Alloh (SWT) Muhammad ﷺ ni insoniyat uchun rahmat bo‘lgan Islom shariati bilan yubordi. U (SWT) shunday degan:

Allah (swt) sent Muhammad (saw) with the Islamic Sharee’ah as a mercy for mankind. He (swt) said:

Va Alloh Taolo aytdi:

And Allah Ta’Aalaa said:

Alloh (SWT) O'z Elchisini Islom bilan, insoniyatga rahmat sifatida yubordi, ularni Allohdan boshqasiga ibodat qilishdan chiqarib, Allohga ibodat qilishga yo'naltirish uchun, va U (SWT) ularning munosabatlarini eng yaxshi tizimlar bilan tartibga soldi.

Allah (swt) sent His Messenger with Islaam, as a mercy to mankind, to bring them out from worshipping other than Allah to worshipping Allah and He (swt) organised their relationships with the best of systems.

Shariatning umumiy maqsadi va g‘ayasi, shuning uchun, insoniyat uchun rahmatdir. Shariat rahmatni ifodalaganidek, Shariat butunligicha odamlarga tatbiq etilganda, umuman olganda ularning manfaatlarini (masolih) keltirish va zararli, buzg‘unchi unsurlarni (mafosid) daf qilish uchun kelgan. Dalillar (adillah) Shariatning umumiy maqsadi sifatida rahmatni aniq bayon qiladi. Shu bilan birga, bu umumiy dalillar ichida har bir alohida hukmning yoki Shariat matnlaridan har bir matnning o‘zi rahmatni maqsad qilganini ko‘rsatadigan hech qanday dalil yo‘q.

The aim and purpose of the Sharee’ah as a whole is therefore a Rahmah (mercy) for mankind. As the Sharee’ah represents a Rahmah. This means that the Sharee’ah as a whole came to bring and secure Masaalih (benefits/interests) and to repel Mafaasid (unbeneficial and corrupting/bad elements) in relation to the people generally when it is applied upon them. The Adillah (evidences) are explicit in respect to the Rahmah (mercy) representing the overall aim or objective of the Sharee’ah as a whole. That is whilst there isn’t any indication within these general evidences to indicate that the Rahmah represents the aim or objective of every single individual ruling in itself or of every text from amongst the Sharee’ah texts.

Demak, Shariatning umumiy maqsadi bandalar (insonlar) manfaatlarini amalga oshirish va ro‘yobga chiqarishdir. Biroq bu masolih (manfaatlar) inson o‘z xohish-istaklariga ko‘ra maslahat deb biladigan narsalar emas, balki maslahat Shariat mezoniga ko‘ra maslahat bo‘lgan narsadir, xohish-istaklar mezoniga ko‘ra emas. Ulamolar bu masolihni uch toifaga ajratganlar:

Consequently, the overall Maqsad (aim) of the Sharee’ah is the realisation or accomplishment of the interests of the ‘Ibaad (servants/people) however these Masaalih (interests/benefits) are not what the human views to be representative of a Maslahah or benefit in accordance to his whims or desires but rather the Maslahah is that which is a Maslahah according to the scale of the Shar’a and not the scale of whims and desires. The ‘Ulamaa have classified these Masaalih into three categories:

Bular orqali inson hayoti, jamiyatning barpo bo‘lishi va barqarorligi tayanadigan maslahatlar nazarda tutiladi. Agar bu masalihlar amalga oshirilmasa yoki ro‘yobga chiqmasa, hayot tizimi buziladi, tartibsizlik va fasod hukm suradi. Odamlar bu dunyoda mashaqqat va azob-uqubatlarga, oxirat (keyingi dunyo)da esa azobga duch keladilar. Bu zaruriyatlar (muhim masalalar) besh turdir: dinni, jonni, aqlni, nasl-nasabni va molni saqlash (Hifzh ud-Deen, Hifzh un-Nafs, Hifzh ul-‘Aql, Hifzh un-Nasl va Hifzh ul-Maal). Islom bu zaruriyatlarning har birini saqlash uchun ahkom belgilab qo‘ygan.

