Elchining (SAW) harakatlari uch turga bo‘linadi:

The actions of the messenger (SAW) are of three divisions:

Birinchi bo'lim: tabiiy (jibilliyah) harakatlar, ya'ni inson tuzilishi va tabiatining bir qismi bo'lgan, uni bajaradigan harakatlar, masalan, o'rnidan turish, o'tirish, ichish va shunga o'xshashlar. Bunday harakatlarning Uning ﷺ uchun va Uning ummati uchun ruxsat etilganligida hech qanday ixtilof yo'q. Ikkinchi bo'lim: faqat Elchiga ﷺ xos ekani isbotlangan va uning ﷺ bilan hech kim sherik bo'lmaydigan harakatlar, masalan, Vitr namozining Unga ﷺ xos farz bo'lishi, tahajjud namozi, maslahatlashish, xotinlariga ixtiyor berish (Ular Bilan qolish yoki Ular-ni taloq qilish), shuningdek, ro'zada kunduzni kechaga ulash (Al-Vissol fi as-savm) va shunga o'xshash, Elchining ﷺ xosligi isbotlangan ishlar. Bu ishlarda Payg'ambarga ﷺ taqlid qilish joiz emasligida hech qanday ixtilof yo'q, chunki ular Uning ﷺ xosliklaridir.

The first division: the natural (jibilliyah) actions, i.e. actions that are part of the human structure and his nature that he performs, like standing up, sitting down, drinking and the likes. There is no dispute that these kinds of actions are permissible for Him (SAW) and for his nation. The second division: the actions that are proven to be for the Messenger alone (SAW) and no one shares them with Him, like His specialty in the obligation of the Witr prayer, the night prayer (tahajjod), the consultation, giving His wives the choice (of whether they stay with Him or He divorces them), and like His specialty in connecting the day with the night in His fasting (Al-Wisaal fi Al-sawm) and the like which is proven to be the Messenger's specialty. There is no dispute that it is not permissible to imitate the Prophet (SAW) in these actions because they are His specialties.

Uchinchi bo'lim: Payg'ambarning tabiatiga xos bo'lmagan va Uning maxsus xususiyatlariga kirmagan amallar, ya'ni boshqa barcha amallar. Ularda Elchini (SAW) taqlid qilishimiz buyurilgani borasida hech qanday ixtilof yo'q, va ular Uning so'zlari va sukuti (ma'qullashi) kabi shariat dalillari ekani borasida ham hech qanday ixtilof yo'q. Shuning uchun Uning (SAW) qilgan ishiga ko'ra amal qilishimiz kerak, chunki U (SAW) uni qilgan. Bu Allohning Ta'olo quyidagi so'zi uchundir: "Albatta, Allohning Elchisida sizlar uchun go'zal namuna bor…" (21-surah, Al-Ahzob), va Uning Ta'olo quyidagi so'zi uchundir: "Men faqat menga vahiy qilinganiga ergashaman…" (15-surah, Yunus), va Uning Ta'olo quyidagi so'zi uchundir: "Ayting: "Men faqat Rabbimdan menga vahiy qilinganiga ergashaman…" (203-surah, Al-A'rof). Bu umumiylikning ma'nosi ochiq, aniq va ravshandir, shuning uchun u Elchi (SAW) qilgan barcha amallarni o'z ichiga oladi, xuddi Uning so'zlari va sukutini o'z ichiga olgani kabi. Demak, Elchining (SAW) maxsus xususiyatlari yoki tabiatiga xos bo'lmagan barcha amallarida unga ergashish har bir musulmon uchun majburiydir, chunki Elchi (SAW) faqat o'ziga vahiy qilinganiga ergashadi. Biroq, Elchiga ergashish U qilgan amalni bajarish majburiyati degani emas, balki amalga ko'ra ergashish majburiyati degani. Agar amal vojib bo'lsa, uni bajarish vojibdir; agar amal mustahab bo'lsa, uni bajarish mustahabdir; agar amal mubah bo'lsa, uni bajarish mubahdir. Demak, ergashish amal turiga muvofiq ravishda majburiydir va bu Elchining (SAW) buyruqlariga itoat qilish kabidir, chunki Alloh Ta'olo shunday degan:

The third division: the actions that are not of the Prophet's nature and not of His specialties, i.e. all the other actions, and there is no dispute that we are commanded to imitate the Messenger (SAW) in them, and no dispute that they are shari'ahi evidences like His sayings and His silence (approval), so we must act according to His action because He (SAW) did it. That is for the saying of Allah Ta'ala: Indeed you have in the Messenger of Allah a good example…) 21 Surat Al-Ahzaab, and for His Ta'ala :saying I follow naught but what is revealed unto me…) 15 Surat Younus, and His Ta'ala saying: Say: "I but follow what is revealed to me from my Lord"…) 203 Surat Al-A'raaf, and the generality of this is explicit, clear and apparent, so it includes all the actions which the Messenger (SAW) performed, as it includes His sayings and His silence, therefore following the Messenger (SAW) in all His actions which are not His specialties or of His nature is a must upon every Muslim, because the Messenger (SAW) follows nothing except that which is revealed to Him. However following the Messenger (SAW) does not mean the obligation of performing the action that He performed, but it means the obligation of the following according to the action. So if the action is of the obligatory; its performance is an obligation, and if the action is of the preferable; performing it is preferable, and if the action is of the permissible; performing it is permissible. So the following is a must in accordance with the action type, and this is like following the orders of the Messenger (SAW), since Allah Ta'ala said:

(…u holda Rasulning amridan yuz o‘giradiganlar, ularga biror fitna yoki og‘riqli azob yetishidan ehtiyot bo‘lsinlar) {63-Nur surasi}, bu Payg‘ambar ﷺ buyurgan narsalarga itoat qilish vojibligini bildiradi, lekin Uning buyurgan ishlarini bajarish vojib ekanini bildirmaydi; bajarish esa Uning buyurganiga muvofiq bo‘lishi kerak. Agar U ishni vojib qilib buyurgan bo‘lsa, uni bajarish vojib bo‘ladi; agar u ishni mustahab qilib buyurgan bo‘lsa, uni bajarish mandub bo‘ladi; agar u ishni mubah qilib buyurgan bo‘lsa, uni bajarish mubah bo‘ladi. Uning barcha ishlari ham xuddi shunday: ularga ergashish lozim, lekin ular o‘z turlariga muvofiq ravishda amalga oshiriladi.

(…then let those who withstand the Messenger's order, beware lest some trial befall them, or a grievous Punishment be inflicted on them) 63 Surat Al-Nour, which denotes the obligation of obeying the Messenger (SAW) in what He commands, but does not denote the obligation of performing what He commands, but the performance must be in accordance with what He commanded, so if He commanded to act as an obligation, then the performance of the action is an obligation, and if He commanded to act as a preferable, then the performance of the action is a mandoob, and if He commanded to act as a permissible, then the performance is permissible, and so are all His actions, they must be followed, but in accordance with their types.

Qachon harakat (amal) vojib, mustahab yoki mubah ekanini bildirishiga kelsak, buning tafsilotlari amalni tekshirib ko'rish orqali aniqlanadi: agar u amalni oldingi xitobning bayoni ekanligini ko'rsatuvchi dalil bilan birga kelsa, shunda u biz uchun bayon hisoblanadi. Masalan, Rasul ﷺ aniq aytgan bo'lsa: "Bu falon narsaning bayonidir", kabi: "Meni namoz o'qiyotganimni ko'rganingizdek namoz o'qinglar", deb Al-Bukhoriy rivoyat qilgan, va uning: "Hajj amallaringizni mendan oling", deb Ahmad rivoyat qilgan hadisi kabi. Yoki vaziyatlar konteksti uning bayon ekanini bildirsa, masalan, mujmal matn tafsilotga muhtoj bo'lsa, umumiy hukm tanlashga (takhsis) muhtoj bo'lsa yoki mutlaq hukm cheklashga (taqyid) muhtoj bo'lsa, Rasul ﷺ ehtiyoj paydo bo'lishidan oldin uni bayon qilmagan bo'lsa, va bayon qilish zarur bo'lib qolganda, u zot ﷺ uni bayon qilish uchun amal qilgan bo'lsa, shunda uning amali bayon bo'ladi. Shunday qilib, biz uchun bayon bo'lgan bu amallar, ya'ni oyat yoki hadis kabi oldingi xitob uchun bo'lgan amallar, bayon qilinayotgan masalaning hukmini oladi: agar bayon qilinayotgan narsa vojib bo'lsa, u amalni bajarish vojib bo'ladi; agar bayon qilinayotgan narsa mustahab bo'lsa, amalni bajarish mandub bo'ladi; agar bayon qilinayotgan narsa mubah bo'lsa, amalni bajarish mubah bo'ladi. Agar amal bayon ekanini ko'rsatuvchi biror narsa bilan birga kelmasa, na inkor, na tasdiq sifatida, ya'ni amal oldingi xitobning bayoni ekanini bildiruvchi hech qanday dalil bilan birga kelmasa, u holda uning vojib, mustahab yoki mubah ekanini aniqlash uchun dalil kerak bo'ladi, chunki u amalga undash (talab) kabidir, faqat talabdir va uning qat'iy talab yoki qat'iy bo'lmagan talab, yoki ixtiyoriy talab ekanini aniqlash uchun dalil kerak bo'ladi. Shunday qilib, boshqa xitobga aniqlik kiritish uchun kelgan, lekin uni boshqa narsa bilan bog'lanmagan harakat o'zi ham uning bajarilishi vojib, mustahab yoki mubohligini aniqlovchi dalilga muhtoj bo'ladi va uni bajarishning hukmi dalilga ko'ra bo'ladi. Lekin bunday bog'lanmagan harakatlarni o'rganib ko'rsak, ularning ikki turi borligini ko'ramiz: birinchisi, unda Alloh Ta'oloning rizosiga yaqinlashish (taqvo amali) maqsadi ko'rinib turgan harakatlar; ikkinchisi, unda Alloh Ta'ologa yaqinlashish maqsadi ko'rinmaydigan harakatlar. Agar harakatda Alloh Ta'ologa yaqinlashish maqsadi ko'rinsa, uni bajarish mandub bo'ladi. Chunki bu harakat Alloh Ta'ologa yaqinlashtiradigan amallardan bo'lishi uni bajarishni tark etishdan ustun qo'yishga dalolat qiladi, uni tark etish uchun azob bo'lmasligi esa talabning qat'iy emasligiga dalolat qiladi. Demak, bu vojib emas, balki mandubdir. Shunday qilib, dalil bu talabning qat'iy bo'lmagan, ya'ni mandub ekanligini aniqlab beradi. Agar harakatda Alloh Ta'ologa yaqinlashish maqsadi ko'rinmasa, uni bajarish mubohdir. Buning sababi shuki, Rasul ﷺ tomonidan bajarilishi uni bajarish talabiga dalolat qiladi, ammo bu harakatni bajarish orqali Alloh Ta'ologa yaqinlashib bo'lmasligi uni ustun qo'yishni bildirmaydi, balki bajarish va tark etish o'rtasida ustunlik yo'qligini ko'rsatadi. Agar buni talab dalolati bilan birlashtirsak, bajarish va tark etish o'rtasida ixtiyor borligi, ya'ni bu mubohlik ekanligi ma'lum bo'ladi.

