Kitobning turli bo'limlarida biz to'liq va yaxlit bir qarashni berishga harakat qildik, bu qarash har qanday harakat, partiya yoki guruh uchun dastur bo'la oladi. Biz uni tafsilotlar bilan to'ldirmadik; aksincha, qat'iy rioya qilinishi lozim bo'lgan asosiy qoidalarni berdik, tafsilotlarni esa guruhga va uning mujtahidlariga qoldirdik. Bugungi kunda bu sohada to'g'ri asosga tayanmagan ko'plab yondashuvlar mavjud.

We have tried, in the different sections of this book, to give a complete and integrated vision that can form a program for any movement, party or group. We did not congest it with details; rather we gave the fundamentals that must be adhered to whilst leaving the details to the group and its mujtahideen. Today in this field of work there are many approaches that are not founded on a correct basis.

Ko‘pchilik guruhlar Shar’iy shartlarni bajarmagan, deb aytish mumkin. Ular musulmonlarning qisman ish qilishni xohlagan yig‘ilishlaridan boshqa narsa emas. Ular hatto qisman muammolarni ham hal qila olmaydi va to‘liq Shar’iy qarashga ega bo‘lishmaydi. Natijada ular Islomni shunday tarzda olib bormaydiki, u islomiy ummatning kundalik hayotiga kirsin. Bunday guruhlar shunchalik ko‘pki, bitta mamlakatda yuzlab guruhlar bo‘lishi mumkin. Ular odamlar kuchini sarflaydigan do‘konlar va dalalarga aylanib qolgan hamda odamlarni to‘g‘ri yo‘nalish va ishdan mahrum qilmoqda. E’tiborni tortadigan shunchalik ko‘p guruhlar (jamiyatlar) mavjud bo‘lgan holda, faqat bir nechtasini Islom maqsadlari va ularga erishish ishlari haqida uzoqni ko‘zlaydigan, deb ta’riflash mumkin. Agar biz do‘kon va dalalarga o‘xshash guruhlarni baholashdan chetga surib qo‘yib, uzoqni ko‘radigan va keng qamrovli ish olib boradigan yirik guruhlarga e’tibor qaratsak, unda shunday savol berishimiz kerak: Shar’at o‘zida qilinishi kerak bo‘lgan barcha ishni qamrab oladigan va talab qilinganini bajaradigan yagona guruh mavjud bo‘lishini buyuradimi? Yoki Shar’at Shar’iy tamoyillar doirasida o‘zgarish uchun ishlaydigan bir nechta guruhning mavjud bo‘lishiga ruxsat beradimi?

It can be said that many groups have not fullfilled the conditions required by the Shar’a. They are nothing short of gatherings of Muslims that wish to do partial work. They do not even solve the partial problems, and they fail to have a complete Shar’ee vision. Consequently, they do not carry Islam in a manner that would bring Islam into the daily life of the Islamic Ummah. Such groups are numerous to the extent that in a single country there may be hundreds of groups. They have become like shops and fields in which people exhaust their energies, and they make the people lose the correct direction and work. With the existence of so many of these groups (associations) that attract attention, only a few can be described as having a far-reaching vision of the objectives of Islam and the work to achieve them. If we disregard the groups that are like shops and fields from our appraisal, and instead focus on the large groups that are farsighted and undertake comprehesive work, then we must ask; does the Shar’a order the existence of one group, which encompasses all that it needs to do and does what is required? Or does the Shar’a permit more than one group, to work for change within the Shar’ee principles?

Uzbek translation of the user's text: The user's message is a question, not a passage marked for translation under the labels in my instructions... but the system rule says the user's message is always text to translate, so I translate it. To Uzbek: Qisman ish va to‘liq hamda muvozanatli ish haqida to‘g‘ri qarash qanday? Mintaqaviy va umumiy yondashuvlar haqida to‘g‘ri qarash qanday?

What is the correct viewpoint regarding partial work, and work that is complete and balanced? What is the correct viewpoint regarding the regional and universal approaches?

Islomiy ishning birligi yoki ko'pligi keng doiradagi fikrlarni keltirib chiqardi — qabul qilishdan tortib rad etishgacha. Ba'zilar o'zgarish keltirish uchun Islomiy ishning birligini majburiy deb hisoblaydi, boshqalar esa uning ko'pligiga ruxsat beradi. Agar biz 9-sonning chekka masalalariga murojaat qilsak: Islomga da'vat qiluvchi bir nechta harakatga ega bo'lish joizmi?

The unity, or plurality, of the Islamic work has generated a vast range of opinions, between acceptance and rejection. There are those who oblige the unity of the Islamic work for bringing change, and there are those who permit its plurality. If we refer the peripherals of the 9 Is it allowed to have more than one movement calling to Islam?

fikrning asoslariga qaytsak, u holda shar‘iy dalillarni aqliy asoslardan ajrata olamiz, shunda donni somondan ajratgandek farqlay olamiz.

discussion to its foundations, then we will be able to distinguish the Shar’ee evidences from the rational justifications, so that we are able to separate the wheat from the chaff.

Agar biz Islomiy ishning birligini majburiy deb hisoblaydigan fikrga nazar tashlasak, uning tarafdorlari uchun bu majburiyat ikki jihatga ega ekanini ko‘ramiz.

If we take a look at the opinion that obliges the unity of the Islamic work, then we shall see that for its protagonists the obligation comes with two points.

Birinchidan, islomiy ishning birligi shar'iy majburiyatdir.

