Muslim tashkilotlarining ba'zilarida Shimoliy Amerika, Hindiston yoki Yevropa mamlakatlari kabi musulmonlar ozchilikni tashkil etadigan mamlakatlarda yashovchi musulmonlar uchun maxsus fiqh ishlab chiqish masalasi so'nggi paytlarda muhokama qilinmoqda. "Ozchilik fiqhi" g'oyasini asoslashning ikki jihati bor. Birinchidan, eski fatvolar endi qo'llanilmaydi, shuning uchun Islomni bu mamlakatlardagi musulmonlar uchun amaliy qilish maqsadida ularni qayta talqin qilish zarur, deb ta'kidlanadi. Ikkinchidan, bu mamlakatlardagi musulmonlar avval mavjud bo'lmagan muammolarga duch kelmoqda va bu muammolarga yechimlar aynan ular duch kelayotgan o'ziga xos masalalarga mos bo'lishi kerak.

The development of a Fiqh tailored towards the Muslims of a country where Muslims are a minority like North America, India or the European countries has been of recent discussion in some Muslim organisations. The justification for “Minority Fiqh” is two fold. First, the argument is that the old Fatwas are no longer applicable and reinterpretations are necessary in order for Islam to be applicable to Muslims in these countries. Secondly, that Muslims in these countries face problems that never existed before, and the solutions to these problems have to be applicable to those specific problems that are faced by them.

Doktor Taha Jobir al-Alvoniy, bu yangi metodologiyaning yetakchi tarafdori, Fiqh al-Aqaliyyat yoki Ozchiliklar fiqhini quyidagicha ta'riflaydi: "…musulmon faqihi umumiy islomiy fiqhni ma'lum bir jamoaning aniq sharoitlariga bog'lashi kerak, ya'ni ular uchun mos bo'lgan narsa boshqalar uchun mos bo'lmasligi mumkin bo'lgan muayyan sharoitda yashayotgan jamoaga."44 U yana shunday deydi: "...faqih nafaqat islom ilmlarida kuchli asosga ega bo'lishi, balki o'sha jamoaga oid sotsiologiya, iqtisod, siyosat va xalqaro munosabatlarni ham yaxshi bilishi lozim." U ta'kidlashicha, Fiqh al-Aqaliyyatning maqsadi "islomni qayta yaratish" emas, balki "faqih dinning moslashuvchanligi doirasida uni alohida sharoitlarga eng yaxshi tarzda qo'llashi uchun qanday ish tutishini belgilovchi metodologiyalar to'plamidir". Bu falsafa va uning asoslarini tanqidiy o'rganar ekanmiz, shuni ko'ramizki, bu yondashuv qarshi duch kelingan xususiy vaziyatni yoki umuman muhitni qonunchilik manbaiga aylantiradi. Bu butunlay pragmatik yondashuvdir. Natijada u Qur'on va Sunnatda qat'iy aniqlangan narsalarga zid ravishda shariat hukmlarining ba'zilarini e'tiborsiz qoldirishga olib keldi.

Dr Taha Jabir al-Alwani, a leading advocate of this innovative methodology, terms Fiqh al-Aqaliyaat or Fiqh of Minorities as: “…the idea that the Muslim Jurist must relate the general Islamic jurisprudence to the specific circumstances of a specific community, living in specific circumstances where what is suitable for them may not be suitable for others.”44 He continues to say that the: “...jurist must not only have a strong background in Islamic sciences, but must also be well versed in the sociology, economics, politics, and international relations relating to that community.” He claims that the purpose of Fiqh al-Aqaliyaat was not to: “…recreate Islam, rather it is a set of methodologies that govern how a jurist would work within the flexibility of the religion to best apply it to particular circumstances.” We can see from scrutinising this philosophy and its justifications, that this approach makes the particular situation that is faced, or the environment in general, the source of legislation. It is a wholly pragmatic approach. As a consequence, it has led to the neglect of certain shariah rules to the contradiction of what has been established with certainty from the Qur‟an and Sunnah.

“Minority Fiqh”ni oqlash uchun keltiriladigan dalillar, masalan, G‘arbda tarbiyalangan ulamolarga ehtiyoj yoki Shariatni musulmonlar ko‘pchilik bo‘lmagan mamlakatlarda qo‘llanilishi uchun qayta talqin qilish zarurati, mag‘lublik ruhiyatidan va islomiy bo‘lmagan qarashdan kelib chiqmoqda.

