Maqsad vositani oqlamaydi, chunki usul fikrning ajralmas qismidir. Shu sababli, farz va mubohni harom bo'lgan amal bilan erishib bo'lmaydi. Siyosiy vositalar siyosiy usullarga zid bo'lmasligi kerak.

Ends do not justify means, because the method is integral to the thought. Thus, the obligation and the permitted cannot be attained by performing a forbidden action. Political means must not contradict the political methods.

Alloh (SWT) insonning muammolarini hal qilish uchun, masalan, savdo, ijara, sheriklik va boshqalar bo'yicha hukmlar belgilagan, shuningdek, bu hukmlarni odamlar o'rtasida amalga oshirish uchun boshqa hukmlar ham belgilagan: savdoda aldagan kishiga nisbatan ta'zir jazosi va o'g'rining qo'lini kesish, ya'ni belgilangan jazo (hadd). Xuddi shunday, Alloh (SWT) Islom davlati bilan kofir davlatlar o'rtasida yuzaga keladigan muammolarni hal qilish uchun ham hukmlar belgilagan: ahd (shartnoma) bilan himoyalangan va aman olgan kishilarga oid hukmlar, Dor ul-harb bilan bog'liq hukmlar, kofirlarga e'tiborni jalb qiladigan tarzda Islomga da'vat yetkazish hukmlari va boshqalar. Shuningdek, Alloh (SWT) bu hukmlarni amalga oshirish uchun boshqa hukmlarni ham belgilagan: aman olgan kishining qoni va mol-mulki musulmonning qoni va mol-mulki bilan teng qo'riqlanishi, shuningdek, kofir e'tiborni jalb qiladigan tarzda Islomga da'vat qilinmasdan turib, unga qarshi urush qilish taqiqlanishi va boshqalar. Demak, Islomdagi yo'l Shariat hukmlaridir, shuning uchun g'alaba xiyonat orqali qo'lga kiritilmaydi va ahdni buzish orqali fath qilinmaydi. Qanday qilib maqsad Shariat tomonidan belgilangan bo'lsa, shunday ham maqsadga erishish vositasi Shariat ruxsat bergan narsalardan bo'lishi kerak, chunki maqsad ham, vosita ham ibodat qiluvchining amallari qismidir. Amalni joiz yoki harom qiladigan narsa Shariat dalilidir, bu amal natijalari yoki undan ko'zlangan maqsad emas, chunki Alloh (SWT) shunday deydi:

Allah (swt) set rules in order to treat the problems of man, such as trade, renting, partnerships and so on, and set other rules in order to implement these treatments between the people, such as the discretionary (Ta’zir) punishment for the one who cheats in trade and cutting the hand of the thief as a prescribed punishment (Hadd). And in the same manner, He (swt) set rules to treat the problems that occur between the Islamic State and the disbelieving states, such as the rules regarding the one who is covered by a treaty and the one who takes amnesty, and the rules regarding the Dar Al-Harb and the rules regarding conveying the call to Islam to them in a way that attracts attention, and so on. And He (swt) set other rules in order to implement these rules, such as the protection of the blood and property of someone who has amnesty being equivalent to the blood and property of the Muslim, and the prohibition of fighting the disbeliever before they have been called to Islam in a manner which attracts attention, and so on. Therefore, the method in Islam is the Shari’ah rules, and so victory is not achieved through betrayal and conquest is not achieved through breaking a treaty. So in the same way that the goal must be defined by the Shari’ah, what is used to reach that goal must be from what the Shari’ah permitted, since the goal and the means are both part of the actions of the worshipper, and what makes the action permitted or forbidden is the Shari’ah evidence, and not the results which are produced by it, nor the goal which is sought by it since Allah (swt) says:

"Va ular orasida Alloh nozil qilgan (narsa) bilan hukm qil" (TMQ 5:49),

“And judge, [O Muhammad], between them by what Allah (swt) has revealed.” (TMQ 5:49),

