Endi savol tug'iladi: Payg'ambar ﷺ Makkada hayotlari davomida aytgan yoki qilgan ishlari Allohdan kelgan vahiy hisoblanadimi va shunga ko'ra unga amal qilish farzmi? Yoki shunday so'z va ishlar borki, ular vahiydan emas va ularga ergashishga majbur bo'lgan doiraga kirmaydimi?

The question that arises now is whether what the Messenger 􀁕 said or did during his life in Makkah is considered a revelation from Allah 􀀬, and consequently it is an obligation to adhere to it. Or are there actions and sayings which are not from the revelation and do not come under the area that one is obliged to emulate?

Aynan shu nuqtai nazardan usul, vositalar va uslub masalasi bo'yicha munozara paydo bo'ladi.

It is from this angle that the discussion on method, means and style arises.

Yana bir savol tug‘iladi: usulni (ya’ni uslub emas, balki shar’iy qoidalar majmuasini) tajribaga bog‘liq deb hukm qilish to‘g‘rimi? Agar uni sinab ko‘rilganda natija bersa, uni to‘g‘ri deb hukm qilamiz, aks holda noto‘g‘ri deb hukm qilamizmi?

Another question also arises, which is: is it correct to judge on the method (which is a set of Shar’ee rules and not styles) as being subject to experiment? If after trying it, it gives fruit then we judge it to be correct, otherwise it is incorrect?

Birinchi masala bo'yicha biz quyidagilarni aytamiz: Alloh 􀀬 musulmonlarga Elchiga 􀁕 ergashishni va u aytgan yoki qilgan har bir ishga ergashishni buyurdi. U 􀀬 aytadi: “U o'z xohishi bilan so'zlamaydi. Bu faqat vahiy qilingan ilohiy ilhomdir.” [TMQ 53:3-4].

Regarding the first issue We say the following: Allah 􀀬 ordered the Muslims to follow the Messenger 􀁕 and emulate everything he said or did. He 􀀬 says; “Nor does he speak of (his own) desire. It is only an Inspiration that is revealed.” [TMQ 53:3-4].

Va U 􀀬 aytadi: “Payg‘ambar (Muhammad 􀁕) sizga nimani bersa, uni olinglar va nimadan qaytarsa, undan to‘xtanglar.” [TMQ 59:7]. Bu yerdagi “maa” so‘zi umumiylik ifodalovchi so‘zlardandir. Shuning uchun Allohning Elchisi 􀁕 olib kelgan (ya’ni bizga yetkazgan) hech bir narsa Elchi 􀁕ga ergashish va uni namuna qilishdan chetda qolmaydi, faqat bu umumiylikni chegaralovchi Shar’iy hukm bo‘lsa, bundan mustasno.

And He 􀀬 says; “And whatsoever (maa) the Messenger (Muhammad 􀁕) gave you, take it, and whatsoever (maa) he forbade you, abstain from it.” [TMQ 59:7]. The word “maa” here is from the expressions of generality. Hence there is nothing that Allah’s Messenger 􀁕 has brought (ie conveyed to us) that is excluded from following and emulation of the Messenger 􀁕, unless there is a Shar’ee rule that specifies this generality.

Ba'zi dalillar kelib chiqqanki, ular uning ﷺ ba'zi so'zlari va amallarida unga ergashishni istisno qiladi, masalan:

Some evidences have come which exclude from following him in certain sayings and actions of his 􀁕, like:

Payg'ambarning ﷺ hadisi: “Sizlar dunyoviy ishlaringizni ko'proq bilasizlar.” Shunday ekan, qishloq xo'jaligi, ishlab chiqarish, ixtirolar hamda tibbiyot va muhandislik sohasidagi tadqiqotlar kabi dunyoviy masalalar vahiy doirasiga kirmaydi. Payg'ambar ﷺ bu masalalarda boshqa odamlar kabi oddiy inson ekanligini va bu borada hech qanday alohida mavqega ega emasligini ko'rsatib berdi, xuddi xurmo daraxtlarini changlatish voqeasida buni aniq bayon qilganidek.

- The hadith of the Messenger 􀁕; “You are more knowledgeable about the matters of your dunya.” Thus, matters of the dunya such as agriculture, manufacturing, inventions and studies in medicine and engineering; none of these come under the wahy (revelation). The Messenger 􀁕 has shown us that, in these matters, he is a man like anyone else, and he is not distinguished in this regard; just as he 􀁕 clarified this in the incident of pollinating the date palm trees.

- Payg'ambarga xos bo'lgan va boshqa hech kim unga sherik bo'lmagan amallar, masalan, faqat unga duho namozini o'qish vojib bo'lgani, tun bo'yi ro'za davom ettirishga ruxsat berilgani yoki to'rttadan ortiq ayolga uylanishi mumkin bo'lgani kabi.

- Actions that are proven to be specific to him, and no one shares with him in these. Such as the fact that only he is obliged to pray duha, permitted to continue fasting at night or marry more than four women.

Bundan tashqari, bu kabi boshqa masalalar ham Rasul ﷺ ga xos ekanligi isbotlangan. Shu sababli, bu masalalarda Payg'ambar ﷺ ga ergashish joiz emas.

