Vahiy to'xtadi va Payg'ambar (s.a.v.) vafot etganlaridan keyin Islom shariati to'liq bo'ldi. Shundan so'ng sahobalardan bir guruh yangi yuzaga kelgan voqealar uchun Ahkomi Shar'iyani bayon qilishga kirishdi. Ular buni Qur'oni Karimning oyatlaridan va Payg'ambarning (s.a.v.) hadislaridan istinbot (xulosa chiqarish) yo'li bilan amalga oshirdilar. Ana o'sha sahobalar (r.a.) bunga layoqatli va qodir edilar, chunki ular Payg'ambar bilan birga yashagan va Vahiy uning ustiga nozil bo'layotgan paytda hayot kechirganlar. Shuning uchun ular Asbob an-Nuzul (nozil bo'lish sabablari) va matnlarning ma'nolarini tushunish borasida odamlarning eng bilimdonlari edilar.

The Wahi came to an end and the Islamic Sharee’ah was completed upon the passing of the Messenger of Allah (saw). Then a group from amongst the Sahaabah went forth to provide Ahkaam Ash-Shar’iyah for the newly occurring realities. They did that through their Istinbaat (deduction) from the Aayaat of Al-Qur’aan Al-Kareem and from the Ahaadeeth of the Messenger (saw). Those Sahaabah (rah) were qualified and capable of undertaking that as they had accompanied the Messenger in his life and were living as the Wahi descended upon him. They were therefore the most knowledgeable of people in respect to the Asbaab An-Nuzool (circumstances of revelation) and in comprehending the meanings of the texts.

Ushbu sahobalar orasida to‘rt to‘g‘ri yo‘lga yo‘llangan xalifa, Mu’oz ibn Jabal, Abdulloh ibn Abbos, Abdulloh ibn Mas’ud, Abdulloh ibn Umar va Zayd ibn Sobit ham bor edi, (rah) va boshqalar.

From amongst those Sahaabah were the four rightly guided Khulafaa’, Mu’aadh Bin Jabal, ‘Abdullah Ibn ‘Abbaas, ‘Abdullah Ibn Mas’oud, ‘Abdullah Ibn ‘Umar and Zaid Bin Thaabit (rah) amongst others.

Tobe'iyn va Tobe' at-tobe'iynning ba'zi rivoyat qiluvchilari Sahobalarning ijtihodlari va ular chiqargan hukmlarni rivoyat qilish bilan shug'ullandilar, hatto ba'zilari ularni Rasulullah ﷺ ning sunnati bilan birga yozib qoldirdilar.

Some of the relators from the Taabi’eeen and Taabi’ At-Taabi’een concerned themselves with the relation of the Ijtihaadaat of the Sahaabah and the judgments they passed to the extent where some of them recorded these alongside the Sunnah of the Messenger (saw).

Ular ortidan ba'zi fuqaho va mujtahidlar keldi, ular sahobalarning ijtihodlarini o'rganib chiqdilar va ularning Qur'on hamda Sunnatni tushunishlaridan nur olishga intildilar.

They were followed by some Fuqahaa and Mujtahideen who then went on to familiarise themselves with the Ijtihaadaat of the Sahaabah and sought to be enlightened by their understanding of the Qur’aan and the Sunnah.

Boshqa fuqaholar sahobalarning ijtihodi va shariat masalalaridagi qavlini (fikrini) shunday hujjat deb hisoblaganlarki, unga zid chiqish yoki uni buzish joiz emas. Buning sababi shuki, ular Rasululloh ﷺ ga eng yaqin bo'lganlar edi, ular ixlos, aql ('Aql) va martaba jihatidan shariatning jihatlarini bilishda odamlarning eng qodiri bo'lishga eng loyiq kishilar edi, hamda Nabiy ﷺ ham shunday degan edilar:

Some other Fuqahaa considered the Ijtihaad of the Sahaabah and their Qawl (opinion) in respect to the Shar’a to be a Hujjah (legal proof) that it is not allowed to contravene or go against. That is because they were the closest to the Messenger of Allah (saw) and they possess in terms of sincerity, reason (‘Aql) and standing that which makes them the most capable of people in respect to the knowledge of the dimensions of the Shar’a and also because the Nabi (saw) said:

Quyidagilar ularning ijtihodlari va chiqargan hukmlariga misollardir:

The following are examples of their Ijtihaadaat and of the judgments that they passed:

1 – Xalifalik shar’iy vojib bo‘lib, uni ummat ichida qaror toptirish farzdir. Shu sababli, Allohning Elchisi ﷺ vafot etganlarida, musulmonlar ularni to‘shaklari ustida g‘uslsiz, kafansiz va dafnsiz qoldirib, o‘zlariga xalifa (vorис) tayinlash uchun BaniSo‘idaning Saqifasiga (hovlisiga) ketdilar. Shunda Ansor Muhojirlarga dedi: “Bizdan bir amir, sizdan bir amir bo‘lsin”. So‘ngra Abu Bakr (r.a.) bu fikrga qarshi chiqdi, chunki bu ummat ishining bo‘linishiga olib kelar edi va u Elchining ﷺ quyidagi so‘zlariga ham zid edi:

1 – The Khilafah is a Shar’iy Waajib and it is obligatory to establish it within the Ummah. For that reason, when the Messenger of Allah (saw) passed away, the Muslims left him (saw) laid out upon his bed without Ghusl, Takfeen (shrouding) or Dafn (burial) and went to the Saqeefah (courtyard) of Bani Saa’idah in order to choose a successor (Khalifah) for him. So the Ansaar said to the Muhaajireen: “(Let there be) from us an Ameer and from you an Ameer (leader)”. Abu Bakr (ra) then opposed that idea because that would mean a division of the Ummah’s affair and because it is contrary to the Qawl of the Messenger (saw):

U unga aytdi: "Arablar faqat shu joy – Makkadan, Quraysh qabilasidan bo'lgan kishi tomonidan boshqariladi". Shunday qilib, u arablar orasida bu joyning mavqei tufayli imomat va xalifalikning Quraysh ichida bo'lishi zarurligini asosladi va ulardan ‘Umar ibn al-Xattob (roziyallohu anhu)ga bay'at berishlarini so'radi. Shunda ‘Umar ko'rdiki, Abu Bakr (roziyallohu anhu)ga bay'at berishdan boshqa ilojі yo'q ekan. So'ngra muhojirlar ham, ansorlar ham xalifalik uchun Abu Bakr (roziyallohu anhu)ga bay'at berish maqsadida qo'llarini cho'zdilar.

He said to them: “The Arabs will not be directed by other than this place – Makkah – from Quraish”. As such, he reasoned the necessity of the Imaamah and Khilafah to be within the Quraish due to the standing of the location held by the Arabs and he requested that they give their pledge of allegiance (Bai’ah) to ‘Umar Ibn Al-Khattaab (ra) and then ‘Umar saw that there was nothing for him to do except pledge allegiance to Abu Bakr (ra). Then the Muhaajiroon and the Ansaar both stretched out their hands to pledge allegiance to Abu Bakr with the Khilafah.

2 – Alloh Taolo aytdi:

2 – Allah Ta’Aalaa said:

Elchi (sallallohu alayhi vasallam) ular — qalblari yumshatilishi lozim bo‘lgan toifaga kiritgan kishilarga ulush bergan edilar, xuddi shunday Abu Bakr (roziyallohu anhu) ham ulardan keyin bergan edilar. Biroq, bu toifadagi kishilar ‘Umar ibn al-Xattob huzuriga kelib, ulardan zakot molidan ularga berishni so‘raganlarida, u rad etdi va ularga bermadi. U bu fikrda edi: bu matn o‘z davrida ularga tegishli emas, chunki qalblarni yumshatish uchun berilgan ulush islom davlatining hali yangi bo‘lgan paytiga tegishli edi va o‘sha paytda davlatdan ularning kuchi, ta’siri va yomon niyatlaridan qo‘rquv bor edi. Holbuki, ‘Umar davrida bu illat (sabab) endi mavjud emas edi, chunki islom tarqalgan va uning quvvati hamda qudrati ortgan edi. Shu sababli qalblarni yumshatish (ularga ulush yoki rag‘bat berish orqali) uchun endi asos qolmagan edi. 3 – Qurg‘oqchilik va ochlik yilida Hotib ibn Abi Balta‘aning xizmatkor yigitlari Muzayna qabilasidan bir kishiga tegishli bir urg‘ochi tuyani o‘g‘irladilar. ‘Umar ularni olib keldi va ular buni tan oldilar. Keyin u ‘Abdurrahmon ibn Hotibni chaqirdi; u kelganida unga dedi: “Albatta, Hotibning xizmatkor yigitlari Muzaynaga tegishli bir urg‘ochi tuyani o‘g‘irlashdi va ular buni tan olishdi”. Shunda ‘Umar sahobalardan biriga dedi: “Borib, ularning qo‘lini kesing”. Ular qaytmoqchi bo‘lganlarida, ‘Umar ularni yana chaqirdi va dedi: “Allohga qasamki, agar sizlar ularni ekspluatatsiya qilganingizni va ularni shu darajada och qoldirganingizni bilmaganimda — ularning biri Alloh harom qilgan narsani yesa, u o‘ziga halol bo‘lardi — ularning qo‘lini kesgan bo‘lardim. Allohga qasamki, agar buni qilmasam, sizlarga og‘ir ziyon yetkazadigan jarima solaman”. So‘ng u dedi: “Ey Muzaniy, urg‘ochi tuyangiz uchun qancha pul xohlaysiz?” U dedi: “To‘rt yuz”. ‘Umar dedi: “‘Abdurrahmon, borib unga 800 ni bering” (Al-Muvatto’dan qisqartirilgan ifoda).