Ba'zilar shunday deydilar: Payg'ambar (SAW) bajargan amalni bajarish vojib (vojib) bo'ladi va buni quyidagilardan dalil keltiradilar: Qur'on, Sunnat va sahobalarning ijmosi. Qur'ondan dalil keltirishlariga kelsak: Allohning shunday degan so'zlari: "Bas, Allohga va Uning Rasuliga, ummiy Payg'ambarga, ya'ni Allohga va Uning kalomlariga iymon keltiruvchi zotga iymon keltiringlar va unga ergashinglar..." (Al-A'rof surasi, 158-oyat). Demak, Alloh Rasulga ergashishni buyurdi, bu esa Uning so'ziga bo'ysunish va Uning qilganidek qilish bilan amalga oshadi. Buyruq esa vojiblikni bildiradi, shuning uchun amalni bajarish vojibdir. Yana Alloh Taolo aytdi: "Ayting: Agar Allohni sevsangiz, menga ergashinglar, Alloh sizni sevadi..." (Oli Imron surasi, 31-oyat). Bu shuni ko'rsatadiki, Allohni sevish ergashishni taqozo qiladi. Allohni sevish esa ijmo bilan vojibdir. Vojibni taqozo qilgan narsa ham vojib bo'ladi, demak, ergashish vojibdir. Shuningdek, Alloh Taolo aytdi: "Rasulning amriga xilof qiluvchilar, ularning ustiga balo yoki alamli azob kelishidan ehtiyot bo'lsinlar" (Nur surasi, 63-oyat). Alloh Rasulning amriga xilof qilishdan ogohlantirdi, ogohlantirish esa vojiblikka dalildir. Buyruq amal uchun ham, so'z uchun ham buyruqdir. Yana Alloh Taolo aytdi: "Rasul sizga bergan narsani oling..." (Hashr surasi, 7-oyat). Bu yerda "olish" so'zi ergashish va mahkam tutish ma'nosini anglatadi. Shubhasiz, Rasul (SAW) bizga bajargan amalini bergan, shuning uchun oyatga ko'ra unga amal qilish vojibdir. Yana Alloh Taolo aytdi: "Albatta, sizlar uchun Allohning Rasulida go'zal namuna bor, Allohni va oxirat kunini umid qiluvchi kishi uchun..." (Ahzob surasi, 21-oyat). Go'zal namuna har bir imon keltirgan kishi uchun ekanligi ochiq ma'lum, shunday qilib Alloh uni imon bilan bog'ladi. kim Allohga va Oxirat kuniga ishonsa, Allohning Elchisini (SAW) eng yaxshi namuna qilib olishi kerak; ya'ni kim Elchini eng yaxshi namuna qilib olmasa, u Allohga ham, Oxirat kuniga ham iymon keltirgan bo'lmaydi. Bu qat'iy talabning ishorasi va vojib bo'lishining dalilidir. Shuningdek, Allohning Ta'olo aytgan so'zi: "Ayting: Allohga itoat qiling va Rasulga itoat qiling…" 54-sura An-Nur. U Rasulga (SAW) itoat qilishni buyurdi, buyruq esa vojiblikni bildiradi. Kim biror ishni xuddi uni ulug'lash niyatida qilgan kishi kabi bajarsa, u unga itoatkor bo'ladi; demak, shunday ish qilish vojibdir. Yana Allohning Ta'olo so'zi: "Zayd undan ajralganda (rasmiy ravishda nikohni bekor qilganda), Biz uni sizga nikohlab berdik…" 37-sura Al-Ahzob. Shunday qilib, U o'zining ishini amal qilinishi lozim bo'lgan qonun qildi, bu esa Uning ishiga ergashish kerakligini ko'rsatadi.

Some people say that: it is obligatory (waajib) to perform the action which the Messenger (SAW) had performed, and they infer this from: the Qur'aan, the Sunnah, and the consensus of the Sahaabah. As for their inference from Al-Kitaab: That is the saying of Allah Ta'ala: So believe in Allah and His Messenger, the unlettered Prophet, who believes in Allah and His Words and follow him…) 158 Surat Al-A'raaf, so Allah commanded to follow the Messenger (SAW), and that is by submitting to His saying and performing like His performance, and the command is the obligation (wujoob), so it is obligatory to perform the action. And He Ta'ala said:Say: If you do love Allah, then follow me: Allah will love you…) 31 Surat Aal Imraan, which shows that loving Allah necessitates the following, and loving Allah Ta'ala is obligatory (waajib) by consensus, and that which the waajib necessitates is waajib, so the following is waajib. Also His Ta'ala :saying let then those who violate the Messenger's order, beware lest some trial befall them, or a grievous Punishment be inflicted on them) 63 Surat Al-Nour, so He warned for the violation of His command (Amr), and the warning is an indication for wujoob, and the command is for the action as it is for the saying. Also His :saying ala'Ta ه...) And take what the Messenger assigned to you…) 7 Surat Al-Hashr, the taking here means the adherence, and it is undoubtedly that the Messenger (SAW) gave us the action He performed, so adhering to it is waajib according to the Aayah. Also His Ta'ala saying: ْ have You indeed in the Messenger of Allah a good example (of conduct) for any one who seeks (to please) Allah and (to be successful in) the Final Day) 21 Surat Al Ahzaab, it is literally that the good example is for whoever believes, so He linked it to the belief, i.e. whoever believes in Allah and in the Final Day must take the Messenger of Allah (SAW) as the best example, which means that he whoever does not take the Messenger as the best example is not a believer in Allah nor in the Final Day, and this is an indication for the decisive request and an evidence for the wujoob. Also His Ta'ala saying: Say: Obey Allah, and obey the Messenger…) 54 Surat Al-Nour, He commanded to obey the Messenger (SAW) and the command denotes the obligation (al-wujoob), and he who performs the same action like someone with the intention to ennoble him; he is an obedient to him, accordingly performing the action is a waajib. Also the saying of Allah Ta'ala: Then when Zaid had dissolved (his marriage) with her, (with the necessary formality), We joined her in marriage to you…) 37 Surat Al-Ahzaab, so He made His action a must be followed legislation, which shows that His action must be followed.