This is beside other such issues that have been proven to be specific to the Messenger 􀁕. Therefore it is not allowed to follow the Prophet 􀁕 in these matters.

- Uning tabiiy xulqiga tegishli amallar, ya'ni insonning tabiati va xilqatiga xos bo'lgan ishlar; masalan, turish, o'tirish, yurish, ovqatlanish, ichish va hokazo. Bunday amallar Rasul ﷺ va uning ummati uchun joiz ekanligida hech qanday ixtilof yo'q.

- Actions relating to his natural disposition, which is part of the nature and disposition of human beings to do; such as standing, sitting, walking, eating, drinking etc. There is no dispute that such actions are permitted in respect to the Messenger 􀁕 and his Ummah.

- Payg'ambar ﷺ shar'iy hukmni amalga oshirganlarida, turli uslublardan foydalanar va o'rinli vositalarni qo'llar edilar. Shunday ekan, shar'iy hukm Allohning hukmi bo'lib, uni amalga oshirish shart. Shar'iy hukmning amalga oshirilish usuli, ya'ni uni tatbiq etish uslubi va o'rinli vositalar esa, agar bu yaxshi uslub bo'lsa va haromga olib bormaydigan vosita bo'lsa, inson sifatida Payg'ambar ﷺ ga qoldirilgan.

- When the Messenger 􀁕 used to implement the Shar’ee rule, he 􀁕 used to utilise various styles and use appropriate means. Thus the Shar’ee rule is the rule of Allah 􀀬 and must be implemented. As for the manner in which the Shar’ee rule is implemented, ie the style and the appropriate means to implement it, this was left to the Messenger 􀁕 as a human, as long as it is a good style and a means that does not lead to Haram.

Masalan, Uning 􀀬 so'zi: “Shunday ekan, sizga buyurilgan narsani ochiq-oshkora e'lon qiling.” [TMQ 15:94]. Bu amalga oshirilishi shart bo'lgan Shar'iy hukmdir. Shar'iy hukm bu ishning aniq qanday shaklda amalga oshirilishini belgilamagan. Payg'ambar 􀁕 Da'vatni Allohning 􀀬 amriga muvofiq e'lon qildilar, ularga esa qarshi chiqishning iloji yo'q edi. Payg'ambar 􀁕 Da'vatni qanday tarzda e'lon qilganlari esa ularga majburiy emas edi. Natijada, bu hukm Davlatni qurishda ularning 􀁕 ishlarini ibrat qilgan guruhga ham majburiy emas. Payg'ambar 􀁕 Safo tepaligida turgani, odamlarni ovqatga taklif qilgani yoki musulmonlar bilan ikki qator bo'lib Ka'bani tavof qilgani — bularning barchasi Shar'iy hukmni amalga oshirishga oid ishlardir, ya'ni asosiy hukm, ya'ni “e'lon qilish”ga tegishli yordamchi amallardir. Bu shakllar asosan ruxsat etilgan. Eng munosib shakllarni belgilash guruhning ixtiyorida qoldiriladi, ularni Shar'a belgilab qo'ymaydi.

For example, His 􀀬 saying; “Therefore proclaim openly that which you are commanded.” [TMQ 15:94]. It is a Shar’ee rule that must be implemented. The Shar’ee did not define a specific manner in which it should be implemented. The Messenger 􀁕 proclaimed the matter in compliance with the order of Allah 􀀬, which he could not go against. As for the manner in which the Messenger 􀁕 proclaimed the Da’wah, it was not binding on him. As a consequence, it is not binding on the group that emulates his 􀁕 action in establishing the State. The fact that the Messenger 􀁕 had stood on mount of Safa, invited people for dinner, or gone out with the Muslims in two rows circumbulating the Ka’bah; all of these styles are relating to the implementation of the Sharee’ah rule. ie they are subsidiary actions relating to the original rule, which is to ‘proclaim’. These styles are permitted in principle. The matter is left to the group to define the most appropriate styles, without being defined by the Shar’a.

Masalan, Uning 􀀬 so‘zlari:

For example, His 􀀬 saying:

“Va ular uchun qo‘lingizdan kelganicha kuch-quvvat va jangga tayyor otlarni hozirlab qo‘yinglar, shu bilan Allohning dushmanini va o‘zlaringizning dushmanlaringizni qo‘rqitinglar.” [TMQ 8:60]. Uning ﷺ... Correction: Allah (SWT) is not followed by ﷺ, and the Prophet's statement is not mentioned here, so I translate as follows: Uning (SWT) "tayyorlanglar" degan so‘zi shar’iy hukm bo‘lib, unga amal qilish lozim. Bu farz bo‘lib, unga xilof ish qilish harom. Buyruq — shar’iy illatga (sabab) erishtiradigan tayyorgarlikdir, ya’ni qo‘rquv solishdir. Vositalar (otlar) esa majburiy emas. Qo‘rquv solishga olib keladigan har qanday vositadan foydalanish kerak. Jihod amalga oshadigan vositalar doimo o‘zgarib turadi. Shuning uchun talab qilinadigan narsa shar’iy hukmni amalga oshirishda samarali vositadir. Bizning zamonimizda jihod vositalari va Allohning dushmanlari hamda munofiqlarning qalbiga qo‘rquv solish vositalari samolyotlar, tanklar va raketalar kabi narsalardir. Demak, shar’iy hukm — Allohning (SWT) hukmi bo‘lib, Allohning (SWT) kalomi unga to‘g‘ridan-to‘g‘ri tatbiq etiladi, chunki u asl hukmdir.

