Aql bir xil va o'xshash narsalarga bir xil hukm beradi. Shu sababli ikki narsa o'rtasida o'xshashlik bo'lsa, ular o'rtasida qiyos qilinadi. Aql, shuningdek, hukm berishda turli narsalarni farqlaydi, ya'ni turli narsalarga turli hukmlar beradi.

The mind gives the same rule on similar and comparable things. That is why analogy is made between two things that have the same resemblance. The mind also differentiates between different things when giving judgement, ie it gives different judgements for different things.

Bu qiyos shar'iyga (shar'iy analogiyaga) zid, chunki Shar' ko'pincha o'xshash narsalar o'rtasida farq qo'ygan va ko'p farqli narsalarni o'xshash qilib qo'ygan. Shar' o'xshash vaqtlar o'rtasida farq qo'ydi, masalan, Laylatul qadr (Qadr kechasi) boshqa kechalardan afzal qilindi. U o'xshash joylar o'rtasida farq qo'ydi, masalan, Makkaning Madinadan, Madinaning boshqa joylardan afzalligi. Salat (namoz) haqida Shar' qisqartirilganda to'rt rak'at bilan uch rak'atni farqladi. Shunday qilib, to'rt rak'atning qisqartirilishiga ruxsat berdi, lekin uch yoki ikki rak'atning qisqartirilishiga ruxsat bermadi. Aql bu narsalarning hech birida taqqoslash qila olmaydi. Pok bo'lgan maniy (urug') chiqqanda Shar' g'usl (cho'mish) farz qildi, ammo bir joydan chiqqan bo'lsa ham, najis bo'lgan madiy (suyuqlik) chiqqanda esa vudu' (tahorat) buyurdi. Rahm holati bir xil bo'lsa ham, ajrashgan ayollarning iddatini uch hayz davri, beva erkakning iddatini esa to'rt oy o'n kun qildi. Suv tozalaydi, tuproq esa iflos qiladi, lekin Shar' ularni tahorat jihatidan o'xshash qildi. Zino qiluvchi, qotil va dinidan qaytgan kishining jazosini o'lim qildi, garchi ular bir-biridan farq qilsa ham.

This is contrary to the qiyas Shar’ee (Shar’ee analogy), because the Shar’a frequently differentiated between things that are similar, and made similar many things that are different. The Shar’a differentiated between similar things, such as two different times. Thus it gave preference to laylatul qadr (Night of Power) over other nights. It differentiated between similar places, such as the preference of Makkah over Madinah, and the preference of Madinah over other places. Regarding the salah (prayer), the Shar’a differentiated between four rak’aat and three rak’aat when shortening the prayer. Thus, it permitted four rak’aat to be shortened but did not give permission for three rak’aat or two rak’aat to be shortened. The mind cannot make comparison in any of these things. For the emission of the maniyy (semen), which is pure, the Shar’a obliged the ghusl (bath) but it ordered wudu (purification) for the emission of the pre-semenal fluid (madhy), which is impure, even though they are both emitted from the same place. It made the ‘iddah (waiting period) of the divorced women three menstrual cycles and the ‘iddah of the widower four months and ten days, even though the condition of the womb is the same. It made water and dust similar in terms of purification, even though water cleanses and dust dirties. It made death the punishment for the adulterer, the murderer and the apostate even though they are different.

Bundan tashqari, Shar'iy hukmlar aniq belgilab qo'yilgan bo'lib, ularda aql hech qanday ro'l o'ynamaydi. Shu jumladan, Shar' oltinni oltinga, agar teng miqdorda va darhol bo'lmasa, sotishni taqiqlagan.

In addition, the Shar’a has clarified rules, over which the mind has no say. Thus, it forbade the sale of gold with gold, if not equally or in credit.

