Yusuf (as) haqida aytishadiki, u yashagan jamiyat johiliyat jamiyati bo‘lgan, unda shirk aqidasi hukmron edi. O‘sha jamiyatda axloqiy buzuqlik keng tarqalgan edi va Yusuf (as) unda vasvasa va zulm ostida qolgan, hatto uning begunohligining alomatlari ko‘ringanda odamlar uni zindonga solishga qaror qilishgan. Shoh esa Yusuf (as)ning tushlarni tabir qila olish qobiliyatini anglagach, uni zindondan chiqardi va Yusuf (as)ning halolligini tushundi.

Regarding Sayyiduna Yusuf (as), they say that the society in which he lived was a Jaahili society, in which the creed of Shirk was dominant. In that society, the moral corruption was widespread and Sayyiduna Yusuf was open to temptation and injustice in it to the extent that the people decided to imprison him when they saw the signs of his innocence. The King took him out of the prison when he realised how well Yusuf (as) could interpret dreams, and realised Yusuf ’s honesty.

Shunday qilib, Podshoh uni tanladi va o'z yoniga yaqin tutdi. Demak, Sayyidina Yusuf (a.s.)

So the King chose him and kept him close. So Sayyiduna Yusuf (as)

U Yusufdan podshohdan saqlash omborlari ustidan mas’uliyatni o‘z zimmasiga olishni so‘radi va podshoh uning iltimosini qabul qildi. Shunday qilib, Yusuf johiliyat hukmronligi va tizimidagi vazirlik mas’uliyatini o‘z zimmasiga oldi, bu tizim Bani Isroil shariatiga zid ekani ma’lum edi. Amaliyotda Sayyiduna Yusuf podshohning “dini” (tizimi) ichida edi, ya’ni uning hokimiyati va boshqaruvi doirasida; hatto akasini o‘zi bilan qoldirish uchun Ya’qub shariatiga murojaat qilish hiylasidan foydalanishga majbur bo‘ldi. Shunda u akasiga nisbatan hiylа rejalashtirdi, uni o‘g‘rilikda ayblab, chunki Ya’qub shariatiga ko‘ra o‘g‘ri qulga aylantiriladi.

asked the King to put him in charge of the storehouses, and so the King accepted his request. So Yusuf assumed the responsibility of a ministry in a Jaahili rule and system, which was known to contradict the Sharee’ah of Bani Israel. In terms of implementation, Sayyiduna Yusuf was on the ‘deen (system) of the King’, ie his authority and rule, to the extent that he needed to use the trick of referring to the law of Ya’qub in order to keep his brother with him. This was when he planned a trick for his brother, by accusing him of (committing) theft, because the thief is enslaved according to the Sharee’ah Ya’qub.

Ular buni shunday izohlaydilar: "Bu hukmni Sayyidina Yusuf (alayhissalom) bilan cheklash mumkin emas, chunki biror narsani xos qilish uchun dalil kerak. Chunki asl e'tibor shundaki, payg'ambarlar haqida va ularning hidoyati to'g'risida zikr qilingan har bir narsa ergashish va izma-iz yurish uchun keltirilgan."

They add to this by saying that it should not be said that this is specific to Sayyiduna Yusuf, because specification requires evidence. This is because in origin anything mentioned regarding the Prophets and their guidance is intended to be emulated and followed.

Shuningdek, ular aytadiki, hech kim bu hukm avvalgi ummatlar shariatidan, deb da'vo qilmasligi kerak, chunki hukm masalasi shariat tarmoqlaridan (furu') emas, balki unda hukmlarda ixtilof bo'lishi mumkin bo'lgan masala emas, balki usul masalasidir, bu esa ittifoq qilingan narsadir. Buning sababi shuki, Sayyidimiz Yusuf ham: {Hukm faqat Allohnikidir}, deb tan olgan [TMQ 12:40], va shunga qaramay, u hukm yuritishda ishtirok etgan.

In addition they say that nobody should claim that this is from the Shar’a of those before us, because the subject of ruling is not from the furu’ (branches) of the Sharee’ah over which there may be differences in the laws, rather it is from the Usul, which are agreed upon. This is also because Sayyiduna Yusuf acknowledged that, “The Command is for none but Allah.” [TMQ 12:40], and despite his acknowledgement, he still participated in ruling.

Surah Yusuf oyatlarini o'rganadigan kishi, kufr tizimlarida ishtirok etishga ruxsat beruvchi bu fikr ikki oyatga asoslanganini sezadi: "U (Yusuf) podshohning dinida (qonunida) akasini ushlab qololmas edi, Alloh xohlamagan bo'lsa" [TMQ 12:76] va "(Yusuf) dedi: «Meni yer xazinalari ustiga qo'ying»" [TMQ 12:55]. Ular bu oyatlarni o'z fikriga mos keladigan tarzda sharhlashgan. Islom asos qilib olgan, ularning fikriga zid bo'lgan barcha qoidalarni unutib yuborishgan, shu tushunchaga qarshi kelgan oyatlarni e'tibordan chetda qoldirishgan. Hatto payg'ambarlarning gunohsizligi masalasini ham chetga surib qo'yishgan. Agar ushbu ikki oyatni ularning tushunishi yiqilsa, Sayyidino Yusuf (a.s.) haqida ular qurgan barcha narsa ham qulaydi.

The one who studies the ayaat from Surah Yusuf, which relate to this subject, will notice that this opinion, that permits participation in the systems of kufr, is based on the two following ayaat; “He could not take his brother by the deen (law) of the King (as a slave), except that Allah willed it.” [TMQ 12:76], and; “(Yusuf) said: ‘Set me over the store-houses of the land.’” [TMQ 12:55]. They explained them in a manner that agrees with their opinion. They forgot all the principles upon which Islam is built that are contrary to their opinion, and ignored the ayaat that contradicted this understanding. They even dismissed the subject of the infallibility of the Prophets. If their understanding of these two ayaat collapsed, then everything they built on the subject of Sayyiduna Yusuf (as) collapses.

Payg'ambarlar Alloh 􀀬 yaratgan mahluqotlari orasidan tanlangan, pok zotlardir. U zot ularni O'zining dinini yetkazish uchun tanlaydi. Ular o'z qavmlari uchun namuna va o'rnak bo'ladilar. Ular O'zining amriga eng yaxshi tarzda amal qilganliklari sababli, itoat va bo'ysunishning haqiqiy namunalaridir. Alloh 􀀬 ularni gunoh va fitnalardan himoya qilgan, haqiqatda ularni mustahkam qilgan va ularga O'zining Yordamini ato etgan. Sayyiduna Yusuf (as) ana shu tanlangan zotlardandir. Alloh 􀀬 uni bir necha oyatda maqtagan va unga yorqin ta'rif bergan. U 􀀬 aytdi: "Shunday qilib, Rabbing seni tanlaydi va senga tushlarning ta'birini o'rgatadi hamda senga bo'lgan ne'matini to'liq qiladi..." [TMQ 12:6]. U 􀀬 yana aytdi: "U (Yusuf) to'liq kamolotga yetganida, Biz unga hikmat va ilm berdik. Shunday qilib, Biz muhsinlarni (yaxshilik qiluvchilarni) mukofotlaymiz." [TMQ 12:22].

The Prophets are the pure ones of Allah 􀀬 from His creation and His chosen ones. He selects them to spread His deen. They are the example and model for their people. They are the true examples of subservience and adherence, since they undertook His command in the best way. Allah 􀀬 has protected them from sins and temptations, and made them firm on the truth and granted them His Help. Sayyiduna Yusuf (as) is from this chosen group. Allah 􀀬 has praised him and given him a brilliant commendation in more than one ayah. He 􀀬 said; “Thus will your Lord choose you and teach you the interpretation of dreams and perfect His favour on you…” [TMQ 12:6]. He 􀀬 said; “And when he (Yusuf) attained his full manhood, We gave him wisdom and knowledge, thus we reward the Muhsineen (those who do good).” [TMQ 12:22].

U ﷺ dedi: “Shunday qilindi, toki Biz undan yomonlik va harom jinsiy aloqani qaytarib olaylik.

He 􀀬 said; “Thus it was, that We might turn away from him evil and illegal sexual intercourse.

U u shunday dedi: “Albatta, u Bizning tanlangan, to‘g‘ri yo‘lga boshlangan bandalarimizdan edi.” [TMQ 12:24] U shunday dedi: “Shunday qilib, Biz Yusufni o‘sha yerda hokimiyat egasi qildik, u o‘zi xohlagan joyda makon tutardi. Biz rahmatimizni xohlagan kishimizga beramiz va yaxshilik qiluvchilarning mukofotini zoye qilmaymiz.” [TMQ 12:56] U Allohga (SWT) da’vat qiluvchilarning eng yuksak namunasi edi. Qur’onda aytilishicha, zindondagi hamrohlari unga tushlarining ta’birini so‘raganlarida u shunday dedi: “Ko‘plab turli xil rablar (xudolar) yaxshimi yoki yagona, qudratli Alloh yaxshimi? Siz Undan boshqasiga emas, faqat o‘zingiz va ota-bobolaringiz o‘ylab topgan nomlarga ibodat qilasiz, Alloh esa ularning uchun hech qanday dalil nozil qilmagan. Hukm faqat Allohnikidir. U sizlarga Undan boshqasiga ibodat qilmasliklarni buyurdi. Mana shu – to‘g‘ri din, lekin ko‘pchilik odamlar buni bilmaydilar.” [TMQ 12:39-40] U pokdomon edi, Allohga (SWT) bog‘langan va Uning panohida edi. Shu sababli Alloh (SWT) uni ayollarning hiylalaridan va Al-Aziz xotinining hiylalaridan uzoqlashtirdi. Qur’onda uning so‘zlari zikr qilingan: “Men uni baxtga yo‘ldan ozdirmoqchi bo‘ldim, lekin u rad etdi. Endi agar u mening buyrug‘imga itoat qilmasa, albatta zindonga tashlanadi va xor bo‘lganlardan bo‘ladi.”

