Qur’on o‘zi uning insoniyat ahvolini islohh qilish uchun nozil qilinganini e’lon qiladi. Islom johiliyat davridagi barcha urf-odat va amallarni yo‘q qilmadi. Aksincha, jamiyat uchun zararli bo‘lgan har bir buzuqlik jihatini olib tashladi va barcha zararli odatlarni bekor qildi. Shu sababli islomiy qonunchilik foizni taqiqladi, chunki u jamiyatning kam ta’minlangan a’zolaridan nohaq foyda oladi; zino taqiqlandi, chunki u ayollarni ekspluatatsiya qiladi va oilaviy aloqalarni buzadi; spirtli ichimliklar esa individ va butun jamiyatga jismoniy, ruhiy va ma’naviy zarar yetkazgani uchun man etildi. Savdo amaliyoti tarzida o‘zaro rozilik savdoning asosi qilib belgilandi va barcha aldamchi savdo bitimlari man etildi. Nikoh tizimi esa ayrim shakllarni tasdiqlash va boshqa, aslida zinoga yoki unga yaqin bo‘lgan shakllarni taqiqlash orqali tartibga solindi. Taloq asosi ham tan olindi, ammo talоq berish tartibi cheklandi.

The Qur’aan itself announces that it was revealed to reform human conditions. Islaam did not erase all pre-Islamic customs and practices. Instead, it removed every facet of corruption and cancelled all customs which were harmful to the society. Consequently, Islamic legislation forbade interest because it takes unfair advantage of the less fortunate members of society; fornication was forbidden due to its exploitation of women and the destruction of family bonds; and alcohol was prohibited because of the physical, psychological and spiritual damage which it inflicts on both the individual and society as a whole. Trade practices were reformed by making the basis of trade mutual consent, and by disallowing all deceptive business transactions. The existing system of marriage was organized by confirming certain forms and prohibiting others which were, in fact, fornication of something close to it. The basis of divorce was also recognized, but its pronouncements were limited.

Islom insoniyat tamaddunini, axloqini va odatlarini yo‘q qilish uchun kelmagan, shuning uchun uning ustiga yangi axloq va odatlarga ega yangi tamaddun qurish maqsadida emas. U har bir narsaga insonning manfaati nuqtai nazaridan qaradi: zararli bo‘lgan narsa olib tashlandi, foydali bo‘lgan narsa esa tasdiqlandi.

Because Islaam did not come to destroy human civilization, morals and customs, in order to build on it a new civilization with new morals and customs, it looked at everything from the perspective of human welfare; what was harmful was removed and what was beneficial was confirmed.

Alloh Qur'onda shunday deydi:

Allaah says in the Qur’aan:

Islom asosan qurish tizimidir, buzish tizimi emas, chunki uning maqsadi islohdir, shunchaki nazorat va hukmronlik emas. Shuni ta'kidlash kerakki, Islomning ba'zi arab odatlarini tasdiqlashi uning qonunlarini va tamoyillarini boshqa manbalardan olganini anglatmaydi, shuningdek, Islom tasdiqlagan o'sha amallar ilohiy qonunning bir qismi emas degani ham emas. Islom tasdiqlagan har qanday narsa quyidagi sabablarga ko'ra ilohiy qonunning ajralmas qismi hisoblanadi: a) Ba'zi amallar, payg'ambarlar yuborilgan oldingi avlodlardan meros bo'lib qolgan. Buning yaxshi misoli — Ibrohim va Ismoil payg'ambarlar tomonidan joriy etilgan hajdir.

Islaam is fundamentally system of building and not one of destruction as its goal is reformation and not merely control and government. It should be noted, however, that Islaam’s confirmation of some Arab customs does not mean that it has taken its laws and principles from other sources, nor does it mean that those practices which it confirmed are not a part of divine law. Whatever Islaam confirmed is considered an integral part of the divine code for the following reasons: a) Some of the practices were inherited from earlier generations to which prophets had been sent. A good example of this is Hajj which was instituted by prophet Abraham and Ishmael.

b) Islom aqidalari inson aqliga zid emas va ularni tushunib bo‘lmaydigan ham emas. Aksincha, ular inson aqlini noto‘g‘ri fikrlashdan xalos etadi. Shu sababli ular inson aqliy faoliyatining foydali natijalarini tan oladi.

b) Islamic principles do not contradict human reason nor are they unintelligible. Instead they free the human intellect from irrationality. Consequently, they recognize the useful results of human intellectual activity.

c) Agar tasdiqlangan amallar mavjud bo'lmaganida, insonning ularga bo'lgan mavjud ehtiyoji tufayli Islom ularni joriy etgan bo'lar edi.

c) If the confirmed practices were not present, Islaam would have instituted them due to the existing human need for them.

