Shariat oldingi ummatlarning shariati musulmonlar uchun ham shariatdir, deb aytadiganlar, quyidagi Alloh (SWT)ning so'zlarini dalil sifatida keltiradilar:

Those who say that the Shari‟ah of the previous nations is a Shar‟iah for the Muslims provide the following sayings of Allah (swt) as Daleels:

“Biz sizga ham, xuddi Nuhga yuborganimiz kabi, vahiy yubordik”(TMQ An-Nisa: 163)

“We have sent you Wahi, as we sent it to Nuh” (TMQ An-Nisa: 163)

“U sizlar uchun dindan Nuhga tavsiya qilgan narsani belgilab qo‘ydi”

“He set for you from the Deen what He advised for Nuh” (TMQ Ash-Shura: 13)

"Keyin Biz senga vahiy qildik: „Ibrohim millatiga ergashgin.‟" (TMQ An-Nahl: 123)

“Then We revealed to you, „Follow the millah of Ibrahim.‟” (TMQ An-Nahl: 123)

Ular, yuqoridagi oyatlar musulmonlarni oldingi payg‘ambarlarning shariati bilan xitob qiladi, deb da’vo qilishadi. Shuningdek, ular Alloh (SWT) musulmonlarga Elchi (ﷺ) yetkazgan hamma narsaga amal qilishni buyurishini, faqat unga xos masalalar va bekor qilingan masalalar bundan mustasno ekanini ta’kidlashadi.

They claim that the above Ayat address the Muslims by the Shar‟iah of the previous Prophets. They also state that Allah (swt) orders the Muslims to abide by everything the Messenger (saw) conveyed, except for issues specific to him and issues that were abrogated.

Shu tushunchaga asoslanib, ular musulmonlar oldingi ummatlarning shariatiga muxotab qilinadi, deb da'vo qilishadi, chunki Qur'on matnida na istisno, na mansux (bekor qilish) mavjud emas.

Based upon this understanding, they claim that the Muslims are addressed by the Shar‟iah of previous nations because the Qur‟anic text contains neither an exception nor an abrogation.

Bu bahs Oyatlarning noto‘g‘ri tushunilishidan kelib chiqadi. Birinchi oyat shuni anglatadiki, Alloh (subhanahu va taolo) Vahiyni Muhammadga ﷺ xuddi avvalgi Payg‘ambarlarga yuborgan usulda nozil qilgan. Ikkinchi oyat shuni anglatadiki, Alloh (subhanahu va taolo) Muhammadga ﷺ Nuh (alayhissalom) ga amal qilish buyurilgan o‘sha Tavhidni va asosiy e’tiqodlarni vahiy qilgan. Uchinchi oyat esa Muhammadni ﷺ Tavhid asoslariga amal qilishga buyuradi, chunki „Millat“ so‘zi Tavhidni anglatadi. Xuddi shunday, „Ular olgan hidoyatga ergashinglar“ kabi oyatlar faqat Tavhidga ishora qiladi, u barcha Payg‘ambarlar va Elchilar umumiy bo‘lgan dinning asosidir, lekin u har bir xabar bilan kelgan Shariatga ishora qilmaydi.

This argument stems from an incorrect understanding of the Ayat. The first Ayah means that Allah (swt) revealed the Wahi to Muhammad (saw) in the same manner that he revealed the Wahi to previous Prophets. The second Ayah means that Allah (swt) revealed to Muhammad (saw) the same Tawheed and fundamental beliefs that Nuh (as) was ordered to follow, and the third Ayah orders Muhammad (saw) to follow the fundamentals of Tawheed because the word „Millah‟ refers to Tawheed. Similarly, Ayat like, “Follow the guidance they received,” refer exclusively to the Tawheed, which is the core of the Deen that all Prophets and Messengers shared, but it does not refer to the Shar‟iah that came with each message.

