Barcha musulmonlar Islom oldidagi mas'uliyatni o'z zimmalariga olishlari kerak. Islomda ruhoniylar yo'q va davlat musulmonlar orasida ularning har qanday belgisi bo'lishini taqiqlashi kerak.

All the Muslims should bear the responsibility of Islam. There are no clergymen in Islam and the State should prohibit any sign of their presence among the Muslims.

Garchi mujtahidlar olim bo‘lsalar-da, lekin har bir olim majburan mujtahid bo‘lavermaydi, chunki olim mujtahid yoki muqallid (taqlid qiluvchi) bo‘lishi mumkin. Agar musulmon shariat hukmini amal qilish uchun olmoqchi bo‘lsa, unda bunga e’tibor berish kerak: agar u hukmni mujtahiddan olgan bo‘lsa, u holda mujtahidga ergashgan bo‘ladi. Agar uni mujtahid bo‘lmagandan olgan bo‘lsa, u hukmni o‘sha olgan kishisidan o‘rgangan bo‘ladi va unga ergashmagan bo‘ladi. Ammo agar musulmon hukmni o‘rganish maqsadida olsa, u hukmni mujtahiddan olganmi yoki mujtahid bo‘lmagandan olganmi, farqi yo‘q, baribir o‘rgangan bo‘ladi. Shunday ekan, bu olimlar – mujtahid bo‘lsinlar yoki bo‘lmasinlar – ruhoniylar emaslar, chunki ularning hech biri biror narsani halol yoki harom qilishga haqli emas, va shariat hukmlarining har birida ular boshqa musulmonlar kabidirlar. Ularning hech biri bilim, ijtihod va hurmat darajasi qanchalik yuqori bo‘lmasin, shariat hukmlari borasida boshqa musulmonlardan biror narsada ajralib turmasligi kerak. Shuning uchun boshqalar uchun harom bo‘lgan narsa olim uchun halol bo‘lib qolmaydi va boshqalar uchun vojib bo‘lgan narsa ham unga mandub (tavsiya etilgan) bo‘lib qolmaydi. U aksincha, boshqa oddiy musulmon kabidir. Demak, xristianlarda mavjud bo‘lgan ruhoniylar tushunchasi Islomda mavjud emas. Ruhoniy tushunchasi faqat xristianlarga xos, chunki ruhoniy ularga hukmlarni halol yoki harom qilib beradi. Shuning uchun musulmon olimiga bunday atamani nisbat berish, musulmon olimlari hech narsani ruxsat bermaydi va man qilmaydi, degan ma’noda xristian tushunchasini ularga nisbat berishga o‘xshab qolishi mumkin. Demak, musulmon olimiga ruhoniy atamasini nisbat berish to‘g‘ri emas.

Although Mujtahids are scholars, however not every scholar is necessarily a Mujtahid since a scholar could either be a Mujtahid or a Muqallid (imitator). If the Muslim were to take the Shari’ah rule in order to act upon, then, it requires some consideration: if he took the rule from a Mujtahid, he in this case would be emulating the Mujtahid. If he took it from a non-Mujtahid, he would be learning that rule from the person he had taken it from, and he would not be emulating him. However, if the Muslim was to take the rule in order to learn it, he would be learning the rule irrespective of whether he took it from a Mujtahid or a non Mujtahid. Therefore, these scholars - whether Mujtahids or otherwise - are not clergymen since none of them has any right to legitimise or prohibit anything and they are just like any other Muslim regarding every single Shari’ah rule. None of them should distinguish himself from the rest of the Muslims in anything with regards to the Shari’ah rules regardless of how high his rank is in terms of knowledge, Ijtihad and respect. Hence, what is Haram for others does not become allowed for the scholar and nor does the Wajib upon others become Mandub (recommended) for him. He is rather like any other individual Muslim. Therefore, the idea of clergymen held by Christians has no existence in Islam. The concept of clergymen is specific to Christians because a clergyman does legitimise and prohibit rules to them. Thus, attributing such a term to the Muslim scholar might give the impression of attributing the Christian concept to the Muslim scholars despite the fact that Muslim scholars do not allow and nor do they prohibit anything. Therefore, it is not fitting to attribute the term of clergyman to a Muslim scholar.

Xristianlar va yahudiylarga taqlid qilishni taqiqlovchi aniq rivoyatlar mavjud. Abu Sa’id al-Xudriy rivoyat qilishicha, Allahning Elchisi ﷺ shunday degan:

There are explicit narrations prohibiting the emulation of Christians and Jews. Abu Sa’id Al-Khudri narrated that the Messenger of Allah (pbuh) said:

. لَتَتَّبِعُنَّ سَنَنَ الَّذِينَ مِنْ قَ بْلِكُمْ شِبْ رًا بِشِبْرٍ وَذِرَاعًا بِذِرَاعٍ ، حَتَّى لَوْ دَخَلُوا فِي « » جُحْرِ ضَبٍّ لاَتَّ بَ عْتُمُوهُمْ، قُ لْنَا: يَا رَسُولَ اللَّهِ، آلْيَ هُودَ وَالنَّصَارَى؟ قَالَ: فَمَنْ .

. لَتَتَّبِعُنَّ سَنَنَ الَّذِينَ مِنْ قَ بْلِكُمْ شِبْ رًا بِشِبْرٍ وَذِرَاعًا بِذِرَاعٍ ، حَتَّى لَوْ دَخَلُوا فِي « » جُحْرِ ضَبٍّ لاَتَّ بَ عْتُمُوهُمْ، قُ لْنَا: يَا رَسُولَ اللَّهِ، آلْيَ هُودَ وَالنَّصَارَى؟ قَالَ: فَمَنْ .