Shunga qaramay, tasdiqlangan amaliyotlarning soni bekor qilinganlariga nisbatan juda oz edi. Bundan tashqari, hatto tasdiqlangan qoida ham o‘zining mavjud shaklida saqlanmadi. Faqat uning asosi o‘zgarishsiz qoldi.26 Islom qonunchiligi islohot maqsadiga erishishi uchun u Islom ijtimoiy tizimini boshqaruvchi xulq-atvor qoidalarini tashkil etuvchi bir qator huquqiy buyruq va taqiqlarni joriy etdi. Biroq qonunlarni joriy etishda Qur’on vahiylari quyidagi to‘rt asosiy tamoyilni hisobga olgan:

Nevertheless, the number of confirmed practices were, in fact, quite few in proportion to the many which were cancelled. And, further-more, even the title that was confirmed was not kept in its existing form. Only its foundation remained untouched.26 In order for Islamic legislation to achieve its goal of reformation, it has enacted a series of legal commandments and prohibitions, which make up the rules of conduct governing the social system of Islaam. However in the enactment of laws, the Qur’anic revelations have taken into consideration the following four basic principles:

Islom tizimi insonning manfaati uchun nozil qilingan. U hayotning barcha sohalarida unga yo'l-yo'riq beradi, shu bilan birga adolatli jamiyatda, Xudoga xizmat qilishga sodiq holda solih turmush tarzini ta'minlaydi. Ba'zi tizimlar da'vo qilganidek, Islom qonunlari insonni ruhan yuksalishi uchun unga og'irlik va qiyinchiliklar keltirish maqsadida emas. Ular insonning shaxsiy va jamiyatdagi ehtiyojlarini qondirishga xizmat qilish uchun belgilangan.

The system of Islaam has been revealed for man’s benefit. It provides him with guidance in all walks of life in order to ensure for him a righteous lifestyle within a just society committed to the service of God. Islamic laws are not meant to be a burden, creating difficulties for man in order for him to grow spiritually, as some systems may claim, They are designed to facilitate mankind’s individual and societal needs.

Shu sababli, Islom tayanadigan asoslardan biri imkon bo'lgan joyda keraksiz qiyinchiliklarni bartaraf etishdir.

As such, among the pillars on which Islaam is based is the removal of unnecessary difficulties wherever possible.

Islom huquqi qiyinchilikni yo‘qotish tushunchasiga asoslanganligini tasdiqlovchi dalillar Qur’oni karim bo‘ylab uchraydi. Quyidagi Qur’oni karim oyatlari bunga faqat bir necha misol bo‘la oladi:

Evidence to support the fact that Islamic law is based on the concept of removal of difficulty can be found throughout the Qur’aan. The following verses from the Qur’aan are only a few examples:

Shu tamoyil asosida Alloh diniy qonunlar bilan birga turli huquqiy yengilliklarni joriy etgan: masalan, safarda ro'zani buzish imkoniyatini, namozni qisqartirib o'qish va ikki namozni birlashtirib o'qish ruxsatini. Bundan tashqari, zarurat kuchaygan hollarda taqiqlangan moddalarni (masalan, cho'chqa go'shti va spirtli ichimliklarni) iste'mol qilishga ham ruxsat berilgan.

Because of this principle, Allaah has enacted along with the divine laws a variety of legal concessions, like the permission to break fast, and shorten and join prayers during travel. More over, the consumption of prohibited substances (e.g., pork and alcohol) in cases of dire necessity was also permitted.

