Ushbu kitob Payg'ambar ﷺ ning istalgan mavzudagi hadislaridan iborat, masalan: "Kim aldasa, u bizdan emas." (Ahmad)

Consists of the sayings of the Prophet (saw) on any subject, for example: “He who cheats is not one of us.” (Ahmad)

Payg'ambarning (ﷺ) tasdiqi ham shulardan biridir. Agar uning (ﷺ) huzurida biror ish qilingan bo'lsa-yu, u (ﷺ) bunga e'tiroz bildirmagan bo'lsa, bu tasdiq hisoblanadi. Masalan, Payg'ambar (ﷺ) ayollarning masjidda namoz o'qish usulini tasdiqlagan: ular erkaklardan alohida, ammo bir xonada namoz o'qigan.

Consists of the approval of the Prophet (saw). If something was done in front of him (saw) and he (saw) didn‟t disapprove it, then it is considered an approval. As an example, the Prophet (saw) approved the way women prayed in the mosque; separate from the men, but in the same room.

Bu Payg'ambar ﷺ ning amallari va sunnatlaridan iborat, masalan, u zot ﷺ qanday namoz o'qigan yoki haj ibodatini qanday ado etgan bo'lsalar.

Consists of the Prophet (saw)‟s deeds and practices, such as the way he (saw) used to pray or perform Hajj.

Ushbu xatboshilarda Payg'ambarning (saw) harakatlari va ularning huquqiy-qonunchilik ta'siri haqida so'z boradi. Elchining (saw) harakatlarini uch qismga bo'lish mumkin. Birinchi qism insон sifatida unga tabiiy bo'lgan harakatlardan iborat; ikkinchisi Payg'ambar (saw) sifatida unga xos bo'lgan harakatlar; uchinchisi esa qonunchilik ta'siriga ega bo'lgan harakatlardir.

The following paragraphs address the actions of the Prophet (saw) and their legislative impact. The actions of the Messenger (saw) can be divided into three parts. The first section consists of those actions, which were natural to him as a human being, secondly, actions, which were specific to him as a Prophet (saw), and thirdly, actions, which carry legislative impact.

Bu harakatlarga uning turishi, o‘tirishi, ovqatlanishi va ichishi kiradi. Masalan, rivoyat qilinishicha, u ﷺ yurib ketayotib boshini boshqa tomonga burmoqchi bo‘lganida, butun tanasini burardi. Bunday harakatning qonunchilik jihatdan hech qanday ta’siri yo‘q, faqat u ﷺ ma’lum bir ishni qilishni tavsiya etgan ayrim hollar bundan mustasno. Shunday holatda bu harakat mandub deb hisoblanadi.

These actions include the way he stood, sat, ate or drank. For example it is reported that when he (saw) walked and wanted to turn his head to another direction, he (saw) would turn his entire body. This type of action has no legislative impact, except in certain cases when he (saw) recommended doing a particular action. Then such an action would be considered Mandub.

Masalan, o'ng qo'l bilan ovqatlanishni buyuruvchi bir hadis bor, u sahobiyga qaratilgan; bu amal dastlab mubah (ruxsat etilgan) toifasiga kirsa ham, mandub (mustahab) toifasiga o'tadi. Sunnat, shuningdek, tibbiyot va qishloq xo'jaligi kabi ixtisoslashgan va texnik bilimlarni ham o'z doirasidan chiqaradi, chunki ular payg'ambarlik vazifasiga kirmaydi, deb hisoblanadi.

For example, there is a Hadith telling a Sahabi to eat with his right hand, which shifts the action, initially falling under a Mubah (permissible) category, to a Mandub (recommended) category. The Sunnah also excludes specialised and technical knowledge, such as medicine and agriculture because it is not held to be part of the function of Prophethood.

Alloh (SWT) Elchini (ﷺ) faqat unga xos bo‘lgan ba’zi hukmlar bilan yuborgan. Bunday hukmlarga quyidagilar misol bo‘la oladi:

Allah (swt) has sent the Messenger (saw) with rules that are specifically related to him (saw) only. Some examples of these rules are:

• Uning ustiga farz qilingan holda, u zot ﷺ ga tahajjud namozi va ishroq namozini o‘qish buyurilgan edi.