Surely he was one of Our chosen, guided slaves.” [TMQ 12:24]. He 􀀬 said; “Thus did We establish Yusuf in the land, to take possession therein, as when or where he likes. We bestow of Our Mercy on whom We please, and We make not to be lost the reward of the Muhsinoon (those who do good).” [TMQ 12:56] He was a da’ee (carrier of da’wah) to Allah 􀀬 of the highest type. The Qur’an mentions that when his companions in prison asked him about the interpretation of their dreams he said; “Are many different lords (gods) better or Allah, the One, the Irresistible? You do not worship besides Him, but only names that you have named (forged), you and your fathers, for which Allah has sent down no authority. The command (or judgement) is for none but Allah. He has commanded that you worship none but Him, that is the (true) straight religion, but most men know not.” [TMQ 12:39-40] He was chaste, bound by Allah 􀀬 and seeking protection with Him. So Allah 􀀬 turned him away from the tricks of women and from the tricks of al-Aziz’s wife, whose statement has been mentioned by the Qur’an; “And I did seek to seduce him, but he refused. And now if he refuses to obey my order, he shall certainly be cast into prison, and will be one of those who are disgraced.

U dedi: «Ey Rabbim! Meni o‘sha narsaga da’vat qilayotganlaridan ko‘ra zindon menga ma’qulroqdir».

He said: ‘O my Lord! Prison is more to my liking than that to which they invite me.

"Agar Sen ularning hiylasini mendan qaytarmasang, ularga moyil bo‘lib, johillardan bo‘lib qolaman." Shunda Rabbisi uning duosini ijobat qildi va ularning hiylasini undan qaytardi. Albatta, U Eshituvchi, Biluvchidir." [TMQ 12:32-34]. Odamlar uning iffatliligiga, yaxshiligiga va rostgo‘yligiga guvohlik berdilar. Zindondagi ikki yo‘ldoshi unga dedi: "Bizga buning ta’birini ayt, albatta, biz seni ihson qiluvchilardan (yaxshilik qiluvchilardan) deb bilamiz." [TMQ 12:36]. Podshoh tushini ko‘rgach ozod qilingan ikki yo‘ldoshdan biri Yusufga dedi:

Unless You turn away their plot from me, I will feel inclined towards them and be one (of those who commit sin and deserve blame or those who do deeds) of the ignorant.’ So his Lord answered his invocation and turned away from him their plot. Verily, He is the All-Hearer, the All-Knower.” [TMQ 12:32-34]. The people testified to his chastity, goodness and honesty. His two companions in prison said to him; “Inform us of the interpretation of this, verily, we think you are one of the Mushsineen (those who do good).” [TMQ 12:36]. One of the two companions, who was freed after the King saw his dream, said to Yusuf:

“Ey Yusuf, haqiqat egasi!” [TMQ 12:46]. U zindondan, o'zining aybsizligi ochiq-oydin ma'lum bo'lmaguncha chiqishni rad etgach, ayollar dedilar: “Ayollar dedilar: ‘Alloh asrasin! Biz uning ustida hech qanday yomonlik bilmaymiz!’ Al-Aziz xotini dedi: ‘Endi haqiqat ochiq-oydin namoyon bo'ldi, uni baratmoqchi bo'lgan men edim, u albatta rostgo'ylardandir.’” [TMQ 12:51]. Podshoh uning fazilatidan hayratga tushib dedi: “Uni menga olib keling, uni o'z xizmatimga olaman.” [TMQ 12:54]. Uning akalari esa, u akasini olib qolishga qaror qilgach, dedilar:

“O Yusuf, the man of truth!” [TMQ 12:46]. After he refused to come out of prison unless his innocence was manifest, the women said; “The women said: ‘Allah forbid! No evil know we against him!’ The wife of Al- Aziz said: ‘Now the truth is manifest (to all), it was I who sought to seduce him, and he is surely of the truthful.’” [TMQ 12:51]. The King, impressed by him, said; “Bring him to me that I may attach him to my person.” [TMQ 12:54]. His brothers said, after he decided to take his brother:

“Shunday qilib, ularning o‘rnida bizlardan birini ushlab qoling. Albatta, biz sizni muhsinlardan (yaxshilik qiluvchilardan) deb bilamiz.” [TMQ 12:78]. Sayyiduna Yusuf (as) Allah 􀀬 unga ato etgan narsalar — itoatdagi taqvosi va sabr-barqarorligi, gunohlardan saqlanishi tufayli ekanini tan oldi. U dedi: “Yusufman, mana bu esa mening birodarim. Albatta, Alloh bizga marhamat qildi. Darhaqiqat, kim Allohdan qo‘rqsa, Unga itoat qilsa va sabr etsa, Alloh muhsinlarning ajrini zoe qilmas.” [TMQ 12:90] Shunday martabaga ega, Alloh 􀀬 guvohlik bergan, uni ko‘rgan hech kim ayblamagan kishini ba’zi musulmonlar qanday qilib ayblashi mumkin? Holbuki, Qur’onda u podshoning qonunlari bilan hukm qilgani haqida hatto bitta ishora ham yo‘q.

“So take one of us in his place. Indeed we think that you are one of the Muhsinuun (those who do good).” [TMQ 12:78]. Sayyiduna Yusuf (as) acknowledged that what Allah 􀀬 had favoured him with, was because of his Taqwa and steadfastness, in obedience and his staying away from sins. He said; “He said: ‘I am Yusuf, and this is my brother. Allah has indeed been gracious to us. Verily, he who fears Allah with obedience to Him, and is patient, then surely, Allah makes not the reward of the Musinoon (good-doers) to be lost.’” [TMQ 12:90] How is it possible for some Muslims to accuse someone of such status to whom Allah 􀀬 bears witness, and who was not accused by anyone that met him? This is despite there is nothing, not even a single indication in the Qur’an - that shows that he used to rule by the laws of the King.

Yusuf (a.s.) hukm qilgan biror hukm haqida, bundan tashqari, zikr etilgan hukmdan boshqasi haqida hech narsa aytilmagan: "Ular dedilar: «Uning jazosi shu bo‘lsinki, kimning xurjunida (o‘lja) topilsa, o‘sha kishining o‘zi (jazo tariqasida) ushlab qolinadi»" [TMQ 12:75]. Bu hukm Ya’qub (a.s.) shariatiga ko‘ra edi. Yusuf (a.s.) Alloh 􀀬 nozil qilgan narsadan boshqasi bilan hukm qilganiga dalolat qiladigan hech qanday bilim yo‘q. Ularning shubhali dalili quyidagi oyatdan kelib chiqqan:

There is no mention of any rule with which he ruled, except the one that is; “They (Yusuf ’s brothers) said: ‘The penalty should be that he, in whose bag it is found, should be held for the punishment (of the crime).’” [TMQ 12:75]. This rule was according to the Sharee’ah of Ya’qub (as). There is no indication to any knowledge that he ruled by something other than what Allah 􀀬 had revealed. Their suspicious argument has come from the following ayah:

"U o‘z akasini shohning qonuni bo‘yicha (qul sifatida) ushlab qololmas edi, faqat Alloh xohlagani bundan mustasno." [TMQ 12:76]. Ushbu oyat to‘g‘ri tafsir (izoh) bilan sharhlanganda, bu shubha yo‘qoladi va ularning da’volari o‘z-o‘zidan barbod bo‘ladi.

“He could not take his brother by the law of the King (as a slave), except that Allah willed it.” [TMQ 12:76]. This ayah, when it is explained with the correct tafseer (interpretation), then this shubhah (suspicion) is removed and their claims fall apart.

Bu oyatni bu yondashuvning tarafdorlari noaniq deb hisobladilar, shuning uchun uni o‘z qarashlariga mos keladigan tarzda izohladilar. Ularning izohi quyidagicha edi.

The ayah was ambiguous to the advocates of this approach, so they explained it in a way that suits their position. So their explanation was as follows.

Qahatchilik yillari yuz berganidan keyin odamlar Yusuf (a.s.) huzuriga kela boshladilar.

After the famine years occurred, people started to come to Yusuf (as)

...ular, ular Misrdagi hosil ustida ehtiyotkorlik bilan qilgan boshqaruvi tufayli saqlab qo'ygan ekinlardan ularga berish uchun, uni taqsimlashni Podsho unga topshirgan edi. Uning akalari keldilar va u ularni tanidi, ular esa uni tanimadilar. U kenja ukasiga, u ranjimasligi uchun, o'zi uning akasi ekanligini aytdi. U akalari uchun hiyla o'ylab topdi va siqoyani (ichish idishini) hech kim sezmasdan ukasining tuyasi egari ustiga qo'ydi. Keyin u uni yo'qotganini aytdi va kimdir karvon egalari o'g'irlikda ayblanayotganini e'lon qildi. Ular uni topgan kishi uchun bir tuya yukini belgilashdi. Yusuf (a.s.)ning akalari bu ayblovni qattiq rad etdilar. Yusuf (a.s.)ning yordamchilari orasidan taqsimotni nazorat qilayotganlar aytdi: "Agar siz yolg'onchi bo'lib chiqsangiz, uning jazosi nima bo'ladi?" [TMQ 12:74]. Yusufning akalari dedilar: "Jazo shu bo'lsinki, kimning xurjunidan u topilsa, o'sha (jazo evaziga) qul sifatida ushlab qolinsin." [TMQ 12:75], ya'ni o'g'ri qul (bandi) sifatida olinadi. Bu Ya'qub (a.s.)ning shariati bo'yicha edi. Shunda Yusuf (a.s.) kenja ukasining xurjunidan oldin ularning yuklarini tekshira boshladi. Keyin u buyumni ukasining xurjunidan chiqardi va uning jazosi qul sifatida ushlab qolish bo'ldi. Keyin Sayyiduna Yusuf (a.s.) haqida ayon qilingan oyat keldi: "U podshohning qonuni bo'yicha ukasini ushlab qola olmas edi." [TMQ 12:76]. Ba'zilar buni podshohning shariati va tizimi, deb tushuntirdilar. Bu degani, Misrdagi podshohning shariati va tizimi bor edi va Sayyiduna Yusuf (a.s.) shu podshohning shariati va tizimi bilan boshqarardi. Bu masalada u kenja ukasini yonida saqlab qolish uchun hiyla o'ylab topdi. Shu sababli u ularning o'zlariga jazoni aytdirishga olib boruvchi muloyim rejaga murojaat qildi. U ularga podshohning qonuniga ko'ra o'g'rining jazosi falon-falon ekanligini aytmadi. Balki u ularni Ya’qub shariati bo‘yicha hukm chiqarishga majbur qildi, shunda akasini o‘zi bilan qolдириш mumkin bo‘ldi.