By these it is meant the Masaalih upon which the life of the people, the establishment of the society and its stability rests. If these Masaalih are not fulfilled or realised the system of life will become flawed and chaos and corruption will prevail. They will face hardship and suffering in this Dunyaa and punishment in the Aakhirah (hereafter). These Darooriyaat (essential matters) number five: Hifzh ud-Deen, Hifzh un-Nafs, Hifzh ul-‘Aql, Hifzh un-Nasl and Hifzh ul-Maal (preservation of the Deen, life, mind, progeny/lineage and property). Islaam has legislated Ahkaam for the preservation of each of these Darooriyaat (essential matters).

Islom qonunchiligi hech kimni Islomga kirishga majbur qilmaydi va zo'rlamaydi. Alloh (SWT) shunday degan:

The Islamic legislation does not force or compel anyone to enter into Islaam. Allah (swt) said:

Bu hukm arab mushriklari Islomga kirganidan keyin qo'llanilgan edi. Biroq Islomdan qaytgan musulmonga kelsak, unga nasihat qilinadi va uch kun davomida tavba qilishi so'raladi. Shundan keyin ham agar u murtadligida davom etsa, u o'ldiriladi. Allohning Elchisi ﷺ shunday degan:

And this was applicable after the Arab Mushrikeen entered into Islaam. However, in respect to the Muslim that apostatises from Islaam, he is discussed with and his repentance is sought for three days. Then, after that, if he persists upon his apostasy, he is killed. The Messenger of Allah (saw) said:

Shu sababli, Islom aqidasi insonning fitratiga (tabiiy xilqatiga) mos keladi va aql-idrokka (ratsionallikka) asoslangan. Shunga ko'ra, bu aqidadan murtad bo'lgan kishi kasallik belgisiga o'xshab qoladi, uni ildizi bilan yo'qotish kerakki, u Islom jamiyatining qolgan qismini yuqtirmasin. Bu dinni saqlash bilan bog'liqdir.

That is because the Islamic Aqeedah is in harmony with the Fitrah (intrinsic nature) of the human being and built (or based) upon the mind (rationality). As such, the Murtadd (apostate) from this Aqeedah becomes like a manifestation of sickness that must be uprooted so that it does not infect the rest of the Islamic society. This relates to the preservation of the Deen.

Islom dinidagi "al-fitna" (fitna, ziddiyat va buzg'unchilik) ni o'ldirishdan ham yomonroq va og'irroq deb hisoblagan. Alloh Taolo aytadi:

Islaam has considered Al-Fitnah (strife) in the Deen to be worse and more severe than killing. Allah Ta’Aalaa said:

Shunday qilib, Islom dinni himoya qilish uchun quyidagilarni qonunlashtirgan: unga da'vat qilish, unga qarshi tajovuz yoki hujumni qaytarish va uni inkor etishni xohlaganlarga qarshi jihodni farz qilish. Alloh (SWT) aytadi:

As such Islaam has legislated the following for the preservation of the Deen: The Da’wah (invitation) to it, repelling the assault or aggression against it and the obligation of Al-Jihaad against those who wish to negate it. Allah (swt) says:

Nafs (hayot)ni saqlash uchun Islom uning davom etishi yoki omon qolishi uchun zarur bo'lgan barcha narsalarni, masalan, ovqat va ichimlikni hamda unga tajovuz qilgan kishini jazolashni joriy qildi. Alloh (SWT) aytadi:

For the preservation of the Nafs (life) Islaam legislated all that which is required for its continuance or survival like food, drink and punishing the one who aggresses against it. Allah (swt) says:

U hayotni halokatga duchor qilishni, jumladan o‘z joniga qasd qilishni harom qilib qo‘ygan.

It has also prohibited exposing the life to destruction by making suicide Haraam.