Payg'ambar (s.a.v.), Islom huquqining amalda qo'llanilishida eng yorqin namuna bo'lgan zot, ikki yo'ldan birini tanlash imkoni berilganda, agar osonroq yo'l gunohga olib bormasa, doimo osonroq yo'lni tanlagan, deb ta'riflangan.32 Shuningdek, u Yamanga hokim etib yuborilayotgan ba'zi sahobalariga: «(Odamlar uchun) osonlik yarating va ularga qiyinchilik tug'dirmang», deb aytgani rivoyat qilinadi.33 Islom huquqshunoslari bu tamoyilni Alloh tomonidan qonunlarni joriy etishda rioya qilinadigan shubhasiz asosiy printsip, deb yagona fikrda e'tirof etadilar. Shu sababli ular ilohiy qonunlarni amalga oshirishda shu asosda ko'plab ikkinchi darajali hukmlarni keltirib chiqargan.34 Note: "Alloh" appears here only where the original names God in a quoted hadith context; per your rule, the translation should write "God" as "Xudo" instead. Corrected version: Payg'ambar (s.a.v.), Islom huquqining amalda qo'llanilishida eng yorqin namuna bo'lgan zot, ikki yo'ldan birini tanlash imkoni berilganda, agar osonroq yo'l gunohga olib bormasa, doimo osonroq yo'lni tanlagan, deb ta'riflangan.32 Shuningdek, u Yamanga hokim etib yuborilayotgan ba'zi sahobalariga: «(Odamlar uchun) osonlik yarating va ularga qiyinchilik tug'dirmang», deb aytgani rivoyat qilinadi.33 Islom huquqshunoslari bu tamoyilni Xudo tomonidan qonunlarni joriy etishda rioya qilinadigan shubhasiz asosiy printsip, deb yagona fikrda e'tirof etadilar. Shu sababli ular ilohiy qonunlarni amalga oshirishda shu asosda ko'plab ikkinchi darajali hukmlarni keltirib chiqargan.34

The Prophet (s.w.), who was the prime example of how Islamic law was to be implemented, was himself described as always choosing the easier path whenever a choice was given to him between two possible paths, as long as the easier path was not sinful.32 He was also reported to have said to some of his followers on the occasion of their dispatchment/ departure as governors of Yemen, “Make things easy (for the people) and do not make them difficult.”33 Islamic legal scholars unanimously consider this concept an indisputable fundamental principle followed by God in the enactment of laws. Consequently, in their implementation of the divine laws, they have deduced many secondary laws on this basis. 34

Oldingi tamoyilning yana bir natijasi shuki, shariat tomonidan yuklatilgan huquqiy majburiyatlarning umumiy soni nisbatan kam bo‘lishi kerak.

A number consequence of the previous principle is that the total number of legal obligations should be relatively few.

Shunga ko‘ra, Islom qonunchiligida taqiqlangan ishlar va moddalar, to‘g‘ridan-to‘g‘ri buyruq bilan yoki hech qanday taqiq buyrug‘i yo‘qligi bilan ruxsat etilganlarga nisbatan ancha kam. Bu tamoyil Qur’oni karim taqiq va ruxsatlarga qanday yondashganida aniq ko‘rinadi. Taqiqlar holatida kichik turlari nomlanadi va sanab o‘tiladi, ruxsatlar holatida esa unga kiruvchi turlar juda ko‘p bo‘lganligi sababli umumiy ruxsat beriladi. Masalan, nikoh taqiqlangan ayollarga nisbatan Alloh shunday deydi:

Accordingly, the prohibited acts and substances in Islamic legislation are quite few in comparison to those which are allowed by direct command or by the absence of any command of prohibition. This principle can be clearly seen in the method by which the Qur’aan deals with prohibitions and permissions. In the case of prohibitions, the sub-categories are named and listed, while in the case of permissions, a general allowance is given due to the great number of categories included in it. For example, with regard to women with whom marriage is forbidden, Allaah states,

Taqiqlangan toifalarni sanab bo‘lgach, Alloh aytadi,

After completing the prohibited categories, Allaah says,

Taomlarga kelsak, taqiqlangan turlari ham batafsil sanab o‘tilgan.

As for foods, the forbidden categories are also listed in detail.

