Ikkinchi savolga kelsak:

As regards the second question:

Ba'zilar Islomiy davlatni barpo etish ishini tajriba deb ta'riflaydilar, unga erishish yo'li esa da'vat o'tayotgan tajriba rejasidir. Bu masalani shunday mutlaq ifodalarda gapirish to'g'rimi?

There are those who describe the work to establish the Islamic State as an experiment, and the path to acheive it is the experimental plan that the da’wah undergoes. Is it correct to speak of this matter in these absolute terms?

Tajriba sifatida tavsiflanishi noo'rin bo'lgan bu usul ma'nosi "shar'iy usul" atamasining ma'nosiga mos kelmaydigan ma'noni beradi. Islomda ish olib borish usuli daliliy kuchga tayangan shar'iy qoidalardan iborat. Jamoat ularga shariatga amal qilgani kabi amal qilishga majburdir va ularni shar'iy qoidalar deb hisoblar ekan, ulardan chetga chiqishi mumkin emas. Shunday ekan, bu usul sinov va xatolar asosida, ya'ni maqsadga erishilsa - muvaffaqiyatli urinish, aks holda - muvaffaqiyatsizlik va o'zgartirilishi kerak, degan tarzda, maqsadni ro'yobga chiqaradigan tajriba usulini topish uchun sinov predmeti bo'la olmaydi.

The description of the method as an experiment is misplaced. It gives a meaning that is not consistent with the meaning of the term, “the Shar’ee method.” The method of work in Islam consists of Shar’ee rules that rely on the strength of the daleel (evidence). The group is obliged to adhere to them as it adheres to the Shar’a, and is not allowed to deviate from it as long as it viewed them as Shar’ee rules. Thus, it is not a subject of trial and error (so if it realised the aim then it is a successful attempt, otherwise it is a failure and must be changed), in order to find the experimental method that will realise the objective.

Balki, shar'iy usul — avval zikr qilinganidek — erishish maqsadi, ya'ni islomiy hayot tarziga qaytish bo'lgan, shar'iy qoidalarning yig'indisidir. Bu qoidalar dalillarning kuchiga bog'liqdir. Ularga amal qilish va ularda sabr qilish orqali Alloh 􀀬 ibodat qilinadi, agar ular ularni qabul qilgan kishi uchun shar'iy qoidalar bo'lsa. Agar unga ushbu vazifani bajarishda boshqa, kuchliroq dalil borligi aniq bo'lmasa, u bu qoidalarni o'zgartira olmaydi.

Rather the Shar’ee method is a host of Shar’ee rules -as mentioned previously- whose purpose is to achieve the objective, which is the resumption of the Islamic way of life. These rules depend on the strength of the evidence. Allah 􀀬 is worshipped by adhering to them and being patient on them, as long as they constitute Shar’ee rules on the part of the one who undertakes them. He cannot change them unless it becomes clear to him that there is another evidence, which is stronger, in performing this task.

Shar'iy yo'lda Payg'ambar ﷺ ga ergashishni aniq ko'rish kerak. Shar'iy usulning farqi ham aynan shu mezonda namoyon bo'ladi: dunyoviy tizimlar asosida ish tutuvchilar esa o'z aqllarini ishga solib, ishni tekshiradilar va amalning to'g'ri yoki noto'g'ri ekanini natijaga, muvaffaqiyat yoki muvaffaqiyatsizlikka, hamda maqsadga erishish-erishmaslikka bog'laydilar.

One must see clearly the emulation of the Messenger 􀁕 in the Shar’ee method. It is according to this criterion that the Shar’ee method differs fom that used by those who are working in accordance with secular systems; where people try their understanding and examine the work, and link the correctness and error of an action with success or failure, and with achieving the aim or not.

Dunyoviy tizimlarning o'z tarafdorlari nazarida tabiati shundaki, ular ular uchun yakuniy yechim emas. Aksincha, ular doimiy ravishda o'zgarish va rivojlanishni talab qiladi. Ular amalga oshiradigan har qanday harakatni to'g'ri ravishda tajriba deb atash mumkin.

The nature of secular systems, for their adherents, is that they are not final (solutions) to them. They rather constantly require change and evolution. Any action they undertake can rightly be called an experiment.

