Bu shuni anglatadiki, sahih bo‘lmagan matnlarga bog‘liq emasmiz. Natijada, ularga amal qilishimiz shart emas. Ular buni o‘z fikrlari uchun dalil deb hisoblaydilar (aksincha, ularga qarshi dalil emas), ya’ni Makkada Xalifalikni o‘rnatish uchun harakat qilgan Rasulullohning ﷺ amallariga ergashmaslik uchun.

This means we are not bound by texts that are not authentic. As a consequence, we are not required to act upon it. They think this is an evidence for their opinion (as opposed to it being an evidence against them) of not emulating the actions of the Messenger 􀁕 in Makkah, when he worked to establish the Khilafah.

Ushbu qarashga javoban shuni aytamiz: Sira — rivoyatlar va voqealarning to‘plamidir, ular tekshirish va isbotlashni talab qiladi.

In response to this view we say that the Sirah is a compilation of reports and incidents, which require examination and authentication.

Chunki bu Elchining 􀁕 harakatlariga taalluqli, shuning uchun u Vahiy (ilohiy vahiy) qismidir. Demak, musulmonlar Qur'on va Sunnatga ahamiyat berganlari kabi, Mustafoning siyratiga ham ahamiyat berishlari kerak. Uning Makkadagi siyrati u yerda bo'lgan paytida qilgan ishlari bo'lib, ular Madinada dor al-Islom barpo etilishiga olib keldi. Siyratni e'tiborsiz qoldirgan, uni tekshirib tasdiqlay oladigan qodir kishilar gunohkor bo'ladi, shuningdek, bunga qodir bo'lganlarni bu ishga undamagan musulmonlar ham gunohkor bo'ladi.

Since it relates to the actions of the Messenger 􀁕, it is part of the Wahy (revelation). Hence, the Muslims must be concerned with the Sirah of the Mustafah, just as they are concerned with the Qur’an and Sunnah. His Sirah in Makkah constitues the actions he undertook whilst he was there, and which led to the establishment of dar al-Islam in Madinah. Neglecting the Sirah will incur sin on those able to verify it for not doing that, and it will incur sin upon Muslims for not encourageing those who had the ability to verify it.

Shuni aytish kerakki, bu da'voni qilayotganlarning aksariyati hadislarni rivoyat qilish va tekshirish bilan shug'ullanadigan kishilardan bo'lishi juda g'alati. Ular bu qarashni xuddi din tiklash ishida mehnat qilishdan ozod bo'lgandek ilgari suradilar. Ular bu fikrni keltirib, o'zlari muhim va qat'iy bir dalilni qo'lga kiritgandek o'ylaydilar.

It is very strange indeed, that those who make such a claim are from the people who usually concern themselves with the reporting and checking of ahadith. They put forward this view as if they are exempt from working to establish the deen. They cite this view, thinking that they have scored an important and conclusive point.

Bu musulmonlar, boshqa har bir musulmon singari, Islom Davlatini qurish uchun harakat qilishga buyurilganliklarini unutib qo'yishganmi? Bu ularga Sirani o'rganish, tekshirish va tahlil qilishni farz qiladi. Agar vaziyat ularni shar'iy masalalarning bir qismiga oid payg'ambarlik hadislarini tekshirishga undagan bo'lsa - ular bu yo'lda ulkan sa'y-harakat qilib, ko'p vaqt sarflagani uchun minnatdorchilikka loyiq bo'lsa - u holda, masala dinning qaror topishi bilan bog'liq ekanini anglagach, vaqt va kuch sarflash yanada zarurroq emasmi?

Have those Muslims forgotten that they are commanded, like any other Muslim, to work to estbalish the Islamic State? This makes it obligatory upon them to study, examine and check the Sirah. If the reality has prompted them to check prophetic ahadith regarding partial Shar’ee matters, an effort for which they are thanked; and they have exerted great effort and spent a lot of time in this path; then how much more incumbent is it upon them to spend time and effort once they realised that the issue relates to the estbalishment of the deen?