Diniy ongni saqlash uchun Islom xamr ichishni yoki giyohvand moddalar (mastlik qiluvchi narsalar) iste'mol qilishni taqiqlagan. Shu bilan birga, u ilm talab qilishni, fikr yuritishni va ijtihodni rag'batlantiradi va ularga da'vat etadi. Bularning barchasi insonning aqliy qobiliyatini rivojlantiradigan narsalardir. Islom ilmli bo'lganlarni va ilm egallaganlarni ulug'laydi:

For the preservation of the mind Islaam has prohibited the drinking of Khamr or consumption of drugs (intoxicants). At the same time, it has encouraged and urged the pursuit of knowledge, contemplation and Ijtihaad, which are all matters that develop the intellectual capability within the person. Islaam commends those who are knowledgeable and attain knowledge:

Islom uning saqlanishi uchun zinoni taqiqlagan va uning sodir etuvchisi uchun jazo belgilagan. Shuningdek, qadf (iffatga tuhmat qilish)ni taqiqlagan hamda bunday tuhmat yoki da'vo qiluvchi (al-Qoodhif) uchun jazoni belgilagan. Shar'iy udr (sabab)siz homilani tushirishni taqiqlagan va nikohga hamda ko'p farzand ko'rishga targ'ib qilgan.

For its preservation Islaam has legislated the prohibition of Zinaa and a punishment for its perpetrator. It has also prohibited Al-Qadhf (accusations against chastity) and legislated the punishment for the one who makes such accusations or claims (Al-Qaadhif). It prohibited abortion for other than a Shar’iy ‘Udhr (excuse) and encouraged marriage and the reproduction of many offspring.

Islom mol-mulkni saqlash maqsadida o‘g‘rilikni taqiqlagan va o‘g‘ri uchun belgilangan hadd (qat’iy jazo) joriy etgan. Shuningdek, mol-mulkka zarar yetkazishni man etgan, aqli past (safeeh) va aqli yetuk bo‘lmagan (majnoon) kishilarning mollarini himoya qilish uchun cheklovchi qoidalar joriy etgan, (shaxsiy) mulkchilikni joiz qilgan hamda boylikning o‘sishiga undagan.

Islaam has legislated the prohibition of stealing and the Hadd (set punishment) for the thief in regards to the preservation of the property. It has also prohibited the damaging of property, provided restrictive legislation to safeguard the wealth of the Safeeh (foolish) and Majnoon (not of sound mind), made (private) ownership permissible and encouraged wealth growth.

Bular odamlarning qiyinchilik yoki mashaqqat (haraj)ni ularning zimmasidan ko'tarish va ularning zimmasidagi taklif yukini yengillashtirish uchun zarur bo'lgan masalalardir. Alloh (SWT) aytadi:

These are the matters that the people need to lift the hardship or difficulty (Haraj) from them and to lighten the burdens of the Takleef upon them. Allah (swt) said:

'Ibadatlarga nisbatan taklif kishining qodirligiga muvofiq bo'ladi, rukhsatlar (maxsus ruxsatlar) esa ularga qiyinchilik bo'lgan holatda yengillik sifatida shariat qilingan, 'azimat (rukhsatdan oldingi asosiy hukm) ga nisbatan. Natijada, safarda bo'lgan kishi uchun Ramazon ro'zasini og'izni ochish mubah qilingan va tik turishga qodir bo'lmagan kishi uchun o'tirib namoz o'qish kabi boshqa hukmlar ham shunday.

So in relation to the ‘Ibaadaat the Takleef is in accordance to their capability whilst Rukhas (special permissions) have been legislated for them as a lightening for them in the case where there is a hardship upon them in respect to the ‘Azeemah (the obligation before the Rukhsah). Consequently, it made the Iftaar (breaking of fast) in Ramadhaan Mubaah for the traveller and the prayer sitting for the one incapable of standing amongst other such rulings.

Oziq-ovqat masalasiga kelsak, at-Tayyibot (yaxshi narsalar) ular uchun halol qilindi, al-Xabo'ith (xabis, yomon narsalar) esa harom qilindi. Majburiy holatda qolgan kishi (mudtarr) esa o'ziga harom qilingan narsani yeyishga ruxsat berildi. Alloh (SWT) aytadi:

And in respect to the foodstuffs, the Tayyibaat (good things) were made Halaal for them and the Khabaa’ith (dirty/bad things) were made Haraam, whilst the one who is compelled to (Mudtarr) has been permitted to eat that which has been made Haraam upon him. Allah (swt) said:

Qotillning jinoyatsiz (bexosdan) sodir etilishiga nisbatan qotilning yukini yengillashtirish maqsadida, diyat (qon puli) qotilning qarindoshlari ('Aqilah) zimmasiga yuklatilgan.