Sahobalarning (ulardan Alloh rozi bo'lsin) Sunnatdan olgan dalillariga kelsak: Rivoyat qilinishicha, Rasulullah (ﷺ) namozda oyoq kiyimini yechganida, sahobalar ham o'z oyoq kiyimlarini yechganlar. Shunda ular Rasulullohning ishini ergashish vojib ekanini tushunganlar, Nabiy (ﷺ) esa ularni ma'qullagan, so'ngra ularga buni qilishning sababini (illat) bayon qilgan. Abu Sa'iddan rivoyat qilinadi: "Nabiy (ﷺ) namoz o'qidi, so'ng oyoq kiyimini yechdi. Shunda odamlar ham oyoq kiyimlarini yechdilar. U (ﷺ) namozdan qaytgach dedi: «Nega oyoq kiyimlaringizni yechdingiz?» Ular dedilar: «Ey Alloh Rasuli, biz sizni yechganingizni ko'rdik, shuning uchun biz ham yechdik». U (ﷺ) dedi: «Jabroil menga kelib, oyoq kiyimlarimda najosat borligini aytdi»" (Ahmad rivoyat qilgan). Shuningdek, u (ﷺ) ularga hajni umradan ajratishni buyurgan, lekin o'zi ajratmagan edi. Shunda ular unga dedilar: "Siz bizga hajni ajratishni buyurdingiz, o'zingiz esa ajratmadingiz". Ular hukmni Rasulullohning hukmi kabi deb tushundilar, Nabiy (ﷺ) esa ularning tushunchasini inkor qilmadi, balki ularga o'z uzrini, ya'ni qurbonlik qilib olib kelganini bayon qildi. Yana rivoyat qilinadiki, u (ﷺ) ro'za tutganda kecha-kunduzni ulashni (visol) man qilgan, lekin o'zi ulagan edi. Shunda ular dedilar: "Siz bizni visoldan qaytardingiz, o'zingiz esa qildingiz". Shunda u (ﷺ) dedi: "Men sizlarga o'xshamayman, men Rabbim huzurida qolaman, U meni ovqatlantiradi va suvsiratadi" (Ahmad rivoyat qilgan). Shunday qilib, u (ﷺ) ularning hukmni o'zi bilan bir xil deb tushunganlarini ma'qullagan, ammo unga xos bo'lgan uzrni ularga bayon qilgan. Muslim rivoyat qilgan yana bir hadis: Umar ibn Abu Salama so'radi: "Ey Alloh Rasuli, ro'zadorning o'pishi mumkinmi?" Rasulullah (ﷺ) unga dedi: "Buni Ummu Salamadan so'ra". So'ng u unga Rasulullohning (ﷺ) shunday qilishini aytdi. Agar uning ishlariga ergashish lozim bo'lmaganida, bunda hech qanday ma'no bo'lmas edi. Shuningdek, Uning ﷺ (SAW) janobat g'uslidagi (g'usl al-janoba) boshni yuvish haqida rivoyat qilinganlari ham: "Men esa boshimga uch hovuch suv quyaman", deganlar. Buni an-Nasa'iy rivoyat qilgan. Bu javob odamlar g'usl al-janoba haqida Uning ﷺ oldida bahslashganlarida aytilgan edi. Bundan tashqari, al-Buxoriy rivoyat qilgan: Rasulullah ﷺ sahobalarga ihromdan chiqish uchun soch olish va qurbonlik qilishni buyurdilar, lekin ular javob bermadilar (harakat qilmadilar). Shunda U ﷺ Ummu Salamaga shikoyat qildilar, u esa Unga chiqib qurbonlik qilishni va soch olishni maslahat berdi. U ﷺ shunday qildilar, shundan so'ng ular qurbonlik qilib, soch oldirdilar. Bu ish faqat Uning ﷺ harakatiga ergashish shart bo'lgani uchun shunday bo'lgan. Ijmo'ga kelsak, sahobalar jimoъ qilingan, ammo maniy chiqmagan holatdan keyingi yuvinishning vojibligi haqida bahslashdilar. Ular Rasulullah ﷺ ning amali haqida xabar berilganda — ya'ni Oisha (roziyallohu anho) rivoyat qilganidek: "Men va Rasulullah ﷺ shunday qildik, so'ng yuvindik" — ular vojib ekanligiga ittifoq qildilar. Bu at-Tirmiziy, Ibn Moja va Ahmad tomonidan rivoyat qilingan. Yana rivoyat qilinadiki, Umar (roziyallohu anhu) qora toshni o'pib shunday derdilar: "Men aniq bilaman, sen tosh ekansan, na zarar bera olasan, na foyda. Agar Nabiy ﷺ seni o'pganini ko'rmaganimda, seni o'pmas edim." Buni al-Buxoriy rivoyat qilgan. Bu sahobalar orasida inkorsiz ma'lum edi, demak, Uning ﷺ amaliga ergashish bo'yicha ijmo' bo'lgan.

