Payg'ambarimiz Muhammad ﷺ bir qator hukmlarda ijtihod qilgan, ijtihodida xato qilgan va Alloh uni keyin tuzatgan, degan fikr shuni anglatadiki, Payg'ambarimiz ﷺ Shariatni odamlarga vahiy asosida emas, balki o'z ijtihodidan yetkazgan va u ﷺ Islom shariatidan odamlarga yetkazgan ba'zi narsalarda ma'sum (xatodan saqlangan) emas. Aql nuqtai nazaridan ham, shariat nuqtai nazaridan ham bu fikr botil (asossiz)dir. Darhaqiqat, Payg'ambarimiz ﷺ boshqa barcha nabiy va rasullar kabi nabiy va rasuldir, Alloh haqida yetkazgan narsalarida xatolardan saqlangandir, bu aqliy dalil (dalil aqliy) bilan isbotlangan qat'iy himoyadir. Bundan tashqari, Payg'ambarning ﷺ Risolatni, umumiy va xususiy jihatlari bilan, faqat vahiy asosida yetkazganligini ma'nosi qat'iy bo'lgan shar'iy dalillar mavjud. Elchi ﷺ hukmlarni faqat vahiy asosida yetkazgan. U ﷺ Anbiyo surasida shunday degan:

The opinion that our master Muhammad  performed Ijtihād in certain rules and he made an error in his Ijtihād which Allah  then corrected means that our master Muhammad  conveyed the Sharī’ah to people from his Ijtihād and not a revelation. And that he is not ma'sum (infallible) in some of what he conveyed to the people from the Sharī’ah of Islam. Rationally & from the Sharī’ah point of view this is invalid (batil). Indeed our master Muhammad  is a Prophet (nabiy) and a Messenger (rasul) like the rest of the Prophets and Messengers, protected from committing mistakes in that which he conveyed about Allah  which is a definite protection proved rationally (dalīl 'aqli). Furthermore, there are Sharī’ah evidences that are definite in their meaning that the Prophet's  conveyance of the Message (risala), in general and specific aspects, was only from revelation. And the Messenger  did not convey the ahkām except from revelation. He  said in Sura al-Ambiya:

Ya'ni, ularga ayting: "Ey Muhammad ﷺ, men sizni menga vahiy qilingan narsa bilan ogohlantiraman". Boshqacha aytganda, mening sizga qilgan nasihatim faqat vahiy bilan cheklangan. Va U Najm surasida shunday demoqda:

That is, tell them O Muhammad  that I warn you with the revelation that has been revealed to me. In other words my admonition to you is restricted to the revelation. And He  said in Sura an-Najm:

"Va ma yantiqu" iborasi umumiy shakldagi (sig'atu-l-'umum) so'zdir. Shuning uchun u Qur'onni ham, Sunnatni ham o'z ichiga oladi. Kitobda ham, Sunnatda ham uni faqat Qur'onga xos qiladigan hech narsa yo'q. Demak, u umumiy bo'lib qoladi, ya'ni Shariatdan yetkazgan hamma narsasi vahiy qilingan narsadir. Uni faqat Qur'onga xos deb aytish to'g'ri emas. Aksincha, u umumiy bo'lib, Qur'onni ham, hadisni ham o'z ichiga olgan holda qolishi kerak.

The expression 'wama yantiqu' is from the general form (sighat al-'umum). So it includes the Qur’ān and Sunnah. There is nothing in the Book and Sunnah that makes it specific to the Qur’ān. So it remains general that is, everything he has conveyed from the Sharī’ah is a revelation that has been revealed. It is not correct that it be specified to say that what he conveyed is only from the Qur’ān. Rather, it should remain general and inclusive of the Qur’ān and the hadīth.

Va bu ikkinchi oyat nimaga urg'u berayotganini shu tarzda ko'ramiz, u aytadi:

And this is what the second ayah emphasises on when he  says,

Payg'ambarning Allohdan shariat, boshqa hukmlar, e'tiqodlar, fikrlar va hikoyalar bo'yicha yetkazgan narsalarini belgilash, hamda qishloq xo'jaligi, sanoat va fanlar kabi dunyoviy uslub, vosita va ishlarni bundan ajratish masalasiga kelsak, bu ikki sababga ko'ra yuz berdi: birinchidan, ular haqida nozil bo'lgan ba'zi matnlar [nusus] ularni shariat bilan chegaralab qo'ygan. U zot ﷺ xurmo daraxtini changlatish mavzusida shunday deganlar:

As for the specification of what he  conveyed from Allah  in terms of legislation, and other rules, beliefs, thoughts and stories and the seperation of the styles and means and affairs of the world such as the agricultural activities, industry and sciences etc from it, This specification occurred due to two reasons: Firstly, Some of the texts [nusoos] revealed regarding them have specified them to legislation. He  said regarding the subject of pollinating the date palm:

U bir kuni Badr jangida musulmonlar undan so'raganlarida: "Bu vahiymi, Alloh tomonidanmi yoki bu fikr, urush va harbiy taktika masalasimi?" — u shunday javob berdi:

And he  told the Muslims in the battle of Badr when they asked him: Is this revelation from Allah  or is it a matter of opinion, war and strategy? He  replied:

Bu matnlarda vahiy dunyoviy ishlar, urush, fikr va strategiyaga oid narsalardan boshqa masalalar bilan cheklangan deb ko'rsatilgan.

These texts have specified the revelation to things that are other than the affairs of the world and whatever is related to war, opinion and strategy.

Ikkinchi masalaga kelsak, u vahiyni qonunchilik, e'tiqodlar, hukmlar va boshqalarga taalluqli ekanligini belgilaydi, bu esa muhokama mavzusidan ravshan. Sababi, u elchi bo'lib, muhokama esa u yuborilgan narsa haqida, boshqa hech narsa haqida emas. Shunday qilib, muhokama mavzusi belgilangan, umumiy murojaat shakli (sighat al-'umum) esa umumiy bo'lib qoladi, ammo faqat mavzu jihatidan, umumiy tarzda aytilgan mavzuga nisbatan, barcha mavzularga emas. Ha, e'tibor so'zning umumiyligiga beriladi, sababning xususiyligiga emas (al-'ibra bi 'umum al-lafz la bi khusus al-sabab). Ammo sabab deganda, Qur'on nozil bo'lgan voqea nazarda tutiladi. Mavzu uning o'ziga xos bo'lmaydi, balki barcha voqealarga umumiy bo'ladi, shuning uchun mavzu muayyan bir voqeaga emas, balki barcha voqealarga taalluqli bo'lib, muhokama mavzusiga tegishli bo'ladi, barcha mavzularga emas. Vahiyning mavzusi ogohlantirish (indhar), ya'ni qonunchilik va hukmlardir. U ﷺ aytdi:

As for the second matter which specifies the revelation to legislation, beliefs and rules etc, it is clear from the topic of discussion. That is because he  is a messenger and the discussion is in what he  has been sent with and not anything else. So the subject of discussion has been specified, and the general address (sighat al-'umum) remains general, however only in respect to the subject which was addressed in generality and not all the subjects. Yes, the consideration is for the generality of the wording and not for the specificity of the cause (sabab) (al-'ibra bi 'umum al-lafz la bi khusus al-sabab). However what is meant by the cause (sabab) is the incident for which the Qur’ān was revealed. The topic is not specific to it rather it is general to all the incidents, so the subject is not regarding the particular incident rather all the incidents and it is pertaining to the subject of discussion and not in all subjects. The subject matter of revelation is the warning (indhar) that is, legislation and rules. He  said:

Bu oyatlar shuni ko'rsatadiki, nazarda tutilgan narsa u zot olib kelgan aqidalar va hukmlar hamda u zotga odamlarga yetkazish va ogohlantirish buyurilgan har qanday narsadir. Shu sababli bunga vositalar va uslublar yoki uning tabiiy xulqining bir qismi bo'lgan instinktiv odatlar kirmaydi, masalan, yurish tarzi, talaffuz, ovqatlanish va boshqalar.

These verses show that what was intended is what he  brought from the beliefs and rules and anything he  had been ordered to convey and warn people of. That is why it does not include the means and styles or the instinctual behaviour which are part of his natural disposition such as the manner of walking, pronunciation, eating etc..

Ular e'tiqod va shar'iy hukmlarga oid masalalar bo'yicha bo'lib, vositalar, uslublar va e'tiqod hamda hukmlar doirasiga kirmaydigan shunga o'xshash boshqa narsalar bo'yicha emas. Shuning uchun Rasulullah ﷺ olib kelgan, bandalarning amallari va fikrlariga oid barcha masalalarda yetkazishga buyurilgan narsalarning hammasi Allohdan kelgan vahiydir.

They are regarding the matters related to the beliefs and Sharī’ah rules and not the means and styles and other things of a similar nature which do not come under beliefs and rules. Therefore, whatever the Messenger  brought, regarding what he  has been ordered to convey in all matters that relate to the actions of the servants and the thoughts, is a revelation from Allah .

Vahiy Rasul ﷺning so'zlari, ishlari va sukutini ham o'z ichiga oladi, chunki biz unga ergashishga buyurilganmiz. Va U (SWT) aytdi:

The revelation includes the sayings, actions and silence of the Messenger , because we have been ordered to follow him. And He  said:

U Olloh dedi:

And He  said:

Shunday qilib, Payg‘ambar ﷺ ning so‘zi, harakati va sukuti shariat dalilidir. Bularning barchasi Allohdan kelgan vahiydir.

Thus, the speech, action and silence of the Messenger PBUH is a Sharī’ah evidence. They are all revelations from Allah .

Allohning Elchisi, sayyidimiz Muhammad ﷺ vahiy qabul qilar, Allohdan olib kelgan narsasini yetkazar, ishlarni vahiyga muvofiq hal qilar va vahiydan chetga og'mas edi. U Ahqof surasida shunday degan:

The Messenger of Allah, our master Muhammad  used to receive revelation and convey what he brought from Allah , and resolve matters according to the revelation and did not deviate from the revelation. He  said in sura al-Ahqaf:

Va U (Alloh) "A'rof" surasida shunday degan:

And He  said in sura al-A'raf:

Ya'ni, men faqat Rabbim menga vahiy qilganiga ergashaman. Umuman olganda, bularning barchasi aniq, ravshan va yaqqol ko'rinib turibdi. Payg'ambar ﷺ ga tegishli bo'lgan, unga yetkazish buyurilgan har bir narsa faqat vahiydir. Payg'ambar ﷺ ning odamlarga hukmlarni bayon qilishdagi qonunchilik faoliyati ana shu tarzda davom etgan: u zihar, li'on (la'nat bilan qasam ichish) va shunga o'xshash ko'plab hukmlarda vahiyni kutardi. U biror masala bo'yicha hukm chiqarmas, qonunchilik xarakteridagi biror ish qilmas yoki qonunchilik jihatidan jim turmas edi, faqat Allohdan kelgan vahiy asosidagina shunday qilardi. Ba'zan sahobalar bandalarning amali haqidagi hukmni biror narsaga, yoki vositaga, yoki uslubga oid fikr bilan adashtirib qo'yishardi. Shunda ular Rasulga: "Ey Allohning Rasuli, bu vahiymi yoki fikr va maslahatmi?" deb so'rashardi. Agar u: "Bu vahiy", deb aytsa, ular jim turishardi, chunki bilardilarki, bu Payg'ambar ﷺ ning o'zidan emas. Lekin agar u ularga: "Yo'q, bu fikr va maslahat masalasi", deb aytsa, ular u bilan muhokama qilishardi, hatto ba'zan u ularning fikriga ergashardi, xuddi Badr, Uhud va Xandaq janglarida bo'lganidek. Allohdan yetkazilganidan boshqa masalalarda esa u shunday derdi:

I.e I do not follow anything except what my Lord has revealed to me. Generally, all of this is explicit, clear and evident. Everything that relates to the Prophet  in terms of what he has been ordered to convey is only revelation. The legislative life of the Prophet  in clarifying the rules to the people proceeded on this manner, he  used to wait for the revelation in many of the ahkām such as in the case of zihar, li'an (imprecation) and the like. He did not state a hukm (rule) on an issue or perform an act of legislation or remain silent legislatively except on the revelation from Allah . Sometimes the Sahabah  used to confuse the ruling on an action of the servants with an opinion concerning a thing, or a means or style. So they would ask the Messenger : is that a revelation O Messenger of Allah? Or is it a matter of opinion and mashura (advice)? If he said it was revelation they would remain silent because they knew that it was not from the Prophet  himself. But if he  told them: no, it is an issue of opinion and mashura (advice) they would discuss with him and perhaps he  would even follow their opinion as in Badr, Uhud and Khandaq. And in matters other that what he conveyed from Allah  he  used to say:

Xurmo daraxtini changlatish haqidagi hadisda rivoyat qilinganidek: agar Payg'ambar ﷺ shariat hukmiga oid biror gap aytganida, hukmni bayon qilish uchun vahiy kelishini kutmas edi. Sahobalar uning gapi vahiymi yoki fikrmi, deb so'raganlarida, u ularga o'z aqlidan javob bergan bo'lar yoki ular vahiy-mi yoki yo'qmi deb so'ramasdan, masala ustida u bilan birga muhokama qilgan bo'lar edilar.

As reported in the hadīth concerning the pollination of the date palm. Had the Prophet PBUH said something pertaining the legislation without revelation he would not have waited for the revelation to state the hukm (ruling). And when the Sahabah  asked him whether a statement was a revelation or opinion, he  would have either replied to them from his mind or they would have discussed with him the matter without asking him whether it was a revelation or not.

Shunday ekan, uning so‘zlari, amallari va sukutidan hech narsa faqat Allohdan vahiy orqali kelgan bo‘lsagina chiqqan, o‘z fikridan emas. U hech qachon ijtihod qilmagan, shariat bo‘yicha ham, aql bo‘yicha ham unga ijtihod qilish joiz emas. Shariat jihatidan esa, Qur’on oyatlari vahiyga tegishli bo‘lgan hamma narsaning cheklanganini aniq ko‘rsatadi:

Therefore, nothing emanated from his  sayings, actions, and silence except if it came via revelation from Allah  and not from his own opinion. He  never made Ijtihād and Ijtihād is not allowed for him  according to the Sharī’ah and rationally also. As for the Sharī’ah, the verses of the Quran explicitly indicate the restriction of everything that relates to the revelation:

Aqliy dalil shuki, Payg'ambar ﷺ ko'p hukmlarda Allohning hukmini bayon qilish zarur bo'lgan holda ham vahiyni kutib turardilar. Agar unga ijtihod qilish ruxsat etilgan bo'lganida, hukm berishni kechiktirmas, balki ijtihod qilardilar. Chunki ular vahiy nozil bo'lguncha hukm berishni kechiktirardilar. Bu esa ularning ijtihod qilmaganini va unga ijtihod qilish ruxsat etilmaganini ko'rsatadi. Agar ruxsat etilgan bo'lganida, zarurat bo'lsa ham hukm berishni kechiktirmas edilar. Shuningdek, Payg'ambar ﷺ ga ergashish vojibdir. Agar u ijtihod qilganida, xato qilishi mumkin bo'lar edi. Agar xato qilganida, biz ham o'sha xatoga ergashishga majbur bo'lardik. Bu esa Alloh buyurmagan, to'g'ri bo'lmagan xatoga ergashishni talab qilardi. Bundan tashqari, Rasul ﷺ xabarni yetkazishda xatodan ma'sumdir. Xabarni yetkazishda xato qilishi u zotdan mutlaqo mumkin emas. Chunki Rasulga xato qilishni ruxsat berish risolat va nubuvat tushunchasini inkor etadi. Demak, risolat va nubuvatni tasdiqlash Rasulning xato qilishdan xoli bo'lishini taqozo etadi. Xabarni yetkazish borasida esa u zotning xabarni yetkazishda xatodan saqlanganligi lozim bo'ladi. Shu sababli, Rasul ﷺ Alloh tomonidan yetkazadigan narsalarida adashishi mumkin emas. Natijada, unga ijtihod qilish ruxsat etilmaydi. U zot hukmlardan, so'zlari, amallari va sukutlari bilan yetkazgan barcha narsalar Allohdan kelgan vahiydir, boshqa narsa emas.

As for the rational reason, it is because the Prophet PBUH used to wait for the revelation in many rules despite the urgent need to clarify the ruling of Allah . If ijthad was allowed for him he would not have delayed in giving the ruling but he would have performed Ijtihād. Because he  used to postpone giving the ruling until the revelation was sent down. This indicates he did not make Ijtihād. It also indicates that it was not allowed for him  to make Ijtihād. Had it been allowed he  would not have put off giving the ruling despite the need to do so. Also, it is obligatory to follow the Prophet , if he exercised Ijtihād it would be possible for him to make a mistake. If he made a mistake we would be obliged to follow him so the matter would necessitate that we follow a mistake which is not valid because Allah  did not order to follow a mistake. Furthermore, the Messenger PBUH is infallible (ma'sum) from making mistakes in the conveyance of the Message. It is absolutely impossible on his  part to make a mistake in the conveyance of (Allah's Message). Since allowing the Messenger PBUH to make a mistake negates the (concept of) Messengership and prophethood. So the affirmation of Messengership and Prophethood determines that the Messenger is not allowed to make mistakes. Regarding the conveyance of the Message it necessitates that he is protected from making mistakes in the conveyance. So it is impossible on the part of the Messenger PBUH to err in what he conveys from Allah . Consequently, it is not allowed on his part to exercise Ijtihād. Everything conveyed by him from the rulings, in his  saying, action and silence is revelation from Allah  and nothing else.

Va Uning ushbu so'zlari kabi:

And such as His  saying:

Va Uning Shunday deganidek:

And like His  saying:

Va shunga o'xshash oyatlar va hadislar, bu uning hukm yuzasidan ijtihod qilib, uni odamlarga yetkazganligi sababli emas. Balki, bu Rasululloh ﷺ uchun ma'qul bo'lgan ishga zid harakatlar qilgani uchun yengil tanbeh berish yo'li bilan bo'lgan. Hech bo'lmagan narsa: Rasululloh ﷺ odamlarga muayyan bir hukmni yetkazgan va keyin bir oyat kelib, u yetkazgan hukmning xatosini aniqlagan, ijtihodidagi xatoni tuzatgan va bu hukm yuzasidan to'g'ri fikrni yetkazishni talab qilgan bo'lsin. Balki haqiqat shuki, Rasululloh ﷺ oldin vahiy orqali nozil qilingan, Allohning hukmlaridan biri bo'lgan shariat hukmini qo'llashda harakat qilgan va uni odamlarga allaqachon yetkazgan. Ammo Rasulullohning ﷺ ushbu hukm asosida qilgan ishi o'zi uchun ma'qul bo'lgan ishga zid edi. Shu sababli u bu ziddiyat uchun yengil tanbehga uchragan. Bu yengil tanbeh yangi hukm qonunlashtirish emas. Hukm allaqachon nozil qilingan, uni qo'llash buyurilgan va Rasulullohning ﷺ uni allaqachon yetkazgan. Demak, ushbu oyatlarda zikr etilgan voqealarda u Alloh buyurganiga muvofiq ish qilgan, faqat bu ishni bajarishi eng yaxshi bo'lmagan usulda edi, shu sababli u buning uchun yengil tanbehga uchragan. Shunday ekan, bu oyatlar Rasulullohni ﷺ eng yaxshi ishga zid bo'lgan narsani qilgani uchun yengil tanbeh qiladi. Ular oldin qonunlashtirilmagan yangi hukmlarni qonunlashtiradigan oyatlar emas. Ular ijtihodni tuzatmaydi va Rasulullohning ﷺ ijtihod qilgan hukmiga zid boshqa hukmni qonunlashtirmaydi. Shariat va aql nuqtayi nazaridan payg'ambarlar va elchilar uchun eng yaxshi ishga zid bo'lgan narsani qilishi joizdir, chunki eng yaxshiga zid ish qilish ma'nosi bu mubох masala ekanligini anglatadi, lekin ba'zi ishlar boshqalaridan afzaldir. Yoki, mandub bo'lgan ish bor, lekin ba'zi amallar boshqalaridan afzalroqdir. Shunday qilib, inson shahar yoki qishloqda yashashi joiz. Ammo hukmdorlarning ishlarini kuzatmoqchi va hukmdorlarni hisobga tortmoqchi bo'lgan kishi uchun shaharda yashash qishloqda yashashdan afzaldir. Agar u qishloqda yashasa, eng yaxshi bo'lganga zid ish qilgan bo'ladi. Sadaqani oshkora yoki yashirin berish mandub ishdir, ammo sadaqani yashirin berish uni oshkora berishdan afzaldir. Agar u oshkora bersa, eng yaxshiga zid ish qilgan bo'ladi. Demak, Rasulullah ﷺ uchun eng yaxshiga zid ish qilish joiz, balki gunoh hisoblanmaydigan har qanday ishni qilishi joizdir. U haqiqatan ham eng yaxshiga zid ish qildi, shuning uchun Alloh uni buning uchun yengil tanbeh qildi. Kim ular keltirgan oyatlar ustida chuqur o'ylasa, oyatning so'zlari, mazmuni va ma'nosi buni ko'rsatayotganini topadi.

And other such ayats and hadīth, this is not due to his  exercising Ijtihād regarding a ruling and conveying it to the people. Rather, it is by way of a mild rebuke for undertaking actions which are contrary to what is more befitting for the Messenger PBUH to do. It never happened that the Messenger PBUH conveyed a specific ruling to the people and then an ayah came to clarify the error of the ruling which he had conveyed and clarify the mistake in his Ijtihād and demand that he  convey the correct opinion regarding this ruling. Rather the matter of truth is that the Messenger  undertook an action in applying a Sharī’ah rule from the rules of Allah  which had previously been sent down in the revelation and the Messenger PBUH had already conveyed it to the people. The Messenger PBUH acted in a manner contrary to what was more befitting for him to have done in accordance with this ruling. Thus, he was mildly reproached for this contradiction. This mild reproach is not a legislation of a new ruling. So the ruling has already been revealed, and its application had been ordered and the Messenger PBUH had already conveyed it. Thus, in these incidents mentioned in these verses he  undertook an action in accordance with what Allah  had ordered, except that his  performance of this action was contrary to what was best, thus he was mildly rebuked for this. Therefore, these ayat mildly rebuke the Messenger PBUH for undertaking what was contrary to the best action. They are not ayat which legislate new rules which had not been legislated earlier. Nor do they correct an Ijtihād or legislate another ruling which is at variance with the ruling the Messenger PBUH had already made Ijtihād for. From the Sharī’ah and rationally it is allowed for the Prophets and Messengers to do what is contrary to the best because the meaning of doing what is contrary to the best is that it is a permissible (mubah) issue, however, some actions are better than others. Or, there is a matter which is preferable (mandub) but there are actions which are better than others. Thus, it is permissible for a person to live in the city or in the village. But living in the city is better than living in the village for the one who wishes to see to the matters of ruling and accounting the rulers. If he lives in the village he has done contrary to what is the best. Giving sadaqa openly or discreetly is a preferable matter (mandub) but giving sadaqa secretly is better than giving it publicly. If he gives it in public, he has acted contrary to what is best. So, it is allowed for the Messenger PBUH to undertake what is contrary to the best, rather it is allowed for him to do everything that is not considered sinful. He  infact undertook what was contrary to the best so Allah  mildly censured him for it. The one who thinks deeply about these verses that they cite will find that the wording of the verse, its understanding and meaning indicates this.

Bu, asirlarni olishning, ulardan oldin shiddatli qirg'in (ithkhan) sodir bo'lishi sharti bilan allaqachon qonunlashtirilganini bildiradi. Buni quyidagi oyat tasdiqlaydi:

indicates that the taking of prisoners had already been legislated on the condition that a severe slaughter (ithkhan) took place before it. This is supported by the ayah:

Shunday qilib, asir olish hukmi bu oyatda nozil qilinmagan:

Thus, the ruling of taking prisoners was not revealed in the ayah:

Aksincha, bu oldinroq "Muhammad" surasida, ya'ni "Qital surasi" deb ataluvchi surada nozil bo'lgan. U "Anfal" surasidan oldin nozil bo'lgan. Demak, asir olish hukmi aynan shu jihod haqidagi surada nozil bo'lgan. U (Alloh) aytdi:

Rather, it was revealed before that in Sura Muhammad which is called the Sura of fighting (sura al-qital). It was revealed before Sura al-Anfal. Thus, it is in this Sura of fighting that the ruling of taking prisoners was revealed. He  said:

Shunday qilib, asirlarni olish hukmi bu oyat nozil bo‘lishidan oldin nozil bo‘lgan va ma’lum edi:

So the rule of taking prisoners had been revealed and was known before the revelation of:

Ushbu oyatda asirlar haqida hech qanday hukm yo‘q. Oyat matnida ham asirlar uchun hech qanday qonun topilmaydi. Aksincha, bu faqat Payg‘ambarga ﷺ qaratilgan xitob bo‘lib, u ithkhan, ya’ni qattiq qirg‘in qilmaguncha asir olmasligi kerak edi. Ithkhan degani o‘ldirish va kuchli qo‘rquv solishdir. Badr kunida sahobalar ko‘p odamni o‘ldirganliklari va jangda g‘alaba qozonganliklari shubhasizdir. Yer yuzida qattiq qirg‘in qilish sharti barchani o‘ldirishni talab qilmaydi. Shundan keyin ular ko‘p kishini o‘ldirib, bir guruhni asir olishdi. Bu jang oyati bo‘lgan Muhammad surasidagi oyatdan ham, shu oyatdan ham ruxsat etiladi. Bu shuni ko‘rsatadiki, qattiq qirg‘in (ithkhan) qilingandan keyin asir olish joizdir. Demak, bu oyat asir olish bu oyat hukmiga ko‘ra ruxsat etilganligini aniq ko‘rsatish uchun kelgan. Shuning uchun Payg‘ambar ﷺ asirlar hukmi bo‘yicha ijtihod qilgan va oyat uning ijtihodini tuzatish uchun nozil bo‘lgan, deyish to‘g‘ri emas. Badrdagi asir olish ham shariat qonuni bo‘lmagan va oyat uning xatosini aniqlash uchun kelgan, deyish ham to‘g‘ri emas. Shuningdek, bu asir olish gunoh yoki nozil bo‘lgan hukmning buzilishi bo‘lmagan. Biroq, Payg‘ambar ﷺ Muhammad surasida zikr etilgan asir olish hukmini qo‘llashda...

In this verse there is no legislation for prisoners. And in the wording there is no legislation for prisoners to be found. Rather, it is only an address to the Messenger  that he should not have taken prisoners until he had inflicted a severe slaughter (ithkhan). What is meant by ithkhan is killing and creating intense fear. There is no doubt that on the day of Badr the Sahabah killed a great number of people and that they won the battle. It is not a condition of inflicting a severe slaughter in the land that everyone should be killed. Then after killing a great number they took a group as prisoners. This is permitted from the ayah in Sura Muhammad which is the Sura of fighting and from this ayah as well. It indicates that after inflicting a severe slaughter (ithkhan) it is allowed to take prisoners. So this ayah has come to indicate a clear indication that the capture of prisoners was allowed according to the ruling of this ayah. So it is not correct to say that the Messenger PBUH made Ijtihād regarding the ruling of prisoners of war when he took prisoners and the ayah was revealed to correct his Ijtihād. And nor is it the case that the capture done by the Messenger PBUH in Badr was a legislation and the ayah came to clarify his mistake. Likewise this capture was not a sin or a breach of the rule that had been revealed. However, it indicates that the Messenger PBUH in applying the rule of taking captives as mentioned in Sura Muhammad:

Ushbu voqeada, ya'ni Badr jangida, ithkhan (ko'proq qon to'kish orqali dushmanni yanada to'liq yengish) yaqqolroq bo'lishi uchun o'ldirish ko'proq bo'lgani yaxshiroq edi. Shunday qilib, Payg'ambar ﷺ ga boshqacha va yaxshiroq yo'l tutmagani uchun yengil tanbeh berish maqsadida oyat nozil bo'ldi. Bu avvalgi hukmni qo'llashda u kishi tomonidan qilingan ishga qilingan tanqiddir; bu hukmning qonunchiligi ham, ijtihodning tuzatilishi ham emas. Oyat oxiridagi Uning so'zlariga kelsak:

in this incident i.e the battle of Badr, it was better if the killing was greater so that the ithkhan was more evident. Thus, the verse was revealed to mildly reproach the Prophet PBUH for applying the ruling in a manner which is contrary to the best. It is the censure of an action undertaken by him to apply a previous ruling, it is not the legislation of a ruling and nor is it the correction of an Ijtihād. As for His  saying at the end of the ayah:

Bu oyatdagi tanbehning xulosasi shundaki: siz dushmanni qattiq qirg'in qilib tor-mor etmasdan turib asirlar oldingiz, ularning evaziga fidya (fidya) olishni umid qilib. Ya'ni asir olish orqali siz dunyoning o'tkinchi narsalarini istaysiz — asir olish natijasi bo'lgan fidyani. Alloh esa asirlarni olish yo'li bilan emas, balki ularni jangda o'ldirish orqali Uning dinini mustahkamlashni xohlaydi. Masala shundaki, asirlar olish va dunyo manfaatini istash asirga olishning natijasidir; bu fidya olish uchun berilgan yengil tanbeh emas. Aksincha, bu qattiq qirg'in qilishdan oldin asir olganingiz uchun berilgan yengil tanbehdir. U oyat boshidanoq shu ma'noni boshlagan ma'noni to'ldiradi.

This is the conclusion of the rebuke in the ayah. that is, you have taken prisoners before doing your outmost to inflict a severe slaughter (ithkhan) hoping to get ransom for those prisoners i.e by taking captives you desire the transient things of the world, from the ransom (fidya) which is the consequence of taking them captive. And Allah  wishes to strengthen His  deen by killing them in the battle & not by taking them as prisoners. The issue is the taking of prisoners and desiring the good of this world is a result of the capture, it is not a mild rebuke for taking ransom. Rather, it is only a mild rebuke for taking captives before inflicting a severe slaughter. It completes the meaning of the ayah which began with this meaning from its very beginning:

Uning Ollohning quyidagi so‘zlariga kelsak:

As for His  saying:

Bu Allohdan jazo va'dasi emas, go'yo ba'zilar tasavvur qilganidek, fidya (ransom) olgani uchun berilgan jazo emas. Aksincha, bu dushmanni dahshatli qirg'in qilishda barcha imkoniyatni ishga solmasdan turib asirlarni olish natijasida yuzaga kelishi mumkin bo'lgan oqibatlarni bayon qiladi, masalan, jangda mag'lub bo'lish va musulmonlarning kofirlar tomonidan o'ldirilishi. Bu buyuk azob; bu Allohning jazosi emas. Ya'ni, agar Alloh bilmaganida edi, siz g'alaba qozonasiz, ammo kofirlarni qirg'in qilishda barcha kuchingizni sarflamasdan turib asir olganingiz uchun, dushmanlaringiz sizni o'ldirgan va mag'lub etgan bo'lardi. Qur'on urush paytida o'ldirish uchun "azob" (jazo) so'zini ishlatgan. U zot aytadi:

It is not a promise of a punishment from Allah  for taking ransom as some would imagine. Rather, it clarifies the consequences that could possibly result from taking prisoners before doing ones outmost to inflict asevere slaughter, such as losing the battle and Muslims being killed by the Kuffar. This is the great punishment; it is not the punishment of Allah . i.e, if it were not that Allah  knew that you would be victorious, then for taking prisoners before doing your outmost to slaughter the Kuffar, your enemies would haves killed you and defeated you. The Qur’ān has used the word 'azaab (punishment) for killing in war. He  said:

Bu, Allohning azobi degani bo'lishi mumkin emas, chunki xitob umumiy bo'lib, Payg'ambarga ﷺ va mo'minlarga qaratilgan. Agar oyat, ular da'vo qilganidek, ijtihodni tuzatish sifatida qaralsa, u holda bu kechirilgan xato bo'lib, uning uchun ular Allohdan jazoga loyiq emas. Agar u, bu holatdagi haqiqat bo'lganidek, eng yaxshisiga zid ish qilgani uchun yengil tanbeh sifatida qaralsa, u holda u Allohdan hech qanday jazoga arzimaydi. Bu yerda Allohdan jazoning yaqinlashishi degani ham mutlaqo mumkin emas. Aslida ma'no shuki, dushmanlaringiz sizlarni o'ldirgan va xor qilgan bo'lardi. Ushbu oyat nozil bo'lishining sababi haqida va uning qissalari haqida rivoyat qilingan hadisga kelsak, ular xabari ahad bo'lib, aqidada dalil sifatida qabul qilinmaydi. Payg'ambar ﷺ tomonidan ijtihodga ruxsat berilishi yoki berilmasligi aqidaviy masalalardandir. Allohning Qur'onda nozil qilgan narsasiga kelsak:

It cannot be that it means the punishment of Allah , because the address is general to the Messenger PBUH and the believers. Because if the ayah, as they contend, is considered to be correcting an Ijtihād then it is a mistake that has been forgiven for which they do not deserve to be punished by Allah . If it is considered a mild reproach for acting contrary to what is best, as is the reality in this case, then it does not merit any punishment from Allah . It is not at all possible that it means the approaching of a punishment from Allah , Rather the meaning is that your enemies would have killed and humiliated you. As for the hadīth reported regarding the cause of this ayah being revealed, and regarding its stories, they are isolated reports (khabar ahad) which are not admissable as evidence for the aqeeda. Permitting or not permitting Ijtihād on the part of the Messenger PBUH is from the creedal issues. As for what was revealed by Allah  in the Quran:

U bu yerda ijtihod ko'rsatmaydi, chunki Payg'ambarga xohlagan kishisini kechirish ruxsat berilganligi haqidagi hukm bu oyatdan oldin nozil bo'lgan. Alloh Nur surasida aytadi:

It does not indicate Ijtihād because the ruling that the prophet  was permitted to excuse whomever he wished was revealed before this ayah. Allah  says in Sura An-Nur:

Ushbu surа Al-Hashr surасidan keyin, Xandaq jangida nozil bo'lgan, va oyat

And this Sura was revealead after Sura Al-Hashr in the battle of the trench, and the ayah

U'nisa [Tavba] surasida nozil bo'lgan bu oyat Tabuk g'azoti munosabati bilan, hijriy to'qqizinchi yilda nozil bo'lgan, shuning uchun bu hukm yaxshi ma'lum edi. An-Nur surasidagi oyat esa aniq ko'rsatadiki, Payg'ambar ﷺ o'zidan ruxsat so'ragan kishilarni (qolib ketishga) ruxsat berib, uzrini qabul qilishga haqli edi. Biroq, Tavba surasining oyati nozil bo'lgan voqea, ya'ni Tabuk safari va "usra" (qiyinchilik) lashkarining tayyorgarligi vaqtida, Rasulullah ﷺ munofiqlarga qolib ketishga ruxsat bermasliklari afzalroq bo'lardi. U zot ayni shu voqeada ularga ruxsat berganlarida, Alloh ularni bu ish uchun yumshoq tanbeh bildirdi, ya'ni afzal bo'lmagan ishni qilganlari uchun ularni koyidi. Bu oyat ijtihodni tuzatmaydi va Payg'ambar ﷺ aynan shu voqea yuzasidan qilgan ijtihod hukmidan farqli yangi hukm joriy etmaydi. Aksincha, bu afzal bo'lmagan ishga qilingan yumshoq tanbehdir.

was revealead in Sura At-Tawba, and it was revealed in the context of the battle of Tabuk in the ninth year Hijri, so the ruling was well known and the ayah of Sura an-Noor clearly indicates that the prophet PBUH is permitted to excuse those who ask him for permission (to stay behind). However in the incident for which the ayah of Sura at-Tawba was revealed, i.e the expedition of Tabuk and the preparation of the army of 'usra (hardship), It would have been better if the Messenger PBUH did not grant the hypocrites (munafiqin) permission to stay behind. When he  gave them the permission in that very incident, Allah  mildy rebuked him for this action, i.e He  rebuked him  for undertaking an action that was contrary to what was better. The ayah does not correct an Ijtihād and it does not legislate a ruling which is different to the ruling the Messeneger PBUH had made Ijtihād for concerning the same incident. Rather, it is a mild rebuke for something that was contrary to what was best.

Uning Ollohning quyidagi so‘zlariga kelsak:

As for His  saying:

Bu, Uning

It came after His  saying:

Alloh oyatda aniq bayon qilganki;

Allah  has clarified in the ayah;

...ki Elchi ﷺ ularga o'z yurishlarida birga bo'lishga ruxsat bermasligi kerak edi. Bu ularni xo'rlash va sharmanda qilish uchun bo'lgan, shunda ular jihod qilish va Elchi ﷺ bilan birga (jangga) chiqish sharafiga muyassar bo'lmasinlar. Va Alloh (SWT) buning ortidan keladigan oyatda...

that the Messenger PBUH should not allow them to accomany him in his expedetions. And this was in order to humiliate and disgrace them so that they do not get the hounour of making jihad and going out (to fight) with the Messenger PBUH. And He  in the ayah that comes immediatly after

…уларни хорлаш ва камситиш учун яна бир нарсани эълон қилди. Бу уларни йўқ қилиш мақсадида уларга қарши олиб борилган юриш вақтида содир бўлди. Шундай қилиб, мазкур оят, ундан олдинги ва кейинги оятлар мунофиқлар ҳақидаги ҳукмларни ва уларга қандай муомала қилиш кераклигини баён қилади: уларни менсимаслик, хорлаш ва мўминлар мартабасидан пасайтириш орқали. Оятда Пайғамбар ﷺ бирор ҳукм юзасидан иджтиҳод қилганларини кўрсатадиган ҳеч нарса йўқ. Аксинча, оят буни рад этади. Бу, аксинча, мунофиқларга нисбатан берилган дастлабки қонун-қоида бўлиб, мазкур сурадаги мунофиқлар ҳақидаги бошқа оятлар билан мувофиқдир. Унда иджтиҳодни тузатаётгани ёки хатога ишора қилаётгани ҳақида ҳеч нарса, на очиқ, на ишора, на сўз ва на маъно жиҳатидан, на бундай маънога ўхшаш ҳеч қандай шубҳа келтирадиган нарса йўқ. Бу оятнинг нозил бўлиш сабаби ҳақида ривоят қилинганларга келсак, улар хабари воҳид бўлиб, ақида учун далил бўла олмайди ва Пайғамбарнинг ﷺ фақат ваҳий орқали келтирган нарсаларини ва бундан бошқасини етказишини чеклаб қўядиган қатъий матнга зид келиши мумкин эмас. У зот ﷺ фақат ваҳийга эргашган. Ушбу ҳадисларнинг Умар ибн ал-Хаттобни Пайғамбардан ﷺ жаноза ўқишни тўсишга уриниш даражасига олиб бориши эса гап ҳам эмас. Демак, у ё Пайғамбарни ﷺ шариат ҳукми сифатида қонунлаштирилган амални қилишдан тўсмоқчи бўлган, ёки Пайғамбарни ﷺ шариат ҳукмига кўра амалга оширилган ибодатдан тўсмоқчи бўлган ва Пайғамбар ﷺ бунга сукут сақлаган. Сўнг, бу оят нозил бўлгандан кейин у Умарнинг фикрига қайтган. Бу Пайғамбар ﷺ ҳақида жоиз эмас. Бу ҳадисга амал қилиш Пайғамбарнинг ﷺ пайғамбар эканлиги билан зид келади, шу сабабли ҳадис маъно жиҳатидан (дирОЯтан) рад этилади. Hadis shuni ko'rsatadiki, Payg'ambar ﷺ o'z ko'ylaklarini Abdulloh ibn Ubayyga berdi va munofiqlarning boshlig'i bo'lishiga qaramay, unga janoza o'qishga harakat qildi. Bani Mustaliq jangidan so'ng Abdulloh ibn Ubayy Alloh tomonidan fosh qilindi. Uning o'g'li Payg'ambar ﷺ huzuriga kelib, u otasini o'zi o'ldirishi uchun Payg'ambar ﷺ uni o'ldirishga qaror qilganmi-yo'qmi, shuni bilmoqchi bo'ldi. Bani Mustaliq jangidan so'ng Alloh "Munofiqun" surasini nozil qildi va bu haqda Payg'ambar ﷺ ga shunday dedi:

announced (just) another thing to humiliate them. This took place during the campaign against them in order to destroy them. So this ayah, the ayah before it and the ayah after it clarify the rules regarding the hypocrites and the manner in which they should be treated by showing them contemp, humiliating them and lowering them them from the status of the believers. There is nothing in the ayah which indicates that the Messenger PBUH made Ijtihād regarding a ruling. The ayah came showing the contrary. Rather it is the preliminary legislation with respect to the hypocrites. It is in line with the other verses regarding the hypocrites repeated in the same Sura. Nothing appears in it, whether explicitly, by way of indication, by wording or understanding, or giving cause for any semblence (shubha) (of such a meaning) that it corrects an Ijtihād or draws attention to a mistake. As for what has been narrated regarding the reason for revealing this ayah in terms of reports, they are solitary reports (akhbar ahad) and are not admissable as evidence for ‘aqīdah (creed) and nor can they contradict the definite text which restricts the Meseneger's PBUH conveyance of rulings to that what he  brought through revelation and nothing else. He  did not follow anything but the revelation. Let alone that these ahadīth should make 'Umar bin al Khattab  try to prevent the Messenger PBUH from praying the janazah. So either he wanted to prevent him from doing an action legislated as a ruling or he wanted to prevent the Messenger PBUH from undertaking a worship according to a legislated Sharī’ah rule and the Messenger PBUH was silent about it. Then he  reverted to 'Umar's opinion after the revelation of this ayah, This is not allowed in respect to the Messenger PBUH. Acting upon this hadīth contradicts the fact the Mesenger  is a Prophet, so the hadīth is rejected in terms of meaning (dirayatan). The hadīth indicates that the Messenger PBUH gave his shirt to 'Abd Allah ibn Ubayy and that he tried to pray (janaza) for him though he was the head of the munafiqin. 'Abd Allah ibn Ubayy was exposed by Allah  after the battle of Bani al-Mustaliq, his son came to the Messenger PBUH to find out if the Messenger  had taken the desicion to kill him so that he may himself kill his father. Allah  revealed Sura al Munafiqin after the battle of Bani al-Mustaliq and He  said to the Messenger PBUH regrading it:

U Uning Unga bu haqda aytgan so'zi:

And He  told him with respect to it:

U unga aytdi:

And He  told him:

Keyin Payg'ambar ﷺ bu voqeadan so'ng munofiqlar boshlig'iga o'z ko'ylagini berdi va uning janozasini o'qishga intildi, ammo Umar (ra) uni to'xtatdi. Bu esa oyatlarga zid keladi. Tavba surasining oyati to'qqizinchi hijriy yilda, Munofiqun surasidan bir necha yil keyin nozil bo'lgan. Demak, Umar (ra) va ko'ylak haqidagi hadislar hamda shunga o'xshash boshqa hadislar Bani Mustaliq jangidan keyin munofiqlarga qanday munosabatda bo'lingani haqiqatiga zid keladi, va ularning oldin nozil bo'lgan munofiqlar haqidagi oyatlariga ham zid keladi. Shu sababli, ularning ma'nosi (dirayatan) jihatidan ham rad etiladi.

And then the Messenger PBUH came after this and gave his shirt to the head of the hypocrites and tries to pray (janaza) for the head of the hypocrites and then 'Umar  prevents him. This contradicts the ayāt. The ayah of Sura al-Tawba was revealed in the ninth year (AH) after Sura al Munafiqin by a number of years. So the ahadīth about 'Umar (ra) and the shirt and other such ahadīth contradict the reality of how the hypocrites were treated after the battle of Bani al Mustaliq and they contradict the verses which were revealed before it regarding the hypocrites. Therefore, they are rejected also from this angle in terms of their meaning (dirayatan).

Uning Ollohning quyidagi so‘zlariga kelsak:

As for His  saying:

Va undan keyingi oyatlar hech qanday ijtihodni ko‘rsatmaydi. Payg‘ambar ﷺ barcha odamlarga da’vatni yetkazish va musulmonlarga Islomni o‘rgatish buyurilgan. Payg‘ambar ﷺ bu ikki buyruqni doimo bajarishi lozim edi. Abdulloh ibn Ummu Maktum Islomni qabul qilib, uni o‘rgandi. U Quraysh yetakchilari — 'Utba va Shayba (Rabi'ahning ikki o‘g‘li), Abu Jahl ibn Hishom, al-Abbos ibn al-Muttalib, Umayya ibn Xalaf, al-Validi ibn al-Mug‘ira bilan birga bo‘lgan Allahning Elchisi ﷺ huzoriga keldi. Payg‘ambar ﷺ ularni Islomga da’vat qilar edi, chunki ular Islomga kirsa, boshqalar ham kirishi umid qilinardi. Ibn Ummu Maktum ana shu holatda Payg‘ambarga ﷺ dedi: "Ey Allahning Elchisi! Menga o‘qishni o‘rgating va Allah sizga o‘rgatganidan menga ham o‘rgating". U buni takrorladi, Payg‘ambar ﷺ esa o‘sha odamlar bilan suhbatda band ekanini bilmas edi. Allahning Elchisi ﷺ suhbatining uzilishini yoqtirmadi, shuning uchun yuzini burishtirdi va o‘girildi. Shunda ushbu oyat nozil bo‘ldi. Payg‘ambar ﷺ da’vatni yetkazishga va Islomni o‘rgatishga buyurilgan edi. Shu sababli u da’vatni yetkazishga kirishdi va da’vat bilan band bo‘lgani uchun o‘rgatishni so‘ragan kishidan yuz o‘girdi. Unga Ibn Ummu Maktumga so‘ragan narsasini o‘rgatish afzalroq edi. Ammo u buni qilmadi, shuning uchun Alloh uni bunga yumshoqlik bilan koyidi. Chunki uning ﷺ ...

and the ayāt that follow, they do not indicate any Ijtihād..The Messenger PBUH is ordered to convey the Da’wah to all the people and to teach Islam to the Muslims. It is for the Messenger PBUH to undertake both the orders all the time. 'Abd Allah ibn Umm Maktum became a Muslim and learnt Islam. He came to the Messenger of Allah  while he was with the leaders of Quraysh; 'Utbah and Shaybah (the two sons of Rabi'ah), Abu Jahl ibn Hisham, al-'Abbas ibn al-Muttalib, Umayyah ibn Khalaf, al-Walid ibn al-Mughira. He  was inviting them to Islam in the hope that others would embrace Islam if they entered its fold. Ibn Umm Maktum said to the Prophet  while he was in this situation: Oh Messenger of Allah! Teach me to read and teach me what Allah  has taught you'. He repeated this not knowing that the Prophet  was busy (speaking) with these people. The Messenger of Allah  did not like the interruption in his conversation and so he frowned and turned away, and so this verse was reveled. The Messenger  is ordered to convey (the Da’wah) and ordered to teach Islam. So he undertook the convayance of the Call and turned away from teaching the one who asked to be tought due to being preoccupied with the convayance of the Da’wah. It was better for him to teach Ibn Umm Maktum  what he had asked for. But he  did not do this so Allah  mildly rebuked him  for that. Since his  The Islamic Personality Vol.1 113

Ibn Umm Maktum’dan yuz o‘girish afzal ish bilan zid edi, shuning uchun Alloh uni afzalga zid ish qilgani uchun yengil tanbeh bilan ogohlantirdi. Bunda hukmga oid ijtihod yoki amalni tuzatish yo‘q. Bu faqat Allohning hukmini muayyan voqeaga tatbiq etish bo‘lib, uning uchun Alloh afzal amalga zid bo‘lgani sababli uni yengil tanqid qildi.