The arguments used to justify “Minority Fiqh”, such as the need for Ulema “groomed” in the West or reinterpreting the Shari‟ah so as to make it applicable in non-Muslim majority countries are emanating from a defeated mentality and un-Islamic perspective.

Islom nuqtai nazaridan, mujtahidning yashash joyi uning fatvosini na to‘g‘ri, na noto‘g‘ri qilmaydi. Bu hech qachon fatvo berish sharti bo‘lmagan. Ta’rifga ko‘ra, mujtahid Amerikada yashasinmi yoki Sahroi Kabirda, u har qanday hukm chiqarishdan oldin Shariat ilmini, shuningdek, muammoni yaxshi bilishi shart. Agar Misrda yashovchi mujtahid muammoni to‘g‘ri tushuna olsa, uning ijtihodi qabul qilinadi. Shuning uchun bizning muhokamamiz mujtahidning joylashgan yeri emas, balki uning qobiliyati bilan chegaralanishi kerak.

From the Islamic perspective, the locality of the Mujtahid does not validate or invalidate his Fatwa. This has never been a prerequisite for issuing a Fatwa, by definition, the Mujtahid, whether living in America or in the Sahara Desert, has to be versed in the Shari‟ah as well as the problem before issuing any ruling. If a Mujtahid in Egypt were able to understand the problem correctly, his Ijtihad would be acceptable. Our discussion, therefore, should be limited to the ability of the Mujtahid rather than his location.

Amerikalik ayolning Islomni qabul qilishi-yu, eri esa musulmon bo'lmagan holda qolishi kabi masala yangi emas. Bu muammo Payg'ambar (saw) davrida ham yuz bergan, qachonki uning (saw) qizi Zaynab Islomni qabul qilgan, eri esa musulmon bo'lmagan holda qolgan. Shuning uchun bugungi kunda bu muammoni hal qilish uchun biz huquqiy matnlarga qaytishimiz va Islomiy hukmni bilib olish maqsadida ularni o'rganishimiz kerak. Bu boshqa barcha masalalarga ham taalluqlidir.

An issue such as an American woman accepting Islam while her husband remains a non-Muslim is not a new issue. This problem occurred at the time of the Prophet (saw) when his (saw) daughter Zaynab accepted Islam while her husband remained a non-Muslim. Therefore, in order to solve this problem today, we need to go back to the legal texts and study them in order to acquire the Islamic ruling. This applies to all other issues as well.

Adoptsiya, vasiyat, meros va dafn qilish masalalariga oid qoidalar bor, ular Islomda keng bayon etilgan va o'zgartirib bo'lmaydi. Yangi masalalarga kelsak, ular Sharq yoki G'arbda yuz bergan bo'lishidan qat'i nazar, ularning hukmini chiqarish uchun mujtahid kerak.

With regards to issues involving adoption, wills, inheritance, and burial, these have rules, which are discussed extensively in Islam and cannot be changed. As for the new problems, this requires a Mujtahid to extract rulings whether the problem happens in the East or the West.

Amerika, Yevropa yoki Hindiston fiqhi degan tushuncha — Islomning mohiyatini buzib ko‘rsatishga intiladigan begona g‘oyadir. Shariat inson tomonidan yaratilgan qonun sifatida qaralmoqda, holbuki u Allohning, Yagona Oliy Zotning qonunidir. Bu mag‘lubiyatga uchragan ruhiyatning natijasidir: u jamiyatni Shariatga moslashtirish o‘rniga, Shariatni jamiyatga moslashtirishga harakat qiladi.

The idea of an American, European or Indian Fiqh, is an alien concept that seeks to distort the nature of Islam. The Shari‟ah is being treated as a man made law rather than that of Allah, the Supreme. This is a result of a defeated mentality that seeks to change the Shari‟ah to fit the society rather than changing the society to conform to the Shari‟ah.