• He (saw) was ordered to pray the Tahajjud and the Ishraq Salah as Fard on him (saw).

U ﷺ zotlarga ro'za tutgan holida tunga qadar ro'zani davom ettirishga ruxsat berilgan edi.

• He (saw) was allowed to continue his (saw) fasting into the night.

• Uning (ﷺ) nikoh shartnomalarida mahr (to'lov) bo'lishi shart emas edi.

• His (saw) marriage contracts did not have to include a dowry (Mahr).

Uning (ﷺ) xotinlari qayta turmushga chiqa olmas edilar.

• His (saw) wives could not remarry.

U'lim (saw)ning bir vaqtning o'zida to'rttadan ortiq ayolga uylanishiga ruxsat berilgan edi. Wait, I need to follow the rules: abbreviated honorific "(saw)" should be replaced by ﷺ once after the mention of the Prophet. The original "He (saw)" refers to the Prophet, so the translation should be: U zot ﷺ bir vaqtning o'zida to'rttadan ortiq ayolga uylanishga ruxsat berilgan edi.

• He (saw) was allowed to marry more than four wives at a time.

Ushbu amallardan birortasini bajargan kishi gunoh qilgan bo'ladi, chunki bu amallar faqat Payg'ambar ﷺ uchundir.

Whoever performs any of these actions is sinning because these actions are exclusively for the Prophet (saw).

Qonuniy oqibatlarga olib keladigan amallar uch turga bo‘linadi:

The kinds of actions, which carry legislative consequences, are of three types:

Agar bu tushuntirish vojib bo‘lgan hukm yoki matn uchun berilgan bo‘lsa, unda tushuntirish ham vojib bo‘ladi. Agar tushuntirish mandub bo‘lgan hukm uchun berilgan bo‘lsa, unda tushuntirish ham mandub bo‘ladi. Umuman olganda, tushuntirish hukm bilan bir xil maqomga ega bo‘ladi. Bu tamoyilni bir nechta misollar yanada aniqlashtiradi.

If this explanation was for a rule or text that was obligatory, then the explanation also becomes obligatory. If the explanation was for a rule that was Mandub, then the explanation also becomes Mandub. Generally speaking, the explanation takes the same status as the rule. Some examples will clarify this principle.

Qur’on Salotni o‘rnatishni farz qilgan. Shuning uchun Payg‘ambar ﷺ ning namozni qanday ado etgani haqidagi har qanday bayon ham amal qilish majburiy bo‘lgan narsadir. Masalan, u ﷺ Fotiha surasini turgan holda o‘qigan va har bir rakatda uni doimo o‘qigan. Jismoniy nuqsoni tufayli uzrli bo‘lgan kishilar bundan mustasno, farz namozlarda Fotiha surasini turgan holda o‘qish lozim.

The Qur‟an obligates the establishment of the Salah. Any explanation of performing the Salah by the Messenger (saw) is thus also an obligation. For example, he (saw) recited Surah Fatihah while standing and always recited the Surah during each Rakah. Except for people who are excused due to physical disabilities, reciting Surah Fatihah must be done while standing in Fard prayers.

Alloh (swt) Rasulga (s.a.v.) nozil qilingan narsa bilan odamlarni hukm qilishni buyurdi. Shunday ekan, Rasul (s.a.v.) odamlarni (Islom bilan) qanday boshqargan bo‘lsa, shu tarzda boshqarish farzdir. Ba’zilar Rasul (s.a.v.) hukm yuritish haqida batafsil tafsilotlar qoldirmagan, balki faqat umumiy asoslarni qoldirgan, shuning uchun hukm yuritishning yangi shakllarini ixtiro qilish va joriy etish aql-idrokimizga topshirilgan, deb ta’kidlaydilar. Ko‘plab musulmonlar bu fikrga ishonib, musulmonlarni boshqarishda demokratiya va parlament jarayonlaridan foydalanmoqdalar.

Allah (swt) ordered the Messenger (saw) to rule the people with what was revealed to him (saw). Thus, the way the Messenger (saw) ruled the people (by Islam) is an obligation. Some argue that the Messenger (saw) did not leave details about the ruling, rather he (saw) left general outlines, and that it is left to our intellect to innovate and initiate new forms of ruling. Many Muslims believe this point and are using democracy and parliamentary processes to rule the Muslims.