Qur’on shunday deydi,

The Qur’aan states,

Boshqa tomondan, ruxsat etilgan taomlarga kelganda, Alloh shunday deydi,

On the other hand, in regard to the permissible foods, Allaah states,

Bundan tashqari, taqiqlangan narsalar ruxsat etilgan narsalarga nisbatan juda kam bo‘lishiga qaramay, majburlanib taqiqlangan narsani iste’mol qilgan kishining gunohi ham ko‘tarilgan, oldin zikr qilinganidek. Alloh taolo bu yengillikni Qur’oni karimning bir necha joyida bayon qilgan. Masalan:

Furthermore, in spite of the fact that the things which have been forbidden are quite few in comparison to those which have been permitted, the sin of one who is forced to take forbidden substances has also been lifted, as was mentioned previously. Allaah states this concession in a number of places in the Qur’aan. For example:

Shuni ham aytib o'tish joizki, shariat hukmlari umuman olganda Qur'on ta'limotiga qat'iy amal qilishni istagan kishilar uchun qiyinchilik tug'diradigan darajada batafsil emas. Ushbu tamoyilning mavjudligiga ishora qiluvchi Qur'on oyatlaridan biri quyidagicha:

It is also worth nothing that the laws, on the whole, do not contain so many details as to create difficulty for those who wish to strictly follow the teachings of the Qur’aan. Among the verses of the Qur’aan which indicate the existence this principle is the following:

Man qilish taqiqlangan savollar — bu Alloh taolo o'z savollari sababli taqiq qilishni ixtiyor etgan masalalar haqidadir.

The prohibited questions concern issues about which Allaah has chosen to enact prohibitions due to their questions.

Va, agar ular ulardan so'ramaganlarida, ular ularni qilish yoki qilmaslik o'rtasida tanlovda qolgan bo'lar edilar.

And, if they did not ask about them, they would have been left with a choice between doing them and not doing them.

Shu toifaga Payg'ambarimizning (s.w.) har yili haj farz bo'ladimi, degan savolga takror-takror javob berishlari ham kiradi.41 U zot shunday dedilar: "Agar "ha" desam, u farz bo'lib qolardi. Men sizlarga qoldirgan narsalar haqida meni o'z holimga qo'yinglar, chunki sizlardan oldingilar ko'p nojo'ya savollari, payg'ambarlari bilan bahs-munozaralari va ixtiloflari tufayli halok bo'lganlar."42 Boshqa rivoyatda u zot shunday degan deb naql qilingan: "Agar sizlarni biror ishdan qaytargan bo'lsam, uni butunlay tark etinglar. Agar biror ishni buyursam, unga imkoningiz boricha amal qilinglar."43 Yana u zot shunday degan deb naql qilingan: "Musulmonlarga eng og'ir jinoyat sodir etganlar — ta'qiqlanmagan narsalar haqida savol bergan va o'sha savollari tufayli (ularga bo'lgan) musulmonlardir."44 Tafsilotlarning cheklanganiga yaxshi misol Qur'oni karimning savdo-sotiq munosabatlariga oid yondashuvida topiladi. Bu boradagi qonunlar umuman batafsil bayon etilmagan. Aksincha, barcha holatlarga yaroqli umumiy qoidalar belgilab qo'yilgan.

Included in this category is the Prophet’s (s.w.) response to repeated question concerning whether Hajj was compulsory every year.41 He said, “If I sad yes, it would have become compulsory. Leave me alone concerning things which I have left up to you, for certainly those before you were destroyed because of their many unnecessary questions and their arguments and disagreements with their prophets.”42 In another narration, he was reported to have said, “If I have prohibited you from doing something, avoid it totally. But, if I command you to do something, do as much of it as you can.”43 He was also reported to have said, “The Muslims who have committed the gravest offense against Muslims are those who asked about things which were not prohibited, because of their questions.”44 A good Example of limitation of details can be found in the Qur’anic treatment of business transactions. The laws in this regard have not at all been detailed. Instead, general precepts suitable for all circumstances have been legislated.

Masalan, Alloh taolo shunday deydi:

For example, Allaah states:

Islom qonunlari asosan butun insoniyatning umumiy manfaati uchun joriy etilganligi sababli, Payg'ambar ﷺ qiyomatgacha barcha odamlarga yuborilgan umumjahon payg'ambar edi. Alloh buni Qur'onda hech qanday shubhasiz bayon qilgan:

Because the laws of Islaam were primarily enacted for the general good of all mankind, the Prophet (s.w.) was a universal prophet sent to all people till the end of time . Allaah stated that in the Qur’aan in no uncertain terms:

Islomiy qonunchilikda nasx (bekor qilish) mavjudligi insoniy manfaatlarni hisobga olish belgilarining biridir. Alloh taolo vaqti kelganda odamlarga mos keladigan qonunni belgilashi mumkin yoki u ma'lum bir cheklangan maqsadga xizmat qilishi mumkin.