Siyar kitoblari shunday darajada emaski, ularning barcha rivoyatlarini rad etish kerak bo‘lsin, xuddi ularning barcha rivoyatlarini qabul qilish kerak bo‘lgan darajaga yetmaganidek.

The Sirah books are not at a point where all their reports must be neglected, just as they have not reached the point where all their narrations have to be taken.

Sira yozuvchilari ishlagan tarixnavislik sohasi muhaddislarning (hadis to'plovchilarining) qat'iy aniqlik usullariga bog'liq emas edi. Ular rivoyat qiluvchilar va naql etuvchilarning ishonchliligini, naql qilinganlarning to'g'riligini, haddan tashqari qisqartirishni (ixchamlashtirishni) va naql qilishdagi ehtiyotkorlikni aniqlashda ham muhaddislar kabi qat'iy emas edilar.

The field of historiography in which the Sirah writers worked did not depend on the strict accuracy of the methods of the Muhaddithun (compilers of ahadith). Nor were they as strict with regards to establishing the trustworthiness of narrators and transmitters, the correctness of what they transmitted, excessive brevity (contraction) and reluctance in transmission.

Bu holat hadis ilmi olimlarini yoki rivoyatlarni tekshirish bilan shug‘ullanuvchilarni siyar yozuvchilariga befarq nazar bilan qarashga undadi. Haqiqat shuki, hadis ilmi muhaddislar va hadis olimlari o‘zlarida va rivoyat silsilalarida tekshirgan narsalarni talab qiladi.

This made the scholars of hadith or those involved in verification look at the Sirah writers as complacent. The truth is that the science of hadith requires what the Muhaddithun and scholars of ahadith have investigated in themselves and in their transmissions.

Siyar ilmi bu jihatdan, ya'ni Payg'ambar ﷺ va uning sahobalariga oid tarjimai holga taalluqli qismida, shu talabga javob beradi. Uning boshqa jihati, ya'ni Payg'ambar ﷺ va sahobalarga taalluqli bo'lmagan qismi esa, bu ilmga nisbatan yengil yondashuvga yo'l qo'yadi. Voqealar juda ko'p va xilma-xil, kunlar esa tez o'tadi; shuning uchun siyar yozuvchisi yoki tarixnavis muhaddislar usuliga tayanmoqchi bo'lsa, barcha voqealarni qamrab ola olmaydi. Shu sababli Payg'ambar ﷺ ning tarjimai holi musulmonlar e'tibor berishi lozim bo'lgan eng muhim masalalardan biridir, chunki unda Payg'ambar ﷺ dan uning so'zlari, amallari, tasdiqlari va sifatlari haqidagi rivoyatlar mavjud. Bularning barchasi Qur'on kabi shariatning bir qismidir. Payg'ambarning sirasi shariat tarkibiy qismlaridan biri hisoblanadi, shuning uchun u hadis doirasiga kiritiladi. Payg'ambar ﷺ dan sahih rivoyat qilingan har bir narsa shar'iy hukm sanaladi, chunki u sunnatdandir. Bundan tashqari, Payg'ambar ﷺ ga ergashish Alloh tomonidan buyurilgan. U zot shunday degan: "Albatta, Alloh elchisida [Muhammad ﷺ da] sizlar uchun go'zal o'rnak bor." [TMQ 33:21]. Demak, siyarga e'tibor berish va uni o'rganish shar'iy vazifadir.