from everywhere to give them something from the crops that he had saved by his management, and whose distribution the King had charged him with. His brothers came, and he recognised them while they did not recognise him. He told his younger brother that he was his brother, so that he would not be grieved. He planned a trick for his brothers, and put the siqayah (drinking vessel) in the saddle of his brother’s camel, without anybody noticing. So he said that he had lost it, and somebody announced that the owners of the camel caravan had stolen. They assigned one camel load for the one who finds it. The brothers of Yusuf (as) rejected the accusation with great vehemence. Those who supervised the distribution from amongst the aides of Yusuf (as), said; “What then shall be the penalty of him, if you are (proved to be) liars.” [TMQ 12:74]. Yusuf ’s brothers said; “The penalty should be that he, in whose bag it is found, should be held (as a bondman) for the atonement.” [TMQ 12:75], which means the thief would be taken as a bondsman (enslaved). This was in accordance with the Sharee’ah (law) of Ya’qub (as). So Yusuf (as) started to search their baggage before his younger brother’s baggage. He then brought it out of his younger brother’s baggage, so his penalty was to be taken as a bondsman and enslaved. Then came the ayah that said about Sayyiduna Yusuf (as); “He could not take his brother by the law of the King.” [TMQ 12:76]. Some of them explained it to mean the Sharee’ah (law) and Nizam (system) of the King. This meant that the King in Egypt had a Sharee’ah and a system, and Sayyiduna Yusuf (as) governed with the Sharee’ah and system of this King. In this problem, he planned a trick by which he could keep his brother at his side. So he resorted to a polite plot, to make them pronounce themselves the penalty by which they will be accounted. He did not tell them that the penalty of the thief according to the law of the King is such and such. Rather he made them pronounce the verdict according to the law of Ya’qub, so as to keep his brother with him.

Ushbu oyatning bu tarzda tafsir qilinishi ularni shunday tushunchaga olib keldi.

The explanation of this ayah in this manner has made them come out with this understanding.

"Din" so'zi arab tilida ko'p ma'noli so'zlardan bo'lib, u bir necha ma'noda keladi. "Lisan al-Arab" (Arab tili) lug'atida aytilishicha, "din" so'zi majburlash va itoat degan ma'noni anglatadi. Shunga ko'ra "dintuhum fa danoo" degani "Men ularni majburladim, shuning uchun itoat qildilar" degani bo'ladi. Din yana mukofot va sovrin ma'nosini ham beradi. Siz "dintuhu li-amalihi dinan" deganda, "Men uni uning amali uchun mukofotladim" degan ma'noni anglatasiz. Shuningdek, "Yavm al-din" "hisob-kitob kuni" degan ma'noni beradi. Din yana hisob-kitob ma'nosida ham keladi, Allohning { Yavm ad-dinning egasi } [TMQ 1:3] degan so'zida bo'lgani kabi. Din shariat va hokimiyat ma'nolarida ham keladi, Allohning { Ular bilan fitna (zulm va buzg'unchilik) tugab, din butunlay Alloh uchun bo'lguncha urushing } [TMQ 8:39] degan so'zida bo'lgani kabi. Din xo'rlik va qullik ma'nosini ham anglatadi, "madin" esa qul, "al-madinah" esa egalik qilingan xalq demakdir. Allohning { Biz qarzdormizmi? } [TMQ 37:53] degan so'zida bo'lgani kabi, bu yerda "madinun" "egalik qilingan" ma'nosida keladi. Xuddi shunday, Allohning { Agar siz (hisob-kitobga) bo'ysunmaydigan bo'lsangiz, nega (jonni) qaytarmaysiz, agar rostgo'y bo'lsangiz? } [TMQ 56:86-87] degan so'zida ham "madeeneen" egalik qilingan ma'nosini beradi.

If we refer to the word ‘deen’ in the Arabic, we find it of the common words, which carry more than one meaning. In the dictionary Lisan al- Arab (the arab tongue), it states that, ‘deen’ means the coercion and obedience. So ‘dintuhum fa danoo’ means ‘I coerced them, so they obeyed.’ Deen also means the reward and the prize. You say ‘dintuhu for his action deenun’ to mean ‘I rewarded him.’ Also ‘Youm al-deen’ means the ‘day of recompense.’ Deen also means the accounting, as in His 􀀬 saying; “The Owner of Youm al-deen.” [TMQ 1:3] Deen also means Sharee’ah and Sultan, as in His 􀀬 saying; “And fight them until there is no more Fitnah (persecution) and the deen will in its entirety be for Allah.” [TMQ 8:39]. Deen means humiliation and enslavement, and the ‘madeen’ is the slave, al-madeenah is the possessed nation, as in His 􀀬 saying, “Are we Madeenoon?” [TMQ 37:53], meaning ‘owned’. The same as in His 􀀬 saying, “Then why do you not – if you are not madeeneen – bring it (the soul) back, if you are truthful?” [TMQ 56:86-87]. ‘Madeeneen’ here means owned.

Bu so‘zning boshqa ma’nolari ham bor.

There are other meanings for this word ‘deen’.

Shunga ko'ra, Alloh 􀀬 bu oyatda bu ma'nolardan qaysi birini nazarda tutadi? Bu ma'nolardan birini tanlash uchun uni aynan shu ma'noga yo'naltiradigan qarina (ishora) kerak. Bu esa, o'zi xohlagan va o'z qarashiga mos keladigan ma'noni olgan kishini fosh qiladi; u o'z nafsi xohishlarini Shar'ga hakam qilib qo'yadi. Shar'iy qarinalar bilan chegaralangan va tartibga solingan ma'noni olgan kishi esa Shar'ni hakam qilib tayinlaydi va Rabbisining amriga bo'ysunadi. Xo'sh, bu ma'nolardan qaysi biri nazarda tutilgan?

So, which of these meanings does Allah 􀀬 intend in this ayah? Selecting any one of these meanings needs a qareena (indication) that makes us take that specific meaning. This exposes the one who takes the meaning that suits him and suits his view; he appoints his whims as a judge over the Shar’a. While the one who takes the meaning that is regulated, and restricted with Shar’ee qara’in (indications) that indicate it, is appointing the Shar’a as a judge, and abides by the command of his Lord. So which of these meanings is intended?

Agar biz "deen" so'zidan nazarda tutilgan ma'no Shariat deb desak, u holda shar'iy dalillar bunday tushunchani rad etadi, chunki bu Yusuf (alayhis-salom)ning kufr bilan hukmronlikda ishtirok etishiga olib keladi. Bu esa payg'ambarlar va mo'minlar uchun harom bo'lib, Risolatning mohiyatiga ziddir. Risolat esa faqat Allohga ibodat qilish va Unga bandalikni qaror topirishga asoslangan, qonun chiqarish huquqi esa faqat Unga tegishlidir. U zot aytadi: "Sendan oldin ham biror Rasul yubormagan edik, faqat unga: "Men (Alloh)dan boshqa iloh yo'q, bas, Menga ibodat qilinglar", deb vahiy qilganmiz". [TMQ 21:25]. Shunday ekan, aynan Yusuf (alayhis-salom) odamlarga: "Hukm faqat Allohnikidir. U Unga emas, balki faqat Unga ibodat qilishingizni buyurdi. Mana shu to'g'ri din, lekin odamlarning ko'pchiligi bilmaydilar", derdi. [TMQ 12:39-40]. Uning bu masalada ularga qarshi chiqib, turli xudolarning hukmronligini qabul qilishi mumkin emas. Xuddi shunga o'xshash vaziyatda biz Shu'ayb (alayhis-salom)ning o'z qavmiga aytgan so'zlarini ko'ramiz:

If we say the meaning intended from the word deen is Sharee’ah, we find that the Shar’ee indications prevent this understanding, if it leads to Sayyiduna Yusuf (as) participating (in ruling) with kufr. This is haraam for the Prophets and believers, and in conflict with the nature of the Message, which is established on making worship and servitude for Allah 􀀬 alone, and the right of legislation is only for Him. He 􀀬 says; “And We did not send any Messenger before you (O Muhammad 􀁕) but We inspired him (saying): Laa ilaaha illa ana [none has right to be worshipped but I (Allah)], so worship Me (Alone and none else).” [TMQ 21:25]. Hence, it was Yusuf (as), who used to say to the people; “The command (or judgement) is for none but Allah. He has commanded that you worship none but Him, that is the (true) straight religion, but most men know not.” [TMQ 12:39-40]. It is impossible that he would go against them in this matter and accept the rule of different gods. Similar to this situation, we find Sayyiduna Shu’ayb (as) saying to his people:

“Men sizga qarshi chiqib, o‘zim man qilgan narsani qilishni istamayman. Men qodir bo‘lganimcha faqat yaxshilik qilishni xohlayman. Mening hidoyatim faqat Allohdan bo‘lishi mumkin; Unga tayanaman va Unga tavba qilaman.” [TMQ 11:88]. Al-Qurtubiyning ushbu oyatga bergan tafsiri: men sizni o‘zim shug‘ullanadigan narsadan qaytarmayman, xuddi o‘zim buyurgan ishni tark etmaganimdek.

“I wish not, in contradiction to you, to do that which I forbid you. I only desire to do good so far as I am able, to the best of my power. And my guidance cannot come except from Allah, in Him I trust and unto Him I repent.” [TMQ 11:88]. The tafseer of this ayah, according to al-Qurtubi, is; I do not forbid you from something I commit myself, just as I do not leave a matter that I have commanded you to do.

Agar biz "deen" so'zining maqsadi qullikka olish (bo'ysundirish) deb desak, uning akasi "madeenan", ya'ni egasiz qul bo'lib qolardi; bu ma'no Yusuf (a.s.) ning birodarlari o'g'ri qul qilinishi haqida aytgan so'zlariga, ya'ni oyatda oldin zikr qilingan gapga to'liq mos keladi. Shunday ekan, oyatning ma'nosi quyidagicha bo'ladi: u (Yusuf) o'z akasini podshoh tomonidan qulga olinishi, ya'ni uni unga "madeen" (egasi bor qul) qilib qo'yishi orqali olib qola olmas edi, Allohning xohlashi bundan mustasno. Bu ma'no haqiqatga eng yaqin turadi. Bunday ma'noni man qiladigan hech qanday shar'iy dalil yo'q.

