Yuqorida aytilganidek, mujtahid — masalani chuqur o‘rganadigan va hukmini Shariat manbalaridan izlaydigan kishidir. Biroq, Payg‘ambarlar Xabarni, ya’ni Shariatni o‘z ichiga olgan Xabarni olib keladilar. Ikki atama o‘rtasida ko‘rinib turgan farq bor: biri Shariatni olib keladi, ikkinchisi esa hukmlarni chiqarish uchun Shariatga murojaat qiladi. Shuningdek, Payg‘ambar ﷺ vahiy orqali hidoyat olgan edilar. Alloh (SWT) shunday deydi:

As defined earlier, a Mujtahid is a person who studies the problem thoroughly and seeks the solution from the sources of Shari‟ah. However, the Messengers, bring the Message, which includes the Shari‟ah. There is an apparent difference between the two terms. One brings the Shari‟ah while the other goes to the Shari‟ah to extract rulings. Also, Prophet (saw) was guided by the revelation. Allah (swt) says:

{Va u o‘z havosi bilan gapirmaydi. U faqat unga nozil qilingan vahiydir.} (Najm surasi: 3-4)

“Nor does he speak of his desire. It is no less than revelation sent down to him.” (TMQ An-Najm: 3-4)

Mujtahidlar vahiy bilan yo‘naltirilmaydi, chunki Muhammad ﷺ dan keyin boshqa vahiy yo‘q. Mujtahidning ijtihodi xato bo‘lishi mumkin. Payg‘ambar ﷺ aytadilar:

The Mujtahideen are not guided by the revelation because there is no more revelation after Muhammad (saw). A Mujtahid‟s Ijtihad can be wrong. The Prophet (saw) says:

“Kim ijtihod qilib, unda xato qilsa, unga bitta savob bor. Kim ijtihod qilib, to‘g‘ri topsa, unga ikkita savob bor.” (Buxoriy va Muslim).

“Whosoever does Ijtihad and errs therein shall have one reward. And whosoever performs Ijtihad and is correct shall have a double reward.” (Bukhari & Muslim).

Agar Payg'ambar (s.a.v.) mujtahid deb hisoblansa, u holda u (s.a.v.) Xabarni yetkazishda xato qilishi va keyin vahiy uni tuzatishi mumkin edi. Bu esa, vahiy masalani tuzatguncha bo'lgan vaqt ichida Muhammad (s.a.v.) tomonidan yetkazilgan Xabar noto'g'ri bo'lgan degan ma'noni anglatadi, bu esa to'liq mantiqsizdir.

If Prophet (saw) is considered a Mujtahid then there is a possibility of him (saw) making a mistake in delivering the Message and then the revelation corrected him (saw). Then this implies that in the time it takes for the revelation to correct the matter, the Message delivered by Muhammad (saw) was wrong which is completely absurd.

Payg'ambar (s.a.v.) mujtahid bo'lganliklarini qo'llab-quvvatlash uchun keltiriladigan dalillar quyidagilardir:

The arguments which are brought in support of the Prophet (saw) being a Mujtahid, are:

Ko‘zi ojiz bir kishi Islomni o‘rganish uchun uning huzuriga kelganida, Payg‘ambar ﷺ bu masalada qilgan munosabatini Alloh (SWT) tanbeh bilan zikr qildi. Alloh (SWT) shunday deydi: “(Payg‘ambar ﷺ) qovog‘ini solib, yuz o‘girdi, chunki unga ko‘zi ojiz kishi keldi (uni bo‘lib). Ammo sizga nima ma’lum, balki u poklanar? Yoki nasihat olar va eslatma unga foyda berar? Lekin o‘zini behojat deb biladiga — unga siz e’tibor berasiz. Holbuki, u poklanmasa, sizga aybdor bo‘lmaysiz. Lekin sizga qat’iyat bilan, qalbida qo‘rquv bilan intilib kelganga esa, u (kishi)ni e’tiborsiz qoldirasiz. Hech bunday bo‘lmasin! Albatta, bu (Qur’on) eslatma-nasihatdir.” (TMQ Abasa 1–11)