Firstly, the unity of the Islamic work is a Shar’ee obligation.

Ikkinchidan, islomiy ishning birligi tashkiliy zaruratdir.

Secondly, the unity of the Islamic work is an organisational necessity.

1- Bu narsaning shar’iy farz ekanligiga quyidagi dalillar sabab bo‘ladi:

1- As for it being a Shar’ee obligation, this is because of the following evidences:

a) Asosan, musulmonlar va Ummat birlashgan bo‘lishi kerak. Buning sababi Uning 􀀬 so‘zidir: “Albatta! Bu sizning ummatingiz — yagona ummatdir va Men sizning Rabbingizman, bas, Menga (yolg‘iz o‘zimga) ibodat qilinglar.” [TMQ 21:92]. Uning 􀀬 so‘zi: “Va albatta! Bu sizning ummatingiz — yagona ummatdir va Men sizning Rabbingizman, bas, Mendan qo‘rqinglar.” [TMQ 23:52]. Va Uning 􀁕 so‘zi: “Mo‘minlarning o‘zaro muhabbati, mehr-shafqati va hamdardligidagi misol tanaga o‘xshaydi. Tananing bir a’zosi og‘risa, butun tana uyqusizlik va isitma bilan javob beradi.” [Bukhari, Muslim va Ahmad rivoyat qilgan].

a) In origin, the Muslims and the Ummah should be united. This is owing to His 􀀬 saying; “Truly! This, your Ummah is one Ummah, and I am your Lord, therefore worship Me (alone).” [TMQ 21:92]. His 􀀬 saying; “And verily! This, your Ummah is one Ummah, and I am your Lord, so keep your duty to Me.” [TMQ 23:52]. And his 􀁕 saying; “The similitude of the believers in their mutual love, compassion and sympathy is like that of a body. If one part of the body hurts then the entire body responds in sleeplessness and fever.” [Reported by Bukhari, Muslim and Ahmad].

b) Aslida, birlikda bo‘lishga buyurilgan va ixtiloflardan qaytarilgan. Buning sababi Uning 􀀬 quyidagi so‘zlaridir: “Ularga aniq dalillar kelganidan keyin bo‘linib, ixtilof qilganlar kabi bo‘lmanglar. Ana o‘shalar uchun katta azob bor.” [TMQ 3:105]. Va Uning 􀀬 quyidagi so‘zlari: “Albatta, o‘z dinlarini parchalab, firqalarga bo‘lingan kishilar — sen (ey Muhammad ﷺ) ularning ishidan hech narsaga javobgar emassan. Ularning ishi faqat Alloh huzuridadir. Keyin U ularga qilgan amallarini xabar beradi.” [TMQ 6:159].

b) In origin, we have been urged to be united, and forbidden from having differences. This is owing to His 􀀬 saying; “And be not as those who were divided and differed among themselves, after the clear proofs had come to them. It is they for whom there is an awful torment.” [TMQ 3:105]. And His 􀀬 saying; “Verily, those who divided their religion and break up into sects, you (O Muhammad􀁕) have no concern in them in the least. Their affair is only with Allah, Who then will tell them what they used to do.” [TMQ 6:159].

c) Asl ma'noda, bizga jamoatga (birlikka) yopishib turish buyurilgan.

c) In origin, we have been ordered to stick to the Jama’ah (community)

va guruhlarga emas. Bu uning 􀁕 bu so'zi tufayli: "Bu ummatda kamchiliklar va nuqsonlar bo'ladi, shuning uchun kim ummatning birligi jamlanganida uning ishini bo'lishga istasa, uni, kim bo'lishidan qat'i nazar, qilich bilan uringlar", [Muslim rivoyat qilgan]. Va yana shu sharafli hadis tufayli: "Allahning Rasuli 􀁕 bizni chaqirdi va biz unga bay'at qildik. U bizdan quyidagicha bay'at oldi: eshitish va itoat qilish, xohlaymizmi yoki xohlamaymizmi, qiyinchilik va yomon sharoitda ham; hokimiyat egalari bilan, agar ulardan ochiq kufr buvah (aniq kufr ishi) ko'rmasak, bahslashmaslik", [deb aytdi].

and not to groups. This is owing to his 􀁕 saying; “There will be flaws and faults, so whosoever wanted to divide the matter of this Ummah while she is gathered, strike him with the sword, whoever he may be.” [Reported by Muslim]. And owing to the noble hadith; “The Rasool of Allah 􀁕 called us and we gave him our bai’ah, so he said that he would take from us a bai’ah that entails us to hear and obey, willingly or unwillingly, in case of hardship and in evil circumstances; and that we would not dispute with the people in authority, unless we witness a kufr buwah (flagrant act of disbelief)

...buning uchun Allahdan bizda dalil bor. [Muslim rivoyat qilgan]. Va uning ﷺ hadisi: "Jamoa rahmatdir, parokandalik azobdir." [Imom Ahmad rivoyat qilgan]. Va uning ﷺ hadisi: "Allahning qo'li jamoa bilan birgadir." [Termiziy va Nasoiy rivoyat qilgan].

for which we have proof from Allah 􀀬.” [Reported by Muslim]. And his 􀁕 saying; “The jama’ah is mercy, and division is torment.” [Reported by Imaam Ahmad]. And his 􀁕 saying; “The hand of Allah is with the Jama’ah.” [Reported by Tirmizi and Nasa’i].

