Из предыдущих глав мы видели, что мазхаб прошёл через четыре основных этапа под влиянием следующих факторов: состояние мусульманского государства (единство, разобщённость), статус религиозного руководства (единое и ортодоксальное или раздробленное и неортодоксальное) и общение между учёными. Когда государство было единым целым, руководство было единым и ортодоксальным, а мусульманские учёные были близки друг к другу, что облегчало общение. В то время существовал только один мазхаб — будь то мазхаб Пророка ﷺ или мазхаб каждого из праведных халифов.

From the preceding chapters we have seen that the Madhhab has gone through four basic stages as a result of the effects of the following factors: conditions of the Muslim state (unity, disunity), status of religious leadership (unified and orthodox, or fragmented and unorthodox) and communication among scholars. When the state was a single body, the leadership was unified and orthodox, and Muslim scholars were close to each other thereby facilitating communication. At that time there was only one Madh-hab, whether that of the Prophet (s.w.) or tha tof each of the Righteous Caliphs.

Umaviylar va Abbosiylar hukmronligi ostidagi nisbatan birlashgan davlat doirasida siyosiy va diniy yetakchilikning parchalanishi, shuningdek, yetakchi olimlarning imperiya bo‘ylab tarqalib ketishi kuzatildi. Natijada ko‘plab mazhablar paydo bo‘ldi, chunki davlatning turli hududlaridagi olimlar aloqa muammo bo‘lmagan davrdagi yaqin maslahatlashuvlardan foydalana olmay, o‘zlari hukm chiqarishga majbur bo‘ldilar. Xarakterli tomoni shundaki, bu olimlar o‘tmishdagi moslashuvchanlikni saqlab qoldilar: ular o‘zlarining shaxsiy hukmlarini osongina rad etib, ishonchliroq yoki keng qamrovli hadislarga asoslangan boshqalarning hukmlarini qabul qilardilar. Keyinchalik, Abbosiylar sulolasining so‘nggi davrida olimlar davlat yetakchiligining parchalanishidan kelib chiqqan siyosiy raqobat girdobiga tortildilar.

There followed a breakdown of political and religious leadership within the relatively unified state (under Umayyad and ‘Abbaasid rule), and the dispersion of the leading scholars throughout the empire. Consequently, a large number of Madh-habs arose as scholars in various parts of the state were obliged to make rulings without benefit of that close consultation which had existed when communication was not a problem. Characteristically, these scholars managed to retain the flexibility of former times, readily discarding their individual rulings in favor of the rulings of others which were based on more authentic or comprehensive Hadeeths. Subsequently, in the latter part of the ‘Abbaasid dynasty, scholars were caught up in the political rivalry resulting from the splintering of state leadership.

Vaziyat rasmiy ravishda sud munozaralarini targ'ib qilinishi bilan yanada og'irlashdi; bu munozaralar g'olib chiqqan alohida shaxslarga va ularning mazhablariga shohona imtiyozlar berardi. Shundan so'ng, to'rtta saqlanib qolgan mazhab tarafdorlari ko'pincha shuhrat qozongan fanatik mazhabparvarlikka qadam qo'yish bir qadam edi.

The situation was futher aggravated by the official promotion of court debates which brought special rayal favors to individual winners and their Madh-habs. Thereafter, it was but a step to fanatical sectarianism for which many of the followers of the four surviving Madh-habs became noted.

Bugungi vaziyat avvalgi bosqichlarning aralashmasidir.

The Situation today is a mixture of the preceding stages.

Ommaviy axborot vositalari musulmon olimlarini yana bir bor bir-biriga yaqin aloqaga keltirdi, ammo davlat darajasidagi diniy yetakchilik ancha oldin yo'qolgan edi, chunki musulmon dunyosi har biri o'z siyosiy-iqtisodiy davlat tizimiga ega bo'lgan millatchi birliklarga bo'linib ketdi.

Mass communication has brought Muslim scholars into close contact once again, but religious leadership at the state level disappeared long ago when the Muslim world became divided into nationalist evtities each with its own politico-economic governmental system.

