Ko‘plab musulmonlar o‘zlarining islomiy aqidalariga zid harakatlar qiladilar, va ko‘plab islomiy shaxslar o‘zlarining islomiy qiyofalariga zid keladigan xatti-harakatlarni namoyon etishi mumkin. Ba’zilar bunday harakat va xulq-atvorni islomiy aqidaga aniq mos kelmaydigan deb hisoblaydilar.

Many Muslims perform actions in discord with their Islamic ‘aqīdah (creed) and many Islamic personalities may display behaviour contradicting their Islamic personalities. Some (people) believe that such actions and behavior clearly incompatible with the Islamic ‘aqīdah (creed)

…bu shaxsni Islomdan chiqarib yuboradi va shu sababli uni uning islomiy shaxsiyatidan (shaxsiyat) mahrum qiladi.

would take the person out of Islam and would therefore divest him from his Islamic shakhsiyya (personality).

Haqiqat shundaki, musulmonning xulq-atvoridagi har qanday kamchilik uni islomiy shaxsiyatidan mahrum qilmaydi. Buning sababi, u o'z tushunchalarini aqidasi bilan bog'lashni beixtiyor e'tiborsiz qoldirishi, yoki shunday tushunchalar bilan uning aqidasi yoki islomiy shaxsiyati o'rtasidagi ziddiyatni bilmasligi, yoki Shayton uning qalbiga ta'sir qilib, uni bu aqidadan bir amalida uzoqlashtirishi mumkin. Shunda u aqidasiga zid keladigan yoki musulmon dinining (hayot tarzining) sifatlariga mos kelmaydigan, yoki Allohning ﷻ amrlariga va taqiqlariga xilof ish qilishi mumkin. U buning hammasini yoki bir qismini qilishi mumkin, shu bilan birga aqidani qabul qilgan va uni fikri hamda intilishlarining asosi sifatida qo'llab turgan bo'lishi mumkin. Shuning uchun bunday hollarda odamning Islomdan chiqqani yoki islomiy bo'lmagan shaxsiyatga aylangani haqida gapirish noto'g'ri. U islomiy aqidani qabul qilar ekan, amallaridan birida itoatsizlik qilgan taqdirda ham musulmon bo'lib qoladi. U islomiy aqidani fikri va intilishlarining asosi sifatida qabul qilar ekan, xulq-atvorining umumiy majmuasidan bir alohida harakatda adashgan taqdirda ham islomiy shaxsiyat bo'lib qoladi. Muhim narsa aqidani qabul qilish va uni fikr hamda intilishlarning asosi sifatida olish, amal va xulqda kamchiliklar bo'lishi mumkin bo'lsa ham.

The truth is that any gap in the conduct of a Muslim does not divest him from his Islamic shakhsiyya (personality). This is because he may inadvertently fail to associate his concepts with his ‘aqīdah (creed) or he may be ignorant of the contradiction between such concepts and his ‘aqīdah (creed) or his Islamic shakhsiyya (personality) or Shaytān (Satan) may influence his heart and thus cause him to distance himself from this ‘aqīdah (creed) in one of his acts, so he might act in a manner that is incompatible with his ‘aqīdah (creed) or that contradicts the attributes of a Muslim adherent to his deen (way of life) or go against the commands of Allah الله سُبْحَانَهُۥ وَتَعَالَىٰ and His الله سُبْحَانَهُۥ وَتَعَالَىٰ prohibitions. He may do all or some of this whilst still embracing the ‘aqīdah (creed) and employing it as the basis for his thought and inclinations. Thus it is incorrect in such cases to say that the person has left Islam or that he has become a non-Islamic shakhsiyya (personality). As long as he embraces the Islamic ‘aqīdah (creed) he remains a Muslim even if he is disobedient in an act amongst the acts. As long as he adopts the Islamic ‘aqīdah (creed) as the basis for his thought and inclinations he is an Islamic shakhsiyya (personality) even if he trangresses in a specific conduct from amongst the totality of his behaviour. What matters is the embracing of the ‘aqīdah (creed) and the adopting of it as the basis for thought and inclinations, even though there may be shortfalls in acts and conduct.

