1 – Ba'zi ulamolarning maslahatlarni jalb qilish (Jalb al-Masalih) va zararlarni yoki buzuq ishlarni daf qilish (Dar'u l-Mafasid) ahkomi shar'iyya uchun illat (shar'iy asoslash) vakili bo'ladi, degan xulosasi noto'g'ri xulosadir.

1 – The deduction of some of the ‘Ulamaa in respect to the bringing of interests (Jalb Al-Masaalih) and the repelling of harms or corrupted matters (Dar’u l-Mafaasid) being representative of an ‘Illah (Shar’i reasoning) for the Ahkaam Ash-Shar’iyah is an invalid deduction.

Buning dalili shundaki, ular o'z xulosalarida dalil sifatida keltirgan oyatlar na ularning shakli (siyg'asi) jihatidan, na haqiqatiga ko'ra 'illiyatni (sabab-asosni) bildirmaydi.

The proof and evidence for that is that the Aayaat that they used for evidence in their deduction do not indicate ‘Illiyah (reasoning) whether in the form that they have come (Seeghah) or in respect to the reality.

Ular dalil sifatida Allohning Ta'ala quyidagi so'zini keltirdilar:

They used as evidence the Qawl of Allah Ta’Aalaa:

Oyat shuni ko‘rsatadiki, Elchining (ﷺ) yuborilishi insoniyat uchun rahmatdir, ya’ni Islom shariatining umumiy tavsifdagi maqsadi va g‘ayesi manfaatlarni keltirish hamda mafsadatlarni daf’ qilishdir. Biroq oyat bu degani emaski, manfaatlarni keltirish va mafsadatlarni daf’ qilish Islom shariatining umumiy tavsifdagi ‘illati yoki har bir alohida hukm shar’iyning o‘zi uchun ‘illatdir.

The Aayah indicates that the sending of the Messenger (saw) represents a Rahmah (mercy) for mankind which means that the objective and purpose of the Islamic Sharee’ah in its overall description is to bring the Masaalih and repel the Mafaasid whilst the Aayah does not mean that the bringing of the Masaalih and repelling of the Mafaasid is representative of the ‘Illah of the Islamic Sharee’ah in its overall description or that it is the ‘Illah for every single Hukm Shar’iy in itself.

Bu shunday, chunki ohayat (oyat) hukmning amalga oshirilishidan keyin kelib chiqadigan natijaga, ya’ni Shariat tomonidan foyda keltirish va mafosidni (zararni) daf etishga ishora qiladi, lekin bu natijalar Shar’iy hukmning ‘illati ekanligini bildirmaydi. Natija va ‘illat o‘rtasida farq bor: natija hukm amalga oshirilgandan keyingi oqibatga taalluqli, ‘illat esa hukmning o‘zi uchun sabab yoki maqsad (ba’ith), ya’ni hukm nima sababdan qonunlashtirilgani hisoblanadi. Demak, ikkisi o‘rtasida aniq farq bor.

That is because the Aayah guides to the result that comes as a consequence of the Sharee’ah which is the bringing of benefit and the repelling of the Mafaasid whilst it does not indicate that they represent the ‘Illah of the Shar’iyah. There is a difference between the result and the ‘Illah as the result relates to the consequence of the Hukm after its implementation whilst the ‘Illah is the reason or motive (Baa’ith) for the ruling itself i.e. the reason for which the Hukm was legislated. There is therefore a clear difference between the two.

Ular, shuningdek, Elchi (s.a.v.) ning quyidagi hadisini dalil sifatida keltirdilar:

They also used as evidence the Hadeeth of the Messenger (saw):

Ushbu hadisdan anglash mumkin bo‘lgan eng ko‘p narsa – Islom shariatining umuman olganda fasod va zararli ishlardan (al-mafosid) xoli ekanligidir, lekin u al-illiyani (sabab-asosni) bildirmaydi va ko‘rsatmaydi, bu shariatga nisbatan bo‘lsin yoki har qanday aniq hukmi shar’iyga nisbatan bo‘lsin.