Bugungi kunda musulmonlar soni keskin ortgan (taxminan 800 million dan 1 milliardgacha deb turlicha baholanadi) va ularni birlashtirib turgan narsa Allohga va Uning Payg‘ambariga ﷺ bo‘lgan ishonch hamda Qur’on va Sunnatga sadoqatdir. Diniy rahbarlik, bor bo‘lgani holda, to‘rt mazhabdan biri orqali alohida-alohida amalga oshiriladi; ular avvalgiga qaraganda kamroq ashaddiy bo‘lsa-da, afsuski, hamon mazhabparastlik xususiyatiga ega bo‘lib, shu sababli bo‘linishga olib kelmoqda. Shunga qaramay, ayniqsa bu asrning o‘rtalaridan beri, Islomga ilohiy tarzda singdirilgan birlik intilishi musulmonlarni butun dunyo bo‘ylab dinlarini shaxsiy, jamoaviy va milliy darajada hayotlarida hal qiluvchi omil sifatida qayta tiklashga undayotganini ko‘rsatadigan ruhlantiruvchi alomatlar paydo bo‘lmoqda. Musulmon aholisining madaniyatlari xilma-xilligi hamda tez o‘zgarayotgan bu dunyoda kundalik hayotdan kelib chiqadigan masalalar va muammolarning ortib borayotgan rang-barangligi sababli, ko‘plab musulmon olimlari uzoq vaqtdan beri shuni his qilib kelmoqdalarki, Islomni dunyoning istalgan joyida musulmonlarning kundalik hayotida oliy yo‘lboshchi sifatida qayta o‘rnatish maqsadiga faqat biz “gullab-yashnash davri” deb atagan davrda amalga oshirilgan kabi jonli Fiqhni tiklash orqali erishish mumkin. Bu mazhablarning qayta birlashtirilishini, barcha ashaddiylik va mazhabparastlik izlaridan xalos bo‘lgan holda, shuningdek, Fiqhni yana bir bor jonli, obyektiv ravishda chiqarilgan qonunlar majmuasiga aylantirish uchun Ijtihodni tiklashni anglatadi, shunda alohida musulmon olimlari va faqihlar ijtimoiy-siyosiy-iqtisodiy sharoit qanday bo‘lishidan qat’i nazar, Shariatni musulmon dunyosining barcha qismlarida samarali va bir xil tarzda qo‘llay olishlari mumkin bo‘ladi.

The vastly increased Muslim population of today (variously estimated between 800 million and a billion) has been held together by their belief in Allaah and His Prophet (s.w.) and by their commitment to the Qur’aan and the Sunnah. Religious leadership such as there is tends to be exercised in separate stated through one of the four Madh-habs, which though less fanatic than formerly, unfortuantely continue to be sectarian and hence divisive However, there have ben encouraging signs, especially since the middle of this century, that the drive towards unity divinely built into Islaam is propelling Muslims the world over towards a revival of their religion as the decisive factor in their lives at the personal, communal and national levels. Given the multiplicity of cultures represented in the Muslim population and the uncreasing diversity of issues and problems arising from daily living in this rapidly changing world, many Muslims scholars have long felt that the goal of reestablishing Islaam at the supreme guide in the daily lives of Muslims, anywhere in the world, is-chievable only by a revival of a dynamic Fiqh such as was practised in what we previously described as the “Stage of flowering”. This implies a reunification of the Madh-habs with all traces of fanaticism and sectarianism removed, and the revival of Ijtihaad to make Fiqh once more a dynamic, objectively deduced body of laws so that individual Muslim scholars and jurists may effectively and uniformly apply the Sharee’ah in all parts of the Muslim world, no matter what the socio-politicaleconomic conditions.

Nihoyat, yuqorida ko'zda tutilgan yagona madhhab va dinamik fiqh majmuasi jonli islomiy jamoalarni shakllantirish hamda bunday jamoalarni dunyo bo'ylab insoniyatning umumiy manfaatlarini himoya qiladigan va Islomni global miqyosda namoyon etadigan hamkorlik faoliyatlarida birlashtirish uchun zarur deb hisoblanmoqda.

Finally, a unified Madh-hab and a dynamic body of Fiqh envisioned above are felt to be needed in order to evolve vibrant Islamic communities and unite such communites throughout the world in the types of co-operative endeavors that would protect the common interest of mankind and project Islaam on a global scale.

Faraz qilaylik, mazhablarni birlashtirish va jonli fiqhni qayta tiklash maqsadlarining ham maqbulligi, ham to'g'riligi tan olinsa, bu maqsadlarga erishish uchun qanday qadamlar tashlanishi mumkin? Birinchi navbatda, oldingi boblarda keltirilgan oldingi ulamolarning bayonlari va amallari bilan belgilangan usulga tayanib, mavjud mazhablar va ularning salaflari o'rtasidagi ixtiloflarni haqqoniy xolis tarzda hal qilish uchun birgalikda sa'y-harakatlar qilinishi kerak bo'ladi.

Assuming the desirability and validity of the twin goals of unifying the Madh-habs and re-establishing a dynamic Fiqh, what are the steps that might be taken towards achieving these goals? In the first place, concerted efforts will have to be made to resolve in a truly objective way the differences between the existing Madh-habs and their predecessors, using the methodology of the early scholars as defined by their statements and practices quoted in the previous chapters.

Munosib harakatni boshlashning mexanizmi progressiv va nufuzli, yuqori malakali olimlar orasidan chiqqan ma'rifatli yetakchilikni talab qiladi. Ya'ni, taklif etilgan yo'nalishlar bo'yicha o'zgarishlarni amalga oshirishga intilgan biror kishi yoki kishilar tashabbusni o'z qo'llariga olib, boshqa manfaatdor tomonlar bilan aloqaga chiqishlari va protsedura tafsilotlarini rejalashtirish hamda tashkil etish maqsadida ish boshlashlari kerak bo'ladi.