Musulmon, agar u ‘aqida (e’tiqod)dan e’tirof etishi bilan yoki amali bilan voz kechmasa, Islomdan chiqarilmaydi; u Islomiy shaxsiyatidan ham faqat o‘z fikri va moyilliklarida Islomiy ‘aqidaga tayanmay, undan uzoqlashgandagina mahrum bo‘ladi, ya’ni uni o‘z fikri va moyilliklarining asosi sifatida qabul qilmaydi. Agar u undan uzoqlashsa, u endi Islomiy shaxsiyat emas. Agar undan uzoqlashmasa, u Islomiy shaxsiyat bo‘lib qoladi. Shunday ekan, inson Islomiy ‘aqidani inkor etmagani uchun musulmon bo‘lishi mumkin, lekin musulmon bo‘lishiga qaramay Islomiy shaxsiyat bo‘lmasligi mumkin. Buning sababi, u Islomiy ‘aqidani qabul qilganiga qaramay, uni o‘z fikri va moyilliklarining asosi sifatida olmaydi. Tushunchalarning Islomiy ‘aqida bilan bog‘lanishi mexanik bog‘lanish emas, ya’ni tushuncha faqat ‘aqidaga muvofiq ravishda ishlamaydi. Aksincha, bu ixtiyoriy bog‘lanish (ijtimo‘iy) bo‘lib, uning ajralish va qayta tiklanish imkoniyati bor. Shuning uchun musulmonning biror amalida Alloh subhanahu va taolo buyruqlari va taqiqlarini buzib, itoatsizlik qilishi ajablanarli emas. U voqelikni o‘sha holatda o‘z xulqini ‘aqida bilan bog‘lash uchun mos emas deb bilishi yoki qilgan ishi o‘z manfaatiga muvofiq deb o‘ylashi, so‘ng pushaymon bo‘lib, qilgan xatosini anglab, Alloh subhanahu va taolo tomon qaytishi mumkin. Alloh buyruq va taqiqlarining bunday buzilishi uning ‘aqidasi yo‘qligini emas, balki aynan o‘sha amalda ‘aqidaga sodiqligi yo‘qligini ko‘rsatadi. Demak, itoatsiz kishi (osiy) yoki fosiq murtad hisoblanmaydi; balki u faqat itoatsizlik qilgan amali bilan itoatsiz musulmon bo‘ladi va faqat shu amali uchun jazolanadi. U shaxs musulmon bo‘lib qoladi, chunki u islomiy aqidani qabul qilgan. Shuning uchun uni faqat xato qilgan paytda, bilmasdan adashgan yoki shaytonning vasvasasiga uchragan paytda, islomga yot shaxsiyat deb atash joiz emas, agar islomiy aqidani o‘z fikrlash va moyilliklarining asosi sifatida qabul qilganligi saqlanib qolgan va hech qanday shubhadan xoli bo‘lsa.

