the people because there are no evidences to back these conditions, nor do they come under a divine rule that makes them contractual conditions. It is, however, preferable for the Khaleefah to be brave with vision and opinion . The Khaleefah does not also necessarily have to be from Quraysh. As for what has been reported by Al-Bukhari from Mu’awiya that He said: I heard the Messenger of Allah (pbuh) say:

Xalifa Hoshimiy yoki Alaviy bo'lishi shart emas, chunki Allah Elchisi ﷺ Banu Hoshim va Banu Aliydan bo'lmagan kishilarni ham mas'ul lavozimlarga tayinlaganlar. Tabuk tomon chiqqanlarida Muhammad ibn Maslamani Madina ustiga vali qilib tayinlaganlar, u esa na Hoshimiy, na Alaviy edi. Shuningdek, Yaman ustiga Mu'az ibn Jabal va Amr ibnul-As ﷺ ni tayinlaganlar, ularning ikkalasi ham Hoshimiy yoki Alaviy emas edi. Bundan tashqari, musulmonlar Abu Bakr, Umar va Uysmonga bay'a berganliklari va Aliy ham ularning uchovlariga bay'a berganligi aniq isbotlangan, holbuki ular Banu Hoshimdan emas edilar. Sahoba ularga bay'a berishga e'tiroz bildirmagan va ular Hoshimiy yoki Alaviy emasliklari sababli ularga bay'a berishga biror kishi e'tiroz bildirgani rivoyat qilinmagan. Bu, Aliy, Ibn Abbos va Banu Hoshimning butun oilasi ham kiradigan sahobalarning ijmosi (Ijmo') hisoblanadi: xalifa Hoshimiy yoki Alaviydan boshqa kishi bo'lishi mumkin. Aliy va Allah Elchisi ﷺ ahli baytining afzalligini bildiruvchi hadislarga kelsak, ular xalifalik faqat ularga berilishi mumkin degani emas, balki ular bunga ko'proq loyiqdir, degan ma'noni bildiradi.

The Khaleefah does not also have to be Hashemi or ‘Alawi because the Messenger of Allah (pbuh) appointed people who were not from Banu Hashim nor from Banu ‘Ali to positions of authority. When He (pbuh) went out to Tabuk, He appointed Muhammad Ibnu Maslama as Wali over Madina and He was neither a Hashemi nor ‘Alawi. He (pbuh) also appointed Mu’az Ibnu Jabal and ‘Amru Ibn al-‘A‘as over Yemen, neither were of the Hashemi or ‘Alawi. In any case, it has been definitely proven that the Muslims gave the Bay’ah to Abu Bakr, ‘Umar and ‘Uthman, and that ‘Ali gave the Bay’ah to the three of them despite the fact that they were not from Banu Hashim. The Sahabah did not object giving the Bay’ah to them, and it was not reported that anyone had actually objected giving Bay’ah to them, because they were not Hashemites or ‘Alawis. This is considered a consensus of the Sahabah, (Ijmaa’) including ‘Ali and Ibnu Abbas and Banu Hashim’s entire household, that the Khaleefah could be from other than a Hashemi or an ‘Alawi. As for the Ahadith expressing a preference of ‘Ali and the Messenger of Allah’s household, these do not indicate that the Khilafah can’t be contracted except to them, they rather indicate that they are more favourable to it.