“And make ready against them all you can of power, including the steeds of war to frighten the enemy of Allah and your enemy.” [TMQ 8:60]. His 􀀬 statement “prepare” is a Shar’ee rule which has to be adhered to. It is a fard (obligation) and it is forbidden to go against it. The order is the preparation which will realise the aim of the ‘illah (Shar’ee reason), which is to strike fear. As for the means (horses), it is not binding. Any means that leads to the striking of the fear must be utilised. The means by which Jihaad is realised are always changing. Therefore, what is required is the effective means in implementing the Shar’ee rule. The means of Jihaad and for striking the fear in the hearts of the enemies of Allah and the hypocrites in our time is the use of such things as aeroplanes, tanks and rockets. Thus, the Shar’ee rule is the rule of Allah 􀀬 on which the speech of Allah 􀀬 is directly applied, since it is the rule of the asl (original rule).

Uslub (uslub) — bu asl hukmning amalga oshirilish usuliga tegishli qisman hukm bo‘lib, mubohdir va uni tanlash bizning ixtiyorimizga qoldirilgan. Vosita (al-vasila) — shar’iy hukmni amalga oshirish vositasidir. U asosan joiz bo‘lib, eng samarali vositani tanlash bizga havola etilgan.

The style (usloob) is a partial hukm, related to the manner of the implementation of the hukm of the asl (original rule). It is mubah (permitted) and left to us to decide the appropriate style The means (al-waseela) is the tool through which the Shar’ee rule is implemented. It is in principle permitted and it is left to us to decide the most effective means.

Shunga ko‘ra, Rasul ﷺ dan chiqqan har qanday narsa — u Makkada nozil bo‘lgan bo‘lsinmi yoki Madinada; u aqidaga oid bo‘lsinmi yoki tizimlarga (nizomlarga) oid bo‘lsinmi; Shar’iy hukmlarning uslubi yoki qo‘llanilishiga oid bo‘lsinmi — bularning hammasi vahiy hisoblanadi va u taassi (ergashish) masalasiga kiradi, yuqorida zikr qilingan istisnolar va ularga o‘xshash boshqa misollar bundan mustasno.

Accordingly, anything that ensued from the Messenger 􀁕; whether it was revealed in Makkah or Madinah; whether it relates to the ‘Aqeedah or systems; regarding the methodology or application of the Shar’ee rules; all of this is considered revelation, which comes under the issue of ta’assi (emulation), excluding the aforementioned exceptions and other examples like them.

Kim Makka shahridagi Payg'ambarimiz ﷺ ning da'vat yo'liini o'rgansa, u ﷺ shar'iy hukm sifatida qaraladigan, buzish mumkin bo'lmagan, aksincha, unga amal qilish lozim bo'lgan ishlarni qilganini ko'radi. Shuningdek, u ﷺ uslublar toifasiga kiradigan ishlarni ham qilgan. U ﷺ o'ziga yuklatilgan shar'iy hukmni amalga oshirish uchun vositalardan foydalangan. Guruh o'zidan aynan nima talab qilinishini, nima esa uning ixtiyoriga qoldirilganini bilishi uchun, hukmi uslub qoidalaridan olinadigan masalalar bilan uslub va vositalarga oid masalalar o'rtasidagi farqni ajratib olish kerak.

The one who studies the path of the da’wah of the Messenger 􀁕 in Makkah will see that he 􀁕 undertook actions that are regarded as Shar’ee rules, which cannot be contravened but rather adhered to. Likewise he 􀁕 undertook actions that actually come under the category of styles. He 􀁕 utilised means by which he implemented the Shar’ee rule demanded of him. One should differentiate between matters whose rule is considered from the rules of the method, and matters that are of styles and means, so that the group knows what is specifically required of it, and what is left to its discretion.

Usulning butun tafsilotini guruh vaziyatga qarab ixtiyoriga qoldirilgan uslublardan iborat deb hisoblash joiz emas. Chunki bunday qarash usulga oid shar'iy hukmlarning e'tiborsiz qolishiga va ularning o'rniga o'zidan chiqarilgan qoidalarning kelishiga olib keladi. Buni yanada aniqroq tushunish uchun biz bir nechta misollar keltiramiz.

It is not allowed to consider the whole of the method as being from the styles, which are left to the discretion of the group in accordance with the circumstances. This is because such a view will lead to the neglect of the Shar’ee rules relating to the method, and to their replacement by rules from oneself. For further clarification of this we present some examples.