The Messenger of Allah (saw) gave to the category of those whose hearts are sought to be reconciled or softened as did Abu Bakr (ra) after him. However, when they (this category of people) came to ‘Umar Ibn Al-Khattaab for him to provide them from the wealth of the Zakaah he rejected and did not give it to them. He held the view that the text did not apply to them in his era because the provision to reconcile the hearts was due to the Islamic state being still in its early days and there had been fear in respect to the state from their power, influence and their evil (intentions/plans). This is whilst at the time of ‘Umar this ‘Illah (reasoning) was no longer present and that was due to the spread of Islaam and the increase of its strength and might. There was therefore no longer a reason to reconcile or soften the hearts (by providing them with a provision or incentive). 3 – In the year of the drought and famine, boy servants belonging to Haatib Bin Abi Balta’ah stole a she camel belonging to a man from Mazeenah. So ‘Umar brought them and they admitted it. Then he sent for ‘Abdur Rahmaan Bin Haatib; so he came and he said to him: “Verily the boy servants of Haatib stole a she camel belonging to Mazeenah and they admitted it”. Then ‘Umar said to one of the Sahaabah: “Go and cut off their hands”. Then when they had turned to go ‘Umar brought them back and then said: “By Allah, had I not known that you exploited them and starved them to the point where had one of them eaten that which Allah had made Haraam it would have been Halaal for him, I would have cut off their hands. By Allah, if I haven’t done that then I will impose upon you a fine that will hurt you”. Then he said: “O Muzniy, how much do you want for your she camel?” He said: “Four hundred”. ‘Umar said: “Abdur Rahman, go and give him 800” (A summarized wording from Al-Muwatta’).

Shunday qilib, Allah kechirgan odamga u Hudud (belgilangan jazolar) dan Hadd ni qanday qo'llashi mumkin edi?

So how could he apply the Hadd from the Hudood (set punishments) upon a person whom Allah had forgiven his sin.

4 – Shariat talabiga ko‘ra, qon puli (diyah) ba’zi qotillik turlarida, masalan, yarim qasddan yoki xato bilan sodir etilganda, ‘aqilah zimmasiga majburiy bo‘ladi. Payg‘ambar ﷺ davrida ‘aqilah jinoyatchining qarindoshlari va uning qabilasi a’zolari edi.

4 – The Diyah (blood money) is obligatory in accordance to the Shar’a upon the ‘Aaqilah in some forms of killing like when it is semi intentional or mistaken. The ‘Aaqilah at the time of the Messenger (saw) were the relatives of the criminal and the individuals of his tribe.

ʿUmar (ra) devonlar (reyestrlar) tuzib, qo‘shinning ishlarini tartibga solganida, qotilning diyasini (qon puli) qotilning devoni (reyestr yoki tashkiliy bo‘linma) a’zolari zimmasiga yukladi, ya’ni devonga nomi yozilgan voyaga yetgan jangchilar zimmasiga. Diya ularning maoshidan olinardi, chunki qotilning qarindoshlari va qabilasidan nusrat (yordam) qotilning devon a’zolariga o‘tkazilgan deb hisoblanardi; ular bir-birlariga yordam berishardi, hatto asli turli qabilalardan bo‘lsalar ham. Bu fikrni fuqahodan hanafiylar qabul qilgan.

When ‘Umar (ra) made the Dawaaween (registers plural of Deewaan) and organised the affairs of the army he made the Diyah (blood money) fall upon the people of the Deewaan (register or organisational unit) of the killer i.e. upon the mature fighting men whose names were registered in the Deewaan. The Diyah would be taken from their wages upon the basis that the Nusrah (support) had been transferred from the relatives of the killer and his tribe to the people of his Deewaan who would provide support to one another and even if they were from a number of different tribes in origin. This opinion was taken by the Hanafiyah from amongst the Fuqahaa.

5 – Al-Bukhoriy va Muslim Ibn ‘Abbosdan rivoyat qilishadi, u aytdi: “Rasulullah ﷺ, Abu Bakr va ‘Umarning xalifaligining ikki yilida talaq (ajrashish) uch talaq bo‘lib, bitta deb hisoblanardi, so‘ngra ‘Umar buni bekor qildi”. Bu shuni anglatadiki, u bir majlisda aytilgan uch talaqni Talaqi Ba’in (qaytarib bo‘lmaydigan talaq) (Baynunah Kubro) ga teng deb hisobladi. Ba’zilar buni, to‘xtatishdagi maslahat (foyda) xatardan (Wuqu’ – gunohga tushish yoki yuz berish) ko‘ra kuchliroq yoki kattaroq ekanligi bilan asoslashgan. Lekin to‘g‘ri qarash shuki, bu ‘Umarning Shar’iy matnlarni tushunishiga muvofiq bo‘lgan tushunchasini ifodalaydi.

5 – Al-Bukhaari and Muslim related from Ibn ‘Abbaas that he said: “The Talaaq (divorce) in the time of the Messenger of Allah (saw) and Abu Bakr and two years of the Khilafah of ‘Umar was (the pronouncement of) three divorces counting as one then ‘Umar brought an end to it”. This means that he made the divorce of three times in a single sitting equivalent to the Talaaq Baa’in (irrevocable divorce) (Baynoonah Kubraa). Some reasoned this by stating that the Maslahah of terminating was stronger (or greater) than the Mafsadah of Wuqoo’ (falling or occurrence [into sin]). The correct view however is that it represented the understanding of ‘Umar in accordance to his understanding of the Shar’iyah texts.