Ba'zilarga Islomda aql-idrokning roli haqidagi mavzu juda g'alati tuyulishi mumkin. Afsuski, Islom haqida xabardorlikning yetishmasligi bunday tushunchaga olib keladi. Qur'onni va Payg'ambar ﷺ hayotini o'rganish shuni ko'rsatadiki, vahiy bu mavzuga katta e'tibor qaratgan. Vahiy bu masalaga murojaat qilishi tabiiy, chunki muayyan xulq-atvorni shakllantirish uchun insonning fikrlash tarzi ham hisobga olinishi kerak. Vahiy bu hal qiluvchi masalaga murojaat qilganda, u shunday samarali usulda qilganki, butun jamiyatning spirtli ichimliklardan voz kechishi uchun faqat bitta oyat kifoya qildi.

To some, the subject of the role of intellect in Islam seems quite bizarre. Unfortunately, the lack of awareness about Islam yields such an understanding. Through researching the Qur‟an and the life of the Prophet (saw) it is apparent that much emphasis was placed on this subject by the revelation. It is natural for the revelation to address this subject because in order to formulate a specific behaviour, the individual‟s way of thinking must be addressed. When the revelation addressed this crucial issue it did so in such an effective manner that it took only one Ayah for the entire society to abstain from alcohol.

Payg'ambar Muhammad ﷺ odamlarga amallariga oid huquqiy masalalarni nafaqat bayon qildilar, balki ularning aqllarini to'g'ri yo'lga yo'naltirdilar va aqlning chegarasini ham aniq ko'rsatdilar.

Prophet Muhammad (saw) not only clarified matters of law to the people that dealt with their actions but also directed their intellect and clarified its limitation.

Bu narsa Payg'ambar (saw) davrida, quyosh tutilgan kuni, ya'ni ularning (saw) o'g'li Ibrohim (ra) vafot etgan kunda yaqqol ko'rindi. Odamlar quyosh o'g'li vafoti tufayli tutilgan deb aytganlarida, u zot (saw) ularga quyosh va oy Allohning (swt) belgilaridan ekanini aytdilar. Ular birovning o'limi yoki tug'ilishi uchun tutilmaydi; shuning uchun bu ikki voqea o'rtasida hech qanday bog'liqlik yo'q.

This is evident when the sun eclipsed during the time of the Prophet (saw) on the same day that his (saw) son Ibraheem (ra) died. When people suggested that the sun eclipsed because of the Prophet‟s (saw) son‟s death, he (saw) told them that the sun and the moon are signs from Allah (swt). They do not eclipse for someone‟s death or birth; therefore there is no relationship between the two events.

Aql yo'naltirish usuli va sog' aqlning tamoyillari o'z o'rnida ishlagan edi, qachonki Payg'ambar ﷺ bir guruh odamlarning yomg'ir yulduz ta'siri bilan yog'adi, degan tushunchasidagi noto'g'rilikni tuzatgan edi. U zot ularga yulduzning Rabbi bo'lgan Alloh (SWT) yomg'irni yog'dirishini aytdi. Bular aqlning o'rniga oid ko'plab misollardan faqat ikkitasidir.

The method of directing the intellect and sound principles of reason were at work when the Prophet (saw) cleared the misunderstanding of a group of people when they said that rain occurs due to the influence of the star, telling them that the Lord of the star, Allah (swt), causes the rain to occur. These are just two of the many examples addressing the role of the intellect.

Islom odamlarning aqlini yo‘naltirganini tushunganimizdan so‘ng, keyingi savol tug‘iladi: Islomda aqlning aniq o‘rni qanday?

Having understood that Islam directed the people‟s intellect, the next question, which arises, is what exactly is the position of the intellect in Islam?

Islomda aql o‘ynaydigan rol juda muhimdir. Aql islomiy aqidani tushunish va qabul qilish uchun ishlatiladi hamda Islomga kirishning yagona maqbul yo‘lidir. Islom Allohga (SWT) iymon keltirishda aqlni ishlatishni majburiy qiladi va aqidada taqlidni (ko‘r-ko‘rona ergashishni) taqiqlaydi.

In Islam the role played by the intellect is a very significant one. The intellect is used to understand and accept the Islamic „Aqeedah (doctrine) and is the only acceptable method to enter Islam. Islam compels the use of the intellect to believe in Allah (swt) and forbids imitation (Taqleed) in „Aqeedah.

Islom Alloh (SWT)ning borligi va yagonaligini, Muhammad ﷺ ning payg‘ambarligini hamda Qur’on Alloh (SWT)ning kalomi ekanligini isbotlovchi aqliy dalillarni taqdim etadi. Shunday ekan, Islom poydevori aql orqali erishilgan e’tiqodga asoslangan. Ushbu ishonchli dalil orqali aql ham, qalb ham qanoatlanadi va ko‘r-ko‘rona e’tiqoddan hamda xurofotdan xoli bo‘ladi.

Islam provides rational evidences to prove the existence and the oneness of Allah (swt), the Prophethood of Muhammad (saw), and that the Qur‟an is the word of Allah (swt). Thus the foundation of Islam is built upon conviction through the intellect. Through this sound proof, the intellect and the heart are satisfied and devoid of any blind faith and superstitions.

Qur’on va Payg‘ambarlikning haqqoniyligi aqlga asoslangan bo‘lgani uchun, farishtalar va jinlarga iymon, yoki jannat va do‘zax haqidagi bayonlar Qur’onning haqqoniyligiga va Muhammad ﷺ ning payg‘ambarligiga asoslangan.

Since the authenticity of the Qur‟an and Prophethood of Prophet (saw) is built upon the intellect, the belief in beings such as the angels and Jinns, or descriptions of heaven and hell are based upon the authenticity of the Qur‟an and the Prophethood of Muhammad (saw).