“Siz ham o'tmishdagilarning yo'lini, qarich-qarich va qadam-baqadam bosib o'tasiz, hatto ular kaltakesak inining ichiga kirgan bo'lsalar, siz ularga ergashib, u yerga ham kirasiz. Biz dedik: Allohning Elchisi, sizning so'zlaringiz bilan yahudiylar va nasroniylarni nazarda tutyapsizmi, „sizdan oldingilar“ deganda? U dedi: Ular ikki din vakillaridan boshqa kim bo'lishi mumkin?” (Muslim rivoyati so'zlari bilan, ittifoqan rivoyat qilingan.) Bu rivoyat taqiq kontekstida aytilgan. Shu sababli, yahudiylar va nasroniylarga taqlid qilish, o'z holicha, taqiqlangandir, kufr tushunchasini musulmonlar orasida paydo qilishiga olib keladigan taqlid esa, albatta, undan ham qat'iyroq taqiqlanadi. Musulmon olimini ruhoniy deb atash nasroniylarga taqlid qilishdir, chunki ular o'z olimlarini ruhoniy deb biladilar, va bu nasroniylarning ruhoniy haqidagi tushunchasini musulmon olimiga ko'chirishdir; shu sababli, taqlid jihatidan qat'iyan taqiqlanadi, tushuncha kiritish jihatidan esa undan ham qattiqroq taqiqlanadi. Demak, musulmon olimini ruhoniy deb atash noto'g'ri, olimlarning o'zlarini nasroniylar tushunchasidagi ruhoniy deb hisoblashlari ham taqiqlangandir. Agar yuqorida bayon etilgan tushuncha bo'yicha shunday da'vo qilgan biror kishi topilsa, u taqiqlanadi va jazolanadi, chunki u taqiqlangan ishni qilgan bo'ladi. Bundan tashqari, Payg'ambar ﷺ o'z sahobalaridan kiyim yoki ko'rinishi jihatidan ajralib turmas edilar. Imom al-Buxoriy o'zining „Sahih“ kitobida Anas ibn Molikdan rivoyat qiladilar, u shunday degan: „Biz Nabiy ﷺ bilan masjidda o'tirgan edik, shu payt bir kishi tuya minib kirib keldi, tuyani masjid ichida cho'ktirdi va uni bog'ladi, so'ngra ulardan so'radi: „Sizlaringiz orasida Muhammad kim?“ – Nabiy ﷺ ularning orasida edilar. Biz dedik: „Mana bu oq rang, yostiqqa suyanib o'tirgan kishi.“ Shunda u kishi unga dedi: „Ey Abdulmuttalibning o'g'li!“ ... Nabiy ﷺ unga dedilar: „Men sizga javob berdim.“

“You would tread the same path as was trodden by those before you inch by inch and step by step so much so that if they had entered into the hole of the lizard, you would follow them in this also. We said: Allah's Messenger, do you mean Jews and Christians (by your words)" those before you"? He said: Who else (than those two religious groups)?” (Agreed upon with the words from Muslim) This narration has been said within the context of prohibition. Hence, the emulation of the Jews and the Christians is - as it stands - prohibited, let alone if this emulation were to lead to the generating of a Kufr concept among the Muslims. Considering the Muslim scholar as a clergyman is an emulation of the Christians who regard their scholars as clergymen and it also transfers the Christian concept of clergyman to the Muslim scholar; therefore, it is strictly prohibited in terms of emulation and it is classified as even more strictly prohibited in terms of introducing the concept. Therefore, it would be wrong to refer to the Muslim scholar as a clergyman and it is forbidden for the scholars to consider themselves as clergymen according to the Christians’ concept of clergyman. If someone was found claiming this according to the understanding mentioned, he will be prohibited and punished since he will have committed a prohibited act. In addition, the Prophet (pbuh) did not differentiate from the companions in terms of a specific dress or appearance. Al-Bukhari reported in his Sahih from Anas Bin Malik who said: فِي الْمَسْجِدِ، دَخَلَ رَجُلٌ عَلَى جَمَلٍ بَ يْ نَمَا نَحْنُ جُلُوسٌ مَعَ النَّبِيِّ « مُتَّكِئٌ بَ يْنَ فَأَنَاخَهُ فِي الْمَسْجِدِ ثُمَّ عَقَلَهُ، ثُمَّ قَالَ لَهُمْ: أَيُّكُمْ مُحَمَّدٌ ؟ - وَالنَّبِيُّ ظَهْرَانَ يْهِمْ - فَ قُلْنَا: هَذَا الرَّجُلُ الأَب يَضُ الْمُتَّكِئُ. فَ قَالَ لَهُ الرَّجُلُ: يَا ابْنَ عَبْدِ الْمُطَّلِبِ، »... قَدْ أَجَبْ تُكَ فَ قَالَ لَهُ النَّبِيُّ .

Bir kishi tuyasida masjidga kirdi, uni cho‘kkalatdi va so‘ng oyog‘ini arqon bilan bog‘ladi. Keyin u so‘radi: “Ora-laringizda Muhammad kim?” Allohning Elchisi ﷺ ular orasida biror narsaga suyanib o‘tirgan edi. Biz unga dedik: “Mana, suyanib o‘tirgan oq (kishi).” Odam dedi: “Ey Abdulmuttalibning o‘g‘li!” Payg‘ambar ﷺ dedi: “Men sizga allaqachon javob berdim.” Shu sabablarga ko‘ra ushbu maqola tayyorlandi.

“A man entered the mosque on camel and made it kneel down, and then tied his leg with rope. He then asked: Who among you is Muhammad? The Messenger of Allah (pbuh) was sitting leaning upon something among them. We said to him: This white (man) who is leaning. The man said: O son of ‘Abd Al-Muttalib. The Prophet (pbuh) said; I already responded to you.” For these reasons, this Article has been drafted.