A Muslim is not ostracized from Islam unless he abandons the Islamic ‘aqīdah (creed), by speech or by action, nor is he divested of his Islamic personality unless he distances himself from the Islamic ‘aqīdah (creed) in his thinking and inclinations, that is, he does not take it as a basis for his thought and inclinations. If he distances himself from it, he is no longer an Islamic shakhsiyya (personality). If he does not distance himself from it he remains an Islamic shakhsiyya (personality). Therefore, one can be a Muslim because he does not deny the Islamic ‘aqīdah (creed), but in spite of being a Muslim he is not an Islamic shakhsiyya (personality). This is because despite his embracement of the Islamic ‘aqīdah (creed) he does not take it as a basis for his thinking and inclinations. The association or linking of concepts with the Islamic ‘aqīdah (creed) is not a mechanical association such that the concept does not function except in accordance with the ‘aqīdah (creed). Rather it is a voluntary association (ijtimā’i), having the capacity of separation and restoration. It should not be surprising then that a Muslim commits an act of disobedience violating the commands and prohibitions of Allahالله سُبْحَانَهُۥ وَتَعَالَىٰ in one of his acts. He may see the reality as being unsuitable for associating (in that instance) his behaviour with the ‘aqīdah (creed) or he may imagine that it was in his interest to do what he did and then feel remorse and comprehend the error of what he did and return to Allah الله سُبْحَانَهُۥ وَتَعَالَىٰ. Such a violation of Allah’s commands and prohibitions does not indicate absence of his ‘aqīdah (creed) but it does indicate absence of his commitment to the ‘aqīdah (creed) in this specific act. Thus a disobedient person [aasi] or a trangressor [fāsiq] is not considered as an apostate, rather he is a disobedient Muslim only in the act in which he was disobedient, and he is punished for this act only. He remains a Muslim as long as he embraces the Islamic ‘aqīdah (creed). So it should not be said that he is a non-Islamic shakhsiyya (personality) for the mere instance when he erred inadvertently, or when he was overwhelmed by the Shaytān (Satan), as long as his adoption of the Islamic ‘aqīdah (creed) as a basis for his thinking and his inclinations is intact and free of any doubt.

Islomiy shaxsiyat. 1-jild. 11

The Islamic Personality Vol.1 11

Payg'ambar ﷺ zamonida sahobalar (roziyallohu anhum) orasida ham ba'zan buyruq va taqiqlarga xilof ish qilingan holatlar yuz bergan. Bunday xatolar kishini Islomdan chiqarmagan va uning islomiy shaxsiyatiga salbiy ta'sir ko'rsatmagan. Chunki ular odamlar edi, farishtalar emas. Ular boshqa odamlar kabi edilar va payg'ambar bo'lmagani uchun ma'sum (gunohdan saqlangan) emas edilar. Shunday qilib, Hotib ibn Abu Balta'a Quraysh kofirlariga Payg'ambarning ﷺ ularga qarshi yurish niyati haqida xabar yetkazdi, holbuki Payg'ambar ﷺ yurishning sirini saqlashga intilar edi. Shuningdek, Payg'ambar ﷺ bilan gaplashayotgan bir ayolga al-Fazl ibn al-Abbos mayl va havas bilan qarab turganini ko'rganlarida, uning yuzini boshqa tomonga burdilar. Fath yili Ansor Payg'ambarni ﷺ tark etib, qavmi oldiga qaytib ketishi haqida gapirdilar, holbuki u zot bunday qilmaslikka va'da bergan edilar. Hunayn jangida esa katta sahobalar jangdan qochib ketdilar va Payg'ambarni ﷺ sahobalaridan bir necha kishi bilan qoldirdilar. Bular yuz bergan voqealardan faqat bir qismidir, lekin Payg'ambar ﷺ bularni qilganlarning islomiga putur yetkazuvchi yoki ularning islomiy shaxsiyatiga dog' tushiruvchi deb hisoblamadilar.

Several incidents occurred (even) among the Sahābah (Companions) رَضِيَ اللهُ عَنْهُ in the time of the Messenger صلى الله عليه وسلم when a companion would violate some commands or prohibitions. Such violations did not remove him from Islam nor did they adversely affect his Islamic shakhsiyya (personality). This is because they were humans and not angels. They were like other people and they were not infalliable (ma’sūm: lit. protected (against sin)) because they were not prophets. So Hatib ibn Abi Balta’ah conveyed to the kuffār (disbelievers) of Quraysh the news of the Messenger’s intention to invade them, whilst the Messenger صلى الله عليه وسلم was cautious to maintain the secrecy of the invasion; and when the Messenger صلى الله عليه وسلم turned the head of al-Fadl Ibn al-‘Abbas when he صلى الله عليه وسلم saw him gazing, in a manner indicating inclination and desire, at a woman who was talking to the Messenger صلى الله عليه وسلم. In the year of the conquest (of Makkah), the Ansār spoke about the Messenger صلى الله عليه وسلم that he would abandon them and return to his kinsfolk despite his vow not to do so. The senior Sahābah (Companions) رَضِيَ اللهُ عَنْهُ fled the fight at Hunayn and left the Messenger صلى الله عليه وسلمwith only a few of his Sahābah Companions رَضِيَ اللهُ عَنْهُ. These are only some of the incidents which occurred yet the Messenger صلى الله عليه وسلم did not consider them as undermining to the Islam of the perpetrators or blemishing to their Islamic shakhsiyya (personality).