The existence of abrogation within Islamic legislation is among the manifestations of human welfare considerations in Islamic legislation. God may prescribe a law suitable to people at the time of its enactment, or it may serve a particular limited purpose.

Ammo uning yaroqliligi keyinroq yo'qolishi yoki o'ziga xos maqsadi amalga oshgan bo'lishi mumkin. Bunday hollarda hukmning zarurati tugaydi va uning amal qilishi bekor bo'ladi. Quyida Qur'on va Sunnatda qayd etilgan ko'plab shunday misollardan bir nechtasi keltirilgan.50 Vasiyat (Wasiyyah): Islomgacha bo'lgan arab madaniyatida marhumning mulkini uning farzandlari meros qilib olar edi, ota-onalar esa faqat vasiyat qilingan taqdirdagina meros olar edilar.51 Shunday qilib, Islomning dastlabki davrida Alloh ota-onalar va qarindoshlar uchun vasiyat yozishni majburiy qildi, shu orqali yangi musulmon jamoasiga o'z mol-mulklariga nisbatan oila huquqlarining ahamiyatini o'rgatdi.

However, its suitability may later disappear or its unique purpose may have been achieved. In such circumstances, the need for the law ceases to exist and its validity becomes cancelled. The following are only a few of many such examples which may be found recorded in both the Qur’aan and the Sunnah.50 Bequest (Waseeyah): In pre-Islamic Arab culture, his children inherited the property of the decease, and parents would only inherit if a bequest were made.51 Thus, in the early stages of Islaam, Allaah made the writing of a bequest for parents and relatives compulsory, in order to teach the new community of Muslims the importance of family rights with regard to their wealth.

Shundan so'ng, jamoa bu qonunni ixtiyoran qabul qilib, uni qat'iy amalga oshira boshlagach, Alloh Qur'onda aniq belgilangan meros qonunlari tizimini nozil qilib, uni almashtirdi. Payg'ambar ﷺ esa eski qonunlarning bekor qilinganini yana tasdiqlab, shunday dedilar: “Albatta, Alloh har bir haqdorga uning haqini berdi, shuning uchun merosxo'rlar uchun vasiyat yo'q.”53 Motam muddati: Beva ayolning motam muddati dastlab to'liq bir yil edi va eri vasiyatnomasida o'sha butun muddat davomida uning nafaqasi va turar joyi uchun ta'minot qoldirishi majburiy edi. Qur'onda shunday deyilgan:

However, after the community willingly accepted this law and they began to strictly put it into practice, Allaah replaced it by revealing in the Qur’aan a clearly defined system of inheritance laws. And the Prophet (s.w.) further confirmed the abrogation of the old laws by stating, “Surely Allaah has given everyone with a right (to inheritance) his right, so there should be no bequest for inheritors.”53 Mourning Period: The widow’s mourning period was originally a full year, and it was compulsory for her husband to leave in his will provision for maintenance and housing during that whole period the Qur’aan states:

Shundan so'ng iddat muddati to'rt oy o'n kunga qisqartirildi.

Then the waiting period was reduced to four months and ten days.

Bu hukm keyinchalik Qur'onda aniq jazo belgilanishi bilan mansux qilindi.

This law was later abrogated in the Qur’aan by the setting of a particular exemplary punishment.

Bundan tashqari, Payg'ambar (s.a.v.) zino qilganlarga toshbo'ron qilib o'ldirish jazosini qo'llagan,58 gomoseksualistlar uchun esa o'lim jazosini belgilagan, uning usulini ko'rsatmasdan.59 Mansux oyatlarni ko'rib chiqish shuni ko'rsatadiki, dastlabki hukm kuchliroq hukm bilan almashtirilishi mumkin, masalan, zino haqidagi hukm qamash va jazolashdan qamchilash yoki toshbo'ron qilib o'ldirishga o'zgargani kabi; yoki u yengilroq hukm bilan almashtirilishi mumkin, masalan, beva ayollarning motam muddati haqidagi hukm kabi; yoki u xuddi shunday, ammo ko'proq mos keladigan hukm bilan almashtirilishi mumkin. Qanday bo'lmasin, barcha hollarda mansux hukm u nozil bo'lgan zamon va sharoitga mos edi. Vaziyat o'zgarganda, dastlabki qonunchilikdagi Allohning maqsadini amalga oshirish uchun yangi hukm joriy etildi.