Allohning (swt) quyidagi so'zi: "Haqiqatan, Tavrotni Biz nozil qildik: unda hidoyat va nur bor edi, unga ko'ra payg'ambarlar hukm qilardilar..." (TMQ Al-Moida: 44)

As for the saying of Allah (swt), “It was We who revealed the Torah: therein was guidance and light by which the Prophets ruled...” (TMQ Al-Maidah: 44)

Bu Bani Isroil payg'ambarlariga qaratilgan, Muhammad ﷺ ga emas, chunki musulmonlarda bittadan boshqa payg'ambar yo'q. Abu Hurayra rivoyat qilgan hadisga ko'ra, Allohning Elchisi ﷺ shunday degan: "Payg'ambarlar aka-ukadir. Ularning onalari turlicha, dinlari esa bittadir." (Muslim)

It is addressing the Prophets of Bani Israel, not Muhammad (saw), because the Muslims have no Prophets but one. Regarding the narration of Abu Hurairah in which the Messenger of Allah (saw) said, “The Prophets are brothers. Their mothers are different and their Deen is one.” (Muslim)

Ayt َٚ “ularning dini birdir” iborasi Tavhid yoki Aqida haqida bo‘lib, uni barcha payg‘ambarlar olib kelganlar. Bu, har bir ummatga belgilangan butun xabar yoki Shariat bir xil degani emas, chunki Alloh (subhanahu va taolo) shunday deydi:

The expression َٚ “their Deen is one” refers to the Tawheed or „Aqeedah, which all the Messengers have. This does not mean that the entire message or Shar‟iah prescribed to each nation is alike because Allah (swt) says:

"Sizlarning har biringiz uchun Biz bir shariat va yo‘l belgilaganmiz." (TMQ Al-Moida: 48)

“To each among you, We have prescribed a Shar‟iah and a method.” (TMQ Al-Maidah: 48)

Shu sababli, önceki peygamberlerning va ummatlarning shariatini huquqiy manba sifatida asoslash uchun ishlatiladigan dalillar kuchli emas. Bundan tashqari, Qur'on va Hadis orqali zikr qilinganmi yoki boshqa yo'l bilan bo'lsinmi, oldingi shariatlarga ergashishni man etuvchi dalillar mavjud.

Thus, the evidences that are used for justifying the Shar‟iah of previous Prophets and nations as a legal source are not strong. Furthermore, there are evidences that prohibit following the previous Sharaa‟i whether they are mentioned by the Qur‟an and Hadeeth or otherwise.

Alloh (SWT) aytadi: “Kim Islomdan boshqa din tanlasa, undan hech qachon qabul qilinmaydi” (TMQ Oli Imron: 85)

Allah (swt) says: “If anyone chooses a Deen other than Islam, never will it be accepted of him” (TMQ Al-Imran: 85)

"Albatta, Alloh huzurida qabul qilinadigan din faqat Islomdir." (TMQ Oli Imron: 19)

“Verily the only Deen that is accepted by Allah is Islam.” (TMQ Al-Imran: 19)

Ikkala matnda ham Islomdan boshqa har qanday din hech kimdan qabul qilinmasligi aytilgan. Shunday ekan, Alloh (SWT) musulmonlarni ularga ergashishga buyurishi mumkin emas. Alloh (SWT) yana shunday deydi:

Both texts state that any Deen other than Islam is not accepted from anyone. Thus, it is not possible that Allah (swt) would require the Muslims to follow them. Allah (swt) also says:

"Sizga haqiqat bilan kitob nozil qildik, u o'zidan oldingi kitobni tasdiqlaydi va unga hakam bo'ladi."

“To you We sent the Book with the truth, verifying the Book that came before it, and dominating it.” (TMQ Al-Maida: 48)

Qur'onning oldingi kitoblar ustidan hukmronligi ularning tasdiqlanishini anglatishi mumkin emas, chunki Alloh (SWT) o'sha oyatda "tasdiq" so'zini ishlatgan. Demak, bu Qur'on ularning barchasini bekor qilishini anglatadi. Shuningdek, bu masala bo'yicha Sahobalarning ijmo'si ham Islom qonunlari oldingi barcha qonunlarni bekor qilganini ko'rsatadi.

The domination of the Qur‟an over previous books cannot mean the verification of them because Allah (swt) used the word “verification” in the same Ayah. Thus, it means that the Qur‟an abrogates them all. Also Ijma‟ as-Sahabah on this matter indicate that the Islamic laws abrogated all previous ones.

