2.7 Ma'rufni bilish va munkarni bilish - Da'vat Islomga | Quran Course

2.7 Ma'rufni bilish va munkarni bilish - Da'vat Islomga | Quran Course

Demak, ibodat, itoat va ergashish asosdir, ilm esa ularga tayanadi va ular uchun kerak bo‘ladi. Ilm o‘z-o‘zicha talab qilinmaydi; balki u ibodat va itoat uchundir. Alloh ﷻ aytadi: “Biz hech bir Rasulni faqat Allohning izni bilan itoat qilinishi uchun yubormadik.” [TMQ 4:64]. Abdulloh ibn al-Muborak (raҳmatullohi alayh) aytganidek: “Biz ilmni ilm uchun talab qilar edik. Ammo ilm Alloh uchun bo‘lishdan boshqa maqsadga xizmat qilishni rad etdi.” Ibodat va itoat ko‘zlangan maqsaddir. Bu ikkisining ilmi uning eng kam darajasi bilan, ya’ni taqlid orqali ham, eng yuqori darajalari bilan, ya’ni ijtihod orqali ham erishiladi. Ikkalasi ham ergashish mavjud bo‘lgan va itoat amalga oshgan ekan, yaxshidir. Namozni namozning rukn va shartlarini saqlagan holda, uni buzuvchi narsalardan saqlanib o‘qigan kishi ibodatni ado etgan va unga buyurilgan narsani bajargan bo‘ladi. Biroq u ibodatni ijtihod va tahsil orqali emas, balki taqlid qilgan holda ado etgani uchun ko‘p yaxshilikdan mahrum bo‘lgan. Bu yaxshilik Alloh ﷻ musulmonni darajalarda ko‘targan ilmdir. Chunki u muqallid sifatida, o‘z nazarida taqvodor va parhezkor bo‘lgan ilm egasidan hukmni olib, ibodatni ado etgan. Shunday ekan, u o‘sha olim aytgan narsaning eng to‘g‘ri va Allohga itoatga eng yaqin ekanligiga eng kam shubha bilan qaraydi. Xuddi shunday, muttabi’ sifatida namoz o‘qiydigan kishi, ya’ni hukmni boshqadan oladigan, lekin dalilini bilgan holda ish tutadigan kishi ham muqallid hisoblanadi. Biroq u dalilini bilmasdan hukmni oladigan ommiy (oddiy odam)dan yuqoriroq martabadadir. Ikkalasi ham hukmni boshqalardan olgan va itoat hamda ibodatni amalga oshirgan. Mujtahid esa yuqori martabada turadi; eng afzal natija va eng baland darajaga ega. U shar’iy hukmni o‘zi oladi, dalillarni izlaydi va ulardan Allohning o‘ziga nisbatan hukmini chiqaradi.

Thus, worship, obedience and adherence is the origin, and knowledge is necessitated by them, and is for their sake. Knowledge is not required for itself; rather it is for the sake of worship and obedience. He 􀀬 said; “We sent no Messenger, but to be obeyed by Allah’s Leave.” [TMQ 4:64]. As Abdullah b. al-Mubaarak (May Allah have mercy on him) said; “We used to seek knowledge for the sake of knowledge. But knowledge refused to be for anything other than for the sake of Allah.”Worship and obedience are what is intended. Knowledge of these two things is achieved by its minimum limit, which is through taqleed, and are also achieved by its maximum limits, which is Ijtihaad. Both are good as long as the adherence existed and the obedience is realised. The one who prays, maintaining the pillars and conditions of the prayer, and refraining from the things that invalidate the prayer, has established the worship and has performed what he has been commanded to do. However, the fact that he did not perform the worship through Ijtihaad and study means that he missed much goodness; that goodness is the knowledge by which Allah 􀀬 raises the Muslim in degrees. For he established the worship as a muqallid (follower), taking the hukm from the one who has knowledge, is muttaqi (God fearing) and pious in his view. Thus he has the least amount of doubt that what that scholar has said is the most correct and closest to the obedience to Allah 􀀬. Likewise, the one who prays as a muttabi’ ie he takes the hukm from another, but with the knowledge of the evidence, he is also a muqallid. However, he is of better status than the ‘aammi (layman) who takes the hukm without its evidence. Both have taken the hukm from others, and realised the obedience and worship. As for the mujtahid, he is of better status; of more preferable consequence, and of higher degree. He takes the Shar’ee rule by himself and he searches for the evidences and derives from them the hukm of Allah 􀀬 regarding himself.