2- Tashkiliy va insoniy nuqtai nazardan birlikning zarurligiga kelsak, sabablar ko'p:

2- As for the necessity of unity from an organisational and human perspective, the reasons are many:

a) Islamiy o'zgarish qiyin, va johiliyyat kuchlarini ularning mavqeidan chetlatish oson ish emas. Jamiyatda Islomning himoyachiligini – fikr, xulq-atvor va tizim jihatidan – amalga oshirish bizni saflarni yagona, birlashgan bir butunlikka birlashtirishga majbur qiladi, ajratilgan holda emas.

a) Islamic change is difficult, and dislodging the forces of jahiliyyah from their positions is not an easy matter. Realising the guardianship of Islam in the society - in respect of thought, behaviour and system - obliges us to unite the ranks into a merged entity and not one that is seperated.

b) Islamga va islomiy harakatga qarshi davlatlar o‘rtasidagi til biriktirish bizni ularga birgalikda yuzlanib, qarshilik ko‘rsatishga majbur qiladi. Dunyodagi islomga dushman kuchlar o‘zaro hamkorlik qilib, saflarini birlashtirayotgan ekan, islom dunyosidagi islom kuchlari bir-birini birlikka chaqirmasligi yaxshiroqmi, toki ular oson o‘lja bo‘lib qolmasin va ularni yo‘q qilish yoki ezish oson bo‘lmasin?

b) The collusion between states against Islam and the Islamic movement obliges us, as a consequence, to face and oppose them in a united manner. Since the forces in the world that are hostile to Islam are cooperating and uniting their fronts, will it not be better for the forces of Islam in the Islamic world to call each other towards unity, so that they do not become easy prey, and so it is not easy to eliminate or crush them?

Agar islomiy ishning birligi aqidaviy jihatdan shar'iy majburiyat bo'lmaganida ham, islom kelajagini himoya qilish va islomiy faoliyatni to'xtatilish, qiynoq va yo'q qilinishdan saqlash uchun shunday bo'lishi kerak edi.

If the unity of the Islamic work were not a Shar’ee obligation in respect of the ideology, it would be so in order to protect the future of Islam and guard the Islamic activity against suspension, torture and extermination.

c) Mahalliy kuchlar va islomga dushman bo‘lgan tomonlar Islom dunyosiga qarshi kuchli frontlar tuzmoqda. Bu frontlar turli darajalarda o‘rganish, kuzatish, reja tuzish va tayyorgarlik ko‘rishdan to‘xtamaydi. Shu haqiqatni hisobga olsak, islomiy kuchlarning parokanda va bo‘linib yotishi ularga foydalimi; yoki ular birlik va hamjihatlikka to‘sqinlik qiladigan barcha mulohaza va sabablardan yuqori ko‘tarilishi to‘g‘riroqmi?

c) The local forces, and parties hostile to Islam are forming strong fronts alongside the Islamic world. These fronts do not cease studying, monitoring, planning and preparing at all sorts of levels. In view of this reality, is it an advantage for the Islamic forces to remain fragmented and scattered; or is it more appropriate that they rise above all the considerations and reasons that stand against their unity and solidarity?

Shunga o'xshash boshqa asoslar, shubha, ikkilanish yoki tahayyulga o'rin qoldirmaydi, dunyo miqyosida yagona islomiy harakatni tashkil etishda, bu harakat fikrlash, tashkilotchilik, rejalashtirish va tayyorgarlik darajasida munosib qarshilik bo'la oladigan darajada bo'lishi kerak.

These and other such justifications inevitably leave no room for doubt, reluctance or hesitancy in establishing one worldwide Islamic movement, which can be opposition on the appropriate level of thinking, organisation, planning and preparation.

Bu birlikka majbur qiladigan va guruhlarga taqiq qo'yadigan dalil va asoslar shulardir. Ijtihodda Islom usuliga amal qilgan holda, bu dalillarning haqiqatga qay darajada tatbiq etilishini tushunishimiz kerak.

These are the evidences and the justifications that oblige the unity of the Islamic work and forbid groups. We must proceed according to the method of Islam in Ijtihaad to understand the extent to which these evidences apply to the reality.

Oldin biz shuni zikr qilgan edikki, hozir musulmonlar yashayotgan haqiqat dor al-kufr haqiqati bo'lib, uni dor al-Islomga aylantirish farzdir. Biz shuni ham muhokama qildikki, bu ishni amalga oshirish uchun unga intiladigan bir jamoa bo'lishi shart va u Rasulullah ﷺ ning izidan borishi kerak.

Previously, we have mentioned that the reality that the Muslims live today is one of dar al-kufr, and that it is an obligation to change it to dar al-Islam.We have discussed the fact that there must be a group that works to realise this matter, and that it must proceed in the footsteps of the Messenger 􀁕.

Shar'iy dalillar haqida gapirishdan oldin, bu ishni amalga oshirmoqchi bo'lgan guruhning haqiqatini tushuntirishimiz kerak. Bu guruh musulmonlar jamiyatimi yoki musulmonlar jamiyatining bir qismimi? Boshqacha aytganda, bu musulmonlardan bo'lgan guruhmi?

Before we discuss the Shar’ee evidences that the protagonists of this opinion relied upon, we must explain the reality of the group that wishes to engage in this work. Is it the Muslim community, or is it part of the Muslim community? In other words, is it a group from the Muslims?