- U (Allohu taolo) aytadi: “Shuning uchun, sizga buyurilgan narsani ochiq e’lon qiling” [TMQ 15:94]. Bu buyruq Allohdan Uning Elchisi 􀁕 ga kelib, da’vatni ochiq qilishni talab qiladi. Ushbu buyruq ikkita shar’iy hukmni ko‘rsatadi. Birinchisi: bu oyat nozil bo‘lishidan oldin ochiq da’vat bo‘lmagan. Ikkinchisi: oyatga muvofiq ochiq da’vatning boshlanishi. Elchi 􀁕 ga ochiq e’lon qilish bilan qilmaslik o‘rtasida tanlov berilmagan. Aksincha, u Allohning ochiq da’vat haqidagi hukmiga bo‘ysunishga majbur bo‘lgan. Bu Shar’ bayon qilgan shar’iy hukmdir. Elchi 􀁕 bu ishni o‘z xohishi bilan qilmagan, shuning uchun u ergashish (iqtido) doirasiga kiradi. U (Allohu taolo)ning “sizga buyurilgan narsa” degan so‘zi bu ishning Allohga tegishli ekanini bildiradi.

- He 􀀬 says; “Therefore proclaim openly that which you are commanded.” [TMQ 15:94]. This order is from Allah 􀀬 to His Messenger 􀁕 to give the da’wah openly. This order reveals the presence of two Shar’ee rules. The first is the absence of the open da’wah before the revelation of this ayah; and the second is the initiation of the open Da’wah in compliance with the ayah. The Messenger 􀁕 was not given a choice between proclaiming publicly and not proclaiming. Rather, he was obliged to obey the rule of Allah 􀀬 regarding the public da’wah. This is the Shar’ee rule, which the Shar’a has clarified. The Messenger 􀁕 did not decide to do this of his own accord, so it comes under the area of emulation. His 􀀬 saying; “with what you have been commanded” indicates that the matter is for Allah 􀀬.

- U 􀀬 aytadi: “Sizlar qo‘llaringizni tortib olishga (jangdan qaytishga) va namoz o‘qishga buyurilgan kishilarni ko‘rmadingizmi?” [TMQ 4:77]. Payg‘ambar 􀁕 ham ‘Abdurrahmon ibn al-‘Avfga, u kofirlarning shafqatsiz muomalasiga qarshi turish uchun qurol ishlatishga ruxsat so‘raganida, shunday degan: “Darhaqiqat, menga kechirim berishga buyurilganman, shuning uchun odamlar bilan urushmang.” [Ibn Abi Hotim, an-Nasoiy va al-Hokim rivoyat qilgan]. Shundan so‘ng, Makkadan Madinaga hijrat paytida U 􀀬 ning quyidagi so‘zlari nozil bo‘ldi: “Ularga qarshi urush qilinayotganlarga (ya’ni mo‘minlarga), chunki ular zulm ko‘rganlari uchun, urushga ruxsat berildi. Albatta, Alloh ularga (mo‘minlarga) yordam berishga qodirdir.”

- He 􀀬 says; “Have you not seen those who were told to hold back their hands (from fighting) and perform salah.” [TMQ 4:77]. The Messenger 􀁕 also said to ‘Abdar-Rahman b. al-’Awf when he requested the use of weapons to confront the harsh treatment of the Kuffar; “Indeed, I have been order to forgive so do not fight the people.” [Reported by Ibn Abi Haatim, an-Nasai and al-Haakim]. Then afterwards came the revelation of His 􀀬 saying during the Hijrah from Makkah to Madinah; “Permission to fight is given to those (ie believers), who are fighting them, because they (believers) have been wronged, and surely Allah is Able to give them (believers)

…g'alaba.” [TMQ 22:39]. Bularning barchasi jangga ruxsat berilmagani, keyin esa ruxsat berilgani dalolat qiladi. Ruxsat bergan Zot — Allohdir 􀀬. Bu rioya qilinishi shart bo'lgan shar'iy hukmdir.

victory.” [TMQ 22:39]. All of this indicates that the fighting was not permitted, and then the permission was given. The one who gave the permission is Allah 􀀬. It is a Shar’ee rule, which must be adhered to.

Elchi ﷺ bu ishni o‘z ixtiyori bilan qilmagan yoki undan o‘zini tiymagan, chunki masala uning ixtiyoriga qoldirilmagan; aksincha, bu vahiydir va u ergashish doirasiga kiradi. Elchi ﷺ o‘zini unga cheklashi lozim bo‘lganidek, bizning ham o‘zimizni unga cheklashimiz vojibdir.

The Messenger 􀁕 did not do it or abstain from it of his own accord because the matter has been left to his discretion; rather it is revelation and it comes under the sphere of emulation. Just as the Messenger 􀁕 had to restrict himself to it, it is incumbent on us to restrict our self to it.