Shuningdek, Alloh (SWT) aytadi:

In addition, Allah (swt) says:

"Yaqub o'lim uning oldiga kelgan vaqtda siz guvoh bo'lgan edingizmi? U o'g'illariga: «Mendan keyin nimaga sig'inasizlar?» dedi. Ular: «Biz sizning Xudongizga va ota-bobolaringiz Ibrohim, Ismoil va Ishoqning Xudosiga — yagona Xudoga sig'inamiz, biz Unga bo'ysunuvchimiz», dedilar. Ana u ummat o'tib ketdi. Ular qilgan ishlarining javobini oladilar, siz esa qilgan ishlaringizning javobini olasiz. Ular qilgan narsalar haqida sizdan so'ralmaydi."

“Were you witnesses when death appeared before Ya‟qoob? Behold he said to his sons, „What will you worship after me? They said, „We will worship your God and the god of your fathers, of Ibrahim, Isma‟eel and Ishaq-the one true God: to Him do we submit.‟ That was an Ummah that passed away. They shall reap the fruit of what they did, and you of what you do. You shall not be asked about what they did.” (TMQ Al-Baqarah: 133-4)

Alloh (swt) bildiradiki, musulmonlar payg'ambarlarning amallari haqida so'ralmaydi. Shariatni yetkazish va unga amal qilish ularning amallaridan bo'lib, musulmonlar bu uchun so'ralmaydi, bu bilan ular muxotab emas va ular uchun majburiy emas. Shuningdek, Jobir rivoyat qilishicha, Alloh elchisi ﷺ shunday degan:

Allah (swt) states that the Muslims will not be questioned regarding the actions of the Prophets. Conveying the Shar‟iah and acting upon it is a part of their actions which Muslims are not questioned for and the Muslims are not addressed by it, and it is not binding upon them. Also, Jabir narrated that the Messenger of Allah (saw) said:

“Menga shunday besh narsa berildiki, mendan oldin hech kimga berilmagan: har bir payg‘ambar faqat o‘z qavmiga alohida yuborilgan, men esa har bir qizil va qora (insonga) yuborilganman.” (Muslim)

“I have been given five things which none before me was given: each Prophet was sent specifically to his people while I have been sent to every red and black.” (Muslim)

Abu Hurayra rivoyat qiladi: Allohning Elchisi ﷺ shunday dedilar:

Abu Hurairah narrated that Allah‟s Messenger (saw) said:

"Men boshqa payg'ambarlardan olti narsa bilan afzal qilindim", ulardan biri esa shu edi:

“I have been preferred over other Prophets with six things,” one of which was that:

“Men butun yaratiqlarga yuborilganman.” (Muslim)

“I am sent to all of creation.” (Muslim)

Payg‘ambar ﷺ aytadilar: har bir o‘tgan payg‘ambar faqat o‘z qavmiga yuborilgan edi, ya’ni ularning shariatiga faqat o‘z qavmlari mas’uldir, boshqa hech kim emas. Oldingi payg‘ambarlarning hech biri musulmonlarga yuborilmagan. Shuning uchun ularning qonunlari musulmon ummati uchun shariat emas.

The Prophet (saw) says that each Prophet before him (saw) was sent only to his people, which means no one else but their own people are responsible for their Shar‟iah. None of the previous Prophets were sent to the Muslims. Therefore, their laws are not a Shar‟iah for the Muslim Ummah.

Bu, Qur’onda aniq zikr qilingan narsa bilan tasdiqlanadi:

This is supported by what is clearly mentioned in the Qur‟an:

Samudga (Samud qavmiga) ularning birodari Solihni yubordik.

“To Thamood, We sent their brother Saleh” (TMQ Hud: 61)

"Ad" qabilasiga ularning birodari Hudni yubordik" (Al-A'raf 7:65)

“To „Ad, we sent their brother Hud” (Al-Araf 7: 65)

Midyonga Biz ularning birodari Shu‘aybni yubordik (A‘rof 7:85)

“To Midian, We sent their brother Shu‟ayb” (Al-Araf 7: 85)

Yuqoridagilardan ko‘rinadiki, avvalgi shariatlar uch sababga ko‘ra musulmonlar uchun shar‟iy hisoblanmaydi. Birinchidan, keltirilgan dalillar faqat tavhid va aqoid masalalariga taalluqli bo‘lib, shariat masalalariga taalluqli emas. Ikkinchidan, Islom shariatidan boshqa har qanday shariatga ergashishni taqiqlovchi shar‟iy matnlar mavjud. Uchinchidan, har bir payg‘ambar aynan o‘z qavmiga yuborilgan.