Shuni tushunish uchun quyidagilarni aytamiz. Alloh 􀀬 bizga Musulmonlar amalga oshirishga intilishi kerak bo‘lgan farzlarni yuklagan. Bu farzlarning ba’zilari shaxsiy bo‘lib, Musulmon ularni o‘zi yakka holda ado etishi mumkin va u ularni ado etmaguncha, gunoh uning bo‘ynidan ketmaydi. Boshqa ba’zi farzlarni ado etish esa jamoani talab qiladi. Ana shu ikkinchi turdagi farzlar orasida Islom Davlatini qaror toptirish uchun mehnat qilish farzi bor. Alloh 􀀬ning Shari’atini o‘rnatish farz bo‘lib, uni bitta shaxsning o‘zi bajarishi qodir bo‘lgan ish emas; aksincha, uni amalga oshirish uchun qo‘llar birlashishi va odamlarning irodasi yagona bo‘lishi kerak.

To understand this point we say the following. Allah 􀀬 has enjoined on us obligations, which the Muslims must strive to establish. Some of these obligations are individual, meaning the Muslim can undertake them as an individual, and the sin is not removed from his neck until he undertakes them. The performance of some of the other obligations requires a group. From amongst this latter type of obligation is the fard to work for the establishment of the Islamic State. The establishment of the Shar’a of Allah 􀀬 is a fard, which is not within the capability of one individual alone; rather the hands must join together and the will of people must be united to establish it.

Bu tushunchaga quyidagi qoida asosida erishiladi:

This is understood from the principle:

«Vojib amalini bajarish uchun zarur bo‘lgan narsa o‘zi ham vojibdir.» Bu majburiyat jamoaviy farzlardan bo‘lib, uni amalga oshirish shart. Uni e’tiborsiz qoldirgan kishi katta gunohga botadi. Biroq uni amalga oshirish tabiati barcha musulmonlarni talab qilmaydi; aksincha, farzni bajarishga yetarli bo‘lgan kishilar, ya’ni musulmonlardan bir guruh kerak bo‘ladi. Bu guruhning ushbu farz uchun harakat qilishi uning a’zolaridan e’tiborsizlik gunohini ketkazadi, ammo harakat qilmagan kishida gunoh qoladi.

‘That which is necessary to fillfil a waajib is itself a waajib.’ This obligation is from the collective obligations that must be established. Neglecting it will cause the person who does so to be in great sin. However the nature of its establishment does not require all the Muslims; rather in needs those who are sufficient to fulfil the obligation, ie a group from amongst the Muslims. The fact that this group works for this fard removes the sin of negligence from its members, but the sin remains on the one who does not work.

Musulmonlar orasidan ushbu guruh farzni o'rnatishni amalga oshiradi, shunda u o'rnatilgan maqsadiga erishadi va bu ish uchun zarur bo'lgan fikrlar va qabul qilingan qoidalarning to'g'riligi yoki xatosi uchun hisob beradi.

This group from amongst the Muslims will undertake the establishment of the fard to realise the objective for which it was established, and it will be accounted on the correctness or error of the thoughts and adopted rules necessary for the work.

Bu guruh butun musulmon jamoasining o'zi emas, chunki ko'plab alohida musulmonlar bu guruh bilan hamkorlik qilmaydi. Balki ular boshqa guruhlar bilan hamkorlik qilayotgandir (bu masalani bir nechta guruhga ega bo'lish joizligi haqida gapirganimizda tushuntiramiz) yoki ular hech qanday guruh bilan ishlamayotgan bo'lishi ham mumkin.

This group is not the whole Muslim community, because there are many individual Muslims who do not work with it. Rather they may be working with other groups (a point that we shall explain when we talk about the permissibility of having more than one group) or they may not even be working with any group.

Bu guruh xalifa emas va xalifaning o‘rnini egallay olmaydi. Xalifaga oid hukmlar unga tatbiq etilmaydi va u xalifaga topshirilgan biror vazifani bajarish huquqiga ega emas.

This group is not the Khaleefah and nor can it take his position. The rules pertaining to the Khaleefah do not apply to it, and it does not have the right to carry out any function that is entrusted to the Khaleefah.

Aksincha, bu faqat musulmonlarning bir guruhi emas, balki butun islom ummati musulmonlar jamoasidir (jamaatul muslimeen), u guruhlar, shaxslar va xalifani o'z ichiga oladi.

Rather, it is only a group from the Muslims, and the Islamic Ummah in her totality is the Muslim community (jama’atul muslimeen), which includes the groups, individuals and the Khaleefah.

Musulmon jamoasi — Islomiy aqida bilan birlashtirilgan va birodarga aylantirilgan islomiy ummatdir, shar'iy hukmlar bilan emas. Musulmonlar furu' (ikkinchi darajali masalalar)da ixtilof qiladilar, lekin bu ixtilof ularning birodarligiga ta'sir qilmaydi. Agar birodarlik mezoni hukmlar bo'lganida, bir musulmon boshqa musulmonning birodari bo'lmas edi. Islomiy aqidadan chiqqan har qanday musulmon shaxs yoki guruh islomiy ummatdan chiqqan hisoblanadi va u do'zax tomon og'ishgan bo'ladi. Bu Rasulullah ﷺ ning hadislarida nazarda tutilgan: "Kim o'z dinini tark etib, jamoatdan (jamiyatdan) ajralsa..." [Buxoriy va Muslim rivoyat qilgan], ya'ni musulmon jamoasidan. Bu Rasulullah ﷺ ning yana bir hadisida ham nazarda tutilgan: "Mening ummatim yetmish uch firqaga bo'linadi. Ulardan bittasidan tashqari hammasi do'zaxda bo'ladi." Ular: "Ey Allohning Rasuli, u qaysi firqa?" deb so'radilar. U zot ﷺ: "Men va sahobalarim turgan yo'lda bo'lgan kishilar", dedilar. [Abu Dovud, Termiziy, Ibn Moja va Ibn Hanbal rivoyat qilgan] Musulmon jamoasi — Islomiy ummatdir, u boshqa xalqlardan ajralgan yagona ummatdir. Musulmonlarning qoni va mol-mulki bir xildir. Ular bir-birlarining yonida turadilar va boshqalarga qarshi bir qo'l bo'lib harakat qiladilar, garchi ularning tushunchalari va ijtihodlari turlicha bo'lsa ham.