U erkaklarga oltin taqishni man qildi, ayollarga esa uni taqishga ruxsat berdi; ipak bilan ham xuddi shunday qildi. Ribo (foizli qarz)ni man qildi, savdoga esa ruxsat berdi. Kofirning vasiyat (vasiyatnoma) bo'yicha guvohlik berishiga ruxsat berdi, ammo qaytarib olinadigan taloqdan keyingi qayta nikohda guvohning musulmon bo'lishini shart qildi.

It forbade the men from wearing gold but allowed the women to wear it, and the same for silk. It forbade usury and allowed trade. It permitted the Kaafir to testify in wasiyyah (bequests) but stipulated that the witness be a Muslim in a remarriage after a revocable divorce.

Shu sababli, ‘Ali (Alloh uni sharaflasin) aytdi: “Agar din shaxsiy raʼyga ko‘ra olinadigan bo‘lganida, oyoq kavushining tagini mash qilish uning ustini mash qilishdan afzal bo‘lardi.” Bu tamoyillarni islomiy hayot tarzini qayta tiklashga intilayotgan guruh yoki partiya tushunishi shart. U o‘z madaniyatida voqelikni qanday tushunishini namoyon etishi va uni xalqqa tushuntirishi kerak, shunda ular bu voqelikni anglay olsinlar. Shuningdek, u shar’iy manbalarni va usuliy tamoyillarni belgilashi, ularni qabul qilishi va yoshlar (shabab) ularga muvofiq tarbiyalanishi lozim. Chunki ularning fikrlash tarzini shakllantirish jarayoni aynan shunday tamoyillarga asoslanishi kerak. Bu ham guruh madaniyatining bir qismi bo‘lishi kerak. Shuningdek, vahiyning sofligini va fikrning ravshanligini saqlaydigan, vahiyni aniq tutishga xalaqit berishi mumkin bo‘lgan narsalarni chetlatadigan ilmiy-usuliy madaniyatni qabul qilish ham zarurdir. Masalan, quyidagi tamoyillar: “Hukmlarning zamon va makonning o‘zgarishiga qarab o‘zgarishi inkor etilmaydi”, keng ma’nodagi “Zaruratlar harom narsalarni halol qiladi” va “Din egiluvchan va rivojlanuvchandir”, hamda “Qayerda manfaat bo‘lsa, o‘sha Allohning hukmidir.” Darhaqiqat, guruh o‘z ishiga oid shar’iy hukmlarni qabul qilishdan oldin, o‘z qarashi va Shar’ni tushunishini boshqaradigan usulni o‘ziniki sifatida qabul qilishi kerak. Bunga amal qilish uning yo‘lboshchisi va nuri bo‘lishi, shu tariqa Rabbisining roziligiga erishishi lozim.

That is why ‘Ali (may Allah honour him) said; “If the deen was to be taken by personal opinion, then masah (wiping) of the bottom of the shoe would be preferable to its top.” These principles must be understood by the group or party that works to resume the Islamic way of life. It must show in its culture how it understands the reality and clarifies it to the people, so that they can understand this reality. It must also define the Shar’ee sources and the Usuli principles, and adopt them and the shabab must be cultured with them. This is because the process of shaping their mentality must be based on such principles. This must also be part of the culture of the group. It is also inevitable to adopt an intellectual and Usuli culture, which will preserve the purity of the revelation and clarity of the thought, and remove anything that may not keep the revelation clear. For example, principles such as: ‘It is not renounced that rules change according to the change of the time and place’, and – in its comprehensive meaning - ’Necessities permit the forbidden things’, and ‘The deen is flexible and evolving’ and ‘Wherever there is an interest, that is the law of Allah.’ Indeed, this is what the group needs to adopt as its own Usul, which will govern its view and understanding of the Shar’a, before adopting the Shar’ee rules related to its work, and the adherence to them must be its guide and light, so as to please its Lord.