The science of Sirah demands this in one of its aspects, which relates to the biography of the Messenger 􀁕 and his companions. As for the other aspect, which does not relate to the Messenger 􀁕 and his companions, then the leniency does not impair this knowledge. The incidents are many and numerous and the days pass quickly, the Sirah writer or historiographer is not able to encompass all the incidents if he wishes to rely on the method of the Muhaddithun. Hence, the biography of the Messenger 􀁕 is one of the most important things the Muslims should be concerned with, because it containes the reports about the Messenger 􀁕 regarding his statements, actions, consent and attributes. All of these things are part of the legislation just like the Qur’an. The Prophetic Sirah is one of the constituents of legislation; that is why it is considered part of the hadith. Whatever has been authentically narrated from the Prophet 􀁕 is considered a Shar’ee rule because it is from the Sunnah. Not to mention that following the Messenger 􀁕 has been commanded by Allah 􀀬. He 􀀬 said; “Indeed in the Messenger of Allah [Muhammad 􀁕] you have a good example to follow.” [TMQ 33:21]. Thus, to give attention and pursue the Sirah is a Shar’ee matter.

Sira'ni nақl qilish usuli dastlabki davrlarda rivoyatlarni naql qilishga tayangan edi. Tarixchilar uni og'zaki ravishda naql qila boshladilar.

The methodology of transmitting the Sirah in the early days used to rely on the narration of reports. The historians began to transmit it verbally.

Birinchi avlod, ya'ni Payg'ambar ﷺ ning ishlarini ko'rgan va ular haqida eshitgan kishilar, ularni boshqalarga rivoyat qila boshladilar. Undan keyin kelgan avlod birinchi avlod vositasida rivoyat qildi. Ulardan ba'zilari bu xabarlarni, bugungi kunda ham hadis kitoblarida ko'rganimizdek, turli-tuman tarzda yozib qoldirdilar. Ikkinchi asr kelganida, ba'zi olimlarning siyar (hayotnoma) rivoyatlarini to'plashga va ularni bir joyga jamlashga kirishganini ko'rdik. Ular buni hadis rivoyatida qilinganidek, rivoyat qiluvchining nomini va undan xabar olingan shaxsni zikr qilgan holda yozdilar. Shu sababli hadis olimlari va isnodni (rivoyat zanjirini) tekshiruvchilar, rivoyat qiluvchilar va rivoyat zanjirini bilish orqali siyar xabarlarining maqbul va sahihini zaif hamda rad etilganlaridan ajrata oldilar. Siyardan biror narsa keltirilganda, u sahih bo'lsa, aynan shunga tayaniladi. Masala yangi ilm yaratish emas; aksincha, Payg'ambar ﷺ ning so'zlari va ishlaridagi aniqlik va to'g'rilikni izlashni talab qiladi. Shunga qaramay, siyarni tekshirgan ba'zi e'tiborli kishilar ham bo'lgan. Dinni o'rnatishda Payg'ambar ﷺ ning namunasiga ergashadigan guruh yoki jamoa o'z amalini dalil qilib keltirayotgan matnlarni albatta tekshirib ko'rishi lozim.

The first generation, which witnessed the actions of the Messenger 􀁕 and heard about them, began to narrate them to others. The generation that came after transmitted it from the first generation. Some of them put them in writing in a miscellaneous manner as we can see in the books of ahadith even today. By the advent of the second century we saw some scholars beginning to compile the biographical reports and put them together, and they wrote this down by mentioning the name of the transmitter and the person from whom he transmitted the report, exactly as it was done in the narration of the hadith. Hence, the scholars of hadith and those who scrutinise the isnaad (chain of transmission) were able to know the acceptable and authentic Sirah reports from the ones which were weak and rejected, by knowing the narrators and the chain of transmission. This is what is relied upon when citing something from the Sirah when it is authentic. The issue is not one of establishing a new discipline; rather it requires seeking the accuracy and correctness in the statements and actions of the Messenger 􀁕. However, there are some concerned people who checked the Sirah. The group or party that emulates the example of the Messenger 􀁕 in establishing the deen must check the texts that it relies on as evidence for its action.