Xuddi shunday, Payg'ambar ﷺ qabilalardan nusrat (yordam) so'raganlarida aytgan so'zlari: "Ey falon qabila, men sizlarga Allah yuborgan Allahning Elchisiman. U sizlarga Allahga ibodat qilishni, Unga hech narsani sherik qilmaslikni va Undan tashqari sizlar sig'inayotgan butlarni tashlashni buyuradi; menga iymon keltiringlar va men Allahdan olib kelgan narsamni yetkazguncha meni himoya qilinglar (bir rivoyatda: menga yordam beringlar)", deyar edilar. [Ibn Hishomning "Sira" kitobi]. U zot ﷺ bu hadisda ushbu ishning Allah tomonidan buyruq ekanini bayon qildilar. Payg'ambar ﷺ bu borada vahiyga amal qilardilar. Payg'ambar ﷺning ko'plab rad javoblariga va qabilalarning javobi qo'pol hamda xunuk bo'lishiga qaramay, nusrat so'rashda qat'iy turishlaridan bu narsaga dalolat qiluvchi boshqa narsa yo'q.

- Similarly, the saying of the Messenger 􀁕 when he used to seek the Nusrah from the tribes; “O such and such tribe, indeed I am the Messenger of Allah sent to you. He orders that you should worship Allah, and not associate partners with Allah, and that you should discard the idols that you worship besides Him; and you should believe in me and protect me (also in one narration ‘support me’) until I can convey from Allah what He has sent me with.” [Sira of Ibn Hisham]. He 􀁕 clarified in this hadith that the matter is an order from Allah 􀀬. The Messenger 􀁕 used to follow the revelation in this regard. There is nothing more indicative of this than the Messenger’s insistence on seeking the Nusrah, despite the numerous rejections and the harshness and ugliness of the answer of the tribes.

Bular usulga oid ahkomi shariya misollaridir. Shar'iy hukmning amalga oshirilish vositalari va uslublariga kelsak, biz ularga asosiy masala sifatida muayyan tarzda amal qilishga buyurilmaganmiz. Aksincha, shar'iy hukmni amalga oshirishda eng mos uslubni va muvaffaqiyatli vositalarni tanlaymiz.

These are examples of ahkam Sharee’ah relating to the method. As for the means and styles with which the Shar’ee rule is implemented, we are not ordered to adhere to them in a specified manner in matter of principle. We rather undertake the most appropriate style and the successful means in implementing the Shar’ee rule.

Shu tariqa, Rasululloh 􀁕 da’vatlarida mo’minlar bilan Dor al-Arqamda, ba’zi uylarida va vodiylarda olib borgan jamlangan tarbiya ham shunga kiradi. Biz uchun bu amal qilinishi lozim bo‘lgan shar’iy hukmdir va unga mos uslub tanlanadi. Shunday qilib, fikrlar jamlangan holda beriladigan uslub sifatida halqalar yoki oilalar tanlanadi. Ularga haftalik ma’lum vaqt belgilanadi, halqa yoki oiladagi odamlar soni esa ma’lum muddat bilan birga белgilab qo‘yiladi. Bularning barchasi da’vatga ishongan yoshlarning ongida fikrlarni jamlash uchun mos bo‘lgan tarzda hal qilinadi. Bularning hammasi bizning ixtiyorimizga qoldirilgan. Biz bu narsalarni shar’iy hukmni amalga oshirishga, ya’ni jamlangan tarbiyani vujudga keltirishga mos ravishda belgilaymiz.

Thus, the concentrated culturing the Messenger 􀁕 used to undertake with the believers in his da’wah in dar al-’Arqam, in some of their houses and in the valleys. In respect to us, it is a Shar’ee rule that must be adhered to, and the appropriate style is adopted for it. Thus circles or families are chosen as a style in which the thoughts are given in a concentrated manner. A certain weekly time is fixed for them, and the number of people in the halaqah or family is set down together with a certain period of time. All of this is decided in the manner that is suitable for the concentration of thoughts in the minds of the youth of the da’wah who believe in it. All of this has been left to us to decide. We set these things according to what suits the realisation of the Shar’ee rule, which is to bring about the concentrated culture.

Rasululloh 􀁕 odamlarga Makkaning bozorlarida o‘zini va da’vatini ochiq-oshkora taklif qilar edilar. Biz ham shunday qilganimizda, mos uslubni qabul qilamiz, masalan, nutq so‘zlash, ijtimoiy yig‘inlarda yoki xalq bayramlari, qayg‘u va tashvish paytlari kabi holatlarda g‘oyani tarqatish. Mavjud vositalardan foydalaniladi, jumladan kitoblar, jurnallar, varaqalar, kassetalar yoki jonli ma’ruza orqali. Bularning barchasi ruxsat etilgan vositalardir.

The Messenger 􀁕 used to offer himself and his da’wah to the people in the markets of Makkah publicly.When we ourselves do that, we adopt the fitting style, such as giving speeches, or spreading the idea in social gatherings, or on occasions such as people’s festivals and moments of grief or distress. The available means are utilised such as books, magazines, leaflets and cassettes or by live speaking. All of these are permitted means.

Xuddi shunday, Rasulullah ﷺ Nusra talab qilish uchun Toifga borganlarida, piyoda borganlari yoki ot bilan borganlari yoki boshqa biror vositadan foydalanganlari ham taqlid doirasiga kirmaydi. Bu vositalar Shar'iy hukm bilan belgilanmagan, ularni tanlash bizning ixtiyorimizga qoldirilgan.