Natijalar yoki bu harakatlar erishish uchun qo‘llanilgan maqsadga qarab emas, balki vositalar haqidagi hukm ham maqsad haqidagi hukm kabi shar’iy dalil bilan belgilanadi. Boshqacha aytganda, maqsadning joiz yoki harom ekanligini shar’iy dalil belgilashi maqsadning vositalarni oqlamasligini, ya’ni shar’iy dalil uni man etgan bo‘lsa, maqsad uchun vositani joiz qilmasligini bildiradi. Shunga ko‘ra, vositalar faqat maqsadi joiz, vojib yoki mustahab bo‘lgani yoki maqsadida foyda, yaxshilik yoki g‘alaba bo‘lgani uchun joiz bo‘lmaydi; balki vosita Shariat ruxsat bergan taqdirdagina joiz bo‘ladi va Shariat man etgan bo‘lsa harom bo‘ladi. Boshqacha aytganda, u Shariat qoidalariga muvofiq bo‘lishi kerak, chunki musulmonning har bir harakati Shariat tomonidan boshqarilishi va Shariat hukmiga mos kelishi shart. Sababi, shar’iy hukm Shoriy (subhanahu va taolo)ning ibodat qiluvchilarning amallariga oid xitobidir, shuning uchun musulmonning barcha harakatlari shar’iy hukmga muvofiq bo‘lishi vojibdir.

not by what results the actions produce, or these actions are used to reach, and so the rule regarding the means is the Shari’ah evidence just like the rule regarding the goal. In other words, the fact that the Shari’ah evidence is what establishes the permissibility or impermissibility of the goal is evidence that the goal does not justify the means, in other words, does not make it permitted if there is Shari’ah evidence which has forbidden it. Accordingly the means are not permitted because its intended goal was permitted, or obligatory, or recommended, or because its goal had benefit or good or a victory; rather the means would be permitted if the Shari’ah permitted it and would be forbidden if the Shari’ah forbade it. In other words, it must be in accordance with the rules of the Shari’ah, because every action of the Muslim must be directed by the Shari’ah, and agree with the Shari’ah rule, because the definition of the Shari’ah rule is the address of the Legislator (swt) connected to the actions of the worshippers, and so it is obligatory that all the actions of the Muslim are in accordance with the Shari’ahh rule.

Shunga asoslanib, musulmonlar "maqsad vositani oqlaydi" degan tamoyilni rad etadilar va uni ma'qullamaydilar. To'g'ri, Islomda o'z dalillaridan chiqarilgan shunday tamoyillar bor, ular maqsadga erishish uchun ishlatiladigan vositaga maqsadning hukmini beradi, masalan: "Harom narsaga olib boradigan vosita ham harom", va masalan: "Ruxsat etilgan narsaning bir turi zararga olib kelsa, faqat o'sha tur man etiladi, narsaning o'zi esa ruxsat etilgan bo'lib qoladi", hamda: "Enlisiz vojib bajarilmaydigan narsaning o'zi ham vojibdir". Biroq bu faqat vosita ruxsat etilgan yoki vojib bo'lganda shunday. Agar, aksincha, vosita harom bo'lsa, u holda maqsad, u vojib yoki ruxsat etilgan bo'lishidan qat'i nazar, bu vositani ruxsat etilgan qilmaydi; aksincha, vosita harom bo'lib qoladi. Shu tushunchaga ko'ra, maqsad vositani oqlamaydi, boshqacha aytganda, vojib yoki ruxsat etilgan maqsad harom vositani ruxsat etilgan qilmaydi. Maqola ana shu asosda tuzilgan.

Based upon this, the Muslims reject and disapprove of the principle that the ends justify the means. It is correct that Islam has principles deduced from its evidences that give the means used to reach the goal the rule of the goal, such as the principle: “The means to something forbidden is also forbidden”, and such as the principle: “If one type of a permitted thing leads to a harm, only that one is prohibited, and the thing remains permitted”, and the principle: “That, without which the obligation cannot be accomplished, is itself an obligation”, however this is if the means is permitted or obligatory. If, on the other hand, the means are forbidden, then the goal does not make it permitted, whether it was obligatory or permitted; rather the means would remain forbidden. From this understanding, the goal does not justify the means, or in other words, the obligatory or permitted goal does not make the forbidden means permitted. The article was drafted in accordance with this.