Topshiriq bilan ish yurituvchi yordamchi — bu xalifa o‘zi bilan birga hukmronlik va vakolat mas’uliyatini ko‘tarishi uchun tayinlaydigan vazir. Xalifa unga davlat ishlarini o‘z fikriga ko‘ra boshqarish va ularni shar’iy hukmlarga muvofiq ijtihodi asosida amalga oshirishni topshiradi.

The delegated assistant is the Wazir whom the Khaleefah appoints to bear with Him the responsibilities of ruling and authority. The Khaleefah delegates to Him the running of the state’s affairs according to his opinion and executing them according to his Ijtihad in compliance with the Shar’a rules.

Mu’avin tayinlash — xalifaning vakolat va vazifalarida unga yordam beruvchi, uning ishlarini bajarishda ko‘mak beradigan muovin (yordamchi) tayinlashi mubah (ruxsat etilgan) ishlardan biridir. Al-Hokim va at-Termiziy Abu Sa’id al-Xudriydan rivoyat qilishicha, u aytdi: Allohning Elchisi ﷺ shunday degan edilar:

The appointment of the Mu’awin is one of the Mubah matters that means the Khaleefah is allowed to appoint a delegated assistant to Him who helps Him in his responsibilities and tasks. Al-Haakim and at- Tirmithi reported from Abi Sa’id al-Khudri, He said that the Messenger of Allah (pbuh) said:

“Mening osmondagi ikki vazirim Jibroil va Mikoil, yerdagi ikki vazirim esa Abu Bakr va Umardir.” Hadisdagi “vazir” so‘zi lug‘aviy ma’noda yordamchi va ko‘makchi degan ma’noni anglatadi. Qur’onda ham shu ma’noda qo‘llangan; Alloh (SWT) shunday deydi:

“My two ministers (Wazirs) from the heavens are Jibreel and Mika’il and on the earth are Abu Bakr and ‘Umar.” The word Wazir in the Hadith means the helper and the assistant, which is the linguistic meaning. It has been used in the Qur’an with such a meaning; Allah (swt) says:

«Menga oilamdan bir vazir ber.» [TMQ Ta-Ha: 29]

“Give me a minister (Wazir) from my family.” [TMQ Ta-Ha: 29]

Hadisdagi "vazir" so'zi mutlaq bo'lib, har qanday masalada yordam yoki ko'maklashishni anglatadi; shu sababli u xalifaga xilofat vazifalari va ishlarida yordam bera oladi. Abu Sa'id al-Xudriy rivoyat qilgan hadis hukmronlik masalasidagi yordam bilan cheklanmagan, chunki Jibril va Mikoil — Rasulullah ﷺ ning osmondagi ikki vaziri — hukmronlik mas'uliyati va vazifalarida Unga yordam berish bilan aloqador emas. Shuning uchun hadisdagi "vaziraya" (mening ikki vazirim) so'zi lug'aviy ma'nodan boshqa narsani anglatmaydi, ya'ni "mening ikki yordamchim" demakdir. Birovni yordamchi yoki ko'makchi sifatida olish mubah ishlardan, xuddi shunday vazir tayinlash ham mubah ishlardandir. Rasulullah ﷺ ning Abu Bakr va Umarni vazir qilib tayinlashi lug'aviy ma'nodan chiqmaydi, chunki ular hukmronlik vazifalarini Rasulullah ﷺ bilan birga olib borgani ko'rinmaydi. Biroq ularni Unga ikki vazir qilib tayinlash ularga hukmronlik va davlat ishlari bilan cheklanmagan holda, har qanday masalada Unga yordam berish vajib vakolatini beradi. Ularni vazir qilib tayinlash xalifaga o'zига yordam beradigan va hukmronlik ishlari va vazifalarida ko'makchi bo'ladigan kishini vazir qilib olish joiz ekanini bildiradi. Abu Bakr xalifa bo'lgach, Umar ibn al-Xattobni o'ziga yordamchi qilib tayinladi. Uning yordami shu darajada ko'zga tashlanar ediki, ba'zi sahobalar Abu Bakrga: "Xalifa sizmisiz yoki Umarmi, bilib bo'lmaydi", deyishgan. Umar xilofat mansabini egallagach, Usmon va Ali uning yordamchilari bo'lishdi, ammo ular hukmronlik masalalarida Umarga yordamchi sifatida biror rol o'ynagani ko'rinmaydi. Ularning ahvoli Abu Bakr va Umarning Rasulullah ﷺ bilan bo'lgan holatiga o'xshash edi. Usmon davrida esa Ali va Marvon ibn al-Hakam uning ikki yordamchisi edi. Biroq Ali ba'zi ishlardan norozi bo'lib, ulardan uzoqlashib qoldi. Biroq, Marvonning vazirligi ‘Usmonga hukmronlik ishlarida yordam berishda yaqqol namoyon bo‘lgan edi.