Shuningdek, Rasulga (saw) qaratilgan har qanday amr barcha musulmonlarga ham qaratilgan bo‘ladi. Demak, vahiy bilan hukm qilish haqidagi amr barcha musulmonlarga berilgan amrdir. Qur’on bizni ogohlantiradiki, Islom bilan hukm qilmaydiganlar zolimlar, fosiqlar yoki kofirlardir.7

Bunday amallarga misollar: Shavvol oyida 6 kun ro‘za tutish, muayyan vaqtlarda maxsus zikr qilish va sunnat namozlarini o‘qish.

Examples of such actions are fasting 6 days during the month of Shawwal, making special Dhikr on occasions, and praying Sunnah Salah.

Payg'ambar (ﷺ)ga ergashish (uswah) deganda, amalni Rasulullah (ﷺ) qanday bajargan bo'lsa, xuddi shunday bajarish tushuniladi. Shuning uchun, agar u zot (ﷺ) amalni mandub sifatida qilgan bo'lsa, biz ham o'sha amalni mandub sifatida bajarishda ularga ergashishimiz kerak. Agar amal farz sifatida bajarilgan bo'lsa, o'sha amalga ergashish ham farz sifatida amalga oshirilishi lozim.

Following the Uswah (example) of the Messenger (saw) means to perform the action in the same way he (saw) performed it. So, if he (saw) did an action as Mandub then we must follow him (saw) in doing that action as Mandub. If the action is done as a Fard, then the emulation of that action has to be done as a Fard.

Biz Payg'ambar (saw) qilgan biror amalni farz qilib, sunnatga aylantirib bo'lmaydi va aksincha, sunnatni farzga aylantirib bo'lmaydi. Ammo bu toifaga kiruvchi ba'zi amallarni farz (majburiy), deb hisoblaydiganlar ham bor. Bu fikr barcha dalil va hujjatlarni chuqur va keng o'rganmasdan shakllangan. Note: The original uses "(saw)" as an honorific after the Prophet's mention. Per the rules, the Prophet's honorific is rendered as ﷺ, so the correct rendering is: Biz Payg'ambar ﷺ qilgan biror amalni farz qilib, sunnatga aylantirib bo'lmaydi va aksincha, sunnatni farzga aylantirib bo'lmaydi. Ammo bu toifaga kiruvchi ba'zi amallarni farz (majburiy), deb hisoblaydiganlar ham bor. Bu fikr barcha dalil va hujjatlarni chuqur va keng o'rganmasdan shakllangan.

We cannot switch and do any action that he (saw) did as a Fard and make it into a Sunnah, and conversely, we cannot change a Sunnah to a Fard. There are, however, some who feel that actions falling under this category are Fard (mandatory). This opinion is arrived at without a deep and comprehensive study of all the evidences and Daleel.

Shunday ekan, bu amallar mubah bo'lgani uchun, ular Allohning roziligiga erishtirmaydi ham, Allohning noroziligiga olib kelmaydi ham (SWT).

Since the actions are permissible, they result in neither attaining the pleasure nor the displeasure of Allah (swt).

Shunga o'xshash ish misoli — Hudaybiya sulhi muddati o'n yil bo'lgani. Bu o'n yil Xalifa uchun imzolanadigan sulhlar uchun qat'iy yoki belgilangan chegara emas. Shu sababli Xalifaning besh yillik yoki o'n besh yillik sulh imzolashi mubahdir. Yana bir misol — Xandaq jangida xandaq qazilishi. Bu taktika Madinani himoya qilish uchun ishlatilgan. Shuning uchun bugun xandaq qazish shart emas.

An example of such an action is the time duration of ten years for the treaty of Hudaybiah. The ten years is not a fixed or set limit for treaties to be signed by the Khaleefah. Consequently, it is Mubah for the Khaleefah to sign a treaty for five or fifteen years. Another example is digging the ditch in the Battle of the Ditch. This tactic was used to defend Madinah. So today, digging the ditch does not have to be done.