If we say that the intended meaning of the word ‘deen’ is enslavement, and his brother would become ‘madeenan’ ie an unowned slave; this meaning would completely conform with what was previously mentioned in the ayah about the statement of Yusuf ’s (as) brothers regarding the fact that a thief is enslaved. Thus, the ayah would mean; He could not take his brother, by being enslaved by the King, ie by making him madeen (an owned slave) to him, except if Allah 􀀬 willed. This meaning is closest to the truth. There is no Shar’ee indication that prevents such a meaning.

Balki bu, oyatda o'zidan oldin kelgan gaplarga mos keladi va Sayyidina Yusuf (a.s.) ning, Alloh zikr qilganidek, muhsinlar (yaxshilik qiluvchilar) va muxlislar (Allohga xolis bo'lganlar) dan biri ekanini tasdiqlaydi. Shuningdek, bu odamlar guvohlik bergan narsani ham tasdiqlaydi.

Rather it fits with what came before it in the ayah, and it confirms that Sayyiduna Yusuf (as) was one of the muhsineen (those who do good), and mukhliseen (sincere to Allah), as Allah mentioned. It also confirms what the people bore witness to.

Shuning uchun peygambarlarning gunohsizligiga, ularning gunohdan saqlanganligiga zid keladigan yoki peygambarlarning o‘zlari qilmagan narsani aytadi, degan ma’noni anglatadigan tafsir rad etiladi.

Therefore, a tafseer that conflicts with the infallibility of the Prophets, their immunity from sin, or implies that they say what they do not do, is rejected.

Yusuf (a.s.) ning podshohga aytgan so'zi haqidagi tafsir: "(Yusuf) dedi: «Meni yer xazinalari ustiga qo'ying; men, albatta, ularni bilimli kishi sifatida saqlayman»" [TMQ 12:55], va bundan u xazinachilik vazirligini, ya'ni moliya vazirligini so'raganini tushunish; hamda bu lavozimga tayinlangan vaqtida u Ya'qub (a.s.) shariatini emas, balki adolatga asoslanmagan podshoh tizimini qo'llagan, degan fikr.

As for the tafseer of Sayyiduna Yusuf ’s statement to the King; “(Yusuf) said: ‘Set me over the store-houses of the land; I will indeed guard them with full knowledge.’” [TMQ 12:55], and taking it to mean that he requested the treasury ministry, or ministry of finance; and that during his appointment to this position, he did not apply the Sharee’ah of Ya’qub (as), but rather the system of the King, which was not based on justice.

Bu katta chetga chiqish va haqiqatdan aniq og'ish hisoblanadi. Masalaga aniqlik kiritish uchun bir qator masalalar bilan tanishib chiqishimiz muhim.

This is a huge aberration and a clear deviation from the truth. It is important that we acquaint ourselves a number of issues in order to shed light on the matter.

Ўsha davrdagi hukmronlikning haqiqati monarxik edi. Tarixda monarxik hukmronlik ikki shaklda bo‘lgan:

* The reality of ruling in that period was that it was monarchical. In history, the monarchical rule has taken two form:

1 - Shaxsiy hokimiyatga asoslangan monarxiyaning avtoritar tizimi: podshoh o'z buyrug'i va fikri bilan hukm yuritadi. U nimani ma'qul ko'rsa, xalq shunga amal qilishi kerak, uning hukmini hech kim o'zgartira olmaydi. Qonun chiqaruvchi, ijro etuvchi va sud hokimiyatlarning barchasi uning nazorati ostida bo'ladi. U o'z yordamchilarini tayinlaydi va xohlagan paytda ularni lavozimdan ozod etadi. Ularni sodiqligi yoki o'ziga yaqinligi uchun, yoxud to'g'ri fikrlashi yoki yaxshi rejalashtira olishi uchun tanlashi mumkin. Bu yordamchilar sodiq va itoatkor bo'lishlari kifoya, shunda ularga keng erkinlik beriladi; natijada ular o'z buyruqlariga ko'ra hukm yuritadi va o'z fikrlarida zolim bo'ladi. Shu tariqa har biri kichraytirilgan holdagi podshohga aylanadi.

1 - The authoritarian system of monarchy, where the King rules by his own order, and opinion. Whatever he deems fit the people must follow, and no one can change his judgement. The legislative, executive and judicial authorities all come under his control. He appoints his assistants and removes them whenever he wants. He may select them due to their loyalty or closeness to him, or because of their sound judgement or good planning. It is enough for these assistants to be loyal and obedient in order to be given a free reign; so they will rule according to their own orders and be despotic in their opinion. Thus each becomes a King on a reduced scale.

2 - Cheklangan (konstitutsiyaviy) monarxiya. Bu tizimda podshoh haqiqiy hukmdor emas, balki ramziy shaxsga aylangan; uning mutlaq vakolatlari undan olib qo‘yilgan. Bu tizimda hokimiyat podshohga emas, konstitutsiya va qonunlarga tegishli. Qonunlarni chiqarish podshoh o‘rniga qonunchilik organlari zimmasiga yuklatilgan. Konstitutsiya va qonunlarni amalga oshiradigan ijro etuvchi organlar ham mavjud, ular podshoh o‘rnida ish yuritadi. Odamlar o‘rtasidagi nizolarni hal qilib, ziddiyatlarni bartaraf etadigan sud organlari ham bor, ular podshoh o‘rnida faoliyat yuritadi. Bu shakldagi monarxiya demokratiya g‘oyasi tarqalganidan keyin keng yoyildi. Bu cheklangan (konstitutsiyaviy) monarxiyadir. Ushbu ikki shakldan qaysi biri Yusuf {alayhissalom} davrida Misrda qo‘llanilgan monarxiya tizimi edi?

2 - Monarchy with restricted authority. The King in this system became an image rather than a real King; this is where his absolute powers have been stripped from him. The sovereignty in this system lies with the constitution and canons, and not the King. Legislative bodies undertake the enactment of laws, instead of the King. There are also executive bodies, which implement the constitution and canons instead of the King. There are also judicial bodies, which settle disputes and resolve conflicts between people, instead of the King. This form of monarchy became prevalent after the idea of Democracy spread. This is the restricted (constitutional) monarchy. Which of these two forms was the monarchy system adopted in Egypt, in the time of Yusuf (as)?

Hech kim tasavvur qila olmaydi, Yusuf (as) davridagi Misr shohi

No one can imagine that the King of Egypt at the time of Yusuf (as)

…konstitutsiya va tizimga bog‘langan edi. «Din al-malik» iborasi ular da’vo qilganidek, ya’ni shohning qonuni degan ma’noni anglatmaydi. Yusuf (a.s.) davridagi shohlik tizimini bugungi hokimlarning harakatlarini nazorat qiluvchi tizimlar bilan qiyoslash fikri to‘g‘ri qarashdan chetga chiqqan fikr bo‘lib, bu noto‘g‘ri qiyosdir.

was bound to a constitution and system. The expression ‘deen al-malik’ does not mean what they claim, that is the law of the King. The opinion that sees an analogy between the system of monarchy at the time of Yusuf (as) with the systems of today that control the actions of the rulers, is an opinion that deviated from the correct opinion, and it is an erroneous analogy.

Sayyidina Yusufning (alayhissalom) podshohdan omborxonalar ustidan unga mas'ul etib tayinlanishini so'rashi va podshohning uning iltimosini qabul qilishi bu iltimosning hukmronlik bilan hech qanday aloqasi bor degani emas. Qur'on zikr qilgan narsa tush ta'biri mavzusi bilan cheklangan edi, boshqa narsa bilan emas.

Sayyiduna Yusuf ’s request to the King to put him in charge of the storehouses, and the King’s acceptance of his request does not mean this request had anything to do with ruling. What was mentioned by the Qur’an was restricted to the subject of dreams and not to anything else.

Bu hosil yetishtirish, hosil yillari va qurg'oqchilik yillari hamda ularga nisbatan nima qilinishi kerakligi bilan bog'liq. Shunday qilib, U (SWT) Sayyiduna Yusuf (as)ga unga ishonib topshirilgan amanatga xiyonat qilmasdan, ortiqcha sarf-xarajatga yo'l qo'ymasdan, un zahirasini saqlash va hosil yillarida taqsimotni tashkil etish mas'uliyatini zimmasiga olishni buyurdi, toki qurg'oqchilik yillariga yetarli bo'lsin. Bu qiyin vazifa bo'lib, uni Yusuf (as) kabi layoqatli, ishonchli, ehtiyotkor va bilimli kishigina bajara oladi. Yusuf (as) bilan uning akalari o'rtasida sodir bo'lgan voqea aynan shu mavzuga tegishli edi. Biz bu kontekstdan chetga chiqishga yoki Sayyidina Yusufning vazifasi doirasini kengaytirishga haqqimiz yo'q. Uning vazifasi boylikni musodara qilish va uni Shohning xizmatkorlari, oilasi, qo'shini yoki fuqarolariga sarflashga taalluqli deb aytishga haqqimiz yo'q, shuningdek, bu Yaqub (as)ning shariati asosida emas, balki Shohning tizimi asosida amalga oshgan deb da'vo qilishga ham haqqimiz yo'q. Matnni bunday tafsilotlarni o'z ichiga olish uchun kengaytirish dalilni talab qiladi.

It relates to the production of crops, the years of harvest and the years of drought and what should be done regarding them. Thus, he ordered Sayyiduna Yusuf (as) to take up the responsibility of storing the flour, and organise the distribution in the years of harvest so as to accommodate for the years of drought, without committing excess in his task or betraying the trust that had been given to him. This is a difficult task, which cannot be done except by someone competent, trustworthy, careful and knowledgeable, like Yusuf (as). What took place between Yusuf (as) and his brothers was specifically related to this subject. We are not allowed to deviate from this context or expand the scope Sayyidina Yusuf ’s responsibility. We are not entitled to say that his task related to seizing wealth and spending it on the King’s entourage, family, army or citizens, and that this must have taken place according to the system of the King and not the Shar’eeah of Ya’qub (as). The expansion of the text to encompass such details requires a daleel.

