Qachonki biz Alloh 􀀬 nozil qilgan narsa bilan hukm chiqaradigan usulga amal qilmoqchi bo‘lsak, bu usulga amal qilishga oid shar’iy hukmlarni izlashimiz kerak, shunda musulmon Allohning 􀀬 ogohlik, hidoyat va nuri bilan ish tutadi. U 􀀬 shunday degan: “Mana bu mening yo‘lim: men ham, menga ergashgan kimsalar ham ogohlik bilan Allohga da’vat qilamiz.” [TMQ 12:108] Quyidagicha demaslik kerak: “Shar’ning tabiati shundaki, u musulmonga biror narsaning hukmini bayon qiladi, so‘ngra uni o‘z aqliga, ahvoliga va maslahat (manfaat) talab qiladigan narsaga havola qiladi, u o‘zi munosib ko‘rgan usulga ergashsin.” Bu shuni anglatadiki, Alloh 􀀬 Islom Davlatini barpo etishni buyurgan va uni farz qilgan. Shunday ekan, ummatning sa’y-harakatlari farzni ado etishga qaratilishi kerak, ammo uni barpo etish usuli musulmonlarga qoldiriladi. Bunday deyish to‘g‘ri emas, chunki shar’ bu masalani (usul masalasini) qoldirmagan va odamlarga bu borasida tanlov huquqini bermagan.

When we wish to follow the method which will establish the ruling by what Allah 􀀬 has revealed, we must search for the Shar’ee rules related to following this method, so that the Muslim proceeds with awareness, guidance and light from Allah 􀀬. He 􀀬 said; “This is my way: I invite unto Allah with awareness, I and whosoever follows me.” [TMQ 12:108] One should not say; “It is the nature of the Shar’a to clarify to the Muslim the rule of a thing and then leave to his mind, his condition and whatever is required by the benefit (maslahah) to follow the method which he sees appropriate.” This would mean that Allah 􀀬 has ordered the establishment of the Islamic State and made it fard. So the efforts of the Ummah must be focused on establishing the fard, however the method of its establishment is left to the Muslims. That should not be claimed since the Shar’a did not leave the matter (of the method) and did not give people a choice regarding it.

Bu noto'g'ri, chunki u shar'iy qoidalarning mohiyatiga zid keladi.

This is incorrect because it contradicts the nature of the Shar’ee rules.

Shariat tomonidan amaliy shariy hukm bilan bog‘liq bo‘lmagan, muammoning yechimini beradigan hech bir shariy qoida yo‘qki, Shariat uni tushuntirib, to‘ldirmasdan, ushbu hukmni amalga oshirish usulini va uni hayot haqiqatiga tatbiq etishni bayon qilmasdan turgan bo‘lsin.

There is not a Shar’ee rule that deals with the solution of a problem without the Shar’a clarifying the practical Shar’ee rule relating to it and completing it, by explaining the manner of implementing this rule and applying it in the reality of life.

Shunday qilib, Islomning fikrlari va hukmlari amaliy yo'lga ega bo'lmasa, ular kitoblarda, odamlarning aqllarida va xayollarida yashaydigan orzularga aylanadi. Har kim ularni intellektual zavq uchun gapiradi, lekin ular hech qanday meva bermaydi.

Thus, the thoughts of Islam and its rules, if they lack a practical method, turn into ideals found in books, minds and imaginations of people, where everyone talks about them for intellectual enjoyment, but which bear no fruit.

Shunday qilib, Alloh 􀀬 o‘zining Shar’ida odamlarning muammolariga yechimlarni aniq bayon qildi. Shu sababli U ularga hayotlarining barcha ishlarini qamrab oluvchi tizimlarni nozil qildi. U 􀀬 insonning barcha tabiiy ehtiyojlarini va organik extiyojlarini Islomiy aqida bilan hamda undan kelib chiqqan tizimlar orqali qondirdi. Demak, Islom aniq bayon va ravshan xabardir. Shunga qaramay, U 􀀬 bununla cheklanmadi, balki yechimlarni hayot haqiqatida amalga oshirish va ijro etish maqsadida boshqa shar’iy hukmlarni ham nozil qildi, toki Islom xayoliy falsafa yoki oddiy pand-nasihat bo‘lib qolmasin. Shu bois Payg‘ambar ﷺ faqat Rabbisidan xabarni yetkazuvchi bo‘lib qolmay, balki bu xabarni amalga oshiruvchi hokim va ijrochi ham edi. Payg‘ambar ﷺ faqat Alloh 􀀬 yagona ibodat qilinadigan Iloh ekanini bayon qilish bilan cheklanmadi, balki buni haqiqatda qaror topтириш uchun harakat qildi. Shunday qilib, u odamlarni Allohga da’vat qildi va Sahoba jamoasi Makkada u zot bilan birga Islom Davlatini barpo etish uchun ishladi.