Bundan tashqari, Sira kitoblari o‘rtasidagi ixtiloflarga qaramay, hadis kitoblari singari va Oliy Qur’on ko‘rsatganidek, da’vatning bosqichlari va amallari haqida bir-biriga mos keladi. Oliy Qur’on da’vatning ko‘plab tafsilotlarini shunday bayon qilganki, bu haqda naql qilinganlarning to‘g‘riligiga aniq yorug‘lik tashlash uchun yetarlidir. Oliy Qur’on talab qilinganlarni aniq va to‘g‘ri tarzda tushuntiruvchi ko‘plab narsalarni zikr qilgan.

Furthermore, the books of Sirah, despite their disagreements, agree together (just like the books of hadith and as the Noble Qur’an has indicated) on the stages and actions of the da’wah. The Noble Qur’an has clarified many of the details of the da’wah, in a manner that is sufficient to throw a clear light on the correctness of what has been transmitted about it. The Noble Qur’an has mentioned many things that clarify what is required, and in an accurate manner.

Masalan, Elchi ﷺ yolg‘on e’tiqodlarga hujum qilish va butparastlik, dahriylik, yahudiylik, majusiylik hamda sobiiylikka qarshi kurashishga kirishdi.

For example, the Messenger 􀁕 embarked upon attacking the false creeds and opposing the idols, atheism, Judaism, Magians and the Sabians.

Qur’on bu narsani ko‘plab oyatlarda ko‘rsatgan. Payg‘ambar ﷺ urf-odatlar va an’analarga hujum qildi: qizlarni tirik ko‘mishga, yaylov uchun ozod qo‘yilgan tuyaga (vasiyla), egizaklar tug‘ilganda hayvonlarni butlar uchun qurbon qilishga va o‘qlar bilan falokatni bashorat qilishga qarshi chiqdi. U hukmdorlarga ham qarshi turdi, ularni nomi va tavsifi bilan zikr qildi hamda da’vatga qarshi ularning makrlarini fosh etdi. Jamoa bularning barchasiga amal qilishi shart. Uning amali amalning asli va umumiy ma’nosiga asoslanadi, uning tafsilotlari, vositalari va shakllariga ko‘ra emas. Shu tariqa jamoa xato fikrlarga, noto‘g‘ri tushunchalarga qarshi chiqadi va amalda Islomdan chetga og‘gan urf-odatlar hamda an’analarga hujum qiladi. U hukmdorlarga qarshi turadi, ularning fitnalarini fosh qiladi, Islomning fikrlari va hukmlarini aniqlaydi hamda ummatni ularni qabul qilishga va hayotda joriy etish uchun u bilan birgalikda ishlashga chaqiradi.

The Qur’an has indicated this in many ayaat. The Messenger 􀁕 attacked the customs and traditions when he attacked the live burial of girls, a she-camel let loose for free pasture (waseelah), idol sacrifices for twin births in animals, and divining with arrows. He 􀁕 opposed the rulers and he mentioned them by name and description, and exposed their plots against the da’wah. The group must adhere to all of these things. Its adherence will be to the origin of the action and its general meaning, and not according to its details, means and forms. Thus, the group will oppose the erroneous thoughts, incorrect concepts and attack the customs and traditions that deviate from Islam in their reality. It will stand up against the rulers, expose their conspiracies, clarify the thoughts and rules of Islam and call the Ummah to adopt them and work together with it to establish it in their life.

Elchi bu barchasiga qurolsiz va himoyasiz holda duch keldi, hech bir tomonni olmasdan, (boshqalarning istaklariga) bo‘ysunmasdan va hech qanday murosaga kelmasdan. U jalb qilish yoki qo‘rqitish bo‘yicha barcha takliflarni rad etdi va Rabbisining amridan chetga chiqmasdan sabr qildi. Qur’oni karim bizga buni xabar qilgan va bu guruhning ishi davomida unga yo‘l-yo‘riq bo‘lib xizmat qiladi.

The Messenger 􀁕 faced all of this unarmed and defenceless without taking sides (with any), compliance (with others’ wishes) or accepting any compromise. He refused all the offers of attraction or threat, and remained patient without deviating from the order of his Lord. The Qur’an has informed us of this, so this is a guidance for the group during its work.