Shoh Yusuf (a.s.)ning sog'lom fikrlashi, narsalarni to'g'ri tarozuda o'lchay olish qobiliyati va halolligidan hayratga tushgan ko'rinadi. Aynan shu narsa shohni Yusuf (a.s.)ni o'ziga yaqinlashtirishga va uni tushini ko'rganidan beri xayolini band qilib kelayotgan ulkan vazifani boshqarish vakolatini berishga undadi. Shuning uchun Yusuf (a.s.)ga bu ishni hech kimning aralashuvisiz bajarish imkoniyati berilishi muhim edi.

It seems that the King was impressed by the sound judgment of Yusuf (as) and his ability to outweigh things and his integrity. This is what made the King draw Yusuf (as) close to him and give him the authority to manage the great task, that had preoccupied his mind ever since he saw his dream. So it was important that Yusuf (as) be given the opportunity to do this without interference from anyone else.

Ko'rish mumkinki, Sayyiduna Yusuf shunchaki shohning tushini ta'bir qilmadi. Balki unga yechim va zarur tashkilotchilikni taklif qildi. Bu shohning Yusuf (a.s.) ning omborlarni boshqarish qobiliyatiga ishonch hosil qilishiga va unga bu ishda erkin harakat qilish imkonini berishga olib keldi. Shoh Yusuf (a.s.) ga uning oldida amal qilishi kerak bo'lgan biron-bir shariat yoki tizim borligini aytmadi. Aksincha, shoh Yusuf (a.s.) ning tushni ta'bir qilishini va taklif qilgan yechimini qabul qildi. Natijada shoh unga hosilni saqlash va taqsimlashni o'zi munosib deb bilgan tarzda amalga oshirish vazifasini topshirdi.

One can see that Sayyiduna Yusuf did not just interpret the dream of the King. Rather he offered him the solution and the necessary organisation. This allowed the King to gain confidence in Yusuf ’s ability to look after the stores, and to give him a free reign in doing this. The King did not say to Yusuf (as) that he had a Sharee’ah or a system according to which Yusuf (as) must proceed. Rather the King accepted Yusuf ’s (as) interpretation of his dream and his solution. Consequently the King gave him the job of storing and distributing the harvest as he saw fit.

Yusuf (as) bo'lishi muqarrar edi: qurg'oqchilik yillarida odamlar ochlikdan qutqarish uchun unga murojaat qilishadi. Shuningdek, uning adolati va taqsimotdagi holisligi tufayli shuhrati keng yoyilishi ham muqarrar edi. Bu uning Podshoh huzuridagi mavqeini mustahkamladi va uni unga yanada yaqinlashtirdi. Balki aynan shu narsa uni aka-ukalari murojaat qilganidek, “Ey yer ahli hokimi (Ey Aziz)” [TMQ 12:88] darajasidan, ota-onasi cho'ldan kelganidan keyin podsholik darajasiga ko'tarilishiga imkon bergandir. U Rabbisiga du'o qilib: “Ey Rabbim! Darhaqiqat, Sen menga hokimiyatdan ato etding…” [TMQ 12:101] dedi; so'ngra Alloh 􀀬 dedi: “U ota-onasini taxtga ko'tardi…” [TMQ 12:100], ya'ni oxir-oqibat unga hokimiyat berilgan edi.

It was inevitable that after the years of drought, Yusuf (as) would be the person to whom the people would turn to save them from hunger. It was also inevitable that his fame would spread far and wide, due to his justice and fair distribution. This strengthened his position with the King and made him even closer to him. Perhaps this is what enabled him to move from being the Aziz, as his brothers addressed him; “O ruler of the land (O Aziz).” [TMQ 12:88], to being the King after his parents came from the desert. He made du’a to his Lord and said; “My Lord! You have indeed bestowed on me of the sovereignty…” [TMQ 12:101]; and then Allah 􀀬 said; “And he raised his parents to the throne…” [TMQ 12:100], which means that the authority was given to him eventually.

Qur'on faqat Yusuf (as) tomonidan amalga oshirilgan bitta qonunni eslatadi: uning ukasini Yaqub (as) shariatiga ko'ra qul qilib olish. Unda savol tug'iladi: agar podsho tizimida aniq va belgilangan qoida bo'lgan bo'lsa, nega u o'g'rilik uchun podsho tizimidan foydalanmadi?

The only law the Qur’an mentions that Yusuf (as) implemented, was to take his brother as a slave according to the Sharee’ah of Ya’qub (as). So why did he not take from the system of the King for the violation, if the King had a fixed and specific system?

Sayyidina Yusuf (a.s.) dan hech qanday shariatga xilof ish sodir bo‘lishini tasavvur qilish mumkin emas. Chunki u ma’sum (gunohsiz) bo‘lgan va uning Rabbi uni muhsin (yaxshi), xolis va taqvodor deb ta’riflagan. U azob-uqubatni fahshga ko‘ra zindonni afzal ko‘rgan zot edi. U zindonda da’vat qilar edi. U o‘zining aybsizligini isbotlamasdan zindondan chiqishni rad etgan zot edi. U o‘zining rostgo‘yligi va poklig‘i tufayli jamiyatidagi kofirlarning, Aziznинг xotinidan tortib shahar ayollarigacha, zindondagi ikki hamrohidan tortib podshohgacha, hatto o‘zining aka-ukalarigacha, ular uning kimligini bilishdan oldin, hayratini qozongan zot edi.

It is not possible to imagine that Sayyidina Yusuf (as) would commit any violation of the Sharee’ah. That is because he is ma’sum (infallible) and his Lord has described him as muhsin (good), sincere and pious. He is the one who preferred prison to seduction. He was the one who used to give da’wah in prison. He was the one who refused to leave prison without proving his innocence. He was the one who, due to his honesty and integrity, won the admiration of the kuffar of his society, from the wife of the Aziz, to the women of the town, his two companions in prison, the King, and even his brothers, before they discovered his identity.

Shuni ta'kidlash joizki, Sayyidina Yusuf (a.s.) vaziyatining tafsiri

It is worth noting that the tafseer of the situation of Sayyidina Yusuf (as)

Va Shoh holati ham — barchasi tafsiri zanniy (taxminiy talqin).

and the State of the King are all tafseer zanni (speculative interpretation).

Bu qaysi tomondan kelganidan qat'i nazar. Shohning Islomni qabul qilgani yoki kofir bo'lib qolgani, yoki hokimiyat shohning vafoti yoki iste'fosi tufayli Yusufga o'tgani, yoki Yusuf (a.s.) oldingi Aziz chetlatilgani yoki vafot etganidan keyin Aziz bo'lgani bo'ladimi; Uning 􀀬 "U shoh qonuniga ko'ra o'z akasini ushlab qololmas edi" [TMQ 12:76] degan so'zining sharhi yoki Uning 􀀬 "Meni yer xazinalari ustiga qo'ygin..." [TMQ 12:55] degan so'zining tafsiri bo'ladimi — bularning barchasiga javoblar faqat taxminiy talqinlardir. Chunki Qur'on bularga qat'iy javob berish uchun zarur tafsilotlarni bizga bermagan.

This is regardless of whatever angle they may have come from. So whether the King embraced Islam or remained a disbeliever, or whether the authority had been passed onto Yusuf owing to the death of the King or his resignation, or if Yusuf (as) became Aziz after the removal or death of the previous Aziz; the explanation of His 􀀬 saying, “He could not have taken his brother according to the King’s law.” [TMQ 12:76], or the interpretation of His 􀀬 saying, “Set me over the store houses of the land…” [TMQ 12:55]; the answers to all of these are speculative interpretations only. This is because the Qur’an did not provide us with the necessary details to answer them definitively.

Shuningdek, ularning tafsilotlari bizning uchun qonun sifatida amal qilishimiz uchun zarur emas.

Furthermore, their details are not necessary for us to follow as legislation.

Biz aytib o‘tganlar ham bu boradagi boshqa talqinlar kabi taxminiy ekanligidan istisno emas. Lekin u boshqa fikrlardan shu jihati bilan farq qiladiki, u payg‘ambarlarga taqvo va iymon jihatidan munosib bo‘lgan narsaga mos keladi hamda din asoslarida qat’iy o‘rnatilgan payg‘ambarlarning ma’sumligiga zid kelmaydi. Yusuf (alayhis-salom) o‘zlarining tillari bilan aytgan aniq bir so‘zga, ya’ni boshqalarni rad etib, shirk aqidasiga ergashishni va hukm uchun faqat Alloh 􀀬 ga murojaat qilishni tark etishga qarshi chiqqanlaridek, oldinroq ko‘rganimizdek, qanday talqin haqiqatdan yana qanchalik uzoq bo‘lishi mumkin? Yusuf (alayhis-salom) holatini oydinlashtirgan holda shunday yo‘l tutar ekanmiz, kufr tizimlarida ishtirok etishni taqiqlashni qo‘llab-quvvatlash uchun boshqa bir fikrni keltirmoqchi emasmiz. Bizning qarashimiz Shar’iy hukm bo‘lib, taxminiy shar’iy qoida emas. U ma’no va sahihlik jihatidan qat’iydir.

What we have mentioned is also no exception to this, since it is speculative like the other explanations. However, it is different from other opinions in the sense that it is in harmony with what befits the Prophets in terms of Taqwa and Imaan, and does not contradict the infallibility of the Prophets that is established in the fundamentals of the deen. How much further can an explanation be from the truth when it contradicts a definite statement uttered by the tongue of Yusuf (as) himself, when he rejected others to follow the ‘Aqeedah of shirk, and to leave the exclusive reference to Allah 􀀬 for judgment, as we have seen previously? By proceeding in this manner, where we clarify the situation of Yusuf (as), we do not wish to bring another opinion to support the prohibition of participating in kufr systems. Our view is the Hukm of the Shar’a and not a speculative Shar’a rule. It is definite in meaning and authenticity.