Bir masalada ko‘plab ijtihodlar bo‘lishi mumkin. Shu sababli jamoa ixtilofli masalalar ichidan dalillarining kuchiga ko‘ra shar'iy qoidalarni qabul qilishi va ularga sobit turishi kerak. Shundan so‘ng jamoa o‘zining usullarini (fiqhiy asoslarini) va furu'ini (ikkinchi darajali qoidalarini) e'lon qiladi. U o‘z yoshlarini ham shu madaniyat asosida tarbiyalaydi, hayotini shu bilan yo‘lga qo‘yadi va muhokamalarini shu asosda olib boradi. Boshqalarni ham dalil va ishontirish orqali o‘ziga jalb etadi, xuddi o‘zi ham shunday qabul qilgani kabi. U o‘z maqsadiga shu madaniyat doirasida erishishga intiladi; aks holda u aqliy jihatdan o‘zini yo‘qotadi va ish yo‘lida qoqiladi.

There may be many Ijtihaadaat on one issue. Therefore the group must adopt Shar’ee rules that are from the disputed issues based on the strength of their evidences, and must stick to them. After this the group announces its Usul (juristic principles) and Furu’ (the peripheral principles). It also builds its shabab with this culture, and proceeds in life with it and discusses using it. It wins others to adopt it via proof and persuasion as itself adopted it. It works to achieve its objective according to this culture; otherwise it will lose itself intellectually and stumble in its path of work.

Usul va manbalarni o‘rganish shariy hukmlarni o‘zgarishga oid o‘rganishdan ustundir. Guruh o‘z faoliyati davomida ulkan qiyinchiliklar va mashaqqatlarga duch keladi. Agar u Usulni intizom bilan va eng kuchli dalillarga asoslangan holda qabul qilmasa, unda u tez orada tebranib, o‘zi ushlab turgan narsalarni o‘zgartirayotganini ko‘ramiz. U mavjud buzuq tizim bilan demokratik o‘yinga kirishga murojaat qilishi mumkin, bu esa haqiqiy muammo va da’vat yo‘lidagi asosiy to‘siqdir. Bunday qilishlari mumkin, bu yo‘nalishga mos keluvchi prinsip bor, degan bahona bilan: Islomda Shura deb ataluvchi narsa bor, u demokratiyaga o‘xshaydi. Ular o‘tgan dinlarga amal qilib, ulardan olishga murojaat qilishlari mumkin, "Bizdan oldingi xalqlarning shar’i biz uchun ham shar’idir" degan bahona bilan. Uni bu o‘zgarishga murojaat qilishga undagan narsa to‘g‘ri shar’iy usulga amal qilishning qiyinligidir. Yoki ishni jamoat uslubidan foydalanib, haqiqatni o‘zgartirishga qodir, deb qarashlari mumkin, shunda u uslubga usul hisobiga berilib ketadi. Yoki shar’iy hukmga emas, qurolli kurashga tayanishi mumkin, chunki vaziyat uni shunga majbur qilgan.

Study of the sources and Usul has precedence over the study of Shar’ee rules related to change. The group will face immense hardships and difficulties during its course of work. If it did not adopt an Usul in a disciplined way and based on the strongest evidence, then we will see it wavering quickly and changing what it holds. It may resort to entering the democratic game with the existing corrupt system, which is the actual problem and the main obstacle in the face of the da’wah. They will do this, under the pretext that there is a principle which accords with this orientation; that Islam has something called Shura, which resembles Democracy. They may resort to complying with the previous religions and taking from them, under the pretext that ‘The Shar’a of people before us is a Shar’a for us.’ The thing that made it resort to this change is the difficulty in following the correct Shar’ee method. Or it may take the view that the work, by using the style of associations, enables it to change the reality, so it becomes preoccupied with the style at the expense of the method. Or it may rely on armed struggle and not the Shar’ee rule, because the circumstances have imposed that upon it.