Barcha dalillarga javob bitta nuqtaga qisqartirilishi mumkin: ergashish bilan amalni bajarish o‘rtasida farq bor. Ya'ni Rasululloh (SAW) ortidan ergashish, ya'ni Rasulullohning qilganini bajarish — bu majburiy va bu borada hech qanday ixtilof yo‘q. Ammo Rasulga ergashish lozim bo‘lgan amalni bajarish o‘sha amalning turiga qarab turlicha bo‘ladi. Agar amal mubah bo‘lsa, unda ergashish mubahga ergashish bo‘ladi, ya'ni uni qilish yoki qoldirish o‘rtasida ixtiyor bor — bu holatdagi ergashish shunday. Agar kimdir uni o‘ziga majburiy qilib olsa va boshqalar uchun ham majburiy deb hisoblasa, u Rasulga ergashmagan bo‘ladi, balki unga zid chiqqan bo‘ladi. Chunki ergashish amalni uning turiga muvofiq bajarish orqali amalga oshadi: agar u vojib sifatida kelgan bo‘lsa, bajarilishi vojib bo‘ladi; agar mandub sifatida kelgan bo‘lsa, bajarilishi mandub bo‘ladi va uni tark etgan kishi gunohkor bo‘lmaydi; agar mubah sifatida kelgan bo‘lsa, bajarilishi mubah bo‘ladi. Shunday qilib, kishi amalning turiga muvofiq ish tutsa, Rasulga ergashgan bo‘ladi; agar shundan chetga chiqsa, ergashmagan bo‘ladi. Oldingi barcha dalillar ergashish haqida, amalni bajarish haqida emas. Shuning uchun ular Rasul (SAW) qilgan amalni bajarish vojib ekanini isbotlovchi yaxshi dalil bo‘la olmaydi va ulardan vojiblikka xulosa chiqarish batil bo‘ladi. Bu amr (buyruq) masalasiga o‘xshaydi: amr vojiblikning o‘zi emas, Alloh Ta'olo buyurgan narsalarning hammasi ham vojib emas, balki dalillarning turlanishiga qarab turlanadi. Shunday ekan, U buyurgan narsa vojib ham, mandub ham, mubah ham bo‘lishi mumkin. Amrga nisbatan vojiblik — buyruqqa itoat qilishdir, Alloh Ta'olo buyurgan narsani bajarishning o‘zi emas. Buyruqqa itoat esa faqat Alloh Ta'olo buyurgan narsaga muvofiq bo‘lishi mumkin. Shunday qilib, U (buyurgan) amrni vojib (majburiyat) tarzida buyurgan bo‘lsa, uni bajarish vojibdir; agar nadb (tavsiya) tarzida buyurgan bo‘lsa, uni bajarish mandubdir; agar ibohat (ruxsat) tarzida buyurgan bo‘lsa, uni bajarish mubohdir. Mubohni vojibga aylantirish buyuruvchiga itoat emas, balki buyurgan narsaga muxolifat qilishdir. Payg‘ambar ﷺ ning amallariga ergashish ham xuddi shunday: u faqat amal qanday holatda kelgan bo‘lsa, shunga muvofiq bo‘ladi.

The answer to all these evidences can be narrowed down to one single point, that is, there is difference between the following and performing the action, i.e. there is difference between following the Messenger (SAW) performing what the Messenger did, so following the Messenger is obligatory and no dispute about that. But the performance of the action in which the Messenger (SAW) must be followed varies in accordance with the action. If the action is permissible; then the follow in it is following in the permissible, i.e. it is optional between doing it or leaving it, so this is the following in this situation, and if someone obliged its performance on himself and made it obligatory (for the others) he would not be following the Messenger, but he would be differing with Him, because the following occurs by performing the action in accordance with its type, if it came as waajib, then its performance is waajib, if it came as mandoob, then its performance is mandoob and one will not be sinning for leaving it, and if it came as mubaah, then its performance is mubaah, so he follows the Messenger by acting in accordance with type of the action, and if he differs that; he would not be following. All the previous evidences are for the following, not for performing the action, therefore they are not good evidence that performing the action which the Messenger (SAW) did is obligatory, and so their inference that it is obligatory is void. And this is like the command (Al-Amr), as the amr is not the obligation, and not all that Allah Ta'ala commanded is obligatory, but it varies by the variation of the indications, so what He commanded could be waajib, mandoob, and it could be mubaah. The obligation concerning the command is the compliance with the command, not performing what He commanded, and the compliance with the command can only be in accordance with what He Ta'ala commanded. So if He commanded as obligation (wujoob), then performing it is waajib, and if He commanded as preference (nadb), then performing it is mandoob, and if He commanded as permissibility (ibaahah), then performing it is mubaah. And turning the mubaah into an obligation is not obedience to the commander, but differing to what he commanded, so is following the actions of the Messenger, it is but in accordance with how the action came.