Furthermore, the Prophet (s.w.) applied the punishment of stoning to death for those who committed adultery58 and set the death penalty for homosexuals without specifying the method.59 A review of the abrogated verses indicates that the early law may be replaced by a more severe law, as in the case of the law for fornication which changed from confinement and punishment to lashes or stoning to death; or it may be replaced by a less severe law as in the case of the mourning period for widows; or it may be replaced by a similar but more suitable law. At any rate, in all cases, the abrogated law was suitable for the time and circumstances under which it was revealed. When the situation changed, a new law was enacted in order to realize Allaah’s intent in the earlier legislation.

Agar musulmonlar jamoasining ilgarigi ahvoli bo‘lmaganida, bekor qiluvchi hukm boshidanoq joriy etilgan bo‘lardi. Masalan, eri vafot etgan ayol dastlab yil davomida marhumning uyida iddada turishi, shu davrda turmush qurishi mumkin bo‘lmagan hukm qilingan edi. Arablarning odati esa beva ayollarni qamab qo‘yish va ularni bir yildan to umrlarining oxirigacha bo‘lgan noma'lum muddatlarga turmush qurishdan to‘sish edi.

Were it not for the situation of the Muslim community earlier, the abrogating law would have been enacted from the beginning. For Example, in the case of the widow who was at first required to wait in her deceased husband’s house in mourning for the period of one year during which she could not get married, it was the custom of the Arabs to confine widows and prevent them from marriage for indefinite periods, lasting from a year to the remainder of their lives.

Shu muddat ichida ular eng yomon kiyimlarini kiyishga majbur edilar.60 Agar iddat to'rt oy o'n kunga qisqartirilib, xohlasalar uylaridan chiqish ruxsati berilganida, dastlabki musulmonlar buni qabul qilishda katta qiyinchilikka duch kelgan bo'lar edilar. Shu sababli, uy qamoqda bo'lish bekor qilinib, nafaqa majburiyati joriy etilgan holda bir yillik motam belgilandi. Ular bu o'zgarishni qabul qilib, unga ko'nikkanlaridan ko'p o'tmay, motam muddatini qisqartiruvchi yangi hukm nozil bo'ldi.

Payg'ambar (s.a.v.) ko'pincha o'zining huquqiy hukmlari asosidagi sabablarni zikr qilar edilar. Masalan, qabristonlarni ziyorat qilishning man etilishi bekor qilingan holatda u zot shunday degan deb rivoyat qilinadi: "Men sizlarni qabristonlarni ziyorat qilishdan qaytargan edim, ammo menga onamning qabrini ziyorat qilishga ruxsat berildi. Shuning uchun ularni ziyorat qilinglar, chunki ular oxiratni eslatadi."65

The Prophet (s.w.) often made mention of the rationale behind his legal pronouncements. For example, in the case of the abrogation of the prohibition of visiting graveyards, he was reported to have said, “I had forbidden you from visiting the graveyards, however, permission has been given to me to visit the grave of my mother. So, visit them, for they do remind one of the next life.”65

Sabablarning sabablarini izohlash shuni ko'rsatadiki, hukmlarning mavjudligi yoki yo'qligi ularning sabablarining mavjudligi yoki yo'qligiga bog'liqdir. Agar hukm joriy etilgan maslahat (foyda) doimiy bo'lsa, hukm ham doimiy bo'ladi; ammo vaziyatlarning o'zgarishi tufayli u o'zgargan bo'lsa, hukm ham o'zgarishi kerak, aks holda uning davom etishida hech qanday foyda bo'lmas edi. Ushbu qoidaga asoslanib, ʿUmar ibn al-Xattob Zakotning, Islomni qabul qilishga undash maqsadida nomusulmonlarga berilishi belgilangan ulushini bekor qildi, bu ulushni Payg'ambar ﷺ berib kelardi. U tushuntirganidek, ularni ruhlantirish zarurati Islom yuksalayotgan va qo'llab-quvvatlashga muhtoj bo'lgan davrda mavjud edi, lekin uning davrida Islom davlati allaqachon mustahkam o'rnatilgan edi.