The most that this Hadeeth can indicate is the negation of the Mafaasid (corrupt and harmful matters) from the Islamic Sharee’ah as a whole whilst it does not mean or indicate Al-‘Illiyah (reasoning), whether it is in respect to the Sharee’ah (as a whole) or to any specific Hukm Shar’iy.

Bundan tashqari, ushbu hadis odamlardan zararni qaytarish maqsadida rivoyat qilingan, lekin uning matnida "Islomda" degan ibora zikr etilmagan. Ibn Abbos (roziyallohu anhu) aytdi: Allohning Elchisi ﷺ dedilar:

Additionally, this Hadeeth was related to repel the harm from the people whilst the wording ‘In Islaam’ was not mentioned in it. Ibn ‘Abbaas (ra) said: The Messenger of Allah (saw) said:

Shunga ko'ra, bu hadis Shariat maqosidi mavzusiga emas, balki zararni (Darar) oldini olish yoki qaytarishga oid edi. Natijada, u maslahatlarni keltirish va mafosidni qaytarish mavzusiga yoki shar'iy hukmlar uchun 'illat ekanligini ko'rsatish borasida hech qanday dalolat (ko'zda tutilgan ishora) o'z ichiga olmaydi.

The Hadeeth was therefore not within the subject area of the Maqaasid of the Sharee’ah but was rather related to preventing or repelling the harm (Darar). Consequently, there is no Dalaalah (implied indication) within it in relation to the subject of bringing the Masaalih and repelling the Mafaasid or to indicate that it represents an ‘Illah for the Ahkaam Ash-Shar’iyah.

Garchi Qur’on va Sunnat matnlari Islom shariatini tatbiq etishdan kelib chiqadigan natijaga — ya’ni maslahatlarni keltirish va mafsadatlarni daf etishga — yo‘naltirgan bo‘lsa-da, ular bu natijani shariat qonunchiligi uchun ‘illat (sabab) yoki har bir hukmi shar’iyning o‘zi uchun ‘illat sifatida ko‘rsatmaydi. Demak, bu dalillarga asoslangan xulosa to‘g‘ri emas va bu mavzu doirasida o‘z kuchini yo‘qotadi.

Even if the texts of the Qur’aan and the Sunnah have guided to the result that occurs from the implementation of application of the Islamic Sharee’ah manifested in the bringing of the Masaalih and repelling of the Mafaasid, they do not however indicate that they represent an ‘Illah (reasoning) for the legislation of the Sharee’ah or an ‘Illah for every Hukm Shar’iy in itself. As a result, the deduction based upon these evidences is not valid and falls down in respect to this subject area.

2 – Islom Shariatining g‘oyasi (maqsadi) yoki natijasi – maslahatlarni keltirish va mafsadalarni daf qilish – faqat shariatning butun tavsifi doirasidagina amalga oshadi. Har bir hukmning o‘zi esa amalga oshishi ham, oshmasligi ham mumkin. Masalan, bugungi kunda islom yurtlarida va ularda o‘rnatilgan odamlar tomonidan yaratilgan tizimlar soyasi (hukmronligi) ostida ko‘rilmoqdaki, haram bo‘lgan riboo odamlarning iqtisodiy hayotining bir qismiga aylangan, shuning uchun riboo bilan ish ko‘rmaydigan har bir savdogar yoki zavod egasi iqtisodiy zarar ko‘radi. Holbuki, u o‘z diniga amal qilishi natijasida katta zararlar ko‘tarishi mumkin deb tasavvur qilinsa, bu holda u qo‘lida yonayotgan ko‘mir parchalarini ushlab turgan kishiga o‘xshaydi. Demak, bu holatda dunyoviy manfaat bo‘lgan maslahat qayerda?! Va Allohning Rasuli ﷺ hadislarida yo‘l-yo‘riq berilgan hukmni amalga oshirishda maslahat qayerda?!