Bu o‘zi kifoya qiladigan dalildir: amaldagi kamchiliklar musulmonni dindan chiqarmaydi va uning islomiy shaxsiyatini yo‘qqa chiqarmaydi. Ammo bu Allohning {سُبْحَانَهُۥ وَتَعَالَىٰ} amrlariga itoat qilmaslik yoki Uning taqiqlarini buzish mumkin degani emas. Shunday qilish harom yoki makruh ekani shubhasizdir. Bundan islomiy shaxsiyat dinning (hayot tarzining) talablariga sodiq musulmonning sifatlariga muvofiq bo‘lishdan ozod, degan xulosa ham chiqmaydi, chunki bu sadoqat islomiy shaxsiyatning shakllanishi uchun zarurdir. Bu dalil shuni bildiradiki, musulmonlar ham insonlardir, islomiy shaxsiyatlar ham insondir, farishta emas. Shuning uchun ular xato qilsalar, agar gunohlari jazolanadigan bo‘lsa, Allohning hukmi talab qilganidek muomala qilinadi va ularni islomiy bo‘lmagan shaxsiyatlar deb bo‘lmaydi.

This alone is sufficient as evidence that gaps which occur in conduct do not take the Muslim outside the fold of Islam, nor do they divest him of his Islamic shakhsiyya (personality). Yet this does not imply the permissibility of disobeying the commands of Allah الله سُبْحَانَهُۥ وَتَعَالَىٰ and His الله سُبْحَانَهُۥ وَتَعَالَىٰ prohibitions. That doing so is either haram (prohibited) or makrūh (reprehensible) is a matter beyond any doubt. Nor does this imply that an Islamic personality is free not to conform to the attributes of a Muslim committed to his deen (way of life), since this (commitment) is indispensable for the formation of an Islamic shakhsiyya (personality). What it does imply is that Muslims are humans and that Islamic personalities are humans, not angels. Thus if they err they are to be treated in accordance with the dictates of Allah’s rule if their fault is punishable, and it cannot be said that they have become non-Islamic personalities.