Kimdir shunday deyishi mumkin: Yusuf (alayhissalom) Allohning izni bilan shohning qonuni bo‘yicha hukm qilgan va shu bilan Rabbisiga qarshi chiqmagan. Javob shuki, bu izn ya’ni Sayyidimiz Yusuf uchun xos bo‘lgan, yoki hamma uchun umumiy bo‘lgan izn edi, ya’ni o‘sha paytda kufr qonunlari bo‘yicha hukm qilish joiz edi.

Someone might say that Yusuf (as) used to rule by the law of the King by permission of Allah 􀀬 and so did not go against his Lord. The answer is that either this permission was for Sayyiduna Yusuf specifically, or it was a general permission for all, i.e. ruling by kufr laws was lawful at the time.

Agar bu Sayyiduna Yusuf (as) uchun berilgan maxsus ruxsat bo'lsa, unda boshqa hech kimning bu ruxsatga amal qilishi joiz emas. Shuning uchun uni ergashish yoki dalil sifatida keltirish bizning ishimiz emas.

If it is a specific permission for Sayyiduna Yusuf (as), then it is not allowed for anyone else to act upon this permission. Therefore, it is not for us to follow or cite this as proof.

Ikkinchi holatda, agar bu ularning zamonasida halol bo‘lgan bo‘lsa, unda bu bizdan oldingilarning shariati (Shar’a) bo‘lib, bizga ham qonun bo‘ladi. Shunday ekan, savol tug‘iladi: bizdan oldingilarning shariati bizga shariat bo‘la oladimi? Fiqh va usul olimlarining bir guruhi quyidagi qoidani belgilagan: “Bizdan oldingi shariat bizga shariat emas”. Ular buni Muhammad ﷺ olib kelgan narsa oldingi qonunlarni butunlay bekor qilganini va bu fikrni ta’kidlash uchun ba’zi tafsilotlardagi qonunlarni ham bekor qilganini ko‘rsatuvchi ko‘plab matnlar bilan isbotlaydilar. Agar biz ushbu olimlar guruhining fikrini qabul qilsak, unda biz Yusuf (a.s.) yoki boshqa biron-bir payg‘ambarning holatiga ergashishimiz yoki uni dalil sifatida keltirishimiz joiz bo‘lmaydi. Fiqh va usul olimlarining yana bir guruhi boshqa qoidani belgilagan: “Bizdan oldingi shariat, to bekor qilinmagunicha, bizga ham shariatdir”. Bu olimlarning ham o‘z huquqiy asoslari bor. Ular aytadilarki, agar oldingi qonunlar bizga hech qanday foyda keltirmaydigan bo‘lsa, Qur’on ularni zikr qilmagan bo‘lardi. Bu olimlar aytadilarki, Muhammad ﷺ olib kelgan narsa bizdan oldingi hamma narsani bir vaqtning o‘zida bekor qilmagan.

In the second case, if it had been lawful for their time, then it would come to us being the law (Shar’a) of those who came before us. So the question becomes, can the Shar’a of those who came before us be a Shar’a for us? A group of scholars of Fiqh and Usul have laid down the following principle; “the Shar’a before us is not a Shar’a for us”, citing as proof many texts that show that what Muhammad 􀁕 brought has completely abrogated the previous laws and abrogated some parts of it in the details to emphasize this point. If we adopt the opinion of this group of scholars, then it would not be allowed for us to follow or cite as proof the situation of Yusuf (as) or any other Prophet. Another group of scholars of Fiqh and Usul have laid down another principle; “the Shar’a of before us is a Shar’a for us as long as it has not been abrogated.” Those scholars also have their juristic reasoning. They say that if the previous laws are not to have any use for us, then the Qur’an would not have mentioned them. Those scholars say that what Muhammad 􀁕 brought did not abrogate everything that came before us all at once.

Ular aytadilar: Qur’on va Sunnatda oldingi payg‘ambarlarning shariatlari haqida zikr qilingan narsalar bizga ham shariat sifatida e’tirof etiladi; faqat Qur’on bu shariatlardan bekor qilgan va ularning o‘rniga yangilarini kiritgan narsalar bundan mustasno.

They say that what is mentioned of the laws of the previous Prophets in the Qur’an and the Sunnah are recognized as a law for us; except what the Qur’an abrogated from these laws, and replaced with new ones.

Ushbu tamoyilni ushbu mavzuga qo'llasak, nimani topamiz?

When we apply this principle on this subject matter, what do we find?

Bizning shariatimizda Allohning nozil qilgan narsasidan boshqasi bilan hukm qilishni man etuvchi matnlar bormi? Muhammad ﷺ shariati yoki Qur'on olib kelgan shariat haqida, bu shariatdan bir zarra ham chetga og'ishdan ogohlantiruvchi biror narsa zikr qilinganmi?

In our Sharee’ah, are there texts that prohibit ruling by other than what Allah 􀀬 has revealed? Has anything been mentioned in what the Sharee’ah of Muhammad 􀁕 or the Sharee’ah that the Qur’an brought, which warns us of deviating a hairbreadth from this Sharee’ah of Muhammad 􀁕?

Darhaqiqat, Muhammad ﷺ shariati bizni nizolarimizni hal qilishda undan boshqasiga murojaat qilishdan qaytargan. U bizni kufr va johiliyat qoidalaridan biror qoidani olishdan qat'iy ravishda man etgan.

Indeed, the Sharee’ah of Muhammad 􀁕 has forbidden us from referring to anything other than it for solving our disputes. It forbade us, in a definite manner, to take any rule from the rules of kufr and jahiliyyah.

Agar buning Sayyiduna Yusuf (as) davrida halol bo‘lganligi da’vo qilinsa, bu da’vo qiluvchilarga shuni aytamizki: hatto bu davrda halol bo‘lgan deb faraz qilsak ham, hozir Qur’on shariatida bu, albatta, haromdir (mansux qilingan).

If it is claimed that this was lawful in the time of Sayyiduna Yusuf (as), we say to those who claim it that even if you assume that it was lawful then, it is certainly forbidden (abrogated) in the Sharee’ah of the Qur’an now.

Qarash Allohning nozil qilgani bilan hukm qilish usullardan (asoslardan) bo‘ladi, shoxlardan (tarmoqlardan) emas, degan qarash noto‘g‘ri qarashdir. Chunki e’tiqodning joyi qalbdir, shariat hukmlarining joyi esa a’zolardir. Aqida shariat hukmlarining asosini tashkil etadi, hukmlar esa aqidaning mevalaridir.

The view that ruling by what Allah 􀀬 has revealed is from the Usul (principles) and not from the branches, is an incorrect view. That is because the place of the beliefs is the heart, and the place of the Sharee’ah rules is the limbs. The ‘Aqeedah represents the basis of the Sharee’ah rules whilst the rules are the fruits of the ‘Aqeedah.

Bandaning harakatlariga oid shar’iy hukm ikki jihatga ega.

The Shar’ee rule related to the actions of the servant has two aspects.

1 - Qabul qilinishi shart bo'lgan aqliy va aqidaviy jihat.

1 - The intellectual and creedal aspect which must be accepted.

Bu jihatdan u aqidaga tegishlidir. Uni qabul qilmaslik, u qat'iy (aniq) yoki zanniy (taxminiy) bo'lishiga qarab, kufr yoki gunohga olib kelishi mumkin.

In this aspect it is related to the ‘Aqeedah. Non-acceptance of it may lead to disbelief or sin according to whether it is qat’i (decisive) or zanni (speculative).

2 - Amaliy jihat, ya'ni ijro bilan bog'liq jihat.

2 - The aspect that is practical, relating to execution.

Shunday qilib, namoz farz bo'lib, uni farz sifatida qabul qilish shart. Namozni farz deb qabul qilmaslik kufrga (kofirlikka) olib keladi.

Thus, the Salah is fard and must be accepted as fard. Not accepting it as a fard leads to kufr (disbelief).

Namoz farz bo'lib, uni farz sifatida ado etish lozim; uni farz sifatida ado etmaslik gunohga olib keladi.

The Salah is fard and must be undertaken as a fard; not undertaking it as a fard leads to sin.

Spirits (alkogol) harom va uning taqiqlanishini qabul qilish shart; uni ruxsat etilgan deb aytish kufrga olib boradi.

Alcohol is haraam and its prohibition must be accepted; saying it is permissible will lead to kufr.

Alkogol haromdir va uni ichish man etilgan. Alkogol ichish gunohga olib keladi.

Alcohol is haraam and drinking it is forbidden. Drinking alcohol will lead to sin.

Xuddi shunday, Alloh 􀀬 nozil qilgan narsa bilan hukm qilish farzdir. Uning qabul qilinishi Imon bilan bog'liqdir, chunki bu masalani bayon qiladigan aniq matn mavjud. Uning ijrosi esa itoat (taat) hisoblanadi, uni ijro qilmaslik esa ma'siyatdir. Shunday ekan, Alloh 􀀬 nozil qilgan narsa bilan hukm qilmagan kishi, agar Alloh vahiylari bilan hukm qilishga ishonmasa yoki uni rad etsa, kufr bilan ayblanadi. Agar u buni qabul qilsa-yu, lekin amalga oshirmasa, u gunoh qilgan bo'ladi (bu kufrdan xoli). Demak, Alloh 􀀬 nozil qilgan narsa bilan hukm qilish muttafaq ("kelishilgan") Usuldan ekanligi haqidagi gap birinchi jihatga taalluqlidir. Bu to'g'ri. Ikkinchi jihat (amaliy jihat)ga kelsak, u Shariat va uning tatbiqi bilan bog'liqdir. Boshqacha aytganda, u furu' (tarmoqlar)ga taalluqli bo'lib, Usul (asoslar)ga emas. Shu nuqtai nazardan qaraganda, bu masala bizdan oldingi shariatdan bo'lgan-bo'lmagani haqidagi masalaning bir qismiga aylanadi.

In the same way, ruling by what Allah 􀀬 has revealed is fard. Its acceptance is linked to Imaan owing to the definite text that deals with this subject. As for its execution, it is Taa’ah (obedience) and not to execute it is a ma’siyah (sin). So the one who does not rule by what Allah 􀀬 has revealed is charged with kufr if he does not believe in ruling by Allah’s revelations or if he rejects it. He will be committing a sin (which excludes kufr) if he accepts it but does not apply it. Therefore, the statement that ruling by what Allah 􀀬 has revealed is from the agreed Usul refers to the first aspect. This is correct. As for the second aspect (the practical aspect) it is related to the Sharee’ah and its application. In other words, it relates to the furoo’ (branches) and not the Usul (the foundations). So from this perspective it becomes part of the issue of whether it is from the Shar’a before us or not.