The mechanics of initiating appropriate action calls for enlightened leadership springing from the ranks of progressive and influential scholars of high calibre, that is, some person or persons imbued with the zeal to effect changes along the lines proposed will have to take the initiative to communicate with other interested parties with a view to planning nad organizing the procedural details.

Zamonaviy tizimli yondashuvlarga tayangan holda, bu bosqichlarga quyidagilar kiradi: haqiqiy to‘siqlarni yechimga to‘sqinlik qiladigan omillar sifatida obyektiv aniqlash; eng mos yechimni tanlash; uni amalga oshirishning mumkin bo‘lgan usullarini aniqlash; eng mos usulni tanlash; so‘ngra yechimni amalga tatbiq etish. Bunday rejalashtirishning har bir bosqichida tanlangan qadamlar muammolar va maqsadlarga nisbatan doimiy ravishda baholab borilishi kerak.

Mazhablarning hukmlaridagi farqlar ikki asosiy toifaga bo‘linadi: birinchisi, ziddiyatli farqlar (Ikhtilaaf Tadaadd) — mantiqan bir vaqtning o‘zida to‘g‘ri bo‘lishi mumkin bo‘lmagan, butunlay qarama-qarshi hukmlar, masalan, bir mazhab biror narsani halol, boshqasi esa haram deb belgilagan hukmlar; ikkinchisi, xilma-xillik farqlari (Ikhtilaaf Tanawwu’) — mantiqan qabul qilinadigan, birga mavjud bo‘la oladigan xilma-xil hukmlar, masalan, Payg‘ambar ﷺ namozda qo‘llagan turli o‘tirish holatlari bo‘lib, ularning ba’zilari turli mazhablar tomonidan boshqalaridan afzal deb tanlangan. Ma’noning (haqiqiy va majoziy) hamda grammatik tuzilmalarning farqlaridan kelib chiqadigan ko‘plab masalalarda, nazarda tutilgan ma’nolarni aniqlab beruvchi sahih hadislar mavjud bo‘lib, bunday aniqlangan ma’nolar boshqa barcha talqinlardan ustun qo‘yilishi kerak. Xuddi shunday, sahih rivoyatlarni inkor etadigan shartlar asosida chiqarilgan hukmlar yaroqsiz deb hisoblanib, ularning o‘rniga sahih hadislarga asoslangan boshqa faqihlarning hukmlari qo‘yilishi lozim. Bahsli usullarga yoki cheklanmagan qiyosga asoslangan hukmlarga kelsak, ularni Qur’on, Sunnat va sahobalar ijmoining asosiy qoidalari nuqtai nazaridan xolisona tekshirish kerak: ushbu asoslarga muvofiq keladigan hukmlar qabul qilinib, ularga zid keladiganlari rad etilishi lozim. Yuqorida taklif etilgan yechimlar doirasidan tashqarida qolgan, Qur’on, Hadis, sahobalar ijmoi yoki qiyos bilan teng darajada qo‘llab-quvvatlanadigan bir nechta hukmga ega masalalar ham mavjud. Bunday hollardagi turli hukmlar vaziyatga qarab qo‘llanishi mumkin bo‘lgan maqbul variantlar sifatida qaralishi kerak, va ular mazhab hukmlaridagi farqlarning ikkinchi toifasi sifatida zikr qilingan, mantiqan qabul qilinadigan xilma-xillik tarkibiga kiradi.

Differenes among Madh-hab’s rulings fall into two main cetegories; firstly, conradictory differences (Ikhtilaaf Tadaadd), totally opposite rulings which can not logically be simultaneously correct, for example rulings in which one Madh-hab defines something as Halaal and another difines it as Haraam, and secondly, variational differences (Ikhtilaaf Tanawwu’), conflicting rulings which are logically acceptable variations which can co-exist, for example, various sitting positions used by the Prophet (s.w.) in Salaah some of which have been preferred over others by the different Madh-habs. In many cases of differences arising from meanings (literal and figurative) of words and grammatical constructions, there are authentic Hadeeths which specify the meanings intended and these specified meanings should be given preference over all other interpretations. Similarly, legal rulings which were made according to conditions which eliminated authentic narrations, should be regarded as invalid and should be replaced by the rulings of other jurists which were made on the basis of authentic Hadeeths. As for rulings based on controversial principles or unrestricted Qiyaas, these should be objectively examined in the lighte of the fundamental principles of the Qur’aan, the Sunnah and the Ijmaa’ of the Sahaabah; rulings agreeing with these fundamentals should then be accepted and those contradicting them should then be rejected. Outside the scope of the foregoing suggested solutions, there remain a number of issues on which there is more than one ruling equally supported by the Qur’aan, the Hadeeth, the Ijmaa’ of the Shaabah or Qiyaas. The different rulings in such cases should be treated as viable options to be applied according to circumstances and these are a part of the logically acceptable variations mentioned as the second category of differences in Madh-hab rulings.