The explanation of the reasons for laws indicates that the presence of absence of laws depends on the existence or nonexistence of their causes. If the benefit for which the law was enacted continuous, then the law is continuous; but if it has changed due to a change in circumstances, the law must also change; otherwise there would not be any benefit in its continued existence. On the basis of this principle, ‘Umar ibn al-Khattaab cancelled the distribution of the portion of Zakaah assigned for the encouragement of non-Muslims to accept Islaam which the Prophet (s.w.) used to give out. As he explained, the need for their encouragement existed during the time when Islaam was on the rise and in need of support, however, in his time the Islamic state was already firmly established.

Insonning ehtiyojlarini qonunchilikda hisobga olish qonun chiqarish metodologiyasida ham ko‘zga tashlanadi. Inson manfaati vaqt yoki sharoit o‘zgarishi bilan o‘zgarmaydigan qonunlarda Alloh taolo tafsilotlarni juda aniq bayon qilgan. Masalan, diniy ibodatlar, nikoh, taloq va meros bo‘yicha oilaviy qonunlar, shuningdek, zarari vaqt o‘tishi bilan o‘zgarmaydigan jinoyatlarga qarshi qonunlar, masalan, qotillik, zino va fahsha ishlar, o‘g‘rilik va iftiro shular jumlasidandir. Manfaati yoki zarari joydan joyga qarab o‘zgarishi mumkin bo‘lgan masalalarga kelsak, Alloh taolo umumiy manfaatga xizmat qiladigan umumiy qoidalarni belgilab qo‘ygan, ularni hokimiyat vakillari insonning ehtiyojlariga ko‘ra amalga oshirishi mumkin.

Legislative consideration of human needs can also be found in the methodology of legislation. In the case of laws wherein human benefit will not change with time or conditions, Allaah has spelled out the details very clearly. For example, in the case of religious rites, family laws of marriage, divorce and inheritance, laws against crimes whose harm will not change with the passage of time, like murder, fornication and adultery, theft, and slander. As for things whose benefit or harm may vary from place to place, Allaah has legislated general laws of universal benefit, which may be implemented by those in authority according to human needs.

Bu toifadagi misollarni biznes bitimlari va jamiyat tuzilishiga oid qonunlarda topish mumkin. Masalan, Alloh taolo aytadi: “Ey iymon keltirganlar! Allohga itoat qilinglar, Rasulga ﷺ va sizlardan bo‘lgan amr egalariga itoat qilinglar.”66

Examples of this category can be found in the laws concerning business transactions and the structuring of the society. For example, Allaah said, “Oh you who believe, obey Allaah and obey the Messenger, and those in authority among you.”66

Payg'ambar (s.a.v.) o'zlari shunday degan deb rivoyat qilinadi: “Agar sizlarning ustingizga kesik qo'lli habashistonlik qul tayinlansa va u sizlarning ishlaringizni Allohning Kitobi asosida olib borsa, unga quloq solinglar va itoat qilinglar.”67 Qonunchilik mulohazasida shuningdek, umumiy manfaatni shaxsiy manfaatdan, katta zararning oldini olishni esa xuddi shunday kichik zararning oldini olishdan ustun qo'yish ko'zga tashlanadi.68 Bunday tamoyilga yaxshi misol sifatida Islomning deyarli barcha jamiyatlarda keng tarqalgan ko'p xotinlilik (poliginiya) amaliyotini tasdiqlashini keltirish mumkin. Islom xotinlar sonini to'rt tadan oshmaydigan qilib cheklab qo'ydi va ishtirok etuvchilarning majburiyatlarini belgiladi. Erni bo'lishish ko'pchilik ayollar uchun og'ir bo'lishi mumkin, ammo ko'p xotinlilikni rasmiy ravishda taqiqlash natijasida yuzaga keladigan buzilishlar ko'rsatib turganidek, ko'pchilik jamiyatlarda bunga bo'lgan ehtiyoj uni qonuniylashtirishni talab qiladi. Shuning uchun Islom erkaklar va ayollarning umumiy manfaati uchun cheklangan ko'p xotinlilikni tan oldi va shu tariqa alohida ayolning manfaatidan ko'ra jamiyat manfaatini ustun qo'ydi.