Aqidaga intellektual yo‘l bilan erishilgandan so‘ng, aql boshqacha vazifa bajaradi. U faqat masalani va vahiyni tushunish hamda vahiyni masalaga tatbiq etish vazifasini bajaradi. Aql vahiyni manba sifatida ishlatib, har qanday masala bo‘yicha hukmlarni chiqaradi — taharat (vuzu) masalasidan tortib Islom davlatining tashqi siyosatigacha.

Once the „Aqeedah of Islam is arrived at intellectually, the intellect then plays a different role. It plays a role of only understanding the issue and the revelation and then applying the revelation to the issue. The intellect uses the revelation as a source to derive rulings on any issue, from Wudhu (ablution) to the foreign policy of the Islamic State.

Muhim narsa shuni anglash kerakki, aql hukm uchun sabab o‘ylab topish uchun ishlatilmaydi, agar bu sabab matnda zikr etilgan bo‘lmasa. Har qanday hukm uchun sabab da’vo qilish, Allohning o‘sha hukmdan nimani niyat qilganini tushuna olamiz, degan ma’noni anglatadi, bu esa mumkin emas. Masalan, biz aql yordamida nima uchun vudu’ qilishimizning sababini topa olmaymiz. Aql, ehtimol, bu shaxsiy gigiyena uchun deb o‘ylashga olib kelardi.

It is important to realise that the intellect cannot be used to conjure up a reason for a ruling, unless the reason is mentioned in the text. Claiming a reason for any ruling implies that we can comprehend what Allah (swt) intended for that ruling, which is impossible. For example, we cannot use the intellect to infer a reason for why we perform Wudhu. The intellect would probably lead one to assume that it is for the sake of personal hygiene.

Agar suv mavjud bo'lmasa, unda biz tayammum qilishimiz kerak (chang bilan o'zini artish talab qilinadigan amallar majmui). Agar vudu'ning sababi poklik bo'lganida, suv mavjud bo'lmaganda Alloh (SWT) nima uchun bizga o'zimizni chang bilan artishni buyurardi?

However, if water is not accessible then we are supposed to do Tayammum (a series of actions requiring one to wipe themselves with dust). If the reasoning behind Wudhu were cleanliness, then why would Allah (swt) order us to wipe ourselves with dust if water is inaccessible?

Aql (aql)ning to‘g‘ri ishlatilishini Sahobalar (roziyallohu anhum)ning xatti-harakatlarida ko‘rish mumkin. Badr jangi paytida Payg‘ambar ﷺ qo‘shinni ma'lum bir joyda joylashtirgan edilar. Habbob ibn al-Mundir (roziyallohu anhu) Payg‘ambar ﷺdan uning qarori vahiyga asoslanganmi yoki harbiy-taktik qarormi, deb so‘radi. Payg‘ambar ﷺ bu harbiy-taktik qaror ekanini aytdilar. Shunda Habbob ibn al-Mundir o‘sha joy noto‘g‘ri ekanini aytdi. Bu voqeadan ko‘rinadiki, Sahobalar (roziyallohu anhum) vahiy bilan aql o‘rtasidagi nozik chegarani anglaganlar. Ular hech qachon o‘z fikrlarini vahiy ustida hukm chiqarish uchun ishlatmaganlar.

The proper use of the intellect can be seen in the actions of the Sahabah (ra). During the battle of Badr the Prophet (saw) had stationed the army at a certain location. Habab bin al-Munthir (ra) inquired from the Prophet (saw) whether his (saw)‟s decision was based on the revelation or a tactical decision. The Prophet (saw) replied by saying that it was a tactical decision. Upon this Habab bin al-Munthir said that the location was a wrong one. From this incident we can see that the Sahabah (ra) recognised the fine line between the revelation and the intellect. They never used their thinking to pass judgments on the revelation.

Boshqa mafkuralarda aql o‘zi bajara olmaydigan rolni o‘ynaydi. G‘arb demokratiyalarida aqlga insonning hayotini tashkil etish cheksiz vazifasi berilgan; biroq u tarafkashlik, tafovut, farqlar, ziddiyatlar va muhitning ta’siriga duchor bo‘ladi. Islomda esa aqldan qonun chiqarish uchun emas, balki vahiyni tushunish va uni amalda qo‘llash uchun foydalaniladi.

In other ideologies the intellect plays a role that it cannot fulfil. In Western democracies, intellect is given the unlimited role of organising man‟s life; however, it is subject to biases, disparity, differences, contradictions, and the influence of the environment. However, in Islam the intellect is not used to legislate, but to understand the revelation and to apply it.

Aql haqida shuni aytish kerakki, musulmonlar Habab ibn al-Mundzir (roziyallohu anhu) bilgan vahiy bilan aql o'rtasidagi nozik chegarani xuddi shunday anglashlari lozim. Afsuski, musulmonlar Allohning (SWT) bizga bergan hukmlarini tushuntirish uchun aqllarini ishlata boshladilar, masalan: namoz yaxshi mashq, ro'za tana uchun foydali va hokazo. Bundan tashqari, ba'zi hollarda musulmonlar Allohdan (SWT), koinot Yaratuvchisidan kelgan hukmlardan ko'ra, odamlar tomonidan yaratilgan qonunlar hukmini afzal ko'ra boshladilar.

With regard to the intellect, Muslims need to have the same awareness of the fine line between revelation and „Aql that Habab bin al-Mundthir (ra) had. Unfortunately, Muslims have begun to exercise their intellect to pass on the rulings given to us by Allah (swt), e.g. Salah is good exercise, fasting is good for the body, etc. Furthermore, in some cases Muslims have started to prefer the ruling of man-made laws to those of the Creator of the Universe, Allah (swt).