Shunday qilib, usulni va manbalarni qabul qilish hamda ijtihodning belgilangan shar'iy uslubiga amal qilish — guruhni aynan Alloh xohlagan narsa doirasida ushlab turadi, na voqelik va vaziyatlar talab qilgan, na manfaat buyurgan narsa doirasida.

Thus, adopting the Usul and the sources and following the fixed Shar’ee method of Ijtihaad, is what will restrict the group to what Allah 􀀬 wants and not what the reality and circumstances impose, or what interest dictates.

Shu tariqa bilan guruh qonunchilik fikrlash usulini belgilagach, o'z ish usulini belgilashga o'tadi. Aks holda u ko'p yo'llarga tarqalib ketadi va Alloh 􀀬 halok bo'ladigan yo'llarga tarqalganlarga e'tibor bermaydi.

In this manner the group, after defining its method of legislative thinking, arrives at defining its method of work. Otherwise it will diverge into many paths, and Allah 􀀬 will not show concern for those who diverged into paths where they would perish.

Partiya yoki guruh o'z madaniyatining manbalarini va nazoratini belgilab olgach, ushbu manbalar va u qabul qilgan Usul asosida o'z madaniyatini belgilashga o'tishi kerak.

The party or group, after setting out the sources of its culture and controls, must move to define its culture in the light of these sources and the Usul that it has adopted.

Manbalar va usulni o‘rganishda guruh Shar’ni tushunishi sof bo‘lishi va boshqa g‘oyalar bilan aralashib ketmasligiga ishonch hosil qilishi kerak.

In studying the sources and the Usul, the group must ensure its understanding of the Shar’a is not impure or mixed up with other ideas.

U nurlanishi lozim: vahiyning sofligini himoya qilmaydigan har qanday narsani bartaraf etishga intilishi kerak, shariatni tushunishda hohish-havoslarga berilmasligi kerak va aqlning qonunchilik ustidan hukmronlik qilishiga yo‘l qo‘ymasligi kerak. Guruhning madaniyatini uning asosi bo‘lgan manbalarni yoki usulni o‘rganmasdan turib o‘rganish mumkin emas.

It must strive to remove anything that does not protect the purity of the revelation and it must strive not to be affected by whims in understanding the Shar’a and not allow the mind to be in control of the legislation. It is not possible to study the culture of the group without studying the sources or the Usul on which it is based.

Shu asosda, guruh endi Ummat yashayotgan haqiqatga murojaat qilib, uni o‘rganishi kerak. Shunday qilib, u undagi mavjud fikrlarni, his-tuyg‘ularni va tizimlarni o‘rganadi, shu orqali xalqning ushbu fikr va tizimlarni qay darajada qabul qilishi va ularga qanday javob berishini bilib oladi.

Based on what we have mentioned previously, the group must then turn to the reality in which the Ummah lives and study it. Thus it studies the thoughts, emotions and the systems that exist in it, to know the extent of the people’s response and acceptance of these thoughts and systems.