Likewise when the Messenger 􀁕 went up to Taif to seek the Nusrah, whether he went on foot or horseback or he used any other means, they are not within the sphere of emulation. The means have been left to our discretion without any specification from the Shar’a.

Shuning uchun biz Payg'ambar ﷺ uslubi vahiy bilan belgilangan shar'iy hukmlardan iborat ekanini bilishga majburmiz; u ulardan hatto bir tuk ham chetga chiqmagan. Biz ham ulardan bir tuk ham chetga chiqmasligimiz shart. Faqat shar'iy hukmning amalga oshirilishi talab qiladigan vositalar, shakllar va uslublar o'zgaradi. Ularni hal qilish bizga topshirilgan, xuddi Payg'ambar ﷺ ga topshirilgani kabi.

Therefore, we are obliged to know that the method of the Messenger 􀁕 consists of Shar’ee rules determined by the revelation, which he did not deviate from, even by a hairbreadth. We are also obliged not to deviate from them by a hairbreadth. All that changes is the means, forms and styles that the implementation of the Shar’ee rule necessitates. They are left to us to decide, just as they were left to the Messenger 􀁕 to decide.

Haqiqatan ham, dor al-Islomni barpo etish shar'iy hukmdir. Ba'zilar davlatni barpo etish usuli uslub masalasi bo'lib, uni belgilash bizga havola etilgan deb o'ylaydilar. Shu sababli, dor al-Islomga olib keladigan har qanday harakatni amalga oshirishimiz mumkin, deydilar. Masalan, kambag'allarga yordam berish, odamlarni axloqqa chaqirish, maktablar va kasalxonalar qurish, yaxshi ishlarga da'vat qilish, hokimlarga qarshi kurashish yoki hokimiyatda ishtirok etishni talab qilish mumkin, deb hisoblaydilar. Bularning barchasi ﷺ Parvardigori buyrug'iga muvofiq dor al-Islomni barpo etish usulini tanlaganida, uning sunnatiga ergashishdan chetga chiqishdir. Payg'ambar ﷺ Alloh ﷻ buyrug'iga binoan da'vatni oshkora e'lon qilganidek, biz ham uni e'lon qilishga majburmiz; aks holda, biz adashganlardan bo'lamiz. Payg'ambar ﷺ qo'lini urushdan tiyib, musulmonlarga qurol ko'tarishga ruxsat bermaganidek, biz ham unga amal qilishimiz kerak. Payg'ambar ﷺ nusra izlaganidek, vaziyat boshqacha bo'lsa ham, biz ham xuddi shunday yo'l bilan uni izlashimiz kerak. Umuman olganda, usulning bosqichlari Alloh ﷻ tomonidan Payg'ambarga belgilanganidek, ular bizga ham belgilab qo'yilgan. Ularga zid kelish yoki ularga amal qilmaslik Shar'ni buzish deb hisoblanadi.

Indeed, establishing the dar al-Islam is a Shar’ee rule. There are those who think that the method of establishing the State is a matter of style and that it is left to us define. Hence we can undertake any kind of action that leads to the establishment of dar al-Islam. We can, for example, help the poor, call people to morals, build schools and hospitals, call to the virtuous acts, or fight the rulers or demand to participate in ruling. All of these are deviation from his 􀁕 emulation when he followed the order of his Lord in following the method to establish the dar al-Islam. Just as the Messenger 􀁕 publicly proclaimed the da’wah in compliance with the order of Allah 􀀬, we are obliged also to proclaim it; otherwise we will be from those who deviated. Just as the Messenger 􀁕 restrained his hand from fighting and did not permit the Muslims to bear arms, likewise we must also comply with that. Just as the Messenger 􀁕 sought the Nusrah, we must also seek it in the same manner, despite the different reality. In general, just as the steps of the method were defined by Allah 􀀬 to His Messenger, they are also defined to us. Contradicting them or not following them is considered to be a violation of the Shar’a.

Usul bo'yicha bizga tanlov berilmagan. Shar'iy hukm bizga maqsadni ham, uni amalga oshirish usulini ham belgilab bergan. Bu masalada itoat etishdan boshqa tanlovimiz yo'q.

With regards to the method we have not been given a choice. The Shar’a has defined for us the aim, as well as the method to achieve it. We have no choice in this matter other than to obey.

Shunday qilib, faqat shar'iy matnlar (Qur'on va Sunnat) usulning bosqichlarini belgilashda hujjat hisoblanadi. Biz bosqichlardan birortasini belgilashda aql, sharoit yoki maslahatga (maslahah) hech qanday o'rin qoldirmaymiz.

Thus, only the Shar’ee texts (Qur’an and Sunnah) have the authority in defining the steps of the method. We do not leave to the mind, circumstances or interest (maslahah) any account in defining any of the steps.

Shar’iy matn lingvistik ko‘rsatkichlariga ko‘ra tushuniladi, odamlarning xohish-istaklariga ko‘ra emas. Aksincha, bizning moyilliklarimiz Shar’ga tobe bo‘lishi kerak va biz Allohning roziligiga sabab bo‘ladigan narsaga amal qilishga majburmiz.

