Alloh An-Naas (odamlar, insoniyat) ga Islom shariatining barcha qismlarini — aqoid (e’tiqodlar) va shar’iy amaliy hukmlarni — xitob qilgan.

Allah addressed An-Naas (the people/mankind) with all of the Islamic Sharee’ah; the Aqaa’id (beliefs) and Shar’iyah ‘Amaliyah (practical legislated rulings).

Usul ul-fiqh ilmi esa aqoidni (e'tiqodlarni) o‘rganmaydi, balki faqat amaliy shar'iy hukmlarni ular qurilgan asoslar yoki poydevorlar nuqtai nazaridan o‘rganadi. Usul ul-fiqh olimlari "al-hukm ash-shar'iy"ni ta'riflab berdilar, uning aqsomini (turlarini) bayon qildilar va uning masodirini (manbalarini) izohladilar, ularni biz kitobning birinchi qismida zikr qilgan edik.

The ‘Ilm of Usool ul-Fiqh does not however examine the Aqaa’id (beliefs) but rather only examines the Ahkaam Ash-Shar’iyah Al- ‘Amaliyah from the angle of the bases or foundations upon which they are built. The ‘Ulamaa of Usool ul-Fiqh have defined Al-Hukm Ash-Shar’iy, explained its Aqsaam (categories/divisions) and explained its Masaadir (sources) which we mentioned in the first part of this book.

Lingvistik jihatdan al-hukm so'zi al-man' (المنع) ma'nosini anglatadi: ushlab turish, to'xtatib qo'yish. Shu sababli "hakama al-hisaan" deyiladi, ya'ni u otni ushlab turdi (ya'ni uni dikkaytirib, sakrab ketishdan to'xtatdi). Bu ma'no shoir Jareerning so'zlarida ham uchraydi:

Linguistically Al-Hukm means: Al-Man’u (المنع) (to prevent/rein in) and so it is said Hakama Al-Hisaan (horse) i.e. he prevented it from launching off (i.e. he reined it in). This meaning is found in the speech of the poet Jareer:

Usuliyyun istilohiga ko'ra al-hukm ash-shar'iy ma'nosi:

The meaning of Al-Hukm Ash-Shar’iy in accordance to the Istilaah of the Usooliyeen:

Shariatning xitobi (Al-Khitaab) qonun chiqaruvchining shar'iy matnlar — oyatlar va hadislarning lafzlari (so'zlari) va tarkiblari (jumlalarining tuzilishi) ichiga kiritilgan ma'nolarga ishora qiladi. Shunga ko'ra, bir mujtahid oyatdan boshqa mujtahid chiqargan hukmdan farq qiladigan hukmni chiqarishi mumkin. Bunday holda, har biri uchun shar'iy hukm matndan ma'no jihatidan chiqargan narsasi bo'ladi.

The address (Al-Khitaab) of the legislator refers to the meanings included within the Alfaazh (wordings) and Taraakeeb (constructs/compositions) of the Shar’iyah texts like the Aayaat and the Ahaadeeth. As such a Mujtahid could deduce a Hukm from an Aayah that differs from the Hukm deduced by another Mujtahid. In that case the Hukm Ash-Shar’iy in respect to each of them would be what he had deduced from the text in terms of meaning.

Shuningdek, "Ash-Shaari’" (Qonun chiqaruvchi) deyiladi, "Alloh" deyilmaydi, shunda Sunnat, Ijmoi' as-sahoba va Qiyos xitobini ham o‘z ichiga oladi, chunki bularning barchasi Allohning xitobini bildiradi. Bu, xitobdan (al-Khitoab) faqat Qur’onning o‘zi maqsad qilinadi, chunki u Allohning kalomi bo‘lib, lafzan va ma’nan shunday, deb o‘ylanmasligi yoki tushunilmasligi uchundir.

And it is said Ash-Shaari’ (Legislator) whilst it is not said Allah in order to include the address of the Sunnah, the Ijmaa’ As-Sahaabah and the Qiyaas because all of these indicate the address of Allah. It is so that it is not imagined or perceived that what is intended by the address (Al-Khitaab) only refers to the Qur’aan alone due to it representing the Kalaam of Allah in Lafzh (wording) and meaning.

Bu, shuningdek, “Xitob ash-Shoriʼ” (Qonun chiqaruvchining xitobi) deb ham ataladi, ya’ni matnlardagi nutqning qanday foyda berishini, ya’ni nutqning ma’nosini bildirish uchun. Chunki bir xil nutqdan bir nechta ma’no anglashilishi mumkin, shuning uchun mujtahid anglagan ma’no u uchun Allohning hukmi va unga taqlid qiluvchi kishi uchun Allohning hukmidir.

It is also called ‘Khitaab Ash-Shaari’’ (address of the Legislator) to indicate to what the speech in the texts provides in terms of benefit i.e. to indicate the meaning of the speech. That is because more than one meaning can be understood from the same speech and so the meaning that the Mujtahid understands is the Hukm of Allah in respect to him and the Hukm of Allah in respect to the one who makes Taqleed to him.

Aytiladi "af'aal al-'ibaad" (bandalarning amallari), i'tiqodlarni chiqarib tashlash uchun. Chunki hukm ash-shar'iy amaliy shar'iy hukmlarni o'rganadi va i'tiqodlarni o'rganmaydi, ular esa ilm al-kalom yoki ilm at-tavhid doirasida tekshiriladi.

It is said ‘Af’aal Al-’Ibaad’ (actions of the slaves) in order to exclude the Aqaa’id. That is because the Hukm Ash-Shar’iy examines the practical Shar’iyah rulings and does not look into the Aqaa’id (beliefs) which is examined within the ‘Ilm of Kalaam or the ‘Ilm of Tawheed.