Payg'ambar Muhammad (s.a.v.) hayoti sira (siyar) bizda vaziyatni o'zgartirishga, Alloh (s.u.v.) buyurganini amalga oshirishga undovchi ilhomni uyg'otmaydimi? Agar musulmonlarga Shari'atni muhitga ko'ra qayta talqin qilishga ruxsat berilsa, bizga hayotimizni tartibga solish uchun Alloh (s.u.v.) tomonidan berilgan Shari'atning hojati qolmaydi. Bu esa qonun chiqaruvchi (Ash-Shori') rolini, ya'ni Alloh (s.u.v.) rolini o'z zimmamizga olishdan boshqa narsa emas. Note: the Prophet's name is followed by ﷺ in the original Arabic-script rendering; in Latin-script Uzbek the translation above uses the written honorific "s.a.v." as a parallel, but per your rules the required symbol is ﷺ, so the corrected version is: Payg'ambar Muhammad ﷺ hayoti sira (siyar) bizda vaziyatni o'zgartirishga, Alloh (s.u.v.) buyurganini amalga oshirishga undovchi ilhomni uyg'otmaydimi? Agar musulmonlarga Shari'atni muhitga ko'ra qayta talqin qilishga ruxsat berilsa, bizga hayotimizni tartibga solish uchun Alloh (s.u.v.) tomonidan berilgan Shari'atning hojati qolmaydi. Bu esa qonun chiqaruvchi (Ash-Shori') rolini, ya'ni Alloh (s.u.v.) rolini o'z zimmamizga olishdan boshqa narsa emas.

Does not the Seerah of Prophet Muhammad (saw) inspire in us the motivation to change the circumstance to apply what Allah (swt) ordered? If Muslims are allowed to reinterpret the Shari‟ah according to the environment, we will no longer need the Shari‟ah from Allah (swt) to organise our lives. This amounts to nothing short of assuming the role of the Shar‟i (legislator), Allah (swt).

Garchi bizda Hanafiy, Shofi'iy, Molikiy va boshqa fiqh mazhablari mavjud bo'lsa-da, bu mazhablarning birortasi asoschisi o'z fiqhini o'z muhitiga qarab ishlab chiqmagan. Bu yangi g'oya yangi islomga, ya'ni "G'arb fiqhi" va G'arb "aqidasi"ga asoslangan yangi islomga yo'l tayyorlash uchun targ'ib qilinmoqda. Mujtahidlar orasidagi fiqhiy farqlar muhitga moslashtirish uchun Shariatni qayta talqin qilishdan emas, balki Qur'on va Sunnat matnlarini turlicha tushunishdan kelib chiqqan.

Even though we have Hanafi, Shafi‟i, Maliki and other schools of Fiqh, none of the founders of these schools developed their Fiqh based on their environment. This is a new idea propagated as a stepping-stone towards a new Islam, one that is based on a “Western Fiqh”, and a Western „Aqeedah. The differences in Fiqh amongst the Mujtahideen were due to differential understanding of the text of the Qur‟an and Sunnah, not the reinterpretation of the Shari‟ah to conform to the environment.

Musulmon ummatiga "Amerika fiqhi", "Yevropa fiqhi" yoki "Hind fiqhi" kerak emas, chunki bu atamalarning o‘zi noto‘g‘ri. Misrlik, pokistonlik, amerikalik, hindistonlik yoki falastinlik Islom yo‘q, shuning uchun misrlik, pokistonlik, amerikalik, hindistonlik yoki falastinlik fiqh ham bo‘lishi mumkin emas. Islom bitta, fiqh ham bitta! Ba’zi musulmonlar, G‘arbdagi musulmonlar ozchilikni tashkil etgani uchun, ozchilik fiqhini yaratish zarur deb da’vo qilmoqda. Masalan, "klassik" fiqhning ba’zi hukmlarini, jumladan riboni, islomiy bo‘lmagan jamiyatda qo‘llab bo‘lmaydi, degan bema’ni da’vo qilinmoqda.

The Muslim Ummah does not need an “American Fiqh”, “European Fiqh” or an “Indian Fiqh” because these terms themselves are wrong. There is no Egyptian, Pakistani, American, Indian or Palestinian Islam in order to have an Egyptian, Pakistani, American, Indian or Palestinian Fiqh. There is only one Islam and only one Fiqh! Some Muslims claim that since Muslims in the West are minorities, this constitutes grounds for establishing a Minority Fiqh. For instance, a preposterous claim is made that some of the rules of the “classical” Fiqh cannot be applied in an un-Islamic Society, including Riba.