Thus, Allah 􀀬 clarified in His Shar’a the solutions to the problems of people. Hence He has revealed systems for them, which touch upon all their affairs of life. He 􀀬 satisfied all the instincts and organic needs of man with the Islamic ‘Aqeedah, and whatever emanated from it in terms of systems. Thus, Islam is a clarification and a clear message. Thereafter, He 􀀬 was not content with that, rather he revealed other Shar’ee rules whose purpose was to make these solutions implemented in the reality of life and executed, so that Islam does not remain as a fanciful philosophy or mere admonition and exhortation. That is why the Messenger 􀁕 was not only someone who conveyed (the Message) from his Lord, but in addition to that he was a ruler and executer who implemented this message. The Messenger 􀁕 was not content just to make clear that Allah 􀀬 is the only God to be worshipped, rather he worked to establish this in the reality. Thus, he invited people to Allah 􀀬 and the kutla (group) of the Sahabah worked with him in Makkah to establish the Islamic State.

Nihoyat, u Imon asosiga qurilgan shu tuzilmani tashkil etdi, u Islomni amalga oshirish va ʼAqidaga yoki tizimga qarshi chiqqan har kimni jazolash uchun ishladi. U, shuningdek, da'vat va jihod usuli orqali Islomni yoyish uchun ham harakat qildi. Aynan shu sababli bizda Islom davlatining qoidalari, uni qurish ishiga oid qoidalar, ʼuqubot (jazolar), jihod, yaxshilikka buyurish va yomonlikdan qaytarish qoidalari mavjud; bularning barchasi ʼAqida va tizimni himoya qilish, ularni saqlash, shuningdek, ularni yoyish va universal bo'lishi uchun ularga da'vat qilish maqsadida Shar'ning belgilagan amaliy shar'iy qoidalaridan iborat.

Finally he established this entity which, founded upon Imaan, worked to implement Islam and punish anyone who went against the ‘Aqeedah and system. He 􀁕 also worked to spread Islam via the method of da’wah and Jihaad. It is for this reason that we have the rules of the Islamic state, rules regarding the work to establish it, the rules of ‘uqubaat (punishments), Jihaad, rules of enjoining the good and forbidding the evil; all of them are from the practical Shar’ee rules which the Shar’a has laid down to protect the ‘Aqeedah and the system, to maintain them, and to work to spread them and call for them in order to make them universal.

Agar bu shar'iy qoidalar bo'lmaganida, ya'ni aqida va tizimning qoidalarini himoya qilish, amalga oshirish va tarqatish usulini aniqlab bergan bu qoidalar bo'lmaganida, Islom harakatsiz, qotib qolgan holda qolardi va bizgacha yetib kelmas, so'ngra tarqalmasdi. U xuddi nasroniylik dini kabi faqat nasihat va ko'rsatmalar bo'lib qolardi, bu din esa "Zino qilma" yoki "Qo'shnining xotiniga ko'z tikma" deyishdan boshqasiga qanoat qiladi, shu bilan birga bu so'zlarni haqiqatda qo'llashga imkon beradigan narsani o'zida mujassam etmaydi. Shunda Islom boshqa amaliy g'oyalar tomonidan yo'q qilinib, ildizi bilan qo'porilgan bo'lardi; bu g'oyalar esa, hatto noto'g'ri usulda bo'lsa-da, Islom amalga oshira olmagan ishni bajarardi. U tarixiy taqdimot maqsadida yozilgan, Aflotunning "Davlat" asari kabi, boshqa xayoliy fikrlar qatori faqat kitoblarda qolib ketardi.

If it was not for the presence of these Shar’ee rules which clarified the manner of protection, implementation, and spreading the rules of the ‘Aqeedah and system, Islam would have remained static without motion and would not have reached us and then spread. It would have remained as mere admonition and instruction like the Christian religion, which is content just to say; “Thou shall not commit adultery or covet the wife of your neighbour”, without containing at the same time that which makes this speech applicable in the reality. Islam would then have been destroyed and uprooted by other practical thoughts, which would execute what it could not execute, even if it was done in an incorrect manner. It would have remained in books like other fanciful thoughts for the purpose of historical presentation; like “The Republic”, of Plato.

Zino (ruxsat etilmagan jinsiy aloqa) harom bo'lgani uchun, bu taqiqlangan munosabatning haqiqatda mavjud bo'lishiga to'sqinlik qiladigan yana bir shar'iy hukm — zino qilgan kishiga Islom davlati tomonidan qo'llaniladigan jazodir. Shunday qilib, Shar' zinoning hukmini aniqlab berdi, U {...} deganida.

Since zina (unlawful sexual intercourse) is haraam, what prevents the presence of this prohibited relationship in reality is another Shar’ee rule relating to it, which is the punishment of the one who commits zina, applied by the Islamic State. Thus, the Shar’a clarified the hukm of zina when He 􀀬 said:

“Zinoga yaqinlashmanglar. Albatta, u fahshdir (katta gunoh) va yomon yo‘ldir.” [TMQ 17:32]. U (SWT) zino qilgan kishining hukmini ham aniqlab berdi, chunonchi: “Zino qilgan ayol va erkakning har biriga yuz darra uringlar.” [TMQ 24:2]. Shar‘ shuni amalga oshirish va uning qo‘llanilishini ta’minlash mas’uliyatini oladigan hokimiyatni belgilab qo‘ydi, chunki Rasul ﷺ aytdilar:

“And come not near to the zina. Verly, it is a faahisha (a great sin), and an evil way.” [TMQ 17:32]. He 􀀬 also clarified the rule of the one who commits zina, when He 􀀬 said; “The women and the man guilty of illegal sexual intercourse, flog each of them with a hundred stripes.” [TMQ 24:2]. The Shar’a assigned the authority that assumes the responsibility of implementing it and maintaining its application, when the Messenger 􀁕 said:

“Musulmonlarga hudud jazolarini imkon qadar qo‘llamaslikka harakat qiling. Agar musulmon uchun chiqish yo‘lini topsangiz, uni qo‘yib yuboring, chunki imomning afv etishda xato qilishi, jazoda xato qilishidan yaxshiroqdir.” [Tirmiziy va al-Hokim rivoyat qilgan]. Shunday qilib, Shariat bu ishni amalga oshirish mas’uliyatini imomga yuklagan.

“Avoid applying the Hudood on Muslims as much as you can. If you find a way off for the Muslim then let him go, for it is better for the Imaam to make a mistake in giving pardon than a mistake in the punishment.” [Reported by Tirmizi and al-Haakim]. Thus, the Shar’a made the Imaam responsible for undertaking it.

Xuddi shunday, namoz (salot) haqida ham. Shar‘ namozning farz ekanligini bayon qildi va uni tark etgan kishining jazosi haqidagi hukmni ham aniqladi. Shuningdek, bu jazoni amalga oshirish vazifasini Islom Davlatiga topshirdi. Shu tariqa Islom bayon qilgan har bir hukm uchun uning amalga oshirish usuli ham boshqa shar‘iy hukm bilan belgilab qo‘yilgan, va ko‘p masalalarda imomga amalga oshirish vakolati berilgan.

The same goes for the Salah (prayer). The Shar’a has clarified that it is fard and it clarified the rule regarding the punishment of the one who abandons prayer. It also assigned the one who would undertake the implementation of this punishment, which is the Islamic State. In this manner, for every order clarified by Islam, its method of implementation has also been clarified - by another Shar’ee rule - and the Imaam has been granted the authority of implementation in most of the matters.

Tekshirib ko'rilganda, Islomda asosiy aqida mavjud bo'lib, undan boshqa qisman e'tiqodlar tarmoqlanadi va fikrlar shunga bog'lanadi, deb ko'ramiz.

Upon examination, we find that Islam has a fundamental creed from which other partial beliefs branch out and to which thoughts are related.

U unda ham xayr (yaxshilik) va sharr (yomonlik), husn (go‘zallik va sazovorlik) va qubh (xunuklik va qoralanadigan narsa) haqidagi tushunchalar, ma’ruf va munkar, Halol (ruxsat etilgan) va Harom (man etilgan) haqida fikrlar bayon etilgan. Shuningdek, unda ‘ibadat (ibodatlar), mu’amalot (muomalalar), mat’umot (oziq-ovqat mahsulotlari), malbusot (kiyim-kechak) va axloq (odob-ahloq)ni tartibga soluvchi shar’iy qoidalar mavjud. Bularning barchasi islomiy jamiyatda ham, har qanday insoniy jamiyatda ham bo‘lishi zarur. Bu esa Islom chaqirgan jamiyatning o‘ziga xos tasvirini beradi. Ushbu e’tiqodlar, fikrlar va qoidalarni al-fikrah al-islamiyyah (islomiy fikr) deb atash to‘g‘riroq bo‘ladi.

It also has thoughts that clarify the khayr (good) and sharr (bad), husn (beautiful and worthy) and qubh (ugly and reprehensible), the ma’roof and munkar, the Halaal (permitted) and the Haraam (prohibited). It also has Shar’ee rules which organise the ‘ibadaat (worships), mu’amalaat (transactions), mat’umaat (foodstuffs), malboosaat (clothing) and akhlaaq (morals). All of these are required to exist in the Islamic society, and in every human society. This gives a distinguished picture of the society that Islam calls to. These beliefs, thoughts and rules can be better called al-fikrah al-islamiyyah (the Islamic thought)

Islomiy fikrni to‘ldiruvchi, uni qaror toptirish, himoya qilish va tarqatish maqsadini ko‘zlovchi shar’iy hukmlar — masalan, jazo hukmlari, jihod hukmlari, xalifalik hukmlari, Islomiy davlatni barpo etish uchun da’vatni olib borish usuli hukmlari hamda amr bil-ma’ruf va nahy anil-munkar hukmlari bor. Bu to‘ldiruvchi shar’iy hukmlarni yaxshiroq qilib at-tariqah al-islomiyyah (Islomiy uslub) hukmlari deb atash mumkin.

The Shar’ee rules which complete the Islamic thought, and whose aim is to establish it, protect it and propagate it, such as the rules of punishments, rules of Jihaad, rules of the Khilafah, rules of the manner in which the da’wah is carried to establish the Islamic State and the rules of enjoining the ma’roof and forbidding the munkar. These complementary Shar’ee rules can be better called the rules of at-tariqah al-islamiyyah (the Islamic method).