Darhaqiqat, G'arb qonunlarining barchasi tajribadir. Ular uchun harakatning to'g'ri yoki noto'g'ri ekanligining mezoni faqat u maqsadga erishtiradimi yoki yo'qmi, shundan iboratdir. Agar natija bersa, u to'g'ri hisoblanadi, aks holda noto'g'ri. Musulmon uchun bu masala boshqacha, chunki Islom boshqacha tabiatga ega bo'lib, u al-'Aleem (Hammasini biluvchi) va al-Khabeer (Hammasidan xabardor) tomonidan berilgan ilohiy usuldir. U to'g'ri va to'liqdir, chunki u shar'iy dalilga tayangan. Uning to'g'riligi shar'iy dalilning to'g'riligidan, istidlolning (xulosa chiqarishning) to'g'riligidan kelib chiqadi, natijaga bog'liqligidan emas. Shuning uchun asos dalilga amal qilishdir va baholash shu asosda amalga oshiriladi. Usulning amallariga kelsak, natija, ya'ni hokimiyatni qo'lga kiritish va uni o'rnatish, erishilishi shart bo'lgan maqsaddir. Buning dalili Uning 􀀬 quyidagi so'zidir: "Alloh sizlardan iymon keltirgan va solih amallar qilganlarga, ularden oldingilarni hokimiyatga erishtirganidek, yer yuzida albatta hokimiyat berishga va ular uchun tanlab qo'ygan dinlarini albatta mustahkamlab qo'yishga va ularning qo'rquvidan keyin ularni albatta omonlik va xotirjamlikka almashtirishga va'da qilgan. Ular Menga hech narsani sherik qilmasdan ibodat qiladilar" [TMQ 24:55]. Yana Uning 􀀬 quyidagi so'zi ham dalildir: "Ey iymon keltirganlar! Agar Allohning (dinini) yordam qilsangiz, U sizlarga yordam beradi va qadamlaringizni mustahkam qiladi" [TMQ 47:7]. Agar natija olinmasa, usul bekor qilinmaydi, boshqasi bilan almashtirilmaydi va muvaffaqiyatsiz deb e'lon qilinmaydi. Balki usulning qoidalari qayta ko'rib chiqilishi va qayta tekshirilishi kerak. Shar'iy hukmlardan birortasini tark etish mumkin emas, faqat guruh o'zining tushunishida xato qilganiga aniq ishonch hosil qilgan bo'lsa. Agar guruh biror xatoni anglay olmasa, u o'zi tutgan fikrga amal qilishdan va Allohning 􀀬 g'alabani keltirishiga qadar sabr qilishdan boshqa iloji yo'q. Balki, bu g'alabaning kechikish qonuniga bog'liqdir, va bundan oldingi payg'ambarlar ham qutulmagan edi. U (SWT) aytdi: "(Ular shunday muhlat berilgan edilar) hatto, payg'ambarlar umidsizlikka tushib, ular (qavmlari tomonidan) yolg'onga chiqarilgan deb o'ylagan vaqtda, ularga Bizning yordamimiz keldi." [TMQ 12:110] Haqiqatan ham, bu ish zerikarli va og'ir bo'lib, katta kuch-g'ayratni talab qiladi. Guruhning imkoniyatlari doimo ular duch keladigan tuzumlarning imkoniyatlaridan ancha kam bo'ladi. Ishning muvaffaqiyati belgilangan muddatga bog'liq emas, shuning uchun muddat tugab, meva bermasa, uni muvaffaqiyatsizlik deb atashmaydi. Aksincha, u g'oyaning to'g'riligiga, uni amalga oshirayotganlarning unga sodiqligi kuchiga va g'oyaning xalq orasida umumiy qabul qilinishiga bog'liqdir. Bu talablar bajarilganda, guruh Messenger ﷺ qilganidek, nusrah (moddiy yordam) izlash orqali erishadigan g'alaba haqida so'raladi. Bu masalalarning qat'iy ravishda amalga oshganligini baholash Allohga (SWT) qoldiriladi. Guruhning bu borada bahosi ehtimollikka asoslanadi.

Agar g'alabaning omillari amalga oshirilsa, u keladi; aks holda u kechikadi. G'alabaning kechikishi xatolik qilinganini zarur ravishda anglatmaydi. Bu tayyorgarlik va tayyorlik darajasi yetarli emasligini va uni oshirish kerakligini anglatishi mumkin. Kechikish blok yoki guruh shabablari uchun sinov bo'lishi mumkin: ular qoqiladimi yoki o'z ahdiga sodiq qoladimi, yoki ayrim kishilar taslim bo'ladimi? Qanday bo'lmasin, qayta ko'rib chiqish amalga oshirilishi shart. Agar guruh o'z usulini o'zgartirishni oqlaydigan sabab topmagan bo'lsa, g'alabaning kechikishi bahonasida o'zgarishlar kiritishga ruxsat yo'q. Guruh o'z vositalari va uslublarini, asli jihatdan ruxsat etilganlarini tekshirishga va ulardan eng munosibini tanlashga majburdir. Demak, g'alabaning kechikishi mag'lubiyat degani emas.

If the factors of victory are realised, then it will come; otherwise it will be delayed. Delay of the victory does not necessarily mean a mistake has been made. It could mean that the level of preparation and readiness is not enough and must increase. The delay may be a test for the shabab of the block or group; does it falter or does it keep to its pledge, or do some individuals give up? In any case the review must be undertaken. In case the group did not find a reason that justifies changing its method, it is not allowed to make changes under the pretext that the victory has been delayed. The group is obliged to examine its means and styles, which are in origin permitted, and choose the most appropriate ones from them. Therefore, delay in the victory does not have to mean failure.