Musulmonning Islomiy shaxsiyatga ega ekanligini baholash mezoni uning islomiy aqidasining sog‘lomligi va fikr hamda moyilliklarini aynan shu aqidaga asoslab qurishidir. Asos sog‘lom bo‘lib, fikr va moyilliklarning qurilishi faqat islomiy aqidaga tayangan ekan, kamdan-kam uchraydigan beixtiyor xatolar, ya’ni xulq-atvordagi kamchiliklar musulmonning islomiy shaxsiyatiga zarar yetkazmaydi. Ammo aqida buzilsa, bu odamni Islomdan chiqaradi, hatto uning amallari Islom ahkomlariga asoslangan bo‘lsa ham. Chunki bunday holda amallar qat’iy e’tiqodga emas, balki qat’iy e’tiqoddan boshqa narsaga — odatga yoki urfga, odamlarga ergashishga, ana shunday amallardan kutilgan manfaatga yoki boshqa biror narsaga asoslangan bo‘ladi. Agar xulq-atvorni qurishda asos sifatida manfaat yoki aql olinib, qurilish buzilsa, inson aqidasining sog‘lomligi tufayli musulmon bo‘ladi, ammo islomiy shaxsiyat bo‘lmaydi, hatto u Islom da’vatining tashuvchilari qatorida bo‘lsa ham, uning barcha xatti-harakatlari Islom ahkomlariga muvofiq bo‘lsa ham. Sababi, odamni islomiy shaxsga aylantiradigan narsa — fikr va moyilliklarni unga ishonish tufayli islomiy aqidaga asoslab qurishdir. Shu boisdan Islomni sevadigan, uning hukmron va g‘olib bo‘lishini istaydigan, ammo fikrlarini Islomning tafakkuri va ahkomlariga emas, balki o‘z aqllariga, manfaatlariga yoki xohishlariga asoslaydiganlar bunday amaldan ehtiyot bo‘lishlari shart, chunki bu ularni islomiy shaxs bo‘lishdan uzoqlashtiradi, hatto ularning aqidalari butun bo‘lsa va Islomning tafakkuri hamda ahkomlarini juda yaxshi bilsalar ham. Diqqatga eng sazovor bo'lgan narsalardan biri shuki, Islomiy aqidani qabul qilish Payg'ambar ﷺ olib kelgan barcha narsaga, butunligicha va qat'iy dalil bilan sobit bo'lgan narsaga ishonishni bildiradi hamda bularning barchasini rozilik va taslim bo'lish bilan qabul qilishdir. Shuni bilish kerakki, faqat bilimning o'zi yetarli emas va Islomning qat'iy isbotlangan eng kichik masalasini ham rad etish odamni dindan chiqaradi va uni aqidadan ajratib qo'yadi. Ishonch va qabul qilish nuqtai nazaridan Islom bo'linmas butundir; undan hatto bir qismini tark etish kufrga olib keladi. Shuning uchun dinni hayotdan yoki davlatdan ajratish mumkin, degan e'tiqod shubhasiz kufrdir. Alloh سُبْحَانَهُۥ وَتَعَالَىٰ aytadi,

The criterion for judging whether a Muslim holds an Islamic Shaksiyyah is the soundness of his Islamic ‘aqīdah (creed) and the building of his thoughts and inclinations upon it. As long as the basis is sound and the building of thought and inclinations are exclusively on the Islamic ‘aqīdah (creed), rare inadvertent errors, that is, gaps in conduct do not compromise a Muslim’s Islamic shakhsiyya (personality). But if the ‘aqīdah (creed) becomes flawed, this removes the person from Islam, even if his deeds are built on the ahkām (rules) of Islam, because in that case they would not be built on firm conviction [i’tiqād] but on other than firm conviction: either on habit or custom, on conformity to people, on the (perceived) benefit of such deeds or on other than that. If the building process becomes flawed due to the use of benefit or the intellect as the basis on which to build behaviour, the person would be a Muslim due to the soundness of his ‘aqīdah (creed), but he would not be an Islamic shakhsiyya (personality), even if he was among the carriers of the Islamic Da’wah, even if all his conduct is in conformity to the ahkām (rules) of Islam. This is because what makes one an Islamic personality is the building of thought and inclinations on the Islamic ‘aqīdah due to belief in it. To this end, it is imperative for those who love Islam and want it to be dominant and victorious but do not build their thinking on its thoughts and rules but rather on their own minds, interests or desires, to be wary of such a deed, because it distances them from being Islamic personalities; even if their ‘aqīdah (creed) is intact and even if they were highly knowledgeable of the thoughts and ahkām (rules) of Islam. Of that which is imperative to draw attention to is the fact that embracing the Islamic ‘aqīdah (creed) means belief in all that the Messenger ﷺ came with, as a whole, and in that which is established by definitive [qat’i] evidence, and that the acceptance of all this be accepted with contentment and submission. It should be known that mere knowledge does not suffice and that rejecting even the most minor of matters proven definitively as part of Islam removes the person, and detaches him, from the ‘aqīdah (creed). Islam is an indivisible whole as fair as belief and acceptance is concerned; relinquishment of (even) a part of it is entails disbelief [kufr]. Hence the belief in the separation of the deen from life or from the State is indisputable kuf (disbelief). Allah الله سُبْحَانَهُۥ وَتَعَالَىٰ says,