Agar mujtahid o‘z ijtihodi orqali shar’iy hukmga yetsa, u holda bu hukm u uchun Allohning hukmidir (Fee Haqqihi), va u o‘z ijtihodini tark etib, bu ijtihodga zid harakat qilishi joiz emas, quyidagi hollardan biri bundan mustasno:
If the Mujtahid arrives through his Ijtihaad to a Hukm Shar’iy, then it is the Hukm of Allah in respect to him (Fee Haqqihi) and it is not permissible for him to abandon his Ijtihaad and act contrary to this Ijtihaad except in one of the following circumstances:
A – Agar Muslimlarning Imomi (al-Xalifa) shar'iy hukmni qabul qilsa, u masalada u (Imomning) hukmidan farq qiluvchi fikr bo'lsa, u holda Imomning fikriga amal qilishi kerak. Abu Bakr (r.a.) xalifaligi davrida u Muslimlarga qilinadigan xarajatlarni hech qanday farqsiz va afzallik bermasdan teng taqsimlar edi, 'Umar (r.a.) esa Islomdagi ilgarilikni e'tiborga olish kerak deb hisoblardi. Biroq 'Umar (r.a.) Abu Bakr (r.a.) davrida o'zining ijtihodidan voz kechib, xalifaning qabul qilganini qabul qildi. So'ngra o'z xalifaligi davrida u o'z ijtihodini qo'lladi.
A – If the Imaam of the Muslims (Al-Khalifah) adopts a Hukm Shar’iy in an issue that is different to his Hukm, then he must follow the opinion of the Imaam. In the time of Abu Bakr’s Khilafah, he (ra) would divide the expenditures upon the Muslims equally without differentiation or preference whilst ‘Umar (ra) viewed that precedence in Islaam should be taken into consideration. However, ‘Umar (ra) abandoned his Ijtihaad in the era of Abu Bakr (ra) and adopted the adoption of the Khalifah. Then in the time of his Khilafah he applied his own Ijtihaad.
Qoida ash-shar'iyya shunday deydi: ("Imomning farmoni ixtilofni bartaraf etadi") va yana bir qoida shunday deydi: ("Imomning farmoni oshkora ham, yashirin ham ijro etiladi"). Bu degani, xalifaning qarorini oshkora va yashirin ravishda tinglash va unga amal qilish farzdir.
The Qaa’idah Ash-Shar’iyah states: ( Thecommand of the Imaam removes the dispute or difference) and ِِanother states: (The command of the Imaam is implemented openly and inwardly). This means that it is an obligation to follow the adoption of the Khalifah openly and secretly.
B – Agar o‘z ijtihodidan voz kechish natijasida musulmonlarning birligi saqlanib qolsa, xuddi ‘Usmon (ra) xalifalik uchun bay’at berilganda qilgani kabi — u Allohning Kitobi, Uning Rasulining Sunnati va ikki sobiq xalifa Abu Bakr va ‘Umar (rah)ning ijtihodlariga amal qilishga rozi bo‘lganida — bu shu sababli bo‘ldiki, musulmonlar o‘zlari bay’at bermoqchi bo‘lgan kishiga, u ikki sobiq xalifaning yo‘lini ularga nisbatan yurishi shartini qo‘ygan edilar. 569
B – If by abandoning his Ijtihaad it led to the preservation of the unity of the Muslims like what ‘Uthmaan (ra) did when he was given the Bai’ah for the Khilafah in the case where he agreed to act in accordance to the Kitaab of Allah, the Sunnah of His Messenger and to follow the Ijtihaadaat of the two former Khalifahs; Abu Bakr and ‘Umar (rah). That was because the Muslims stipulated and made conditional upon the one they wanted to pledge allegiance to that he would follow the path of the two former Khaleefahs in respect to the 569
hukm yuritish usuli. Shunga ko'ra, 'Usmon o'z ijtihodini tark etish evaziga bu murosaga bordi, toki musulmonlarning birligi saqlansin.
manner of ruling. Consequently, ‘Uthmaan made this concession in regards to leaving his Ijtihaad in order to preserve the unity of the Muslims.
C – Katta bilim darajasi: Agar mujtahid o'zidan ko'ra bilimliroq boshqa mujtahid borligini ko'rsa, u o'zining shaxsiy fikridan voz kechib, o'sha mujtahidning fikriga ergashishi mumkin. Bu Sahobalar (rah) davrida sodir bo'lgan, masalan, Abu Muso al-Ash'ariy (ra) o'z fikrini Ali ibn Abu Solib (ra) fikri uchun tark etgan, Zayd esa o'z fikrini Ubayy ibn Ka'b (rah) fikri uchun tark etgan.
C – Greater level of Knowledge: If the Mujtahid saw that there was another Mujtahid who was more knowledgeable than him, then he can leave his own personal opinion and follow the opinion of that Mujtahid. This used to happen at the time of the Sahaabah (rah) and so for instance, Abu Mousaa Al-Ash’ariy (ra) would leave his opinion for the opinion of ‘Ali Ibn Abi Taalib (ra) whilst Zaid used to leave his opinion for the opinion of Ubayy Bin Ka’b (rah).
D – Agar mujtahidning ijtihodidagi xato unga aniq va ravshan bo'lib qolsa, u o'z qarashini qayta ko'rib chiqishi va o'zi avvalgisidan to'g'riroq deb bilgan yangi ijtihodiga muvofiq amal qilishi kerak.
D – If the error of the Mujtahid’s Ijtihaad becomes plain and clear to him, he must revise his position and act in accordance to his new Ijtihaad that he views to be more correct than the previous one.