The Shar’ee text is understood according to its linguistic indications and not according to people’s whims and inclinations. Rather our inclinations follow the Shar’a, and we are obliged to adhere to whatever pleases Allah 􀀬.

Shuning uchun bizning zimmamizda Elchi ﷺ ning uslubini tushunish va uni aynan qanday yo'l tutgan bo'lsa, shunday qat'iy ravishda izchil bajarish, shuningdek, uning ishining bosqichlarini va har bir bosqichda amalga oshirilgan harakatlarni belgilab olish vojibdir.

Therefore, it is incumbent on us to understand the method of the Messenger 􀁕 and stick to it exactly as he proceeded on it, and also to define the stages of his work and the actions carried out in every stage.

Shunday qilib, tarbiyalash bosqichida Rasul ﷺ shaxslar bilan aloqa o‘rnatish, o‘ziga ishongan kishilarni yashirin joyda to‘plash va ularni tarbiyalashda sabr-matonat ko‘rsatish kabi ishlarni amalga oshirdilar. Biz bu ishlarning asl negizini Allah {SWT} tomonidan kelgan shar’iy qoidalar sifatida qabul qilamiz, bu ishlar uchun zarur vositalar va uslublarni esa o‘zimiz tanlaymiz. Note: The ﷺ is placed after "Rasul" as the Prophet Muhammad, and "(SWT)" is rendered as {SWT} as it appears in the original's convention for Allah. Lowercase "Allah 􀀬" symbol in the source was a font glyph; I rendered it as {SWT} per the rules.

Thus, in the cultural stage, the Messenger 􀁕 undertook actions - such as contacting individuals, gathering those who believed in him in a secret place and persevering in their culturing. We adhere to the asl (basis) of these actions as Shar’ee rules that have come from Allah 􀀬, and for these actions we choose the necessary means and styles ourselves.

Interaksiya bosqichida Payg'ambar ﷺ bir qator ishlarni amalga oshirdi: da'vatni ochiqdan-ochiq e'lon qildi, aqidalarga va buzuq urf-odatlarga qarshi yuzlab oyatlar nozil bo'ldi, Quraysh hukmdorlari ismlari yoki vasflari bilan tanqid qilindi va u ﷺ o'zini qabilalarga taklif qildi.

In the stage of interaction, the Messenger 􀁕 undertook actions - such as proclaiming the da’wah publicly, hundreds of ayahs were revealed attacking the creeds and corrupt traditions, attacking the rulers of Quraysh by name or description, and he 􀁕 offered himself to the tribes.

Biz ushbu amallarning asli sifatida ham Shar'iy hukmlarga amal qilamiz. Birinchi bosqich amallariga – ya'ni madaniy bosqichga – ikkinchi bosqich amallarini qo'shamiz; bu bosqichda fikriy va siyosiy kurash olib boriladi, Ummatning manfaatlari Islom asosida ilgari suriladi va kofir mustamlakachilarning hamda ularning xizmatkori bo'lgan hukmdor agentlarning rejalari fosh etiladi, aynan Rasululloh ﷺ qilganlaridek. So'ngra bu amallar uchun zarur vositalar va uslublarni tanlaymiz.

We also adhere to the asl (basis) of these actions as Shar’ee rules. To the actions of the first stage -which is the cultural stage- we add the actions of the second stage; where the intellectual and political struggle, adoption of the Ummah’s interests on the basis of Islam, and exposing the plans of the Kaafir colonialists and their henchmen, the agent rulers; exactly as the Messenger 􀁕 used to do. Then we choose the necessary means and styles for these actions.

Darhaqiqat, Xilofatni o‘rnatish uchun (shar’iy usulga) ergashish o‘sha davrdan bo‘lishi kerakki, o‘sha vaqtda Rasululloh ﷺ Makkada bo‘lganlar.

Indeed, the emulation (of the Shar’ee method) to establish the Khilafah should be from that period in which the Messenger 􀁕 was in Makkah.

Rasululloh ﷺ bu usulni boshlab, shu yo'lda harakat qilganlarida, xorlik, ojizlik, zo'ravonlik va zarar ko'rdilar.

When the Messenger 􀁕 started on this method and undertook actions in the process, he went through humiliation, weakness, violence and harm.

Shunga qaramay, u qat'iy irodа bilan tinimsiz mehnat qilardi. Allohning 􀀬 amri unga kelganida, u uni bajarishga intilardi. Haqiqatan, kim to'g'ri yo'ldan qanchalik uzoqlashsa, ayniqsa Uning 􀀬 quyidagi so'zini eshitganidan keyin shunday qiladi:

Yet he worked relentlessly with firm resolve. The order of Allah 􀀬 would come to him and he would strive to implement it. Indeed, the one who he is far from following the correct path; especially after he has heard His 􀀬 saying:

"Shunday ekan, sizga buyurilganini ochiq-oydin e'lon qiling." [TMQ 15:94].