Ba'zilar shunday deydilar: Payg'ambar ﷺ qilgan ishni bajarish mandub (ma'qul), va buni Allohning quyidagi so'zidan chiqaradilar: «Albatta, Allohning Rasulida sizlar uchun, Allohni va oxirat kunini umid qilgan hamda Allohni ko'p zikr etgan kishilar uchun yaxshi ibrat bor» (Ahzob surasi, 21-oyat). Shunday qilib, «uswah» (ibrat, namuna) so'zining «hasanah» (yaxshi) deb ta'riflanishi (qilingan ishning) afzalligini bildiradi, va bu vojiblikni inkor etadi, chunki u asl qoidaga zid. Shuningdek, Allohning «sizlar uchun» deganini, «sizlarga zarur» deb emas, dalil qilib keltiradilar, shu bilan afzallik aniqlanadi.

Some people say that: performing the action that the Messenger did is mandoob, and they infer this from the saying of Allah Ta'ala: the in have you Indeed (ِ Messenger of Allah a good example (of conduct) for any one who seeks (to please) Allah and (to be successful in) the Final Day, and who engages much in the praise of Allah.) 21 Surat Al-Ahzaab, so qualifying the (uswah) example as (hasanah) good indicates overweighing (the performance), and the obligation is negated because it is contrary to the principle (asl), and for His saying: (For you), and did not say:( upon you, so the preference is determined.

Bu savolga javob shuki, Uning (SAW) ishiga ergashish deganda, qilingan amalni Ular (SAW) qilgan tarzda qilishimiz nazarda tutiladi. Agar Ular vojib bo'lgan namozni o'qigan bo'lsalar-u, biz uni nafl sifatida o'qisak, yoki aksincha, bu Ularga ergashish bo'lmaydi, chunki ergashish amalni Ular qilgan tarzda bajarishdir. Bu vojib, mandub emas. Uning (SAW) "yaxshi" degan so'zi esa uswah (namuna)ning sifati bo'lib, u yaxshi ergashish ma'nosini anglatadi, bu esa afzallik uchun dalil emas. Ergashish vojibdir, chunki Allohning Ta'olo quyidagi oyati buni ko'rsatadi: "Kim Allohni va oxirat kunini umid qilsa, va Allohni ko'p zikr etsa, uchun Allohning Rasulida go'zal namuna bor." (Ahzob surasi, 21-oyat). Bu oyat ergashishning vojibligini ko'rsatadi. Ammo bu yerda ergashish amalni bajarish majburiyatini emas, balki ortidan borish majburiyatini anglatadi. Uning ishi vojib, mandub yoki mubohligi faqat dalil orqali aniqlanadi. Shuning uchun amal vojib ekani dalil bilan isbotlanmaguncha vojib bo'la olmaydi. Demak, oyat ortidan borishni bildiradi, amalni bajarishni emas, shuning uchun u amalni bajarishning mandub ekaniga hech qanday dalolat qilmaydi.

The answer to this is that, what is meant by imitating His action is that we make the action performed the way He (SAW) made it performed, though if He prayed a waajib and we prayed it as (naafilah) supererogatory or vice versa it would not be imitating Him, for the imitation is performing the action the way He performed it, and this is waajib not mandoob, and about His saying: ( good) is a quality for the uswah, which means good imitation, and this is not an evidence for the preference. The imitation is waajib as the Aayah denotes, for His Ta'ala saying: "for whoever seeks (to please) Allah and (be :said He ,Day Last) in successful good example (of conduct) for any one who seeks (to please) Allah and (to be successful in) the Final Day …), it is an indication that shows the obligation of the imitation. But the imitation here does not mean the obligation to perform the action, but the obligation to follow, and since His action is not determined whether it is waajib, mandoob, or mubaah except by the indication; the performance cannot be waajib unless it is proven by the indication that it is waajib, and accordingly the Aayah denotes the following, and does not denote performing the action, so it has no denotation that performing the action is mandoob.

Boshqa bir kishilar aytadilar: Payg'ambar (SAW) qilgan ishni bajarish mubah bo'lib, na vojib, na mandub hisoblanadi. Ularning bu fikrga dalili shuki, Uning ishi harom bo'lishi ham, makruh bo'lishi ham mumkin emas, chunki asli u inkor etilgan. Ko'rinishidan esa boshqacha: agar haromni va makruhni to'g'ri yo'ldagi oddiy musulmonlar kam hollarda qilsa, eng sharafli musulmon qanday qilib qilishi mumkin? Demak, ish vojib, mandub yoki mubah bo'lishi mumkin. Vojiblik va mandublik asli inkor etilgan, chunki ish qilish yoki tark etishda gunohning yo'qligi tasdiqlangan, dalillarsiz vojiblik yoki mandublik qo'shilmaydi va ular mavjud emas. Shunday ekan, qolgan narsa ibohadir. Bunga javob shuki: agar Payg'ambar (SAW)ning mavhum (izohlovchi bo'lmagan) ishida Allohga yaqinlashish maqsadi ko'rinmasa, u holda u mubahdir, chunki bandaning uni qilish orqali Allohga yaqinlasha olmasligi qarina (ishora)dir: bunda Payg'ambarga ergashish talab qilinmaydi. Payg'ambar uni qilgan ekan, demak, uni bajarishni talab qilgan, ammo bajarish ixtiyoriy bo'lib, bu mubahdir. Boshqa hollarda esa qarina ishning vojib yoki mandub ekanini belgilaydi. Shunday qilib, Payg'ambar ishlarining ko'rsatadigan ma'nosini vojib, mandub yoki mubah bilan cheklash va harom hamda makruhni ko'rsatmaydi deyish to'g'ri, ammo uni faqat ibohaga cheklash noto'g'ridir, chunki qarina vojiblik yoki mandublik uchun dalildir. U Allohga yaqinlashish maqsadi ko'rinadigan ishda mavjud bo'lsa, u mandubdir; agar vojiblikni ko'rsatuvchi qarina mavjud bo'lsa, u holda vojibdir.

Some other people say that: performing the action which the Messenger (SAW) did is Mubaah, and not obligatory nor is it mandoob, and their inference to this is that His action cannot be haraam, nor can it be makrooh, because it is originally (basically) negated, and apparently it is different, because if committing the haraam and the makrooh rarely occurs by the rightful individual Muslims, then how could it occur by the most honorable Muslim, then the action can be either waajib, mandoob, or mubaah. And since the obligation (wujoob) and the preference (nadb) are originally negated, because lifting up the blame for acting or quitting is affirmed, and the addition of the wujoob and the nadb is not proven without evidences, and they do not exist, so what remains is the Ibaahah. The answer to that is: if getting closer to Allah Ta'ala does not appear in the abstract (not a clarifier) action of the Messenger (SAW), then it is mubaah, because being not of which the servant can get closer to Allah by (doing) it; is an indication (qareenah) that imitating the Messenger in it is not requested, and being that the Messenger did it; means He requested to do it, so the request to do it is optional, and that is the mubaah. As for other than that; the qareenah determines if it is waajib or mandoob. Accordingly, limiting the denotation of the actions of the Messenger that they denote: the waajib or the mandoob or the mubaah, and that they do not denote the haraam and the makrooh; is correct, but limiting their denotation to the ibaahah (permissibility) is wrong, because the indication (qareenah) is the daleel for the wujoob or the nadb (preference), and it existed in the action which the aim of getting closer to Allah Ta'ala appeared in it, therefore it is mandoob, and if a qareenah that denotes the obligation exists; it is then waajib.

Yuqoridagi barcha dalillardan ayon bo'ladiki, Rasulullah ﷺ ning harakatlari vujub, nadb yoki ibohatni emas, balki faqat amalga oshirish talabini bildiradi, qarina esa u vojib, mandub yoki mubohmi ekanini belgilaydi. Bu gap, oldingi xitobni bayon qilish uchun kelmagan harakatlar haqida; oldingi xitobni bayon qilish uchun kelgan harakatlarga kelsak, ular bayon qilinayotgan masalaga ergashadi, u vojib, mandub yoki mubox bo'lishidan qat'i nazar.

It becomes clear from all the previous, that the actions of the Messenger (SAW) do not denote the wujoob, nor the nadb, nor the ibaahah, but they only denote the request to act, and the qareenah is what determines whether it be waajib, mandoob, or mubaah. That is in the actions that did not come as clarification for previous address, and as for the actions that came as clarification for previous address; they follow the clarified matter whether it is waajib, mandoob, or mubaah.

Payg'ambar Muhammad (SAV) tomonidan amalga oshirilgan, oldingi xitobning bayoni bo'lmagan, shuningdek, ular Uning xususiyatlaridan ekanligiga dalil keltirilmagan ish-harakatlar — biz ularning turi vojib, mustahab yoki mubohdan biri ekanini bilamiz, ya'ni yo Uning bizga bayoni orqali yoki boshqa biror dalil, ya'ni qarina (ishora) orqali — bunday ishlarda Unga taqlid qilish vojibdir, ya'ni Unga ergashish farzdir. Buning dalili matn va sahobalar ijmosidir. Matnga kelsak, bu Allohning quyidagi so'zidir: "Zayd undan ajrashgach, Biz uni sizga nikohlab berdik, to mo'minlar o'z o'g'il bolalarining xotinlariga nisbatan — ular ulardan ajrashgach — nikoh masalasida gunoh bo'lmasligi uchun..." (33-sura, Al-Ahzob, 37-oyat). Agar Uning ishida taqlid qilinmasa va Unga ergashilmasa, bu oyatning ma'nosi bo'lmas edi. Shuningdek, Allohning ta'olo quyidagi so'zi: "Ayting: Agar Allohni sevsangiz, menga ergashing, Alloh sizni sevadi..." (3-sura, Oli Imron, 31-oyat). Bu yerdagi istidlol shundaki, Alloh Uning ortidan ergashishni Allohning vojib muhabbati uchun zaruriy qilib qo'ydi. Ergashish zarur ekan, uning yo'qligi vojib muhabbatning yo'qligini bildiradi, bu esa ittifoqan man etilgandir. Chunki Rasulga ergashish Allohga bo'lgan muhabbatni isbotlashning shartidir, shart (ya'ni ergashish) yuz bermasa, shartga bog'liq narsa (ya'ni Allohga muhabbatning isboti) ham yuz bermaydi. Allohni sevish farz ekan, Rasulga ergashish ham farzdir. Shuningdek, Allohning quyidagi so'zi: "Albatta, Allohning Rasulida sizlar uchun, Allohga va oxirat kuniga umid bog'laganlar uchun, go'zal namuna (uswa) bor..." (33-sura, Al-Ahzob, 21-oyat). Bunda dalil shuki, Alloh ta'olo Payg'ambarga (SAV) taassi (taqlid qilish)ni Allohga umid bog'lash va oxirat kuniga iymon keltirishning zaruriy shartlaridan qilib qo'ydi. Taqlid qilmaslik esa unga zaruriy bo'lgan narsaning yo'qligini, ya'ni Allohga va oxirat kuniga umid bog'lashning yo'qligini taqozo etadi, bu esa kufrdir. Bu, taqlid qilishning vojibligiga dalildir.

The actions performed by the Messenger of Allah (SAW) which are not clarifier for previous address, nor that the daleel has been furnished that they are of His specialties, and we know their type is either obligation, preference, or permissibility, either by His clarification to us, or by any other daleel, i.e. a qareenah (indication), imitating Him in such actions is obligatory, i.e. following Him is fardh, and the evidence for this is the text and the consensus of the Sahaabah. As for the text, that is for the saying of Allah Ta'ala: Then when Zaid had divorced her, We joined her in marriage to you: in order that there will be no offence to the Believers (in the matter of marrying) with the wives of their adopted sons, if the latter have divorced them…) 37 Surat Al-Ahzaab, and if He is not being imitated in His action and followed; the verse would have no meaning. Also His Ta'ala saying: Say: If you do love Allah, then follow me; Allah will love you…) 31 Surat Aal Imraan, and the point of inference (al istidlaal) is that Allah made His following a necessity for the obligatory love of Allah, and since following Him is a necessity; the lack of it lacks the obligatory love (of Allah), and that is unanimously forbidden. That is because following the Messenger is a condition for proving the love of Allah, and if the condition (which is the following) does not occur; the conditioned matter (which is proving the love of Allah) will not occur, and since loving Allah is fardh, then following the Messenger is fardh. Also His Ta'ala saying: ِ }Indeed you have in the Messenger of Allah (uswah) a good example (to follow) for the one whose hope is in Allah and the Last Day…) 21 Surat Al-Ahzaab, and the proof in this is that He Ta'ala made imitating (al-ta'assi) the Prophet (SAW) from the necessities of having hope in Allah Ta'ala and the Last Day, and the none imitation necessitates the lack of what necessitated it, i.e. having hope in Allah and the Last Day, and that is kufr. So that is an indication for the obligation of the imitation.

Sahobalarning ijmoiga kelsak, bu sababli: sahobalar hammasi bir ovozdan Uning (SAW) harakatlariga murojaat qilar edilar, masalan, Hajari aswadni o‘pishda Uning (SAW) ishiga tayanishlari, roza tutgan holda o‘pishning ruxsat etilganligi va yana sanab bo‘lmas ko‘plab voqealarda.

As for the consensus of the Sahaabah, that is because the Sahaabah unanimously used to refer to His actions, like their referring to Him (SAW) in kissing the Black Stone, the permissibility of kissing while He was fasting, and many other uncountable events.

Так, these evidences are sufficient to prove the obligation to imitate. Imitation means performing an action as He performed it. Accordingly, imitation in action means acting like His action, in accordance with its quality, and because of His action. "Like His action" is a restriction, since there is no imitation when the figures of the actions differ. "In accordance with its quality" is a second restriction, because it means sharing the purpose and intention of the action. There is no imitation when the action of the Messenger ﷺ and the action of the imitator differ in quality: if one of them is obligatory and the other is not, there is no imitation even if they have the same figure. "Because of His action" is a third restriction. If two people's actions are the same in figure and quality, but neither acted because the other did, they are not imitating each other. For example, when some people agree to pray the Dhuhr prayer, or to fast the month of Ramadan in response to the command of Allah Ta'ala, we do not say that they are imitating one another. Accordingly, if His action occurred in a specific place or time, the place or time have no bearing on following and imitating the Messenger ﷺ, whether the action occurred repeatedly or not, unless the daleel indicates that the worship is specific to a particular place or time. Examples are the specification of Hajj to Arafat, the specification of the prayers to their times, and the specification of fasting to Ramadan. This is imitation. Hence, if the Messenger ﷺ performed an action as mandub (recommended) and we performed it as wajib (obligatory), our action would not be imitation; rather, it would be a breach of the command of the Messenger ﷺ, and that is haram. Thus, ta'assi (imitation) means that we do the same as his action, according to its quality, and because of his action. To imitate his action, it is necessary to fulfil these three restrictions.

So those evidences are sufficient to prove the obligation to imitate. And the imitation is performing like His action. So the imitation in the action is to act: like His action, in accordance with its quality, and because of His action. So the term: "Like His action" is a restriction since there is no imitation with the variation of the actions figures. And the term: "In accordance with its quality" is a second restriction, because it means sharing the purpose and the intention of the action, since there is no imitation with the variation of the two actions (the action of the Messenger (SAW) and the action of the imitator) if one of them being an obligatory and the other is not, even if they have one figure. And the term: "Because of His action" is a third restriction because if the actions two people are the same in the figure and the quality but none of them has acted because the other acted. Like the agreement of some people to pray the Dthuhr prayer, or to fast the month of Ramadhan responding to the command of Allah Ta'ala; we do not say: they are imitating each other. Accordingly if His action happened in a specific place or time; the place or the time have no interference (consideration) in following and imitating (the Messenger (SAW)) whether the action happened repeatedly or not repeatedly, unless the daleel denotes that the worship is specific for a particular place or time, like the specification of the Hajj for Arafaat, the specification of the prayers for their times, and the specification of the sawm for Ramadhan. This is the imitation. Hence if the Messenger performed an action as mandoob, and we performed it as waajib, our action would not be imitation, rather it is breaching the command of the Messenger and that is haraam, so the ta'assi (imitation) is that we do the same like His (SAW) action, according to its quality, and because of His action. To imitate His action; it is inevitable to achieve these three restrictions.