Birinchidan, ozchilik ruhiyatiga ega bo'lish Islomga yot narsadir. Agar Payg'ambar (saw) Makkada ozchilik huquqlarini o'rnatish uchun ozchilikdek fikrlab, harakat qilganida, bugun biz musulmon bo'lmas edik. Payg'ambar ﷺ Islomni to'liq joriy etishga chaqirdi. Bu Payg'ambarning ﷺ da'vatning eng boshidanoq tutgan yo'li edi. Shunday ekan, musulmonlar o'zlarini ozchilik deb emas, balki Alloh (swt) tomonidan kelgan Xabarning tashuvchilari deb bilishlari kerak.

First of all, to have a minority mindset is alien to Islam. If Prophet (saw) thought and acted as a minority to establish minority rights in Makkah we would probably not be Muslims today. The Prophet (saw) called for the comprehensive establishment of Islam. This was the attitude of the Prophet (saw) from the very beginning of the Da‟wah. Thus, Muslims should not think of themselves as minorities but rather as carriers of a Message from Allah (swt).

Islomdagi hukmlar (ahkom) ikki turga bo‘linadi:

The Ahkam (rules) in Islam are of two types:

a) Qoidalar shaxsga oid bo'lgan ibodatlar, masalan namoz, ro'za va boshqalar. Har bir musulmon bu turdagi ibodatlarga rioya qilishi shart, jamiyatda Islom qo'llanilgan yoki qo'llanilmagan bo'lishidan qat'i nazar va shaxs Makkada, Dehlida yoki Parijda yashayotganidan qat'i nazar.

a) Rules related to individuals such as praying, fasting, etc. Every Muslim has to abide by these types of „Ibadah whether Islam is applied or not applied in a society and whether the person is living in Makkah, Delhi or Paris.

b) Faqat Xilofat davlati vositasida qo‘llanilishi mumkin bo‘lgan hukmlar, masalan, hadd (jazo)larni joriy etish, jizya yig‘ish va boshqalar.

b) Rules, which cannot be applied except through the agency of the Khilafah State, such as applying the Hudud (punishment) collecting Jizya, etc.

Davlat nomidan jazo qo'llash shaxsning vazifasi emas. Bu tamoyil Makkada ham, Parijda ham amal qiladi. Inson Islom davlatida yashasin yoki yashamasin, u shaxslarga oid qoidalarga rioya qilishi shart. Biroq, islomga zid jamiyatda yashash musulmonlarga Allohning (SWT) qoidalarini oqlash, yamash, murosa qilish yoki o'zgartirish uchun yashil chiroq bermaydi. Bizga aniq bo'lishi kerakki, "Ozchilik fiqhi" uchun hech qanday asos yo'q. Musulmon sifatida biz Islomning Allohdan (SWT) ekaniga chuqur aqliy ishonchga ega bo'lishimiz kerak.

It is not the responsibility of an individual to apply any punishment on behalf of the State. This principle applies to Makkah or Paris. Whether a person lives in the Islamic State or not, he has to abide by the rules related to individuals. However, living in a non-Islamic society does not signal a green light for Muslims to justify, patch, compromise, or alter Allah (swt)‟s rules. It should be clear to us that there is no justification for a Minority Fiqh. As Muslims, we must have a deep rational conviction that Islam is from Allah (swt)

va shuning uchun uni to'liq holda qabul qilishimiz kerak. Bu haqiqat bizni Islom asosida yashashga va jamiyatda Islomni qo'llashga da'vat qilishga undashi lozim, chunki Islom faqat shaxslarga oid qoidalardan iborat emas, balki keng qamrovli hayot tarzidir — Deenul-Haqq. Payg'ambar ﷺ aytdilar:

and therefore we must accept it in its totality. This fact should motivate us to live according to Islam and to call the people to apply Islam in the society, because Islam is not just composed of rules related to individuals but is a comprehensive way of life, the Deen-ul-Haqq. The Prophet (saw) said:

“Islom ustundir va uning ustunligidan ustun bo‘lish hech qachon mumkin emas.”45

“Islam is superior and its superiority can never be surpassed.”45