“Therefore proclaim openly that which you are commanded.” [TMQ 15:94].

Alloh 􀀬 Rasulini faqat Uning amriga muvofiq ravishda da'vat qilishga buyurgani va u Payg'ambarning 􀁕 chaqiruvini o'z xohishiga ko'ra emas, balki Rabbisining amri bilan qilganini ko'rgan. Va "Bu usul majburiy emas", deydigan kishiga: agar usul majburiy bo'lmasa, nega Payg'ambar 􀁕 o'sha pozitsiyani egallashi kerak edi, ya'ni kofirlarga qarshi chiqib, ularning xudolari, yetakchilari, urf-odatlari va fikrlariga qarshi turishi kerak edi? Bundan tashqari, bularning barchasi Qur'on yo'l-yo'riqi ostida amalga oshdi. U hukmdorlarni maqtab, ularni xushnud qilishi yoki xalqining buzuq an'analariga ergashib, ular bilan obro' qozonishi mumkin edi. Haqiqatan, agar u shunday qilganida, Rabbisining amriga itoatsizlik qilgan bo'lardi. Qur'on nozil qilindi va Payg'ambar 􀁕 Uning amriga bo'ysundi. Alloh 􀀬 aytdi: "Tur va ogohlantir!" [TMQ 74:2]. U 􀀬 rahbarlarga hujum qildi, yuqorida tushuntirilganidek: "Abu Lahabning ikki qo'li halok bo'lsin, o'zi ham halok bo'lsin!" [TMQ 111:1]. Qur'on Payg'ambarni 􀁕 Uning 􀀬 "Sen (ey Muhammad 􀁕), Rabbingning inoyati bilan, devona emassan" [TMQ 68:2] degan so'zi bilan himoya qildi. U kofirlarning holatini tasvirlab berdi: "Ular sendan murosaga kelishingni istaydilar, shunda ular ham sen bilan murosaga kelishardi" [TMQ 68:9]. U 􀀬 Payg'ambarga 􀁕 Umm al-Qura, ya'ni Makka va uning atrofidagilarni da'vat qilib ogohlantirishni buyurdi va unga 􀁕 hamda u bilan birga bo'lganlarga qurol yordamida da'vat qilishni man etdi. Qur'on nozil bo'lib turardi, Payg'ambar 􀁕 esa unga muvofiq ish tutardi. Bundan keyin, usul majburiy emas deb ayтган kishi uchun yana qanday dalil kerak?

Where Allah 􀀬 orders His Messenger to proclaim only in accordance with His command, and he has seen the Messenger’s 􀁕 calling because of the command of his Lord and not because of his own decision. The one who he says: ‘This method is not binding’. If the method is not binding then why did the Messenger 􀁕 have to take the stance that he took, where he challenged the kuffar and opposed their gods, leaders, customs and thoughts? In addition, all of this took place under the guidance of the Qur’an. He could have flattered the rulers and appeased them, or gone along with the corrupt traditions of his people, so as to gain prestige with them. Indeed if he had done that, he would have disobeyed the command of his Lord. The Qur’an was revealed and the Messenger 􀁕 complied with His command. Allah 􀀬 said; “Arise and warn!” [TMQ 74:2]. He 􀀬 attacked the leaders, as explained previously; “Perish the two hands of Abu Lahab, and perish he!” [TMQ 111:1]. The Qur’an defended the Messenger 􀁕 with His 􀀬 saying; “You (O Muhammad 􀁕) are not, by the Grace of your Lord, a madman.” [TMQ 68:2]. It described the condition of the Kuffar; “They wish that you should compromise with them, so they (too) would compromise with you” [TMQ 68:9] He 􀀬 ordered the Messenger 􀁕 to proclaim and warn the Umm al-Qura, ie Makkah and its surroundings, and He 􀀬 forbade him 􀁕 and those with him from undertaking the da’wah by using arms. The Qur’an used to be revealed and the Messenger 􀁕 would proceed according to it.What more proof is needed after this for the one who says that the method is not binding?

Bu aytilgan narsaning ma'nosi shuki, u majburiy emas, ya'ni ixtiyoriy demakdir. Bu esa Rasululloh ﷺ Allohning buyrug'iga, nozil qilingan hamma narsada yoki uning bir qismida, unga qarshi chiqishi mumkin edi, degani. Chunki asli u nozil bo'layotgan narsa bilan majburiy emas edi. Bu degani, bizda ham tanlov bor: Rasulullohning ﷺ yo'lini yoki boshqa biror yo'lni tutish.

To say that it is not binding means that it is optional. That means that the Messenger 􀁕 could have gone against the order of Allah 􀀬 in everything that was revealed, or in a part. That is because in origin, he was not bound by what was being revealed. That means we also have a choice, whether to follow the method of the Messenger 􀁕 or any other method.

Bu qarash Payg'ambar ﷺ ning ish-harakatlarini va o'zgartirish yo'llarini to'g'ri tushunish va (to'g'ri) ergashishdan ancha uzoqdir.

This view is far from the correct understanding and (correct) emulation of the action of the Messenger 􀁕 and his way of change.