14.2 Fiqhning rivojlanishi - Islomiy shaxsiyat | Quran Course

14.2 Fiqhning rivojlanishi - Islomiy shaxsiyat | Quran Course

0% read · 7 min left

Islomiy shaxsiyat Bookmark

This chapter was translated automatically from English and may contain mistakes. Read the original

Show original

14.2 Fiqhning rivojlanishi

14.2 The Development Of Fiqh

by Sheikh Taqīuddīn An-Nabahānī7 min readViewed 113 times

Fiqh — bu jamiyatga eng katta ta'sir ko'rsatadigan va eng muhim islomiy ilmlardan biridir. U islom madaniyatining eng muhim tarmoqlaridan biridir. Buning sababi shundaki, islom madaniyati Qur'on va Sunnatdir hamda Qur'on va Sunnatni tushunish uchun tayanilgan va belgilangan narsalarning barchasidir. Islom madaniyatiga arab tili, hadis va tafsir ilmlari kirgan bo'lsa-da, undan eng ko'zga tashlanadigan narsa hayotga bo'lgan qarash bilan bog'liq fikrlar hamda hayot muammolarini hal etuvchi yechimlardir. Boshqacha aytganda, u e'tiqodlarda ('aqoid) va Shariat hukmlarida namoyon bo'ladi, chunki ular hayot muammolariga yuzlanish uchun qabul qilingan amaliy madaniyatdir va ko'pincha e'tiqodlar haqidagi fikrlarni hamda yechimlarni, ya'ni hukmlarni o'z ichiga oladi. Fiqh esa aynan shu hukmlarning ilmidan boshqa narsa emas.

Fiqh is one of the most important Islamic disciplines having the greatest effect on society. It is one of the most important branches of the Islamic culture. That is because the Islamic culture is the Qur’ān and Sunnah and whatever is relied upon and laid down in order to understand the Qur’ān and Sunnah. Even though the Islamic culture includes the sciences of the Arabic language, hadīth and tafsīr, the most prominent thing that appears from it are the thoughts which relate to the viewpoint about life and the solutions which treat the problems of life. In other words, it appears in the beliefs (‘aqaid) and Sharī’ah rules because they are a practical culture adopted to face lifes problems which, in most cases, contains thoughts about beliefs and solutions i.e, the rules. Fiqh is nothing other than the knowledge of these rules.

Istisno Payg‘ambar ﷺ dan tashqari, hech bir musulmonning mustaqil ravishda biror qarash yoki hukm haqida o‘z fikrini bildirish huquqi yo‘q. Payg‘ambar ﷺ ularning orasida bo‘lgani sababli, biror voqea bilan duch kelganda uni unga murojaat qilib hal etish oson edi. Shunga qaramay, ularning hech biriga biror voqea yuzasidan shaxsiy fikr bildirish ruxsat etilmagan. Shu sababli, biror voqea uchrasa, nizo chiqsa yoki ulardan birida biror fikr paydo bo‘lsa, ular Payg‘ambar ﷺ ga murojaat qilar edilar. U zot ﷺ esa fikr bildirar, nizolarini hal qilar va savollariga javob berar edi, ba’zan oyat bilan, ba’zan esa hadis bilan. Payg‘ambar ﷺ zamonida ba’zi sahobalar ijtihod qilgani, ayrim nizolarda o‘z ijtihodlariga ko‘ra hukm chiqargani yoki ayrim voqealar bo‘yicha hukmni o‘z ijtihodlari orqali chiqarganlari haqida rivoyat qilinganiga kelsak, bu ijtihodlar shariat hukmlari uchun manba bo‘lmaydi. Aksincha, ular Payg‘ambar ﷺ ning buyrug‘iga muvofiq shariatni tushunishdir. Ular Qur’on va Sunnatga, o‘sha mujtahidlar tomonidan tushunilganidek tayangan holda, shariatni amalga oshirishdir. Buni ushbu ijtihodlar sodir bo‘lgan vaziyat ko‘rsatib turadi. Rivoyat qilinishicha, Payg‘ambar ﷺ Alī ibn Abu Tolibni Yamanga qozi sifatida yuborgan. U zot unga shunday degan:

With the exception of the Messenger  no Muslim has the right to independently put forward an opinion regarding any viewpoint or ruling. Due to the Messenger’s  presence among them referring to him regarding anything they came across was easy, It was still not permitted for any of them to give his personal opinion regarding any event. That is why, when they came across an event or a dispute arose or one of them had an idea they would refer to the Messenger . And he  would give an opinion, settle their disputes and answer their questions, sometimes with an ayah and sometimes with a hadīth. As for what has been reported that certain Sahabah exercised Ijtihād in the time of the Messenger  and pronounced judgements according to their own Ijtihād in certain disputes or that they deduced the rule regarding certain events through their own Ijtihād. This does not make these Ijtihāds a source for Sharī’ah rules. Rather they constitute an understanding of the Sharī’ah in accordance with the order of the Messenger . They constitute the application of the Sharī’ah, relying on the Qur’ān and Sunnah as understood by those mujtahidin. This is demonstrated by the circumstance in which these Ijtihāds took place. It has been reported that the Prophet  sent ‘Ali ibn Abi Talib  to Yemen as a judge. He  told him:

Ushbu rivoyatlar va shunga o'xshash boshqa misollarning barchasi shuni ko'rsatadiki, Payg'ambar ﷺ davrida musulmonlar qilgan ijtihodlar uning amriga muvofiq bo'lgan. Demak, u ﷺ ularning manbai edi. Shunday qilib, Payg'ambar ﷺ davri butun islomiy madaniyat manbai mavjud bo'lgan davr edi. Bu holat u ﷺ yuborilgan vaqtdan to vafotigacha davom etgan, bu davr yigirma ikki yildan va bir necha oydan oshmagan, o'sha muddat ichida butun Qur'on nozil bo'lgan va oliy Sunnat to'liq bo'lib yetgan. Islomda fikr, hukm va madaniyatning manbai sifatida faqat shu matnlar e'tirof etiladi.

All of these reports and other such examples indicate that the Ijtihādat that the Muslims performed during the days of the Messenger  were in accordance with his  order. Therefore, he was their source. Thus, the time of the Messenger  was a time in which the source of the entire Islamic culture existed. That continued from the time he was sent until his death, in a period of time not exceeding twenty two years and a few months in which the whole Qur’ān was revealed and the sublime Sunnah was completed. These are the only texts considered as the source of thoughts, rules and culture in Islam.

Elchi ﷺ vafotidan so‘ng, Hijratning o‘n birinchi yilida, Sahobalar davri boshlandi. Bu tafsir davri va matnlari bo‘lmagan masalalar bo‘yicha istinboT (xulosa chiqarish) eshiklarining ochilgan davridir. Sahobalar Qur’on va Sunnat matnlarining hammasi odamlar orasida keng tarqalmaganini, shu sababli har bir kishi uchun ulardan foydalanish imkoni yo‘qligini ko‘rdilar. Chunki Qur’on matnlari Elchi ﷺ uyida saqlanadigan va ba’zi Sahobalar uylarida asrab qo‘yiladigan maxsus varaqlarga yozilgan edi, Sunnat esa hali yozib olinmagan edi. Ular shuni topdilar: Qur’on va Sunnat matnlari hukm qilgan vaqtda sodir bo‘layotgan voqea va masalalar uchun hukm belgilagan, faqat ehtimol tariqasida yuzaga kelishi mumkin bo‘lgan voqealar uchun hukm belgilanmagan. Elchi ﷺ davrida bo‘lmagan ehtiyojlar, voqealar va masalalar musulmonlar orasida yuzaga keldi, keyinroq paydo bo‘lgan muammolar uchun esa ularning hukmini bayon qiladigan matnlar yo‘q edi. Shuningdek, ular har bir musulmon o‘zi Qur’on va Sunnat matnlariga murojaat qilib, ulardan ko‘rsatilgan hukmni tushunishga qodir emasligini ko‘rdilar, chunki oddiy xalq matnlarni faqat Islom hukmlarini ularga tushuntirib beradigan kishi orqali tushuna oladi. Shu sababli ular Sharif Qur’onni va Elchi ﷺ hadislarini musulmonlar orasida tarqatish mas’uliyati zimmalarida ekanini anglab yetdilar. Shunday qilib, ular Qur’onni jamlash mas’uliyatini o‘z zimmalariga oldilar va bu jamlamadan ko‘plab nusxalar ko‘chirib, musulmonlar orasida tarqatdilar. Sunnat rivoyatining ishonchliligi va rivoyat qiluvchilarni tekshirishdagi ishonchni ta’minlash uchun ehtiyot choralarini ko‘rdilar. Shuningdek, ular Qur’on va Sunnat matnlarining zarur izohi va tushuntirishini musulmonlarga bayon qilish zarurligini ham anglab yetdilar. Shunday qilib, ular odamlarga dinni o'rgatishni boshladilar, so'ngra ular odamlarga ularning boshidan o'tayotgan voqealar va masalalar uchun, ularda aniq matn bo'lmagan hollarda, fatvo berish kerak, deb hisobladilar. Shu tariqa ular yuz bergan masalalar uchun zarur bo'lgan hukmlarni chiqarishni boshladilar. Shu sababli ular dinning vazifasini eng yaxshi usulda bajarishni o'z zimmalariga oldilar.