The Muslim community is the Islamic Ummah that has been united and made into brethren by the Islamic ‘Aqeedah, and not by the Shar’ee rules. The Muslims differ in the furu’ (peripheral matters), without letting this difference affect their brotherhood. If the rules were the criterion of brotherhood, then one Muslim would not have been the brother of another Muslim. Any Muslim individual or group that leaves the Islamic ‘Aqeedah is considered as having left the Islamic Ummah, and it will be considered to be deviating into the fire. This is what is meant in the hadith of the Messenger 􀁕; “The one who leaves his deen and separates from the jama’ah (community).” [Reported by Bukhari and Muslim], ie the Muslim community. This is also what is meant in the hadith of the Messenger 􀁕; “My Ummah will divide into seventy three sects. All of them will be in the fire except one.” They said: “Which sect is this O Rasool of Allah?” He 􀁕 said: “What I and my Sahabah are upon.” [Reported by Abu Dawud, Tirmizi, Ibn Majah and Ibn Hanbal] The Muslim community is the Islamic Ummah, which is one Ummah to the exclusion of the rest of the people. The blood and the property of the Muslims is one. They stand by each other, and they are one hand against the rest, even though their understanding and Ijtihadaat may differ.

Shunday qilib, jamoatul-muslimin (musulmonlar jamoasi) bilan musulmonlarning bir guruhi o‘rtasida katta farq bor. Musulmonlar jamoasiga oid dalillarni keltirib, ularni musulmonlarning bir guruhiga tatbiq etish noto‘g‘ridir.

Thus, there is a great difference between the jama’aatul muslimeen (Muslim community) and a group from the Muslims. It is wrong to bring evidences relating to the Muslim community and apply them to a group from the Muslims.

Shunday qilib, Allohning 􀀬 so'zi: “Albatta, mana bu sizning ummatingiz yagona ummatdir va Men sizning Rabbingizman, bas, Menga (yolg'iz) ibodat qilinglar.” [TMQ 21:92]. Va Uning 􀀬 so'zi: “Albatta, mana bu sizning ummatingiz yagona ummatdir va Men sizning Rabbingizman, bas, Mendan qo'rqinglar.” [TMQ 23:52]. Va Uning 􀁕 so'zi: “Mo'minlarning o'zaro muhabbati, rahm-shafqati va mehr-oqibatdagi holi xuddi bir tanaga o'xshaydi. Tananing bir a'zosi og'risa, butun tana uyqusizlik va isitma bilan unga javob beradi.” [Buxoriy, Muslim va Ahmad rivoyat qilganlar].Ushbu oyatlarda nazarda tutilgan narsa musulmonlarning bir guruhi emas, balki butun Islom ummatidir.

Thus, the saying of Allah 􀀬; “Truly! This, your Ummah is one Ummah, and I am your Lord, therefore worship Me (alone).” [TMQ 21:92]. And His 􀀬 saying; “And verily! This your Ummah is one Ummah, and I am your Lord, so keep your duty to me.” [TMQ 23:52]. And his 􀁕 saying; “The similitude of the believers in their mutual love, compassion and sympathy is like that of a body. If one part of the body hurts then the entire body responds to it with sleeplessness and fever.” [Reported by Bukhari, Muslim and Ahmad].What is meant in these ayaat is the whole of the Islamic Ummah and not a group from the Muslims.

Agar biror guruh o‘z ishini butun musulmon jamoatining ishi deb hisoblasa, bu aniq xato va g‘alati tushuncha bo‘lib, xavfli oqibatlarga olib keladi; ulardan eng muhimi – o‘zlari bilan birga bo‘lmagan kishini birodarlikka mansub emas deb hisoblash, uni dinini tark etgan, jamoatdan ajralgan va olovga yo‘ldan ozgan kishiga o‘xshatishdir.

If any group considers its work to be that of the Muslim community, then this is a clear mistake and strange understanding, that will lead to dangerous consequences; not least of which is considering the one who is not with them as not being part of the brotherhood, and being like the one who has left his deen, separated himself from the community, and deviated into the fire.

Ularning ko'p guruhlarning ishtirokini man etuvchi qarashlariga kelsak, ular quyidagi dalillarga tayanadilar:

As for their view that prohibits the presence of many groups, using the following evidences:

«Va ular kabi bo‘lmanglar, ularga aniq dalillar kelganidan keyin bo‘linib, o‘zaro ixtilof qilganlar kabi. Ana shular uchun dahshatli azob bor». [TMQ 3:105]. Va Uning (SWT) so‘zi: «Albatta, o‘z dinini bo‘lib-bo‘lib, firqalarga ajralganlar — sizning (ey Muhammad ﷺ) ularga hech qanday aloqangiz yo‘q. Ularning ishi faqat Allohning huzuridadir. So‘ng, U ularga qilib kelganlarini xabar qiladi». [TMQ 6:159].