And the Diyah (blood money) has been legislated upon the ‘Aaqilah’ (relatives of the killer) in relation to the unintentional killing as a lightening (of the burden) upon the killer.

Uqubotlar (jazo choralari) sohasida quyidagi tamoyil qonunlashtirilgan:

Within the area of the ‘Uqoobaat’ (punishments/penal-code) the following principle has been legislated:

Bular odamlarning sharaf, qadr-qimmat va olijanob fazilatli axloq talablariga mos holda ahvolini yaxshilaydigan masalalardir. Shunga ko'ra, ibodatlarda tana, kiyim va joyning poklanishi farz qilingan, najosatlar (nopokliklar) haqida ehtiyotkorlik buyurilgan va musulmonlar har bir masjidda o'zlarining ziynatiga, ya'ni chiroyli kiyimga e'tibor berishlari lozim qilingan. Muomalalarga kelsak, aldash (g'ish), firibgarlik, hiyla-nayrang, isrof va xasislik haром qilingan. Bundan tashqari, har qanday najas va zararli narsalar bilan muomala qilish man etilgan. Shariat kishining birodarining savdosi ustiga savdo qilishini va narxlarni belgilashni hamda boshqa masalalarni man etgan. Jazolar (uqubat/jinoyat kodeksi) borasida ham xuddi shunday: jihodda rohiblarni, bolalarni va ayollarni o'ldirish haром qilingan, xuddi shuningdek, odamning a'zolarini kesish, xiyonat qilish, elchilarni (xabarchilarni) o'ldirish va o'liklarni yoki tirik odamlarni yoqish man etilgan.

These are the matters that improve the condition of the people conforming with the requirements of a sense of honour, dignity and noble virtuous morals. Consequently, in respect to the ‘Ibaadaat the purification of the body, clothing and place was legislated in addition to legislating caution in respect to the Najaasaat (impurities) and for the Muslims to pay attention to their adornment at every Masjid (i.e. where nice clothing.) In regards to the Mu’aamalaat Al-Ghish (swindling/cheating), fraud, deceit, Israaf and stinginess has been made Haraam. In addition, dealing with every kind of Najas (impurity) and Daarr (harmful matter) is prohibited. The Shar’a forbade a person conducting a trade over the trade of his brother and fixing prices amongst other matters. Similar to that applies in respect to the ‘Uqoobaat (punishments/penal code) whilst the killing of monks, children and women have been made Haraam in Al-Jihaad, just as mutilation, treachery, killing of messengers (envoys) and burning the dead or living has been forbidden.

Ahloq (odob-axloq) borasida Islom insonni rostgo'ylik (halollik), ishonchlilik, sabr-bardosh, qat'iyatlilik va solihlik bilan fazilatli bo'lishga da'vat etgan, yolg'on so'zlash, aldash, hiyla-nayrang ishlatish, qo'rqoqlik va yomon, uyatsiz so'zlardan qaytargan. Allohning Rasuli ﷺ shunday degan:

In relation to the Akhlaaq (morals) Islaam has demanded the person to be characterised with truthfulness (honesty), trustworthiness, patience, perseverance and righteousness whilst it has forbidden lying, cheating, deceiving, cowardice and lewd speech. The Messenger of Allah (saw) said:

Allohning Elchisi (ﷺ) dan, odamni Jannatga eng ko'p kiritadigan narsa haqida so'ralganda, u zot (ﷺ) shunday dedilar:

And the Messenger of Allah (saw) was asked about that which most enters (its possessor) into Al-Jannah (paradise) and he (saw) said:

Go'zal axloq (yaxshi xulq-odob va fazilatlar) o'z-o'zidan jamiyat a'zolari orasida mehr-muhabbat, hurmat va ishonch uyg'otishga xizmat qiladi.

The Akhlaaq Al-Hasanah (good morals/virtues) as such are responsible for generating affection, respect and trust or confidence amongst the individuals of the society.