The above show that the previous laws are not Shara‟i for the Muslims for three reasons. First, the Daleels that are used refer only to the Tawheed and Aqa‟id, and not the Shar‟iah. Second, there are legal texts that prohibit following any Shar‟iah except the Islamic Shar‟iah. Third, each Prophet was sent specifically to his people.

Musulmonlar oldingi ummatlarning bir qismi emas, oldingi payg'ambarlar musulmonlarga yuborilmagan, musulmonlar ularning shariati bilan xitob qilinmagan va natijada ular uchun mas'ul emas. Shunday ekan, oldingi ummatlarning shariati hukmlar manbai sifatida qaralmaydi.

The Muslims are not part of previous nations, the previous Prophets were not sent to the Muslims, and the Muslims are not addressed by their law and consequently not responsible for them. Thus, the law of previous nations is not considered as a source of rules.

Muslimlar Payg‘ambar (ﷺ) aytgan hamma narsaga amal qilishlari kerak, degan da’vo haqida. Alloh (SWT) musulmonlarga Payg‘ambar (ﷺ) olib kelgan narsaga ergashishni buyurdi. Payg‘ambar (ﷺ) oldingi ummatlarning ishlarini ulardan ibrat olish va ularning hikmatidan saboq chiqarish uchun hikoya qildi, ularning qonunlariga amal qilish uchun emas. Payg‘ambar (ﷺ) musulmonlarga oldingi payg‘ambarlarning qissalarini, shuningdek boshqa ummatlar haqidagi ma’lumotlarni hikoya qilib berdi. U zot (ﷺ) ularning ahvolini va rioya qilgan qoidalarini faqat eslatma sifatida tushuntirdi, ularning qonunlariga amal qilish buyrug‘i sifatida emas. Ummatlarning ishlari va ular rioya qilgan qoidalar haqidagi xabarlar barchasi faqat ibrat olish uchun aytilgan rivoyatlar sifatida zikr qilingan, amal qilinadigan qonunlar sifatida emas.

Regarding the claim that Muslims have to follow everything that the Messenger (saw) mentioned. Allah (swt) ordered the Muslims to follow what the Messenger (saw) brought. The Messenger (saw) narrated the affairs of previous nations to learn and take lessons from the morale of their stories, and not to abide by their laws. The Messenger (saw) narrated to the Muslims the stories of the previous Prophets as well as information about other nations. He (saw) explained their situations and rules they were following just as a reminder, not as an order to follow their laws. The news about the nations‟ affairs and rules they were following were all mentioned as mere narrations to take lessons from and not as laws to follow.

Shuningdek, bu qoidalarning ko'pi o'z tafsilotlarida Islom Shariatiga zid keladi. Agar musulmonlar bu qonunlar bilan muxotab qilinsa, ular ikkita turli shariat bilan muxotab qilingan bo'lar edi, bu esa mumkin emas. Masalan, Alloh (SWT) Sulaymon haqida shunday deydi:

Moreover, many of those rules contradict the Islamic Shar‟iah in their details. If the Muslims were addressed by these laws, they would be addressed by two different Sharaa‟i, which is impossible. For example, Allah (swt) says regarding Sulayman:

“U qushlarni tekshirib chiqdi va dedi: «Nima uchun men hudhudni ko‘rmayapman? Yoki u g‘oyib bo‘lganlar orasidami? Albatta, uni qattiq azob bilan jazolayman yoki so‘yib tashlayman, agar u menga aniq bir dalil keltirmasa».”