The word Wazir in the Hadith is unrestricted (Mutlaq) which includes any help or assistance in any matter; therefore He can assist the Khaleefah in the functions and the tasks of the Khilafah. The Hadith of Abi Sa’id al- Khudri is not specific to the assistance in the matter of ruling, because Jibra’il and Mika’il, the two Wazirs of the Messenger of Allah (pbuh) from the heaven, have no relationship in helping Him in the responsibilities and functions of ruling. Therefore, the word Waziray (my two Wazirs) in the Hadith does not indicate other than the linguistic meaning, which is my two assistants. Taking anyone as an assistant or as a helper is of the Mubah matters, likewise appointing the Wazir is of the Mubah matters. The Messenger’s appointment of Abu Bakr and ‘Umar as Wazirs does not go out of the bounds of the linguistic meaning, since it does not appear that they carried along with the Messenger of Allah (pbuh) the tasks of ruling. However appointing them as two Wazirs to Him gives them the mandatory powers of assisting Him in every matter without restricting that in the matters and tasks of ruling and the government. Appointing them as Wazirs indicates that it is allowed for the Khaleefah to take as a Wazir a person who assists Him and helps Him in the matters and tasks of ruling. After Abu Bakr became the Khaleefah, He appointed ‘Umar ibn al- Khattab as an assistant to him. His assistance was so evident to the point that some of the Sahabah said to Abu Bakr; “we cannot tell whether the Khaleefah is yourself or ‘Umar.” Once ‘Umar held the post of the Khilafah, ‘Uthman and ‘Ali were ‘Umar’s assistants, but they did not appear to carry out any assistant role to ‘Umar in the matters of ruling. Their situation was similar to that of Abu Bakr and ‘Umar with the Messenger of Allah (pbuh). At the time of ‘Uthman, ‘Ali and Marwan ibn al-Hakam were his two assistants. However ‘Ali was unhappy about some affairs, so He remained distant. However, Marwan’s Wizara was quite evident in assisting ‘Uthman in the tasks of ruling.

Agar xalifa o'ziga hokimiyat ishlarida yordamchi tayinlasa, u unga umumiy ma'noda ishlarni boshqarishni topshiradi, uning o'rinbosari sifatida. Bunday topshiriq orqali topshiriq olgan shaxs xalifaning vaziri va vakolatli yordamchisiga aylanadi va xalifaning mas'uliyatlariga o'xshash mas'uliyatlarga ega bo'ladi. Biroq u xalifadek o'z-o'zidan vakolatlarga ega bo'lmaydi, balki xalifa tomonidan unga wizara’ topshirilishi, uning o'rinbosari sifatida, orqali bu vakolatlarni oladi. Shunday ekan, agar xalifa: "Men falon kishini o'zimning vakolatli vazirim yoki vakolatli yordamchim etib tayinladim", deb e'lon qilsa yoki birovga: "Menga topshirilgan ishlarda mening o'rnimda bo'l", yoki shunga o'xshash boshqa so'zlar bilan murojaat qilsa, u holda belgilangan shaxs shu vaqtdan boshlab xalifaning o'rinbosari sifatida xalifaga xos barcha majburiy vakolatlardan foydalanadi. Al-Mawardi o'zining "Al Ahkam Al-Sultaniyya" kitobida bu lavozimni "Wizarat-ut-Tafweed" deb atagan va uni quyidagicha ta'riflagan: "Vakolatli vazirlikka kelsak, bu imomning vazir tayinlashini anglatadi, unga u o'z fikriga ko'ra ishlarni yuritish va o'z ijtihodiga ko'ra ularni bajarish vakolatini beradi." Vakolatli yordamchining mohiyati ana shundan iboratdir. U xalifaning barcha xalifalik vazifalarida yordamchisidir. U xalifalikka oid har qanday vazifani bajarish vakolatiga ega, xalifa ushbu vazifani unga topshirgan yoki topshirmaganidan qat'i nazar, chunki unga umumiy vakolat berilgan. Biroq u bajargan har bir ish yuzasidan xalifaga hisobot berishi lozim, chunki u yordamchi bo'lib, xalifa emas. Shu sababli u xalifadan mustaqil bo'lolmaydi, balki kichik yoki katta har bir qilgan ishi haqida unga xabar berishi shart. Buning sababi shundaki, hokimiyat ishlarini yuritish xalifaga topshirilgan.

If the Khaleefah appointed someone to be his assistant in the matters of ruling, He delegates to Him the administration of the affairs, in general terms, as a deputy to him. By such delegation, the delegated person becomes a Wazir and a delegated assistant to the Khaleefah and, He has responsibilities like those of the Khaleefah. However, He does not possess his powers by himself like the Khaleefah, rather through the assignment of the wizara’ to Him by the Khaleefah as a deputy to him. Therefore, if the Khaleefah declares I have appointed so and so person as my delegated Wazir, or as my delegated assistant, or if He said to someone: ‘Be my deputy in what is assigned to me’ or any other wording to that effect, then the designated person would thereafter enjoy all the mandatory powers of the Khaleefah as deputy to him. Al-Mawardi, in his book Al Ahkam Al-Sultaniyya called this post ‘Wizarat-ut-Tafweed, and He described it as follows; “As for the delegated Wizarah, it means that the Imam appoints a Wazir, for whom He delegates the running of the affairs according to his own opinion and executing them according to his own Ijtihad.” This is the reality of the delegated assistant. He is an assistant to the Khaleefah in all the Khilafah functions. He has a mandate to perform any task related to the Khilafah, whether the Khaleefah delegated that particular task to Him or not, for He has been given a general delegation. However, He should report back to the Khaleefah for every task He performs, for He is an assistant and not a Khaleefah. Thus He cannot be independent of the Khaleefah but must report to Him about every action He undertakes no matter how big or small. This is because the running of the ruling affairs is commissioned to the Khaleefah.