Bundan tashqari, maqsad ma'lum bir muddat ichida amalga oshirilishi kerakligini bildiruvchi hech qanday shar'iy hukm yo'q.

Besides, there are no Shar’ee rules that state that the aim should be realised in a specific period of time.

Albatta, e'tibor metod bilan bog'liq fikrlar va qoidalarning to'g'riligiga qaratilishi kerak. Ushbu fikr va qoidalar bilan shabab va ummat tayyorlanadi. Agar bu fikr va qoidalar guruh nazarida to'g'ri bo'lsa va muvaffaqiyatli vositalar hamda uslublar tanlangan bo'lsa, u holda guruh sabr qilishi lozim va natijalar qanchalik kechikmasin, fikr va qoidalarni o'zgartirish joiz emas.

Certainly, one needs to focus on the correctness of the thoughts and rules relating to the method. With these thoughts and rules the shabab and the Ummah will be prepared. If these thoughts and rules are correct, in the view of the group, and the succesful means and styles have been selected, then the group must have patience, and it is not allowed to change the thoughts and rules, however much the results may be delayed.

Ummatga tegishli bo‘lgan o‘zgarish masalasi shaxslarga emas, balki Ummatga taalluqlidir. Jamiyatni o‘zgartirish mexanizmi shaxslarni o‘zgartirishdan ko‘ra murakkabroq bo‘lganligi sababli, uning harakati ancha sekin bo‘ladi va uni kam kishi ko‘radi — faqat o‘tkir basirat va to‘g‘ri rahbarlik ato etilgan kishigina buni ko‘ra oladi. Bu degani, shaxs maqsad o‘z qo‘li bilan amalga oshmaydi, yoki kelajak avlodlar qo‘lida amalga oshadi deb o‘ylab ish qilsin, degani emas. Aksincha, a’zo yoki a’zolar davlat o‘z qo‘lida o‘rnatiladi, deb bilib harakat qilishlari kerak va inshaalloh, Payg‘ambar ﷺ va sahobalari qo‘lida o‘rnatilgani kabi, ular ham buning guvohi bo‘ladilar. Shuni aytish lozimki, shaxsning umri qisqa yoki uzoq bo‘lishi mumkin, g‘alaba va’dasi esa alohida shaxs yoki shaxslar uchun emas, balki guruh uchun berilgan. Alloh ﷻ Yer yuzida xalifalik (istixlof) va’da qilgan aynan shu mo‘min guruhdir. Ish davomida shaxs vafot etishi mumkin, amir vafot etishi mumkin va yo‘lda ko‘plab kishilar halok bo‘lishi mumkin, ammo guruh Allohning amriga rioya qilishda davom etar ekan, va’da saqlanib qoladi. G‘alaba ularning qo‘lida amalga oshadi, u qancha vaqt olsa ham. Buning ilmi Allohning huzurida bo‘lib, bunga hech kim mas’ul emas, lekin guruh faqat (uslubga) amal qilishi uchun mas’uldir.

The issue of change relates to the Ummah and not individuals. The mechanics of changing the society is of greater complexity than changing individuals, thus its movement is much slower, and is hardly seen, except by the one who has been granted a penetrating vision and correct patronage. This does not mean that the individual works while thinking the aim will not be achieved at his hands, or that it will be achieved at the hands of future generations; rather the member or members should set out from the standpoint that the state will be established at their hands, and that they will witness it, insha Allah, just as it was established at the hands of the Messenger 􀁕 and his companions. It is intended to say the life of an individual may be short or long, and the promise of victory did not come for an individual or individuals, but for the group. It is this believing group to which Allah 􀀬 has promised succession (istikhlaf) on the earth. During the work, the individual may die, or the Ameer may die and many may fall along the way, but the promise will remain as long as the group remains on attending to the order of Allah 􀀬. The victory will be realised at their hands whether it took a long time or not. The knowldge of this is with Allah 􀀬, and no one is responsible for this, but the group is responsible only for the adherence (to the method).

Shuning uchun hech kim shar’iy hukmni tajriba deb aytmasligi kerak, ya’ni uning maqsadiga erishish kechiksa, uni muvaffaqiyatsiz deb e’lon qilib, boshqa tajribaviy amal uchun tark etmasligi lozim. Agar biz uning dalilga muvofiq shar’iy hukm ekaniga ishonch hosil qilgan ekanmiz, hech kim bunday deya olmaydi. Vositalar va uslublarga kelsak, ularning sinovdan o‘tkazilishi to‘g‘ri.

Therefore no one should say that the Shar’ee rule is an experiment, such that if the realisation of its aim is delayed, then we will pronounce it a failure and we will abandon it for another experimental action. No one can say this as long as we are sure that it is a Shar’ee rule in accordance with the evidence. As for the means and styles, it is right that they are subjected to trial.