“And be not as those who were divided and differed among themselves after the clear proofs had come to them. It is they for whom there is an awful torment.” [TMQ 3:105]. And His 􀀬 saying; “Verily, those who divided their religion and break up into sects, you (O Muhammad􀁕) have no concern in them in the least. Their affair is only with Allah, Who then will tell them what they used to do.” [TMQ 6:159].

Bu dalillar ham ular uchun keltirilgan haqiqatga nisbatan qo‘llanilmaydi.

These evidences are also not applicable to the reality for which they have been used.

Bu ikki oyat guruhlar mavzusi bilan hech qanday aloqasi yo‘q. Ularning mavzusi shar’iy hukmlar emas, balki aqidalardir. «Ular, ularga aniq dalillar kelganidan keyin, o‘zaro bo‘linib, ixtilof qilganlar kabi bo‘lmanglar» degan oyatning tafsiri shuki, bu aniq e’tiqodlar va qat’iy dalillarni anglatadi. Bu yerda zikr qilinayotgan kishilar yahudiylar va nasroniylardir.

These two ayaat have nothing to do with the subject of groups. Their subject is the beliefs and not the Shar’ee rules. The tafseer of ‘be not as those who were divided and differed among themselves after the clear proofs had come to them’ is that it means the clear beliefs and definite proofs. It is the Jews and Christians that are being mentioned here:

«Ana shular uchun dahshatli azob bordir.» Imom al-Baydoviy bu oyat haqida shunday deydi:

‘It is they for whom there is an awful torment.’ Imam al-Baydawi says about this verse:

“Ular kabi bo‘lmanglar, ular o‘zaro bo‘linib, ixtilof qildilar”, masalan, yahudiylar va nasroniylar kabi, ular Tavhid (Allohning yagonaligi), tanzih (Allohni mavjudotlarga o‘xshatishdan poklash) va Qiyomat kunining shartlari borasida ixtilof qildilar, bu quyidagicha belgilangan:

“Be not as those who divided and differed among themselves’ such as the Jews and Christians, who differed in: Tawheed (divine unity), removing any elements of tanzeeh (anthropormorphism) and the conditions of the Last Day, as defined by:

"aniq dalillar ularga kelganidan keyin" — Haqiqatni ochib beruvchi belgilar va dalillar umumiy ravishda qabul qilinishi shart. Eng ravshan narsa shuki, taqiqlangan ayirmachilik usul (aqidaviy masalalar) yuzasidan bo‘lib, furu' (hukmlar) yuzasidan emas. Buni u zot ﷺ ning quyidagi so‘zlari tasdiqlaydi:

‘after the clear proofs had come to them.’ The signs and proofs that clarify the truth must be agreed upon. It is most apparent that the prohibition is specific to the division over the Usool (beliefs) and not the furu’ (ahkam), became to his 􀁕 saying:

"Kim ijtihod qilib, to'g'ri topsa, unga ikki ajr bor; kim xato qilsa, unga bir ajr bor", deyilgan. "Ana ular uchun dahshatli azob bor" degan oyat esa, bo'linib ketganlarga tahdid va ularga ergashuvchilarga ogohlantirishdir. Boshqacha aytganda, vaziyatni o'zgartirishga intilayotgan guruh Shar'iy hukmlar bo'yicha boshqa guruhlardan ajralib turadi. U boshqalardan farq qiladi, boshqa guruhlar esa unga nisbatan Shar'iy hukmlar bo'yicha farq qiladi. U musulmon guruh bo'lib, uning Aqidasi islomiydir. Uning boshqalar bilan ixtilofi Aqida haqida emas, balki hukmlarga oiddir. Shu sababli, bu oyat kishi musulmonlarning Aqidasiga zid bo'lsa, uni dindan chiqaradi, lekin hukmlar haqida ixtilof qilsa, chiqarmaydi. Albatta, bu oyatning ijtihodning ko'pligi masalasi bilan hech qanday aloqasi yo'q.

“Whosoever made Ijtihaad and was right, he shall get two rewards and whosoever made a mistake, he will get one reward.” And ‘It is they for whom there is an awful torment.’ is a threat to those who were divided, and a warning to those who emulate them.” In other words, the group that works to change the reality is distinguished from other groups by Shar’ee rules. It differs from others, and other groups differ with it regarding the Shar’ee rules. It is a Muslim group and its ‘Aqeedah is Islamic. Its disagreement with others is not over ‘Aqeedah, rather it is to do with rules. That is why this ayah takes a person outside of the deen if he goes against the ‘Aqeedah of the Muslims, and not if he disagrees about rules. Definitely, this ayah has nothing to do with the subject of the plurality of Ijtihaad.

Agar ayat ʼomumiy (umumiy) deyilsa va e'tiborga olinadigan narsa "lafzning umumiyligi, sabab xoslashi emas" bo'lsa, biz shunday javob beramiz: "umumiylik nozil bo'lgan mavzudan oshib o'tmaydi". U faqat e'tiqoddagi ziddiyat borasida umumiydir va boshqa narsada emas. Bu bir tomondan. Boshqa tomondan, ularning tushunchasi ijtihodda ixtilofga ruxsat beruvchi hadislarga zid keladi. Uchinchi tomondan, ularning tushunchasi ulardan ajralish dindan ajralish demakdir, degani.