Shariʼah nuqtai nazaridan vazir yoki yordamchi haqidagi bu tushuncha demokratik tizimdagi vazirlik haqiqatidan butunlay farq qiladi. Chunki demokratik tizimdagi vazirlik — bu hukumatdir; ya’ni ma’lum bir guruh shaxslar o’z guruhi sifatida hukmni amalga oshiradi. Ularning qarashicha, hukm yakka shaxsga emas, guruhga tegishlidir. Boshqacha aytganda, imorat (hokimiyat) yakka emas, jamoaviy xarakterga ega. Shu sababli, vakolatli hukm yurituvchi haqiqiy hokim — bu hukumat, ya’ni vazirlar guruhidir. Ularning hech biri mutlaq hukm yuritish vakolatiga ega emas; bu vakolat butun vazirlar mahkamasi o’rtasida taqsimlangan bo’ladi. Yakka vazir esa hukmning bir sohasiga biriktirilgan bo’ladi, va hukumat butunligicha unga ma’lum vakolatlarni beradi. Unga topshirilmagan sohalar esa bevosita vazirlar mahkamasi qo’lida qoladi, yakka shaxsning o’ziga emas. Masalan, adliya vaziri o’z vazirligi doirasida ayrim vakolatlarga ega bo’ladi, boshqa masalalar bo’yicha esa unga hech qanday vakolat berilmagan bo’lib, ular butun hukumat tomonidan hal etiladi va boshqariladi. Demokratik tizimdagi hukumatning haqiqati shunday. Bundan ko’rinadiki, bu tizim islomiy tizimdagi vizaradan (vazirlikdan) sezilarli darajada farq qiladi, shuningdek, islomda “vazir” so’zi — yordamchi ma’nosini anglatsa, demokratik tizimda “vazir” so’zi — minister ma’nosini bildiradi, bu ikki ma’no orasidagi farq ham katta. Shuning uchun Islom tizimida vazir va vizara (vazirlik) — bu xalifaning barcha vazifalarida, istisnosiz, uning yordamchisidir. U shu vazifalarni bajaradi va ularning natijasi haqida xalifaga hisobot beradi. Vizara yakka shaxs tomonidan boshqariladigan yagona lavozimdir. Agar u bir necha kishiga berilsa, ularning har biri xalifaga tegishli bo’lgan vakolatlarning o’zini egallagan bo’lar edi. Demokratik tizimdagi Vazirlik (vazirlar mahkamasi), aksincha, aslida bir shaxs emas, balki guruhdir, bunda har bir vazir hukmronlikning faqat ma'lum bir sohasi ustidan vakolatga ega bo'ladi. U to'liq vakolatga ega emas, balki cheklangan vakolatlarga ega. Yuqoridagilar Islomdagi Vazir va Vizara tushunchalari bilan demokratik tizimdagi ularning tushunchalari o'rtasidagi farqni aniq ko'rsatadi. Shunga qaramay, demokratik tizim tomonidan ifodalangan Vazir va Vizara ma'nolari ustun va keng tarqalgan ma'nolar bo'lib, ular tilga olinganda odamlarning xayoliga darhol keladi. Shuning uchun har qanday chalkashlikni bartaraf etish va boshqa barcha ma'nolarni istisno qilgan holda aniq shariy ma'noni belgilash uchun, Xalifaning yordamchilarini Vazir deb atash va Vizara atamasini cheklovsiz ishlatish noto'g'ri bo'lardi. Aksincha, ularni yordamchi (Mu'awin) deb atash kerak, bu esa haqiqiy ma'no hisoblanadi. Boshqa tomondan, Vazir va Vizara so'zlarini ishlatishda demokratik ma'noni rad etib, faqat islomiy ma'noni ko'rsatish uchun qandaydir cheklov qo'yilishi lozim. Bularning barchasidan shu xulosa chiqadiki, Mu'awin shunday shaxski, uning vakolatiga davlatning barcha hududlaridagi davlat vazifalarining butun majmui kiradi. Shuning uchun aytiladi: "Xalifa yordamchiga o'zining o'rinbosari sifatida umumiy vakolat beradi." Demak, Mu'awinning vazifasining mohiyati Xalifaning o'rinbosarligidir; bu o'rinbosarlik umumiy bo'lishi kerak, davlatning barcha ishlarini o'z ichiga olishi kerak, ya'ni u hokimning yordamchisidir.