Ummat kufr fikrlari bilan hujumga uchradi, kofir uni o‘z salomatligini tiklash uchun zarur bo‘lgan kuch sifatida ko‘rsatdi. Ummat kofir mustamlakachilar ustidan musulmonlarga o‘rnatgan kuchli, lekin mustaqil bo‘lmagan kuklalar hukmdorlari tomonidan siyosiy jihatdan nazorat qilinmoqda. Bu hukmdorlar ularning boyliklarini egallash va har qanday samimiy harakatni, ularning manfaatlariga tahdid soladigan yoki mustamlakachiligiga xavf tug‘diradigan harakatni oldini olish uchun xizmat qiladi. G‘arb kofir mustamlakachisi uyushgan jamoaviy ishning o‘z mavjudligi va mustahkamlanishi uchun xavfli ekanini bilgani uchun, orangizda odamlarni jamoaviy yoki partiyaviy ishdan uzoqlashtiradigan fikrlarni tarqatdi. Buning o‘rniga, u odamlarni qashshoqlik va buzilgan axloq kabi chetdagi muammolarni hal qiladigan qisman uyushma harakatlariga undaydi. G‘arb kofiri, shuningdek, musulmonlarning dinlariga bo‘lgan ishonchini ham silkitdi. U ularning aqidasini hayotidan ajratib, bu ajratishni ularga majburlab qo‘ydi va uni bartaraf etish uchun ishlashlariga to‘sqinlik qildi. Shu sababli, odamlar muammolariga yagona haqiqiy yechim sifatida dinning o‘zi bo‘lishi kerak. Shuning uchun partiya yoki guruh voqelikni, undagi fikrlar, his-tuyg‘ular va tizimlarni chuqur va aniq o‘rganishga majburdir. Bu ular turgan yerni va bu yerning tabiatini bilish uchun, shuningdek, undan keyin uning ustida qanday yurishni, to‘siqlarni yengish uchun qanday belkurak va asboblar kerakligini hamda unumdorligini tiklash uchun qanday o‘g‘it va boshqa moddalar zarurligini bilish uchun kerak. Demak, avval voqelikni tushunish kerak. Bu o‘zi guruh madaniyatining muhim qismini tashkil etadi, chunki u guruh uchun aniq bo‘lishi va shabob hamda xalq uchun tushuntirilishi kerak, toki ular bundan bexabar qolmasin va keyin yechimning ahamiyatini hamda to‘g‘riligini anglasinlar.

The Ummah has been attacked by the Kufr thoughts, which the Kaafir portrayed as the energy that she needs to regain her health. The Ummah has been controlled politically by the puppet rulers whom the Kaafir colonialists have imposed over the Muslims, in order to dominate her resources and prevent any sincere work from threatening their interests or endangering their colonisation. Since the western Kaafir colonialist is aware of the dangers of organised collective work to his own existence and consolidation, he spread thoughts amongst us that drive people away from collective or party work. Instead he encourage people to undertake partial associative actions, which treat the peripheral problems, such as poverty and corrupt morals. The western Kaafir has also shaken the confidence of the Muslims in their deen as the only true solution to the problems of man, when he separated their ‘Aqeedah from their life, forced this separation upon them, and prevented them from working to abolish it. Therefore, the party or group is obliged to study the reality, and the thoughts, emotions and systems present in it, in a deep and precise manner. This is in order to know the land upon which it stands and the nature of this land, and to know after that how to walk upon it, and what it needs in terms of pickaxes and tools to overcome the obstacles, and what it needs in terms of fertiliser and other substances to regain its fertility. So one must understand the reality first. This in itself will form an important part of the culture of the group, because it must be clear to the group and it must clarify it for the shabab and the people so that they are not ignorant of it, and they comprehend afterwards the importance of the solution and its correctness.

Intellektual, siyosiy va ijtimoiy voqelik, unda ummat yashayotgan sharoit belgilab olingach, guruh oldin zikr qilib o'tilgan usul (fiqh usullari), qoidalar va shar'iy manbalar asosida fikrlar, qarashlar va shar'iy hukmlarni qabul qilish bosqichiga o'tadi. U shabob va xalqqa ushbu fikrlar, qarashlar va shar'iy hukmlarga qanday yo'l bilan erishganini aniq bayon qilishi kerak. Chunki bularning barchasi guruh shabobida ixcham tarzda, ummatda esa umumiy tarzda e'tiqod, ong va islomiy shaxsiyatni shakllantiradi.

After the intellectual, political and social reality in which the Ummah lives has been defined, the group moves to adopting thoughts, opinions, and Shar’ee rules, in light of the Usul (principles of jurisprudence), regulators, and Shar’ee sources that we have mentioned previously. It must clarify to the shabab and the people the method by which it reached these thoughts, opinions and Shar’ee rules. This is because all this will create the conviction, awareness and Islamic personality in the Shabab of the group in a concentrated manner, and in a general manner in the Ummah.