Shu nuqtai nazardan biz Sayyidina Yusuf (alayhissalom)ning hukmronlikka aralashmaganini aniqladik va bu holatni shu tarzda izohlash joiz emas. Boshqacha da'vo qiluvchilarning gaplari, hatto o'z dalillari asosida ham rad etiladi. Buning sababi shundaki, ulamolar "Sharʼu man qablana" (bizdan oldingilarning shariati) qoidasi borasida ikki xil fikrda bo'lganlar. Bir fikrga ko'ra, bizdan oldingilarning shariati bizning uchun shariat emas. Shunga ko'ra, bu tushuncha bo'yicha johiliyat tizimiga qo'shilish ruxsati rad etiladi. Ikkinchi fikrga ko'ra, o'tganlarning shariati, to'xtatilmagan ekan, bizning uchun ham shariatdir.

From this angle we have established that Sayyiduna Yusuf did not participate in ruling, and it is not allowed to explain this situation in this way. The statements of the people who claim otherwise are rejected, even from their own arguments. This is because the ‘ulema had two opinions regarding the principle of Shar’a man qablana (Shar’a that came before us). One opinion says that the Shar’a before us is not a Shar’a for us. So according to this understanding, the permission to participate in the jaahili system is rejected. The second opinion says that the Shar’a of those before us is a Shar’a for us as long as it has not been abrogated.

Ko‘plab oyatlar, aqida, Payg‘ambar ﷺ ning ishlari — ya’ni Alloh nozil qilgan narsa bilan hukm qilishni qanday o‘rnatishning usulini bizga ko‘rsatgan Zot — hamda hukm qilishning barcha asoslari kufr tizimlarida ishtirok etish joiz emasligini ko‘rsatadi. Aksincha, Islom butunligicha bunday tushunchani rad etadi. Boshqacha aytganda, agar johiliy tizimlarda ishtirok etish bizdan oldingi shariatda joiz bo‘lgan bo‘lsa, bu narsani bizning shariatimiz mansux qilgan, chunki buni taqiqlovchi ko‘plab dalillar mavjud.

Many ayaat, the ‘Aqeedah, the actions of the Messenger 􀁕—who showed us the method of how to establish the ruling by what Allah 􀀬 has revealed—and all of the principles of ruling, indicated that it is not allowed to participate in kufr systems. Rather, Islam in its totality rejects such an understanding. In other words, if participating in jaahili systems was lawful in the Shar’a before us, then it is something our Shar’a has abrogated, due to the numerous evidences that prohibit it.

Payg'ambarlarning hayotidan va ularning yo'l-yo'riqlaridan zikr etilgan barcha narsalarga ergashish va ularga amal qilish lozim, degan qarashni izohlash kerak.

The view that everything mentioned from the lives of the Prophets and their guidance, is meant to be emulated and followed, needs explanation.

Barcha payg'ambarlar aqida masalasida birdek edilar. Ularning barchasi odamlarni Allohga, al-Vohid (Yagona)ga, al-Xoliq (Yaratuvchi)ga va al-Mudabbir (ishlarni boshqaruvchi)ga iymon keltirishga da'vat qildilar. Ular odamlarni farishtalarga, kitoblarga, payg'ambarlarga va Oxirat kuniga iymon keltirishga da'vat qildilar.

All the Prophets share in the matter of the ‘Aqeedah. All of them invited people to the belief in Allah, al-Waahid (the One), al-Khaaliq (the Creator) and al-Mudabbir (the organizer of affairs). They invited people to the belief in the angels, books, messengers and the Last Day.

U Ө aytdi: “Biz sendan oldin ham hech bir Elchi yubarmagan edik, faqat unga Vahiy qilar edik: ‘Men Allohdan boshqa ilох yo’q, shuning uchun faqat Menga ibodat qilinglar’.” [TMQ 21:25] Ular ham da’vat yo’lida yetkazish, azob-uqubat, zarar va mashaqqatlarda sherikdirlar, Alloh uchun sabr qiladilar va Uning yo‘lida qurbonlik beradilar. U Ө aytdi:

He 􀀬 said; “And We did not send any Messenger before you (O Muhammad 􀁕) but We inspired him (saying): ‘Laa ilaaha illa ana [none has right to be worshipped but I (Allah)]’, so worship Me (alone and none else).” [TMQ 21:25] They also share in the matter of conveyance, suffering for the sake of the da’wah, its harms and hardships, having sabr (patience) for Allah’s sake and sacrifice in His Path. He 􀀬 said:

“Darhaqiqat, sendan oldin ham ko‘plab Elchilar yolg‘onchiga chiqarilgan. Ular bu yolg‘onchiga chiqarilishga sabr bilan chidadilar va ular (turli) azoblarga duchor bo‘ldilar, to ularga Bizning Yordamimiz yetib kelguncha. Allohning So‘zlarini (Hukmlarini) hech kim o‘zgartira olmaydi. Darhaqiqat, sizga (ey Muhammad ﷺ) sizdan oldingi Elchilar haqidagi xabar yetib keldi.” [6:34]. U zot (SWT) aytdi: “Sizga (ey Muhammad ﷺ) sizdan oldin Elchilarga aytilgan narsadan boshqa hech narsa aytilmagan.” [TMQ 41:43] Ular o‘z qavmlarini itoat va bo‘ysunishga da’vat etishda hamkor bo‘lishdi. U zot (SWT) aytdi:

“Verily, (many) Messengers were denied before you (O Muhammad 􀁕), but with patience they bore the denial, and they were hurt, till Our Help reached them, and none can alter the Words (Decisions) of Allah. Surely there has reached you the information (news) about the Messengers (before) you.” [6:34]. He 􀀬 said; “Nothing is said to you (O Muhammad 􀁕) except what was said to the Messengers before you.” [TMQ 41:43] They shared in inviting their people to adherence and obedience. He 􀀬 said:

“Biz hech bir elchini yubormadik, faqat Allohning izni bilan itoat qilinishi uchun.” [TMQ 4:64] Ular o‘z qavmlari tomonidan rad etilish va da’vatlarining masxara qilinishida o‘rtoq edilar. U zot ﷺ aytdilar: “Voy odamlarga! Ularga biror elchi kelmadiki, uni masxara qilmasdilar.” [TMQ 36:30]. Va U zot ﷺ aytdilar: “Kufr keltirganlar elchilariga dedilar: ‘Albatta, sizlarni yurtimizdan quvib chiqaramiz yoki bizning dinimizga qaytasizlar.’ Shunda Rabblari ularga vahiy qildi: ‘Albatta, zolimlarni (kofirlarni, haddan oshuvchilarni) halok qilamiz. Va albatta, ulardan keyin sizlarni o‘sha yerda joylashtiramiz. Bu Mening huzurimda turishdan (Qiyomat kunida) qo‘rqqan va Mening tahdidimdan ham qo‘rqqan kishi uchundir.’” [TMQ 14:13-14] Ular oxirida Allohning ularga g‘alaba berishida ham o‘rtoqdirlar. U zot aytdilar: “(Ular kechiktirildilar) to elchilar umidsizlikka tushib, ular (qavmlari tomonidan) yolg‘onga chiqarilgan deb o‘ylagan paytlarigacha, shunda ularga Bizning yordamimiz keldi va Biz xohlaganlar qutqarildi. Bizning azobimiz esa mujrimlar (Allohga itoatsiz bo‘lganlar) qavmidan qaytarilmaydi.” [TMQ 12:110] Shunday qilib, ishlatilgan barcha da’vatlar (xabarlar) ko‘p narsada o‘xshashdir, ulardan ba’zilarini biz zikr qildik. Oldingilar egallagan holat zikr qilindi. Alloh bizga ularni zikr qildi, toki biz ulardan o‘rganib, fikr yuritib, imonimizni mustahkamlaydigan, irodamizni kuchaytiradigan va sabr-toqatimizni oshiradigan narsalardan ibrat olaylik.

“We sent no Messenger, but to be obeyed by Allah’s Leave.” [TMQ 4:64] They shared in being rejected by their people and the ridiculing of their da’wah. He 􀀬 said; “Alas for mankind! There never came a Messenger to them but they used to mock at him.” [TMQ 36:30]. And He 􀀬 said; “And those who disbelieved, said to their Messengers: ‘Surely, we shall drive you out of our land, or you shall return to our religion.’ so their Lord inspired them: ‘Truly, We shall destroy the Zalimoon (disbelievers, wrongdoers). And indeed, We shall make you dwell in the land after them. This is for him who fears standing before Me (on the Day of Resurrection) and also fears My Threat.’” [TMQ 14:13-14] They share in the fact that Allah 􀀬 has given them the victory in the end. He 􀀬 said; “(They were reprieved) until, when the Messengers gave up hope and thought that they were denied (by their people), then came to them Our Help, and whomsoever We willed were delivered. And Our Punishment cannot be warded off from the people who are Mujrimoon (criminals, disobedient to Allah).” [TMQ 12:110] In this manner all of the da’waat (messages) used have many things in common, some of which we have mentioned. The position assumed by those before has been mentioned. Allah 􀀬 mentioned them to us so that we may learn from them, reflect and take admonition from those things that strengthen our Imaan, strengthen our resolve, increase us in patience.

Ular, shuningdek, da'vatning zanjiri aqidasi, All-Biluvchi va Hamma narsadan xabardor bo'lgan Allohning minhajiga (yo'liga) amal qilishga chaqiruvi va natijasi bir xil ekanligiga bizni ishontiradilar. Oyatlar musulmonlar uchun da'vat yo'lini yoritish, insonlarning qarshiligi tabiati, kufr va iymon o'rtasidagi adovatning kuchayishi hamda hech qachon to'xtamaydigan kurash haqida ularga xabar berish uchun kelgan. Shuningdek, ular bizga Allohga bo'lgan walaa' (sadoqat) va shirkdan baraa' (uzoq bo'lish), iymon sinovidan keyingi ilohiy yordam hamda biz zikr qilgan narsalardan tashqari boshqa ko'plab masalalarni eslatdi.