With the death of the Messenger  in the eleventh year of the Hijra began the age of the Sahabah. It is an age of tafsīr and the opening of the doors of deduction (istinbat) for issues that did not possess a (clear) text. The Sahabah saw that not all of the texts of the Qur’ān and the Sunnah were disseminated widely amongst the people such that they were accessible to each and every person because the texts of the Qur’ān were written down on special parchments preserved in the house of the Messenger  and preserved in the houses of certain Sahabah and the Sunnah had not been written down yet. They found that the texts of the Qur’ān and Sunnah legislated rules for events and issues which took place at the time of legislation. Rules were not legislated for events and issues that only had a possibility of taking place. Needs, events and issues took place amidst the Muslims which did not take place during the time of the Messenger , there were no texts for the the problems arising later which would state their ruling. Likewise, they saw that not every Muslim was qualified to refer to the texts of the Qur’ān and Sunnah by himself and understand the ruling indicated by them, since the masses cannot understand the texts except by means of someone who will make them understand the rules of Islam. Therefore, they realised that it was incumbent on them to disseminate the Noble Qur’ān and the ahadīth of the Messenger  among the Muslims. So they undertook the responsibility of compiling the Qur’ān and from this compilation they made many copies which they circulated amongst the Muslims and they took precautions ensuring the trustworthiness of the narration of the Sunnah and the trust in the scrutiny of the narrators. They also realised that it was incumbent on them to demonstrate to the Muslims the necessary clarification and explanation of the texts of the Qur’ān and Sunnah. So they began to teach people the deen, then they took the view that they should provide people with legal verdicts for the events and issues happening to them for which there was no (clear) text. Thus, they began to deduce rules which were necessary for the issues that took place. Due to this they undertook the obligation of the deen in the best manner possible.

Sahobalarning shariat hukmlarida amal qilish usuli shunday edi: agar ular Qur'on yoki Sunnatda sodir bo'lgan voqea hukmini bildiradigan nassni topsalar, shu nass chegarasida to'xtar, o'z sa'y-harakatlarini nassni tushunishga, unda nazarda tutilgan narsani bilishga va uni haqiqatga to'g'ri tatbiq etishga yo'naltirar edilar. Agar Qur'on va Sunnatda ular duch kelgan voqealarning hukmini bildiradigan nassni topa olmasalar, uning hukmini chiqarish uchun ijtihod qilar edilar. Ijtihodlarida ular shariat matnlarini o'zlari tushunishlariga va Rasululloh ﷺ bilan to'g'ridan-to'g'ri muloqot qilish, vahiy oyatlarining nozil bo'lishi va ularning voqealarga tatbiq etilishini bevosita ko'rish orqali olgan shariat bilimlariga tayanar edilar. Ijtihod qilingan voqealarni o'rganish shuni ko'rsatadiki, ular nassi bo'lgan voqea bilan nassi bo'lmagan voqeani qiyos qilar edilar. Ular maslahatni (foydani) qo'lga kiritish va mafsadani (zararni) daf etishni hukmlar uchun illat deb hisoblamas, balki shariat ko'rsatgan maslahatni haqiqiy maslahat deb bilar edilar. Ular nassi zikr qilinmagan maslahatni, nassi zikr qilingan maslahat bilan qiyos qilar edilar. Maslahat haqida o'z rayiga tayanmas edilar, chunki o'z rayi bilan hukm chiqarish man etilgan. Tarixchilar, muhaddislar va fuqahalar Sahobalarning ko'plab ijtihodlarini naql qilganlar. Bu ijtihodlarni o'rganish orqali ularning shariatga qay darajada amal qilganlari va shariatni tushunishda qay darajada yuksalganlari ayon bo'ladi. ‘Umar ro'parasiga bir kishi haqida xabar keltirildi: uni o'gay onasi va uning sevgilisi o'ldirgan edi.

