Shar’u Min Qablinaa — bizdan oldingi ummatlar shariati — bizning uchun shariat emas va u Adillah Ash-Shar’iyya (shar’iy dalillar) jumlasiga kirmaydi. Buning dalili Kitob, Sunnat va Sahobalar ijmoidir.

The Shar’u Min Qablinaa is not a Shar’a for us and it is not considered to be from the Adillah Ash-Shar’iyah. The Daleel for that is the Kitaab, the Sunnah and the Ijmaa’ As-Sahaabah.

1 — Kitob haqida:

1 - As for the Kitaab:

Alloh (SWT) shunday degan:

Allah (swt) has said:

U Ollohu (SWT) shunday dedi:

And He (swt) said:

Islom — bu Alloh (SWT) Muhammad ﷺ ga nozil qilgan dindir.

And Islaam is the Deen that Allah (swt) revealed upon Muhammad (saw).

Birinchi oyatning ma'nosi shuki, Payg'ambar Muhammad ﷺ yuborilganidan keyin Allohga maqbul bo'lgan din Islom dinidir.

The meaning of the first Aayah is that the Deen that is considered to be acceptable to Allah after the sending of the Messenger Muhammad (saw) is the Deen of Islaam.

Ushbu ikkinchi oyatning ma’nosi shuki, Muhammad (ﷺ) yuborilganidan keyin kim Islom dinidan boshqa dinni qabul qilsa, Alloh uni hech qachon qabul qilmaydi va u oxiratda ziyon ko‘ruvchilardan bo‘ladi. Buni shu dalil tasdiqlaydi: nasroniylar va yahudiylarga Islom Shari’ati murojaat qiladi va ular o‘z shariatlarini tark etishga buyuriladi. Bundan tashqari, Muhammad (ﷺ) yuborilganidan keyin nasroniylik va yahudiylik kufr hisoblanadi, ularning izdoshlari esa kofirlardir. Bu shuni ko‘rsatadiki, Shar’u Min Qablinaa bizning uchun shariat emas va aslida Shar’u Min Qablinaa’ga ergashish harom ekanini bildiradi.

And the meaning of the second Aayah is that whoever embraces a Deen other than the Deen of Islaam after the sending of Muhammad (saw) then Allah will not accept that from him and he will be from amongst the losers in the hereafter. This is supported by the fact that the Nasraaniy (Christian) and Yahoodiy (Jew) are addressed by the Sharee’ah of Islaam and commanded to leave their Sharee’ahs. In addition, Christianity and Judaism after the sending of Muhammad are considered to be Kufr (disbelief) and their adherents Kuffaar (disbelievers). This indicates that the Shar’u Min Qablinaa is not a Shar’a for us and indeed it indicates that it is Haraam to follow the Shar’u Min Qablinaa.

Alloh (SWT) shunday degan:

Allah (swt) said:

Bu shuni anglatadiki, Muhammad (saw) ning shariati oldingi shariatlarning o‘zi emas va oldingi shariatlar Muhammad ﷺ ning shariati emas, chunki ular uning shir’ati va minhaji emas, holbuki har bir Payg‘ambarning o‘z shir’ati va minhaji bor. Shu sababli bu dalildir: u va uning ummati faqat Islom shariatiga amal qilishga cheklangan, boshqa hech qanday shariatga emas.

This means that the Sharee’ah of Muhammad (saw) is not the previous Sharaa’i and that the previous Sharaa’i are not the Sharee’ah of Muhammad because they are not his Shir’ah and Minhaaj in the case where every Messenger has a Shir’ah and Minhaaj. This is therefore a Daleel that he and his Ummah are restricted to adhering to the Sharee’ah of Islaam and not to any other Sharee’ah.

2 – Sunnatga kelsak:

2 – As for the Sunnah:

Jobir (ra) rivoyat qildi: Allahning Elchisi ﷺ shunday dedilar:

Jaabir (ra) related that the Messenger of Allah (saw) said:

Bu yerda Payg'ambar (s.a.v.) bizga xabar beradilar: u zotdan oldin o'tgan har bir Nabiy o'z qavmiga, ya'ni o'z xalqiga aniq yuborilgan edi. Bu shuni anglatadiki, u o'z qavmidan boshqalarga yuborilmagan va boshqalar uning Shariatiga bog'liq emas edi. Shunday qilib, Anbiyolarning hech biri Muhammad (s.a.v.)dan boshqa bizga yuborilmagani aniqlanadi, va demak, ularning Shariatlari biz uchun Shariat emas.

Here the Messenger (saw) is informing us that every Nabi before him was sent to his people or nation (Qawm) specifically meaning that he had not been sent to other than his Qawm and that others were not bound by his Sharee’ah. It is therefore established that none of the Anbiyaa’ were sent to us apart from Muhammad (saw) and consequently their Sharee’ahs are not a Sharee’ah for us.

3 – Ijmaa’ as-Sahaabah haqida:

3 – As for Ijmaa’ As-Sahaabah:

Sahoba ijmo‘i Payg‘ambar Muhammad ﷺ shariatining o‘sha payg‘ambarlar va elchilarning avvalgi shariatlarini bekor qilganligi haqida kelishib olgan. Agar ularning shariatiga muvofiq ibodatlar amalga oshirilgan bo‘lsa, bu ularning bekor qilinishi sababli emas, balki bizning shariatimiz tomonidan tasdiqlanganligi sababli bo‘lgan.