They also assure us that the chain of the da’wah is the same in its ‘Aqeedah, its call to adhere to the minhaj (way) of the All-Knowing and All-Informed, and its outcome. The ayaat have come to illuminate the path of the da’wah for the Muslims and to inform them about the nature of people’s opposition, the intensification of hostilities between kufr and Imaan, and the struggle that will never stop. It also reminded us of the walaa’ (loyalty) to Allah 􀀬 and being baraa’ (free) from shirk, the divine intervention after the test of Imaan and many other matters apart from those we have mentioned.

Biroq, payg'ambarlarning hayoti ularning tutgan pozitsiyalarida ergashiladi. Ular qonunchilikda ergashilmaydi. Buning sababi shundaki, Alloh 􀀬 har bir payg'ambarga boshqa tizim bergan. U 􀀬 shunday degan: “Har bir (payg'ambar) uchun Biz shar'a va minhoj (yo'l) qildik.” [TMQ 5:48].

However, the lives of the Prophets are followed in the stances they assumed. They are not followed in legislation. This is because Allah 􀀬 has given a different system for every Prophet. He 􀀬 said; “For each (prophet), We made a Shar’a and a minhaj (way).” [TMQ 5:48].

Bu shundan iboratki, har bir payg'ambar o'z qavmiga yuborilgan edi, Elchi (ﷺ) esa barcha odamlarga yuborildi. Uning Risolati oxirgi risolat edi. Alloh 􀀬 boshqa dinlarning izdoshlariga uning ortidan ergashishni va o'zlari amal qilib kelayotgan narsalarni tark etishni buyurdi. U 􀀬 shunday dedi: "Albatta, Allohning huzuridagi din Islomdir." [TMQ 3:19] Va U 􀀬 shunday dedi: "Kim Islomdan boshqa din izlasa, u hargiz qabul qilinmas va oxiratda u ziyon ko'ruvchilardan bo'lur." [TMQ 3:85] Va U 􀀬 shunday dedi: "Biz sizga (ey Muhammad 􀁕) ilgarigi kitoblarni tasdiqlovchi va ularning ustidan hukmron bo'luvchi Kitobni haq bilan nozil qildik (ya'ni bu Qur'onni)." [TMQ 5:48] Bundan tashqari, Sayyidino Muhammad (ﷺ)ga nozil qilingan Risolatning mohiyati boshqalarnikidan farq qiladi: u oxirgi va keng qamrovlidir.

This is because every prophet was sent to his people whilst the Messenger (peace and blessings be upon him) was sent to all of the people. His Message was the final message. Allah 􀀬 ordered the followers of other religions to follow it and to leave what they had been following. He 􀀬 said; “Truly, the deen with Allah is Islam.” [TMQ 3:19], and He 􀀬 said; “And whoever seeks a religion other than Islam, it will never be accepted of him, and in the Hereafter he will be one of the losers.” [TMQ 3:85], and He 􀀬 said; “And We have sent down to you (O Muhammad 􀁕) the Book (this Qur’an) in truth, confirming the Scripture that came before it (old Scriptures) and dominating over it.” [TMQ 5:48] Furthermore, the nature of the Message revealed to Sayyiduna Muhammad differs from others, in that it is final and comprehensive.

Islom davlati uning eng muhim qismlaridan birini tashkil etadi, chunki u Islomni himoya qilish, amalga oshirish va targ'ib qilishning Shar'iy usuli hisoblanadi.

The Islamic State represents one of its most important parts, since it is considered the Shar’eeah method to protect, apply and propagate Islam.

Boshqa payg'ambarlarning da'vati ma'lum bir qavmga xos bo'lgan va faqat o'z qavmi uchun kelgan, boshqalarni chetda qoldirgan. Bu shuni anglatadiki, ularning da'vati ma'lum bir zaman va makon bilan cheklangan edi. Bu esa har bir zamon va makonga mos keladigan Islom Shariat qoidalariga zid. Bu farq Islom bilan boshqa narsalar o'rtasida qiyos qilishga yo'l qo'ymaydi. Shuning uchun musulmonlar Islomdan faqat uning o'zini qabul qilishlari kerak, chunki uning qoidalari tabiatiga mos ravishda o'zaro bog'langan. Masalan, Sayyidina 'Iso ﷺ ning da'vatini olaylik. U Sayyidina Muhammad ﷺ ning da'vatidan aniq farq qiladi, chunki u axloqiy va ruhiy da'vat bo'lib, davlat tashkil etishga chaqiriq o'z ichiga olmaydi. U shuningdek Bani Isroil uchun xosdir. Unday bo'lsa, Shariat qoidalarini qanday qilib qiyos qilish mumkin?

With the other Prophets we find that their da’wah was specific to a people and came specifically for their people, to the exclusion of others. This means their da’wah was restricted to a specific time and place. This is contrary to Islam whose Shar’eeah rules are suitable for all times and places. This difference does not permit analogy between Islam and anything else. This leaves the Muslims to restrict themselves to adopting from Islam only, because its rules are interlinked in a manner that fits to its nature. Let us take for example the Message of Sayyiduna ‘Isa. It is clearly different from the Message of Sayyiduna Muhammad, since it is a moral and spiritual message, which does not contain any call for the establishment of a State. It is also specific to Bani Israel. So how can the Shar’eeah rules be compared?

Afsuski, din masalalarida ravshan bo‘lgan narsalarni muhokama qilishimizga to‘g‘ri kelmoqda.

We regret that we have to discuss matters that are obvious in the deen.

Bu, bugungi kunda du'o'larning qanchalik pasayib ketganini ko'rsatadi. Biz faqat shuni aytishimiz mumkin, Muqaddas Qur'on Sayyidimiz Muhammad ﷺga nima degan bo'lsa, shunga tayanamiz: "Ayting: 'Bu mening yo'lim; men Allohga aniq bilim bilan da'vat qilaman, men va mening izdoshlarim...'" [TMQ 12:108] "U (Yusuf) o'z akasini shohning qonuniga ko'ra (qul sifatida) ushlab qololmas edi, faqat Alloh xohlagan bo'lsa." [TMQ 12:76] "(Yusuf) dedi: 'Meni yer xazinalari ustiga qo'ying; men, albatta, ularni to'liq bilim bilan saqlayman.'" [TMQ 12:55] "Sizdan oldin (ey Muhammad ﷺ) biror elchi yubormadik, faqat unga: 'Mendan boshqa ilох yo'q, shunday ekan, Menga (yolg'iz Menga) ibodat qilinglar', deb vahiy qildik." [TMQ 21:25] "Darhaqiqat, sizdan oldin (ey Muhammad ﷺ) ko'plab elchilar yolg'onga chiqarilgan edi. Ular inkorga sabr qildilar va ozorlandilar, to ularga Bizning yordamimiz yetguncha. Allohning so'zlarini hech kim o'zgartira olmaydi. Darhaqiqat, sizga (o'tgan elchilar) xabarlari yetib keldi."

It indicates the level to which the du’aa today have descended. All we can say is what the Noble Qur’an said to Sayyiduna Muhammad 􀁕; “Say: ‘This is my way; I invite unto Allah with sure knowledge, I and whosoever follows me…’” [TMQ 12:108] “He could not take his brother by the law of the King (as a slave), except that Allah willed it.” [TMQ 12:76] “(Yusuf) said: ‘Set me over the store-houses of the land; I will indeed guard them with full knowledge.’” [TMQ 12:55] “And We did not send any Messenger before you (O Muhammad 􀁕) but We inspired him (saying):’Laa ilaaha illa ana [none has right to be worshipped but I (Allah)] worship Me (Alone an none else).’” [TMQ 21:25] “Verily, (many) Messengers were denied before you (O Muhammad 􀁕), but with patience they bore the denial, and they were hurt, till Our Help reached them, and none can alter the Words of Allah. Surely there has reached you the information (news)

...elchilar haqida (sizdan) oldin. [TMQ 6:34] "Biz hech bir elchini faqat Allohning izni bilan itoat qilinsin deb yubormaganmiz." [TMQ 4:64] "Voy bandalarga! Ularga biror elchi kelmasdiki, uni masxara qilmasdilar." [TMQ 36:30] "Kofir bo'lganlar esa elchilariga dedilar: "Albatta, biz sizlarni yurtimizdan quvib chiqaramiz yoki dinimizga qaytasizlar." Shunda ularning Robbi ularga vahiy qildi: "Albatta, Biz zolimlarni (kofirlarni, zulm qiluvchilarni) halok qilamiz. Va albatta, ulardan keyin sizlarni o'sha yerda joylashtiramiz. Bu – Mening huzurimda turishdan (Qiyomat kuni) va Mening tahdidimdan qo'rqqan kishi uchundir." [TMQ 14:13-14] "(Ular shu holda kechiktirildilar) to elchilar umidsizlikka tushib, ularning (qavmlari tomonidan) yolg'on deb hisoblanganlariga ishonganlaridagacha, shunda ularga Bizning yordamimiz keldi va Biz xohlagan kishilar qutqarildi. Bizning azobimiz esa mujrimlar (Allohga itoatsiz bo'lgan jinoyatchilar) qavmidan qaytarilmaydi." [TMQ 12:110]

about the Messengers (before) you.” [TMQ 6:34] “We sent no Messenger, but to be obeyed by Allah’s Leave.” [TMQ 4:64] “Alas for mankind! There never came a Messenger to them but they used to mock at them.” [TMQ 36:30] “And those who disbelieved, said to their Messengers: ‘Surely, we shall drive you out of our land, or you shall return to your religion.’ so their Lord inspired them: ‘Truly, We shall destroy the Zalimoon (disbelievers, wrongdoers). And indeed, We shall make you dwell in the land after them. This is for him who fears standing before Me (on the Day of Resurrection) and also fears My Threat.’” [TMQ 14:13-14] “(They were reprieved) until, when the Messengers gave up hope and thought that they were denied (by their people), then came to them Our Help, and whomsoever We willed were delivered. And Our Punishment cannot be warded off from the people who are Mujrimoon (criminals, disobedient to Allah.)” [TMQ 12:110]