2 – The Ghaayah (aim) or Nateejah (result) of the Islamic Sharee’ah to bring the Masaalih and to repel the Mafaasid is only realised from the Sharee’ah in its description as a whole. As for every Hukm in itself then this could be realised just as it may not be realised. So for example, in the lands of Islaam today and under the shade (or rule) of the man-made systems that have been established within them, it is seen that Ribaa, which is Haraam, has become a part of the economic life of the people and so any trader or factory owner who does not deal with Ribaa is afflicted by an economic harm. That is whilst it could be perceived that he would carry a burden of significant losses as the result of his adherence to his Deen, in which case he would be like the one who is holding onto burning embers of coals. So in this case where does the worldly benefit of Maslahah lie?! And where is the Maslahah in relation to the implementation of the Hukm that has been guided to in the Hadeeth of the Messenger of Allah (saw):

Shunga ko'ra, Masolihni qo'lga kiritish yoki Mafosidni daf' etish har bir hukm shar'iyning o'zi tatbiq etilishining g'oyasi (maqsadi) yoki natijasini emas, balki butun Islom shariatining maqsadi yoki natijasini ifodalaydi.

Therefore, the acquisition of the Masaalih or the repelling of the Mafaasid do not represent the Ghaayah (aim) or result of the application of every Hukm Shar’iy in itself but rather they represent the aim or result of the Islamic Sharee’ah as a whole.

3 – Islom Shariatidan muayyan hukmlarning qo‘llanishi natijasida yuzaga keladigan manfaatlar (Masolih) esa, hukmlarning maslahat tufayli illatlangani (sababli bo‘lgani) haqida dalil bo‘la olmaydi. Shunga ko‘ra, masalan, nikoh, savdo yoki ijara natijasida manfaat yuzaga kelishi ham, kelmasligi ham mumkin. Odam nikohlanishi-yu, manfaat ko‘rmasligi mumkin; ijaraga olib, zarar ko‘rishi ham, savdo qilib, zararga uchrashi ham mumkin. Bu hukmlarga amal qilish va ularga bog‘lanib qolish Shar’iy dalillardan kelib chiqadi, ular bizni shu hukmlarga yo‘naltirgan. Ular esa manfaat keltirishi yoki mafsadatni daf’ etishi sababli emas.

3 – As for what occurs in terms of interests or benefits (Masaalih) as a result of the application of specific Ahkaam from the Islamic Sharee’ah, then this is not considered to be representative of a Daleel to support that the Ahkaam are Mu’allalah (reasoned) by the Maslahah. Consequently, the occurrence of a benefit or interest from marriage or trade or hiring, for example, could occur just as it may not occur. Someone could get married whilst he does not benefit or he could hire and lose out just as he could trade making a loss. Adherence and commitment to these Ahkaam emanates from the Shar’iyah Adillah (evidences) that have guided to them whilst they have not emanated from the premise that they bring a Maslahah or repel of a Mafsadah.

Shunga ko'ra, shar'iy hukmlarga nisbatan masolih (manfaatlar) ga erishish yoki mafosid (zararlar) ni daf'etishni ularning illati yoki natijasi sifatida nazarda tutish va bunga bog'lash o'rinli emas va uchun asos yo'q, chunki bu shunchaki ishora emas, balki odamlarni, ayniqsa musulmonlarni shar'iy hukmlarga aniq va to'g'ri amal qilishdan uzoqlashtiradigan jiddiy xatodir. Bu hukmlarga amal qilishda yengil-yelpilikni keltirib chiqaradi, shuningdek, hukmning o'zini u bilan bog'liq deb sezilgan maslahat doirasiga bog'lash natijasida qonunchilik va hukmlarni chiqarishda xatolarga olib keladi.

As such, implicating or involving the acquisition of Masaalih or the repelling of Mafaasid in respect to the Ahkaam Ash-Shar’iyah as an ‘Illah for them or as a result has no place or justification for it, as it does not just represent an implication but rather represents a gross error that distances the people and particularly the Muslims from a precise or accurate adherence to the Ahkaam Ash-Shar’iyah. It attracts leniency in respect to this adherence just as it brings about errors in respect to the legislation and deduction of the rulings as a result of connecting or tying the Hukm itself within the (scope of the) Maslahah that has been perceived to be present in relation to the Hukm.