Dinni o'rnatishga oid ma'ruf ga buyurish va munkar dan qaytarish yo'lidagi guruh yoki partiyaning ishi shariat haqidagi zarur ilmga asoslangan bo'lishi kerak. Chunki biz avval tushuntirganimizdek, ilmsiz hech qanday amal yo'q va Allohga ilmsiz hamda Allohga xolis niyatsiz qilingan ibodat yo'q.

The work that a group or party does in enjoining the ma’roof and forbidding the munkar related to establishing the deen, must be based on the necessary knowledge of the Shar’a. This is because, as we have explained earlier, there is no action without knowledge, and there is no worship of Allah 􀀬 without knowledge and sincere intention to Allah 􀀬.

Guruhning zarur bo'lgan shar'iy bilimlarining chegaralari qanday? Bu guruhni qanday madaniyat bilan rivojlantirish kerak va shabablar qaysi asosda quriladi hamda ummat qaysi asosda tayyorlanadi?

So what are the limits of the required Shar’ee knowledge for this group? What is the culture to develop the group with and on whose basis its Shabab will be built and the Ummah will be prepared?

Amr bil-ma'ruf va nahy anil-munkar amalga oshiriladi ushbu vojib shar'iy bilimga asoslanib, unga guruh amal qilishi shart. Agar bu shariat guruhdan talab qilgan narsaga zid bo'lsa, guruhga nasihat qilinishi kerak. Agar u chetga og'gan bo'lsa, tuzatilishi kerak. Shar'iy vojibotlar guruhiga tegishli bo'lgan narsa boshqalarga ham tegishlidir. Masala shunchaki amal qilish va ergashishdadir, shuning uchun chetga og'ish joiz emas. Nasihat hammadan va hammaga bo'lishi kerak.

Enjoining the ma’roof and forbidding the munkar takes place based on this obligatory Shar’ee knowledge, which the group must adhere to. If it contradicts what the Shar’a required from the group, the group should be advised. If it deviated, it should be corrected. What applies to the group of Shar’ee obligations applies to others. The issue is simply adherence and following, so deviation is not allowed. The advice should come from everyone, and to everyone.

Shu bosqichda shuni ta'kidlash joizki, shar'iy hukmlarning barchasini — da'vatni olib borish, ibodatlar (ibodaat), muomalalar (mu'omalaat), jazolar ('uqubaat), oziq-ovqatlar (ma'tu'maat), kiyimlar (malbusaat) yoki axloq (axlaq) bilan bog'liq bo'lsin — chiqarish uchun belgilangan yagona uslub mavjud ...

At this stage it is worth mentioning that there is a fixed method for deducing all of the Shar’ee rules, whether they relate to carrying the da’wah, ibadaat (worships), mu’amalaat (transactions), ‘uqubaat (punishments), mat’umaat (foodstuffs), malboosaat (clothing) or akhlaq (morals) ...

Bu belgilangan uslub Islomning o‘zi va uning tabiati tomonidan belgilangan bo‘lib, bu musulmonlarning dahosi yoki aqlining natijasi emas. Chunki islomiy aqida musulmonga, hatto bitta hukm bo‘lsa ham, Shariatdan tashqarida hech narsani olmaslikni buyuradi. U faqat matnlar ko‘rsatgan chegaralar doirasida undan xulosa chiqarish bilan cheklanishi kerak. Shu sababli Islom bu yo‘nalishni himoya qiladigan, uni faqat vahiy bilan chegaralaydigan va tushunishini nazorat qiladigan uslubni talab qiladi, shuningdek, uning aqida haqidagi qarashi fiqh haqidagi qarashi bilan to‘liq mos kelishi va shartlari o‘zaro uyg‘unlashishi uchun ham shunday talab qiladi.

This fixed method has been dictated by Islam and its very nature, and it is not due to the genius or intelligence of Muslims. That is because the Islamic ‘Aqeedah dictates to the Muslim that he does not take, even if it is one hukm, from outside the Shar’a. He should restrict himself to its deduction according to the limits indicated by the texts. Hence Islam requires this methodology which protects this direction, controls its understanding such that it is confined solely to the revelation, and in order that its view of the ‘Aqeedah fits completely with its view of Fiqh (jurisprudence) and its conditions are integrated.

Bu qat'iy ijtihod usuli shunchalik muhimki, guruh yoki partiyaning madaniyatida eng yuqori o‘ringa ega bo‘lishi kerak. Aynan shu usul hukmlarni istinbot qilishga olib keladi; agar istinbot usuli to‘g‘ri bo‘lsa, u shubha eng kam darajada bo‘lgan holda to‘g‘ri shar'iy hukmlarning mavjud bo‘lishiga olib keladi va buning uchun kishi ajr-savob oladi. Aks holda, qat'iy shar'iy istinbot usuliga asoslanmagan har qanday fikrga e'tibor berilmaydi, garchi kimdir uni noto‘g‘ri ravishda shar'iy fikr deb atasa ham. Chunki muhim bo‘lgan narsa nom emas, balki haqiqatdir.

This fixed method of Ijtihaad is so important that it should take the highest position in the culture of the group or party. It is this method that will lead to the deduction of rules; if the method of deduction is correct it will lead to the presence of correct Shar’ee rules by least amount of doubt, and one would get the reward for it. Otherwise, there is no consideration for any opinion that is not based on the fixed Shar’ee method of deduction, even though someone may falsely call it a Shar’ee opinion. This is because what matters is not the name, but the reality.

Shuning uchun bu majburiydir.

Hence this is binding.

Bugun, avvalgidan ham ko'proq, biz musulmonni g'arb tafakkuri va uning xulosa chiqarish usuli ta'siridan saqlaydigan bu usulga amal qilishimiz kerak. Bu davrning kasalligi bo'lib, ulamo deb ataladiganlarning ko'pchiligi shu bilan kasallangan. Ularning ijtihodlari va fatvolari qoidalardan (dawabit) uzoqlashib ketganini ko'ramiz; ular ilohiy hidoyatga emas, balki g'arbning xohishiga ko'ra ish tutmoqda.

Today, more than ever, we need to follow this method, which prevents the Muslim from being influenced by the western thought and its method of deduction. It is the disease of this age, by which many have been afflicted from amongst those known as the ‘Ulema. We find their ijtihaadaat and fatawa have become far removed from dawaabit (regulators), where they proceed according to the western whim and not the divine guidance.

Demak, Shariatga murojaat qilish, u qat'iy usulga ega bo'lib, ijtihodda barcha musulmonlar unga jamlanishi lozim, garchi ularning ijtihodlari natijalari turlicha bo'lsa ham. Bu yerda biz ushbu usulni umumiy tarzda bayon qilmoqchimiz. Salaflarning (o'tmishdagi ulamolarning) usuli bo'lgani kabi, u xalaf (keyingi avlodlar) va ulardan keyin keladiganlar uchun ham, Qiyomat soati kelguniga qadar, usul bo'lishi kerak.

Thus, referring to the Shar’a, which has a fixed method, in Ijtihaad, is something all the Muslims must gather upon, even if the results of their Ijtihaadaat differed. Here we wish to present this method in a general manner. Just as it was the method of the Salaf (predecessors), it must also be the method for the khalaf (later generations) and those who come after them, until the coming of The Final Hour.