Allohning 􀀬 Elchisi 􀁕 ga bergan amri: "Sen esa, senga buyurilgan narsani ochiq ayt", degan oyati nozil bo'lishidan oldin da'vatni oshkora e'lon qilish masalasi mavjud bo'lmaganini, balki u yashirin va pinhona bo'lganini, ya'ni oshkora e'lon qilish bosqichidan oldingi bosqich ekanini ko'rsatadi.

The revelation of Allah’s 􀀬 order to the Messenger 􀁕; “So proclaim what you are commanded with” indicates that before the ayah was revealed, the issue of the public proclaiming of the da’wah did not exist, rather it was secret and hidden, which is the stage before the public proclamation.

Uning { "Shunda sen Ummul-qura (Makka) va uning atrofidagilarni ogohlantirishing uchun" } [TMQ 6:92] degan so'zi Makkadan tashqarida da'vatni kengaytirish buyrug'idir. Qur'onda Muhojirlar va Ansorlarning zikr qilinishi hijrat va nusrat mavjudligining dalilidir.

And His 􀀬 saying; “So that you may warn the mother of towns and what surrounds it” [TMQ 6:92], is a command of extending the da’wah outside of Makkah. The Qur’an’s mention of the Muhajireen and the Ansar is a proof for the existence of Hijrah and Nusrah.

Shunday qilib, Qur'on birinchi yo'lboshchidir. Hadis kitoblari esa Makka davridagi musulmonlarning rivoyatlari bilan to'lib-toshgan.

Therefore, the Qur’an is the first guide. The books of hadith are overflowing with the reports of the Muslims during the Makkan period.

Masalan, Buxoriy "Makkada mushriklar Payg'ambar ﷺ va uning sahobalarига qanday muomala qilgani" sarlavhasi ostida zikr qiladi. U Xabbob ibn al-Arat rivoyat qilgan hadisni keltiradi: u Payg'ambar ﷺ huzuriga kelib, musulmonlarga g'alaba berishi uchun Allohga duo qilishni iltijo qilgan. Shuningdek, Buxoriy Payg'ambarning ﷺ Quraysh sardorlariga qarshi qilgan duosini ham zikr qiladi. Shuningdek, u Ta'if shahriga borganida qavmidan ko'rgan qattiq zulm va xo'rlikni ham bayon qiladi. Xuddi shu narsalar hadis kitoblarining boshqa asarlarida ham rivoyat qilinadi. Shuning uchun biz matnlari bo'lmagan holda bajarishimiz kerak bo'lgan buyruq oldida turmayapmiz.

Bukhari, for example, mentioned under the heading; “How the Prophet 􀁕 and his companions were treated by the Mushriks in Makkah.” He cites the hadith of Khabbab b. al-Arat when he came pleading to the Messenger 􀁕 to pray to Allah 􀀬 to give the Muslims the victory. He also mentions the Messenger’s 􀁕 du’a against the chiefs of Quraysh. He also mentions the severe mal-treatment he 􀁕 received from his people when he went up to Taa’if.We find the same things narrated in the other books of hadith. Therefore, we do not stand before an order that we have to perform without having its texts.

Shuni ta'kidlash joizki, siyar (sira) yozuvchilarining o'zlari ishonchli va ishonarli kishilar bo'lgan, buni boshqa olimlar ham tasdiqlaganlar.

It is worth mentioning here that the Sirah writers were themselves reliable and trustworthy, which other scholars have testified to.

- Ibn Ishoq (85-152 hijriy) "al-Mag'ozi" (harbiy yurishlar) nomli kitob yozgan. Az-Zuhriy uning haqida shunday degan: "Kim mag'ozi (harbiy yurishlar) haqida bilmoqchi bo'lsa, Ibn Ishoqqa murojaat qilsin." Shofi'iy uning haqida shunday degan: "Kim mag'ozi bo'yicha mutaxassis bo'lmoqchi bo'lsa, u to'liq Muhammad ibn Ishoqqa muhtojdir." Buxoriy ham uni o'zining "Tarix" kitobida zikr qilgan.

- Ibn Ishaaq (85-152 AH) wrote a book called, “al-Maghazi” (the military expeditions). Az-Zuhri said about him; “Whosoever wishes to learn about the Maghazi (military expeditions), let him refer to Ibn Ishaaq.” Shafi’i said about him: “Whosoever wishes to be an expert in the maghazi, he is totally dependent on Muhammad b. Ishaq.” Bukhari also mentioned him in his Tareekh.

Ibn Sa’d (168–230 AH) va uning “at-Tabaqaat” (avlodlar) kitobi.

- Ibn Sa’d (168- 230 AH) and his book, “at-Tabaqaat” (the generations).

Al-Khatib al-Baghdadiy u haqida shunday degan: "Muhammad ibn Sa'd biz uchun ishonchli kishilardan biri bo'lib, uning hadislari rostgo'yligidan dalolat beradi, chunki u o'zi rivoyat qilgan hadislarning ko'pchiligini tekshirgan." Ibn Xallikon dedi: "U halol va ishonchli inson edi." Ibn Hajar uning haqida shunday degan: "U buyuk, ishonchli hofizlar (hadislarni yodlagan kishilar) va tanqidchilardan biri edi." At-Tabariy (224-310 hijriy) "Tarix ar-rasul val-muluk" ("Payg'ambarlar va shohlar tarixi") nomli kitobga ega bo'lib, unda isnod (rivoyat zanjirlari) usulini izchil qo'llagan. Al-Khatib al-Baghdadiy uning haqida shunday degan: "U sunanlar (ya'ni hadislar), ularning rivoyat yo'llari, sahih hadisni soxta hadisdan ajratish, xalqlarning tarixi va ularning xabarlari bo'yicha bilimdon edi." Hadislarning ko'pchiligi bo'yicha u "Tarix"ni muhaddislar usuliga muvofiq yozgan.

Al-Khateeb al-Baghdadi said of him: “Muhammad b. Sa’d for us is one of the people of trust, and his hadith indicates his truthfulness for he examines most of his narrations.” Ibn Khillikaan said: “He was honest and trustworthy.” Ibn Hajar said about him: “He was one of the great, reliable huffaz (people who had memorised ahadith) and critics.” - At-Tabari (224-310 AH) he has a book entitled, “History of the Messengers and Kings” (tareekh ar-rasool wal-mulook) in which he followed the methodology of isnaad (chains of narration). Al-Khateeb al- Baghdaadi said about him, “He was knowledgeable about the Sunan (ie hadith), their lines of transmission, the sound hadith from the spurious, the history of people and their news.” For the majority of hadith, he wrote the Tareekh according to the methodology of the Muhaditheen.

U u hadis kitobini tuzgan, uning nomi: "Tahzibul-osar va tafsilu s-sobit 'an Rasululloh ﷺ minal-axbor" – "Xabarlarni tahrirlash va Allohning Rasuli ﷺ haqidagi sobit xabarlarni batafsil bayon qilish." Ibn 'Asokir u haqda shunday degan: "Bu ajoyib kitob bo'lib, unda u Allohning Elchisi ﷺ dan rivoyat qilingan har bir sahih hadis haqida so'zlagan." Xuddi shuningdek, Ibn Kasir va az-Zahabiy hadis ilmida katta mahoratga ega deb hisoblanadilar.

He has compiled a book of hadith entitled; “Tahzeebul athaar wa tafseel at-thaabit ‘an Rasoollullahi 􀁕 minal akhbaar” – “Revision of the reports and elaboration of the proven news about the Rasool of Allah 􀁕.” Ibn ‘Asaakir said about it, “It is an amazing book, in which he spoke about every authentic hadith of the Messenger of Allah 􀁕.” - Similary, Ibn Katheer and az-Zahabi are considered to have great expertise regarding hadith.