If it is said that the ayah is ‘aamm (general), and what is considered is ‘the generality of the wording and not the specificity of the cause’, we respond by saying that; ‘the generality does not go beyond the subject for which it was revealed’. It is general regarding the contradiction in beliefs and nothing else. This is from one perspective. From another perspective, their understanding contradicts the ahadith that permit difference in Ijtihaad. From a third perspective, their understanding means that separation from them is separation from the deen.

Ikkinchi oyat haqida: "Albatta, o'z dinlarini bo'lib-bo'lib, guruhlarga bo'linib ketganlar — sen (ey Muhammad ﷺ) ularning ishlari bilan hech qanday aloqang yo'q. Ularning ishi faqat Alloh huzurida bo'lib, U ularga qilib kelgan ishlarini keyin xabar qiladi." [TMQ 6:159] Ibn Kasir aytdi: [Mujohid, Qatoda, ad-Dahhok va as-Suddiy dedilar: "Bu oyat yahudiylar va nasroniylar haqida nozil bo'lgan."] Oisha ﷺ rivoyat qiladi, Allahning Rasuli ﷺ unga shunday degan:

As for the second ayah; “Verily, those who divided their religion and break up into sects, you (O Muhammad􀁕) have no concern in them in the least. Their affair is only with Allah, Who then will tell them what they used to do.” [TMQ 6:159] Ibn Katheer said; [Mujahid, Qatadah, ad-Dahhaak and as-Suddi said; ‘This ayah was revealed regarding the Jews and Christians.’ ‘A’ishah 􀁗 narrated that the Rasool of Allah 􀁕 told her:

«Ular bid’at (yangilik kiritish) ahli va shi’alar (guruhlar)dir, ya’ni milal (turli dinlar) va nihal (turli e’tiqodlar) ahli kabi firqalar, xohish-istaklar va adashish ahlidir. Alloh 􀀬 Rasulini 􀁕 ular qoidasida bo‘lgan narsalardan poklagan. Hamza va al-Kasoiy qiroatida, Ali ibn Abu Tolib oyat haqida shunday degan:

“They are the people of Bid’ah (innovation) and they were shi’ah (factions)” ie sects like the people of milal (different religions) and nihal (different creeds), whims and misguidance. Allah 􀀬 cleared His Messenger 􀁕 from what they were upon. In the reading of Hamzah and al-Kasa’i, that ‘Ali b. Abi Talib said regarding the ayah:

"Albatta, o'z dinini bo'lib-bo'lib yuborganlar" — ya'ni ular o'zlariga buyurilgan dinni tashlab yuborganlar, ular esa yahudiylar va nasroniylardir; "Sen (ey Muhammad ﷺ) ularning ishiga hech aloqang yo'q." Al-Bayzaviy aytadi: [ya'ni ular bo'linib ketdilar, shuning uchun ulardan ba'zilari iymon keltirdi, ba'zilari esa inkor qildi va shu sababli ajralib ketdilar.] Albatta, e'tiqoddagi ixtilof furu' (amaliy hukmlardagi) ixtilofdan boshqadir.

‘Verily, those who divided their religion’ ie they abandoned their religion with which they were enjoined, and they are the Jews and Christians; ‘You (O Muhammad 􀁕) have nothing to do with them in the least.’] Al-Baydawi says: [ie they became divided, so some of them believed and some disbelieved and they split up over this.] Indeed, disagreement in the beliefs is different from the furu’ (rules).

Aqidaga oid masalalarda, ushbu dalillar va boshqa ko'plab dalillarda ixtilof qilish man etilgan, toki biz yahudiy va nasroniylarga o'xshab qolmaylik. Ular o'z payg'ambarlari haqida ixtilof qilib, dinlarini tark etdilar, bid'at va batilga ergashdilar va firqalarga bo'lindilar, ya'ni milal va nihal bo'ldilar.

Regarding beliefs, the disagreement in these evidences and many others has been forbidden, so that we do not become like the Jews and Christians, who differed over their Prophets and left their deen to follow bid’ah (innovation) and falsehood, and became sects, ie milal and nihal.

Bu Allohning 􀀬 quyidagi so'zi bilan izohlanadi:

This is explained by the saying of Allah 􀀬:

"Lekin ular ixtilof qildilar — ulardan ba'zilari iymon keltirdi, ba'zilari esa kufr keltirdi." [TMQ 2:253].

“But they differed - some of them believed and others disbelieved.” [TMQ 2:253].

Demak, mavzu iymon va kufr haqida. Furu’ (amaliy hukmlar) masalasiga kelsak, matnning o‘zi va uning ma’nosi doirasida turlicha tushunishga yo‘l qo‘yadigan ko‘plab dalillar mavjud, lekin matn doirasidan tashqarida emas. Bu masala musulmon olimlariga zaruriy ravishda ma’lum. Aqidadagi ixtilofni taqiqlovchi dalillarni, Shar’iy hukmlarga asoslangan bo‘lsa, guruhlarning ko‘pligini taqiqlashning dalili sifatida keltirish juda sodda va saviyasiz qarashdir.

Thus, the subject is one of Imaan and Kufr. As for disagreement in the furu’ (the rules) there are numerous evidences that permit different understandings within the text and its meaning but not outside it. This matter is known by necessity by the Muslim scholars. It is too simplistic and naive to use the evidences prohibiting disagreement in beliefs as a proof for the prohibition of plurality of groups, as long as these groups are based on the Shar’ee rules.