The Ijmaa’ As-Sahaabah has convened over the Sharee’ah of the Nabi Muhammad (saw) abrogating the Sharee’ah of those Prophets and Messengers that came previously and if worships were undertaken in accordance to them then that was due to being affirmed by our Sharee’ah and not as an abrogation to them.

Bundan tashqari, agar Shar'u man qablana bizning uchun shar'iy qonun bo'lganida, sahobalar (rah) ularga katta e'tibor berar, ularni e'zozlar, bizga yetkazar va bizning shariatimiz bilan birga yozib qoldirar edilar. Ammo bunday bo'lmadi, chunki Shar'u man qablana bizning uchun shar'iy qonun emas.

In addition, had the Shar’u Min Qablinaa been a Shar’a for us, then the Sahaabah (rah) would have paid a great deal of attention to them, cared for them, transmitted them to us and recorded them along with our Sharee’ah. However, that did not happen because the Shar’u Min Qablinaa is not a Shar’a for us.

Ayrim dalillarga javob:

Response to some of the arguments presented:

Alloh Taolonining qavli:

As for the Qawl of Allah Ta’Aalaa:

Bu oyatda zikr etilgan ahkomlar bizga shu oyatda zikr etilgani uchun emas, balki ular bizning shariatimizdagi boshqa dalillar bilan isbotlangani uchun farz qilingan. Demak, Muqaddas oyatda Bani Isroil uchun belgilangani zikr qilingan qisos (qasos) ham shariatimizning ahkomlaridan biridir. Alloh (SWT) shunday deydi:

The Ahkaam mentioned in this Aayah were not established for us because they have been mentioned in this Aayah but rather through being proven by other Dalaa’il (indications) from our Sharee’ah. So Al-Qisaas (the law of retribution) mentioned in the Noble Aayah as being prescribed upon Bani Israa’eel is also a Hukm from the Ahkaam of our Sharee’ah. Allah (swt) said:

U Ollohu (SWT) shunday dedi:

And He (swt) said:

Va Rasulullohning (saw) so'zi bilan sobit bo'lganidek:

And it is established by the Qawl of the Messenger (saw):

Qasddan (o‘ldirish) qasoskorlik talab qiladi, agar o‘ldirilgan kishining vasiysi (valiysi) uni kechirmasa (At-Tabaroniy, Majma‘ az-Zavo‘id, 6-jild, 286-bet).

(For) the intentional (killing) is retaliation unless the guardian of the killed person pardons (At-Tabaraani in Majma’ Az-Zawaa’id 286/6).

Va uning Qavli (ﷺ):

And his Qawl (saw):

Payg'ambar (s.a.v.) ning so'zlari haqida:

As for the Qawl of the Messenger (saw):

Agar u (saw) quyidagi Alloh Taolonining so'zini shu bayonidan so'ng tilga olgan holatda:

In the case where he (saw) recited the following Qawl of Allah Ta’Aalaa following this statement:

Bu Muso (a.s.) ga qaratilgan murojaat.

Which is an address to Mousaa (as).

Payg‘ambarimizning (saw) uyqu yoki unutish sababli vaqtida namozini o‘qiy olmagan kishi haqidagi hukmni bayon qilgandan so‘ng, Aayatni zikr qilishlari faqat shu masalada Islomning Shar’iy hukmi Muso (as)ga berilgan hukm bilan bir xil ekanini tushuntirish uchun edi. Shuning uchun bizning bu masaladagi bo‘ysunishimiz va amal qilishimiz Muhammad (saw) — Payg‘ambarimiz xabar bergan narsaga muvofiqdir, Allah (SWT) Muso (as)ga xitob qilgan narsaga emas.

The Messenger’s (saw) mention of the Aayah after explaining the Hukm for the one who slept through of forgot to perform his Salaah in its time was only to explain that the Hukm Ash-Shar’iy of Islam in this issue is the same Hukm that was provided to Mousaa (as). Therefore, our commitment and adherence is in accordance to that which our Messenger Muhammad (saw) informed us of and not in accordance to what Allah (swt) addressed Mousaa (as) with.

Masodir at-tashri’ (qonunchilik manbalari) bo‘limida men ‘Urf, Madh’hab as-Sahoobiy va Shar’u man qablana (bizdan oldingilarning shariati) mavzularini zikr qildim. Buni ularga bo‘lgan fikrimni tushuntirish va aniqlashtirish maqsadida qildim, xuddi avvalgi ‘ulamolarning ba’zilari o‘z asarlarida qilganlari kabi… Alloh bizga eng to‘g‘ri tushunishga ilhom bersin. Biz Unga, O‘zi o‘rgatganidek, duo qilamiz:

I have mentioned within the section of the Masaadir At-Tashree’ (sources of legislation): Al-‘Urf, Madh’hab As-Sahaabiy and Shar’u Min Qablinaa, and I did that to explain and make clear my opinion in respect to them just like some of the previous ‘Ulamaa had done in their works… May Allah inspire us to reach the strongest understanding and we supplicate to Him as He has taught us: