"Biz sendan oldin ham faqat Biz vahiy qiladigan erkaklarnigina yubordik. Agar bilmasangiz, ilm ahllaridan so'rang."(TMQ An-Nahl: 43)

“We have not sent before thee but men whom We reveal to them. So ask the people of knowledge if you know not”.(TMQ An-Nahl: 43)

Bu oyat inkor etuvchilarning Muhammad (ﷺ) insон zoti ekanligini rad etgan bahslariga javoban nozil bo‘lgan. Biroq oyatning lafzi umumiy bo‘lib, e’tibor berilishi kerak bo‘lgan narsa lafzning umumiyligi bo‘lib, sababning xususiyligi emas (Al-'ibra bi 'umum al-lafz laa bi khususiyyat al-sabab). Bundan tashqari, u biror muayyan masala haqida emas, balki bilmaydiganlarning bilganlardan so‘rashi haqida umumiy gapiradi. Chunki unda mushriklarga ahli kitobdan so‘rashlari buyuriladi, ya’ni Alloh (swt) oldingi ummatlarga insonlar bo‘lmagan elchilar yubormaganini ularga o‘rgatishlarini so‘rashlari aytiladi. Ular bu ma’lumotdan bexabar edilar, shuning uchun Alloh (swt) ularga bilguvchilardan so‘rashni buyurdi.

This Ayah was revealed in response to the disbelievers‟ argument who rejected Muhammad (saw) was a human being. However the wording of the Ayah is general and what matters are the generality of the wording and not the specificity of the cause (Al-'ibra bi 'umum al-lafz laa bi khususiyyat al-sabab). Moreover, it is not about a specific subject, it is general about the request from those who do not know to ask those who do know. For it requests the Mushrikeen to ask the People of the Book to teach them that Allah (swt) has not sent to previous nations Messengers who were not human beings. They were ignorant of this information so He (swt) ordered them to ask those who know.

„Fas'alu" (so'rang) so‘zi umumiy ma’noda kelgan, ya’ni bilim olish maqsadida so‘rash ma’nosida. U e’tiqodga emas, balki ilmga taalluqlidir. Oyatda zikr ahli deb ataladigan kishilar Kitob ahli bo‘lsa-da, bu atama umumiy tarzda kelgan va u barcha zikr ahlini, ya’ni musulmonlarni ham, musulmon bo‘lmaganlarni ham o‘z ichiga oladi. Musulmonlar zikr ahlidir, chunki Qur’on zikrdir. Alloh (SWT) aytadi:

The word „Fas'alu' (ask) has come with a general import i.e. ask in order to learn. It is related to knowledge and not to belief (Iman). Although the people of Zikr mentioned in the verse are the People of the Book, the term came in a general manner and it includes all people of Zikr, whether Muslims or non-Muslims. The Muslims are the people of Zikr because the Qur‟an is a Zikr. He (swt) said:

“Biz sizga ham (ey Muhammad ﷺ) Zikrni (eslatma va nasihat, ya'ni Qur'onni) nozil qildik, toki odamlarga o'zlariga nozil qilingan narsani aniq bayon qilasiz va ular fikr yuritsinlar.” (TMQ An-Nahl: 44)

“And We have also sent down to you (O Muhammad [saw]) the Zikr (reminder and advice [i.e. the Qur‟an]), that you may explain clearly to men that which was sent down to them, and that they may give thought.” (TMQ An-Nahl: 44)

Demak, faqat hukmi shar'iy bo'yicha taqlid qilish har bir musulmon uchun ruxsat etilgandir. Bu tushuncha quyidagi hadis bilan yana bir bor tasdiqlanadi.

Hence, Taqleed only in the Hukm Shar‟i is allowed for every Muslim. This understanding is further supported by the following Hadith.

Jobir (ra) rivoyat qilishicha, bir kishining boshi jarohatlangan edi. U uxlab yotganida tush ko'rib, mani chiqardi. U sahobalardan tayammum qilsa bo'ladimi, deb so'radi. Ular unga ghusl qilmaslik uchun hech qanday uzr yo'qligini aytishdi. U ghusl qilgandan so'ng vafot etdi. Payg'ambar ﷺ ga bu voqea xabar qilinganda, u ﷺ dedi: “Albatta, unga tayammum qilishi, boshiga bir parcha mato qo'yishi va uni mash qilishi, so'ngra tananing qolgan qismini yuvishi kifoya qilar edi”. (Abu Dovud va Ahmad)

Jabir (ra) has narrated that one man suffered a wound to his head. Whilst sleeping he had a wet dream. He asked the companions if he could make Tayammum. They said that he had no excuse for not performing Ghusl. After performing Ghusl the man died. When the Prophet (saw) was informed of the incident he (saw) said: “Verily it was enough for him to do Tayammum, to place a piece of cloth on his head, which he should then wipe (Masah) and then for him to wash the rest of his body”. (Abu Dawud & Ahmad)

U shundan keyin u zot (saw) dedi:

He (saw) then said:

"Bilmasalar, so'rashlari kerak."42

“They (the companions) should ask if they do not know.”42

Shunday qilib, Payg'ambar ﷺ sahobalarga hukmni bilmasalar, uni so'rashlari kerakligini juda aniq qilib bayon qildilar.

Thus, the Prophet (saw) made it very clear to the companions that they should ask about the ruling if they are not aware of it.

Ash-Sha'biy rivoyat qilgan, deb sahih ravishda naql qilingan: "Rasulullah ﷺ ning sahobalaridan olti kishi odamlarga fatvo berar edi: Ibn Mas'ud (roziyallohu anhu), Umar ibn al-Xattob (roziyallohu anhu), Ali ibn Abu Solib (roziyallohu anhu), Zayd ibn Sobit (roziyallohu anhu), Ubayy ibn Ka'b (roziyallohu anhu) va Abu Muso (roziyallohu anhu). Ulardan uch kishi o'z fikrini boshqa uch kishining fikriga qoldirar edi. Ibn Mas'ud o'z fikrini Umarning fikriga qoldirar edi, Abu Muso o'z fikrini Aliyning fikriga qoldirar edi, Zayd esa o'z fikrini Ubayy ibn Ka'bning fikriga qoldirar edi." Bu shuni ham ko'rsatadiki, musulmonlar sahobalarga ergashar edilar, ulardan ba'zilari esa bir-biriga ergashar edi.

It has been authentically reported that al-Sha'bi said: “There were six companions of the Messenger of Allah (saw) who used to deliver legal opinions to the people. Ibn Mas'ud (ra), Umar b. al-Khattab (ra), 'Ali b. Abi Talib (ra), Zayd b. Thabit (ra), Ubayy b. Ka'b (ra), and Abu Musa (ra). Three used to leave their opinion for the opinion of the other three. Ibn Mas‟ud used to leave his opinion for Umar's opinion, Abu Musa used to leave his opinion for the opinion of 'Ali and Zayd used to leave his opinion for the opinion of Ubayy b. Ka‟b.” This also indicates that the Muslims used to imitate the Sahabah and some of them used to imitate each other.