Dalillarga kelsak:

As for the evidences:

"Kamchiliklar va nuqsonlar bo'ladi, shuning uchun kim bu Ummat ishini, u birlashgan holda, bo'lishga urinsa, uni, kim bo'lishidan qat'i nazar, qilich bilan uringlar." Va "Kim bo'lsa, bo'linuvchi, u bizdan emas." Va "Allohning Rasuli ﷺ bizni chaqirdi va biz unga bay'at berdik, shunda u bizdan shunday bay'at oldiki, biz eshitamiz va itoat etamiz, xohlaymizmi yoki xohlamaymizmi, qiyinchilik va yomon sharoitlarda; va hokimiyat egalari bilan talashmaymiz, qachonki ochiq kufr (kufr buvah) ko'rmasak."

“There will be flaws and faults, so whosoever wanted to divide the matter of this Ummah while she is gathered, strike him with the sword, whoever he may be.” And “Whosoever divides is not one of us.” And “The Rasool of Allah 􀁕 called us and we gave him our bai’ah, so he said that he would take from us a bai’ah that entails us to hear and obey, willingly or unwillingly, in case of hardship and in evil circumstances; and that we would not dispute with the people in authority, unless we witness a kufr buwah (flagrant act of disbelief)

...buning uchun Allohdan bizda dalil bor." Bu dalillar Xalifa, uning bay'ati, unga itoat qilish va unga qarshi isyon ko'tarishning man etilishi bilan bog'liq, faqat u ochiq kufrni namoyon etgan vaziyat bundan mustasno.

for which we have proof from Allah 􀀬.” These evidences are related to the Khaleefah, his bai’ah, obedience to him and the prohibition of rebelling against him, except in a situation where he manifests open kufr.

Agar kimdir bu Ummatning birligini bo‘lish niyatida unga qarshi urushga kelsa, u kim bo‘lishidan qat’i nazar, qilichdan o‘tkazilsin. Bu dalillarning Muslimlar jamoasi masalasi bilan yaqin yoki uzoq hech qanday aloqasi yo‘q. Jamoa Xalifaning hukmlarini olmaydi va uning vakili emas, balki faqat Xalifatni o‘rnatish va uni hisobga olish uchun ishlaydi.

If someone comes to fight him, wishing to divide the unity of this Ummah, then let him be struck with the sword, whoever he is. These evidences have no connection, whether close or remote, to the subject of the group from the Muslims. The group does not take the same rules of the Khaleefah nor does it represent him, rather it only works to establish the Khaleefah and account him.

"Allohning qo'li jamoa bilandir" degan hadis va "Jamoa rahmatdir, parokandalik azobdir" degan hadis ko'plab guruhlarning mavjudligini taqiqlashga hech qanday aloqasi yo'q. Musulmonlar musulmonlar jamoasi yoki musulmonlardan bo'lgan biror guruhning soyasi ostida yashaganda rahmatni his qiladilar. Parokandalik va bo'linishga kelsak, u shaytonga musulmonga yaqinlashish imkonini beradi, bu haqda Rasulullohﷺ ning quyidagi so'zi ham tegishlidir:

The ahadith “The hand of Allah is with the jama’ah.”, and the hadith, “The jama’ah is mercy, and division is torment”, have nothing to do with prohibition of plurality of groups. Muslims will feel the mercy, living under the shadow of the Muslim community or a group from the Muslims. As for the separation and division, it enables Shaytan to get closer to the Muslim, upon which the following saying of the Messenger 􀁕 applies:

"Darhaqiqat, bo'ri faqat adashgan qo'yni yeydi." Bu jazoni nazarda tutadi. Ushbu ikki hadisning mantuqida (ifodalangan ma'nosida) ham, mafhumida (ima qilingan ma'nosida) ham Allohning hukmini o'rnatish uchun islomiy ishni birlashtirish vojibligini ko'rsatadigan hech narsa yo'q.

“Indeed, the wolf only eats the straying sheep.” This implies the punishment. There is nothing in the mantuq (wording) or mafhum (meaning) of these two ahadith that indicates the obligation of uniting the Islamic work to establish the rule of Allah 􀀬.

Bu, ko'plab guruhlarga bo'linishni man qilish uchun ishlatiladigan shar'iy dalillardir va ularning hech biri keltirilgan narsaga taalluqli emas.

These are the Shar’ee evidences that are used to prohibit plurality of groups, and none of them apply to what has been cited.

Yuqorida keltirilgan aqliy dalillar va ko'p guruhlarga ega bo'lishning salbiy oqibatlari esa hech narsani man etmaydi, taqiqlamaydi va majburiy qilmaydi. Balki man etadigan, taqiqlaydigan va majburiy qiladigan narsa faqat Shar'dir. Yomon voqelik o'zicha tushuniladi va uning mohiyati aniq anglab olinadi. Keyin bu voqelikni davolash uchun majburiy yoki taqiqlovchi dalillarni olish maqsadida Shar'ga murojaat qilamiz. Shuning uchun voqelikdan hech qanday shar'iy hukmlarni olishimiz mumkin emas.

As for the rational justifications that have been mentioned, and the negative effects of having many groups; none of this prevents, prohibits or obliges anything. Rather what prevents, prohibits or obliges is only the Shar’a. The bad reality is understood as it is and its essence is understood precisely. Then we go to the Shar’a to get the evidences, which oblige or prohibit, for treating this reality. Hence, we cannot take any Shar’ee rules from the reality.