When a blind man came to learn Islam from him (saw) and Allah (swt) in this regard addressed the attitude of the Prophet (saw). Allah (swt) says: “(The Prophet (saw)) frowned and turned away, because there came to him the blind man (interrupting). But what could tell you per chance he might grow in purity? Or that he might receive admonition and the reminder might profit him? As to the one who regards himself as self sufficient, to him does you attend. Though it is no blame to you if he grows not in purity. But as to him who came to you striving earnestly and with fear (in his heart) of him as though unmindful. By no means (should it be so) for it is indeed a Message of remembrance.” (TMQ Abasa 1-11)

Oyat Abdulloh ibn Ummi Maktum bilan sodir bo‘lgan voqeaga ishora qiladi: u Payg‘ambar ﷺ huzuriga kelib, Qur’onni o‘rgatishni so‘raganida, Payg‘ambar ﷺ Quraysh boshliqlaridan biriga da’vat qilayotgan edi.

The Ayah is addressing what happened with Abdullah ibn Ummi Muktum when he came to the Prophet (saw), wanting to learn the Qur‟an while the Prophet (saw) was giving Da‟wah to one of the heads of Quraysh.

Bu vaziyatda Payg'ambar (s.a.v.) ikki yo'l oldida edi: yo Abdulloh ibn Ummi Maktumga e'tibor berish, yoki Quraysh boshliqlari bilan da'vatni davom ettirish; u (s.a.v.) ikkinchisini tanladi. Ikkala harakat ham mubох (ruxsat etilgan) edi va Alloh (s.w.t.) u zotga boshqa yo'lni ma'qul ko'rdi. Bundan tashqari, oyatning tuzilishi Payg'ambarning (s.a.v.) tanlovini harom deb ko'rsatmaydi! Keltirilgan boshqa oyat esa Badr jangi vaqtidagidir:

In this situation the Prophet (saw) had two options, either to attend to Abdullah ibn Ummi Muktum or continue the Da‟wah with the heads of Quraysh; he (saw) chose the latter. Both actions were Mubah (permissible) and Allah (swt) preferred for him (saw) the other option. Moreover, the structure of the Ayah does not indicate the Prophet‟s (saw) choice as being Haram! The other Ayah, which is brought, is during the battle of Badr:

“Payg‘ambarga yer yuzini to‘liq bo‘ysundirmaguncha asirlar tutishi munosib emas. Siz dunyoning vaqtinchalik boyliklarini istaysiz. Ammo Alloh oxiratni ko‘zlaydi. Alloh qudratda ulug‘dir, hikmatli zotdir.” (TMQ al-Anfol: 67)

“It is not fitting for a Prophet (saw) that he should have prisoners of war until he has thoroughly subdued the land. You look for the temporal goods of this world. But Allah looks to the Hereafter. And Allah is Exalted in might, Wise.” (TMQ al-Anfal: 67)

Keyingi oyatda Alloh (SWT) Payg'ambar ﷺ asirlarni fidya evaziga olganlarida hech qanday gunoh qilinmaganini zikr qiladi.

In the succeeding Ayah Allah (swt) mentions that no sin was committed when the Prophet (saw) took in prisoners for ransom.

“Agar Allohning oldindan belgilagan hukmi bo‘lmaganida, olgan fidyangiz uchun sizlarga katta azob yetgan bo‘lardi.” (TMQ al-Anfol: 68)

“Had it not been for a previous ordainment from Allah, a severe punishment would have reached you for the (ransom) that you took.” (TMQ al-Anfal: 68)

Yana bu voqeada Payg'ambar (saw) ikki yo'l oldida edi: kofirlarni o'ldirishni davom ettirish yoki to'xtab, kofirlarni fidya evaziga asir sifatida olish. U (saw) ikkinchi yo'lni tanladi, ammo Alloh (swt) jang maydonida kofirlarni o'ldirishni davom ettirishni u zotdan afzal ko'rdi. Demak, ikkala dalil ham Payg'ambar (saw) mujtahid bo'lganligi da'vosini qo'llab-quvvatlamaydi. Note: the Prophet (saw) in the original is rendered with "(saw)" as written, following the instruction that honorifics written in abbreviated form are kept as they appear in the source text, not converted to ﷺ.

Again even in this incident the Prophet (saw) had two options: either to keep on killing the Kuffar or to stop and take the Kuffar as ransom. He (saw) chose the latter option, but Allah (swt) preferred for him (saw) to continue on killing the Kuffar in the battlefield. Thus, neither argument supports the claim that the Prophet (saw) was a Mujtahid.