The methodology according to which the Sahabah proceeded in the Sharī’ah rules is that when they found a text (nass) in the Qur’ān or Sunnah which indicated the ruling on an incident that has happened they stopped at the limit of this text and they confined their efforts to understanding the text and becoming acquainted with what is intended in it in order to attain its correct application on the reality. If they did not find a text in the Qur’ān and the Sunnah indicating the ruling on incidents that they are confronted with, they performed Ijtihād to deduce its ruling. In their Ijtihād they used to rely on their own understanding of the texts of the Sharī’ah and their knowledge of the Sharī’ah that they obtained by directly speaking to the Messenger  and witnessing the revelation of the verses and their application on incidents. By studying the incidents for which they made Ijtihād one will notice that they used to make analogy between (an incident) which had a text with one that did not have a text and they did not consider the acquisition of a benefit (maslaha) and repulsion of a harm (mafsada) as an ‘illah (legal cause) for rulings rather they used to consider the benefit (maslaha) indicated by the Sharī’ah as the true benefit (maslaha). They used to make analogy between the benefit (maslaha) (for which no text was mentioned) with a benefit for which a text was mentioned. They did not hold their own opinion about a maslaha (benefit) because holding an opinion (which is from oneself) is forbidden. The historians, muhaddithin and fuqaha (jurists) transmitted many Ijtihādat of the Sahabah. By studying these Ijtihādat the extent of their adherence to the Sharī’ah and the extent of their advancement in understanding the Sharī’ah becomes clear. A story was brought to the attention of ‘Umar about a man who was killed by his stepmother and her lover.

Umar was of the view that the reconciling of hearts towards Islam existed because the state was weak, and the expression itself indicates this, for the expression "reconciling hearts" (ta'leef al-qulub) implies it. For when does one reconcile hearts, except when one is in a state of need for them? Umar held the opinion that the need to reconcile hearts ended when Islam became strong, and without the need to reconcile hearts, the 'illah (legal cause) does not apply, and due to this the hukm (ruling) also does not apply.

Umar was of the view that the reconcilings of hearts towards Islam was there because the state was weak because the expression, for the expression ‘reconciling hearts’ (ta’leeful al-qulub) indicates this. For when do you reconcile hearts except when you are in a state of need for them (the people) ? Umar took the opinion that the need to reconcile hearts ended when Islam became strong, without the need to reconcile hearts, the ‘illah (legal cause) does not apply and due to this the hukm also does not apply.

Sahobalar shariat matnlari haqida, o‘zlari bilmagan masalalar yuzasidan so‘rab-surishtirardilar va ular (Alloh ulardan rozi bo‘lsin) Hijozda barcha yig‘ilib, Qur’on va Sunnatni muhokama qilardilar. Qaralayotgan masala uchun Qur’on va Sunnatda hukm topa olmasalar, ulardan qaysi biri Allohning Elchisi ﷺ bu masala yuzasidan qanday hukm chiqarganini bilishini musulmonlardan so‘rardilar. Shu sababli ular bir-biriga murojaat qilib, masalalarni muhokama qilish va ularga fikr bildirish uchun yig‘ilardilar. Abu Bakr va Umar hukmlarni chiqarib, odamlarga murojaat qilardilar. Al-Bag‘aviy o‘zining "Masobih as-Sunna" kitobida rivoyat qilgan:

The Sahabah used to investigate and ask the people about the Sharī’ah texts regarding matters they did not know and they (may Allah be pleased with them) used to be all gathered together in the Hijaz, discussing the Qur’ān and Sunnah. If they did not find a hukm in the Qur’ān and Sunnah for the issue they were looking for they would ask Muslims if any of them knew what the Messenger of Allah  passed as a judgement for the issue. That is why they used to refer to each other and get together to discuss the issues and give an opinion for it. Abu Bakr and ‘Umar used to deduce rules and refer to the people. Al-Baghawi has narrated in his Masabih al-Sunnah:

Agar u Rasulullah ﷺning sunnatini topa olmasa, odamlarning boshliqlarini va ularning eng yaxshilarini yig'ib, ular bilan maslahatlashardi. Agar ular biror masalada ittifoqqa kelsa, shu bilan hukm qilardi. Rivoyat qilinishicha, 'Umar fiqh bilimiga ega bo'lishiga qaramay, sahobalar bilan maslahatlashar edi, hatto biror voqea uning oldiga kelganda shunday derdi: "Menga 'Aliy ni chaqiringlar, Zayd ni chaqiringlar." U ular bilan maslahatlashar va ular ittifoq qilgan narsa bilan nizoni hal qilardi. Sahobalarning bir-biriga murojaat qilishi tufayli ular orasida ixtilof kam bo'lardi, chunki har bir sahobiy boshqa sahobiyga o'z qarashini va keltirgan dalillarini bayon qilardi. Ularning umumiy qarashi to'g'ri va to'kis bo'lib, har biri boshqasiga murojaat qilardi. Ba'zi hukmlarda ularning fikrlari turlicha bo'lsa-da, ixtiloflari kam edi va bu tushunishdagi farq edi, tushunish usulidagi emas.

If he failed to find a Sunnah of the Messenger of Allah  he gathered the heads of people and the best amongst them and consulted them. If they had a consensus on a matter he would judge with that. It has been reported that ‘Umar used to consult the Sahabah despite his knowledge of fiqh to the extent that when an incident would be refered to him he would say: Call ‘Ali for me, call Zayd. He used to consult them and settle the dispute with whatever they were agreed upon. Due to the Sahabah’s reference to each other differences of opinion between them were rare because each Sahābi expressed to another Sahābi his own perspective and the evidences he educed. Their view on the whole was true and correct and each one referred to the other. And even though their views differed in certain rules but their differences were rare and it was in their understanding and not in the method of understanding.

Fتوحات кенгайганда ва Саҳобалар турли шаҳарларга тарқалиб кетиб, бу саҳобалар бир-бирлари билан учрашиш қийин бўлиб қолганда, нас (матн) бўлмаган воқеа содир бўлган ҳар бир сафар, шаҳарлар бир-биридан узоқ бўлгани ва учрашишнинг қийинлиги туфайли, шунингдек шаҳарда содир бўлган воқеага ҳукм бериш зарурати сабабли, ҳар бир саҳоба бошқаларга ифода этмасдан ва бошқаларга мурожаат қилмасдан ўз фикрини берар эди. Ҳар бир мусулмон шаҳрида бир ёки бир нечта саҳоба бор эди. Улар ҳукмлар учун таянч нуқта эдилар. Улар нас бўлмаган қоидаларни истинбот қилар, матнни аниқлаш ва изоҳлаш вазифасини ўз зиммаларига олар, худди Қуръон ва Суннатни одамларга ўргатиш масъулиятини олганлари каби эдилар. Суннат ҳали ёзиб олинмаган эди, шу сабабли битта воқеа юзасидан саҳобаларнинг фикрлари турлича бўлар, ҳар бири чиқарган далили ва берган фатвоси бор эди. Бироқ, бу фикрларнинг барчаси Шариат ҳукмлари бўлиб, ҳаммаси учун қабул қилинарли эди, чунки уларнинг ихтилофи фақат тушунишдагина эди. Ижтиҳод услубларига келсак, у Қуръон ва ҳадис матнини кўриб чиқиш, матнларни текшириш, эътиборли маслаҳатлар (манфаатлар) фақат Шариат кўрсатганлари эканини таъминлаш ва масалаларни ҳамда маслаҳатларни қиёс қилишдан иборат эди. Ижтиҳоднинг услуби бирлиги тушунишдаги фарқнинг таъсир қилишига имкон бермас эди. Аксинча, бу фиқҳнинг ўсиши ва кенгайишининг сабабларидан бири эди. Уларнинг фатволари содир бўлган воқеа ва масалаларга мувофиқ эди. Уларнинг ихтилофи доираси кенгаймас ва фуруъ (фиқҳнинг тармоқлари) чегарасидан ҳам чиқмас эди. Саҳобаларнинг фуруъдаги ихтилофи икки сабабга бориб тақалади:

When the conquests expanded and the Sahabah became separated in various cities and it became difficult for these Sahabah to meet, every time an incident occurred which had no text, each Sahabah gave his own opinion without expressing it to others or referring to others due to the difficulty in meeting since the cities were distant from each other and also due to the need of giving an opinion on an incident occurring in the city in order pass judgement by it. In every Muslim city there was one or more Sahabah. They were the reference point for rulings. They used to deduce rules which had no text and assume the task of clarifying and explaining the text just as they took the responsibility of teaching the people the Qur’ān and Sunnah. The Sunnah had still not been written down, therefore the opinions of Sahabah differed about a single incident and each one had an evidence for the opinion he had educed and gave legal verdicts with. However, all of these opinions were Sharī’ah rules and were acceptable to all of them since their disagreement was only in their understanding. As for their method of Ijtihād it was one which is to consider the text of the Qur’ān and hadīth and examine the texts, and ensure that the accredited maslahas (benefit) are the ones only indicated by the Sharī’ah and make analogy to issues and maslahas. The unity of the methodology in Ijtihād did not allow the difference in understanding to have any effect. On the contrary it was one of the reasons for the growth and expansion of fiqh. Their legal verdicts (fatwas) were according to the incidents and issues that took place. The range of their disagreement did not widen and nor did it overstep the furu’ (branches of fiqh). The disagreement of the Sahabah in furu’ is attributable to two reasons:

Birinchisi: Qur’on va Sunnat matnlarining aksariyati nimani anglatishi aniq belgilanmagan, balki ular taxminiy ma’noga ega (zanniyya al-dalāla). Shuningdek, matn ikki yoki undan ortiq lug‘aviy ma’noga ega bo‘lgani yoki matn umumiy bo‘lib, uni tor ma’noga keltirishga (tahsisga) ochiq bo‘lgani sababli, u turli ma’nolarni ifodalashi mumkin. Har bir mujtahid qarinalar (dalolat belgilari) asosida qaysi ma’no ustun ekanini tushunishga harakat qilgan.

First: That most of the texts of the Qur’ān and Sunnah are not definite in indicating what is meant rather they are of speculative meaning (zanniyya al-dalāla). Also they are liable to indicate this or that meaning due to the text sharing two or more linguistic meanings or the text being general such that it is open to specification. Each Mujtahid attempted to understand the text according to what was preponderant from the qara’in (indications).

Ikkinchidan: Sunnat hali yozma shaklda qayd etilmagan edi. Musulmonlar orasida keng tarqalgan hadis majmuasi, ya'ni umumiy murojaat manbai sifatida qabul qilingan yagona hadislar to'plami mavjud emas edi. Aksincha, hadis rivoyat va xotira orqali tarqalar edi. Ehtimol, Misrdagi bir mujtahid biror hadisni bilar, lekin Damashqdagi boshqa mujtahid uni bilmas edi. Ko'p hollarda bir mujtahid boshqa bir mujtahidning fatvosini, o'zi bilmagan biror sunnatni boshqa birov bilishini bilib qolganda, o'z fatvosidan qaytar edi. Bu furu' (fiqh tarmoqlari) masalalarida ixtiloflarga olib keldi, ammo ularga oid dalillar va usullar ayni bir xil edi, shuning uchun ularning ijtihod uslubi ham bir xil edi.

Second: The Sunnah had not yet been recorded in the written form. There was no unanimity on the body of hadīth which had spread among Muslims so as to be a common reference. Rather, the hadīth was circulated via transmission and memory. Perhaps a mujtahid in Egypt would know a hadīth but a mujtahid in Damascus did not know it. Many a times certain mujtahidin would retract from another mujtahid’s fatwa when they came to know that someone else knew of a Sunnah that they did not know. This led to disagreements in furu’ (branches of fiqh) but the evidences and principles concerning them did not differ therefore their method of Ijtihād did not differ.

Qisqasi, Sahobalar (Alloh ulardan rozi bo‘lsin) shariat olimlari edilar. Ular Qur’onni o‘rgandilar, hadisni egalladilar va Risolat vazifasini zimmasiga olgan zot, bizning ustozimiz Muhammad ﷺ bilan birga bo‘lib, Islom qoidalarini amalga oshirishni o‘z zimmalariga oldilar. Ular xalqni boshqarar, ular orasida hukm chiqarar va ularga dinlarini o‘rgatar edilar. Ular o‘sha yurtda yashovchi aholi uchun nur va shariatning omonatdorlari edilar, odamlarni Islomga chaqirishda esa haqiqiy mo‘minlar edilar. Ular odamlarga Qur’on tilovat qilar va ularga hukmlarni va qoidalarni o‘rgatar edilar. Islomni odamlarga o‘rgatishda ular amaliy yo‘ldan borar edilar. Shunday qilib, ular odamlarga Islomni va uning qoidalarini hamda shu qoidalar bilan hayot muammolarini hal qilishda foydalanish yo‘lini o‘rgatdilar. Ular ayni paytda ham hokimlar, ham ustozlar edilar. Odamlar Sahobalarga murojaat qilar, ulardan madaniyatni olar, Islomni qabul qilar va qoidalarni tushunar edilar. Ularning ahkomga oid bayon qilgan fikrlari “fatvo” deb nomlangan. Rasululloh ﷺ ning yuzga yaqin o‘ttiz nafar sahobasining (ular orasida erkaklar ham, ayollar ham bor) fatvolari saqlangan. Ulardan yettitasi eng bilimdon bo‘lib, eng ko‘p fikr bildirganlar. Ular “al-mukaththirun” (ko‘p fatvo beruvchilar) deb atalgan. Ular: ‘Umar, ‘Ali, Ibn Mas’ud, ‘Oisha, Zayd ibn Sobit, Ibn ‘Abbos va Ibn ‘Umardir. Xalifalar, valiylar va boshqa hokimlar ahkom bo‘yicha fuqaho, shariat olimlari hamda fatvo berish bilan band edilar, shuning uchun Islom ularda mujassam edi. Ularning ongi uning madaniyati bilan to‘lgan edi, ularning fikrlari shu madaniyatdan kelib chiqar, ular ishongan tushunchalar esa shu fikrlardan kelib chiqar edi. Aynan ular bu buyruqlarni, taqiqlarni va qoidalarni amalga oshirdilar. Demak, xalifa va valiy fikr yuritgan, harakat qilgan, tushungan va boshqargan o‘sha bir kishilar edi. Shunday qilib, ularning xatti-harakatlari to'g'ri bo'lib, ishlari to'g'ri yo'lda edi, hayotlari yuksak edi, odamlar bilan so'zlashish uslublari halol edi va qoidalari Islom yo'liga juda aniq rioya qilingan edi. Tobi'inlardan bir guruh Sahobalarga ergashdi, ulardan Qur'on o'rgandi, ulardan Sunnatni rivoyat qildi, ularning hukmlarini yodlab oldi va ahkomni istinbot qilish usullarini o'zlashtirdi. Sahobalar hayotligida ham fatvo beruvchilar bor edi, masalan, Madinada Sa'id ibn al-Musayyab va Kufada Sa'id ibn Jubayr. Shunday qilib, barcha Sahobalar vafot etganidan keyin, Tobi'inlar ularning o'rnini fiqh va istinbotda egalladilar. Ular o'z ijtihodlariga ko'ra hukmlarni chiqarar edilar. Avvalo Allohning Kitobiga va Allohning Elchisi ﷺning Sunnatiga qarar edilar, u yerda javob topmasalar, Sahobalarning fatvolarini o'rganar edilar. Ular Sahobalar fatvolariga fiqhiy nuqtai nazardan qarardilar, bir qarashni boshqasidanustun qo'yardilar. Ba'zilarining fikrlarini qabul qilar, ba'zan esa Sahobalar bilan ham ixtilof qilardilar. Tobi'inlarning hukm chiqarish usuli Sahobalarning usuli bilan bir xil edi. Shu sababli ularning fatvolari taxminlarsiz, sodir bo'lgan voqea va masalalarga muvofiq edi. Aslida fatvoni voqeaga qarab topasiz. Ular orasidagi ixtilofning doirasi kengaymadi va Sahobalar ixtilof qilgan sabablar ham chegaradan oshmadi; ular matnni tushunishga taalluqli edi, Shariat dalillariga emas. Shu sababli hayotga ta'sir qiladigan darajada musulmonlar orasida hech qanday ixtilof bo'lmadi.

In short, the Sahabah (may Allah be pleased with them) were scholars of the Sharī’ah. They learnt the Qur’ān and acquired the hadīth and took it upon themselves to implement the rules of Islam by mixing with the one responsible for the Message, our master Muhammad . They used to rule the people, judge between them and teach them their deen. They used to be a light for the inhabitants of the country who lived there and trustees of the Sharī’ah and in calling people to Islam they were true believers. They would recite the Qur’ān to the people and teach them the laws and rules. In teaching people Islam they use to follow a practical course. So they taught the people Islam and its rules and the method by which they would benefit in solving the problems of life with those rules. They were rulers and at the same time they were teachers. The people approached the Sahabah and recieved the culture from them, taking Islam and understanding the rules. The opinions in ahkām that they clarified were termed as ‘legal verdicts’ (fatawa). The fatwa of about one hundred and thirty companions of the Messenger of Allah  (among which there are men and women) have been preserved. Seven of them were the most knowledgeable and gave the most opinions. They have been called the al-mukaththirun (those who were prolific in giving opinions). And they are: ‘Umar, ‘Ali, Ibn Mas’ud, ‘A’isha, Zayd ibn Thabit, Ibn ‘Abbas and Ibn ‘Umar. The Khalifahs, Walis and the rest of the rulers were fuqaha in ahkām, scholars of the Sharī’ah and busy in passing fatwa (legal verdicts), that is why Islam was embodied in them. Their minds were filled with its culture and their thoughts originated from this culture and the concepts they believed in emanated from these thoughts. They are the ones who implemented these orders, prohibition and rules. So the Khalifah and the Wali were the same people who thought, acted, understood and ruled. That is why their actions used to be correct and their affairs were on the right path and their lives were elevated and their manner of speaking with the people was honest and their rules adherent to the path of Islam with extreme precision. A group from the Tabi’in stuck to the Sahabah and learnt Qur’ān from them, reported the Sunnah from them, memorised their legal verdicts and underwent their methods of deduction of ahkām. There were those who used to give legal verdicts in the lifetime of the Sahabah like Said ibn al Musayyab in Madinah and Sa’id ibn Jubayr in Kufa. Thus, we find after all the Sahabah had passed away, the Tabi’in succeeded them in fiqh and istinbat (inference of rules). They used to deduce rules according to their own Ijtihād. They used to first look at the Book of Allah  and the Sunnah of the Messenger of Allah , if they did not find anything there then they would study the fatwa (legal verdicts) of the Sahabah. They used to have opinions concerning the Fatwas of Sahabah from a jurisprudential perspective and they used to outweigh one statement over another. They used to take the opinions of some of them or sometimes they even differed with the Sahabah. The Tabi’ins method of inferring rules was the same method of the Sahabah. That is why their fatwas were according to the incidents and issues that took place without the presence of any assumptions. Rather it is according to the incident that you will find the fatwas. The range of disagreement did not become wide between them and nor did the reasons for disagreement on which the Sahabah disagreed overstep the mark which used to relate to the understanding of the text and not to the Sharī’ah evidences. Therefore, there were no disagreements amongst Muslims which affected life.