“And he took an account of the birds; and he said, „Why is it I do not see the Hud? Or is he among the absentees? I will certainly punish him with a severe punishment, or execute him, unless he brings me a clear reason.”‟ (TMQ An-Naml: 20-21)

Musulmonlar orasida qushlar, umuman olganda barcha hayvonlar, hatto ular biror zarar yetkazsa ham, jazolanmasligi kerakligi borasida hech qanday ixtilof yo‘q. Payg‘ambar ﷺ dan kelgan aniq matn shuni bildiradi:

There is no disagreement among Muslims that there should be no punishment for birds, and all animals for that matter, even if they cause some harm. The clear text from the Messenger (saw) states:

“Hayvonlarning zarari (bosib yuborishi, tepishi yoki sherlarining zarari) uchun javobgarlik yo‘q.” (Buxoriy)

“The transgression of animals is not accounted for.” (Bukhari)

Shunday qilib, hayvonlar va qushlarning zarar yetkazishi uchun tovon to'lanmaydi.

Thus, the transgression of animals as well as the birds is not compensated for.

Alloh (SWT) Muso (a.s.) ga murojaat qilib dedi:

Also, Allah (swt) addressed Musa (as):

"Biz tirnoqlari yaxlit bo'lgan har bir (hayvon)ni taqiqladik, shuningdek, sigir va qo'ychaning yog'ini ham taqiqladik, faqat ularning orqalariga yoki ichaklariga yopishgan yoki suyak bilan aralashgan yog' bundan mustasno." (TMQ Al-An'om: 146)

“We forbade every (animal) with undivided hoof, and We forbade them the fat of the ox and the sheep, except what adheres to their backs of their entrails, or is mixed up with a bone.” (TMQ Al-Anam: 146)

Islom shariatida Alloh (subhanahu va taolo) buni musulmonlar uchun halol qildi, deb aytgan: {Sizlarning taomingiz ular uchun halol qilindi}. Oyatda zikr qilingan yog' musulmonlarning taomining bir qismidir. Shu sababli u ular uchun joizdir. Zakariyo qavmining ham Qur'onda zikr qilinganidek, o'z shariati bor edi.

In the Islamic Shar‟iah Allah (swt) made all of this Halal to the Muslims by saying, “And your food is made halal for them.” The fat mentioned in the Ayah is part of the Muslims‟ food. Thus, it is allowed for them. The people of Zakariah also had their own Shar‟iah as mentioned in the Qur‟an.

Maryamning onasi dedi:

Maryam‟s mother said:

"Men qornimdagi narsani Senga nazr qildim." (Oli Imron: 35)

“I vowed what is in my womb for you.” (Al-Imran: 35)

Bu Islomda haromdir. Shuningdek, Alloh (SWT) Yaqub (alayhissalom)ga shunday murojaat qildi:

This is Haram in Islam. Also, Allah (swt) addressed Ya‟qoob:

"Isroil o'zi uchun harom qilganidan tashqari, Bani Isroilga barcha taom halol edi" (TMQ Ol-i Imron: 93)

“All food was lawful to the Children of Israel, except what Israel made unlawful for himself” (TMQ Al-Imran: 93)

Islomda kimdir Allohu taolo harom qilmagan narsani harom qilishi haromdir:

In Islam it is Haram for anyone to make anything Haram if Allah (swt) did not make it Haram:

“Nima uchun Alloh sizga halol qilgan narsani o‘zingizga harom qilasiz?” (TMQ At-Tahrim: 1)

“Why do you make unlawful that which Allah made lawful for you.” (TMQ At-Tahrim: 1)

Xuddi shunday, Qur'on Ashob al-kahf kunlaridagi Kitobiylar shariatini ham eslatadi:

Similarly the Qur‟an mentions the Shar‟iah of the Kitabyeen during the days of the People of the Cave:

"Ishlarida g'olib kelgan kishilar dedilar: „Albatta, ularning ustiga bir ibodatxona quraylik.”" (TMQ Al-Kahf: 21)

“Those who prevailed over their affair said, „Let us surely take a place of worship over them.‟” (TMQ Al-Kahf: 21)

Bu Islomda haromdir, chunki Payg'ambar ﷺ shunday degan:

This is Haram in Islam because the Prophet (saw) said:

Ular shunday odamlarki, ularning orasida solih bir kishi vafot etsa, uning qabri ustiga ibodatxona quradilar va unda o‘sha suratlarni yasaydilar. Ana shular Alloh huzurida eng yomon mavjudotlardir. (Buxoriy va Muslim)

“Those are the people who, whenever a pious man dies amongst them, make a place of worship at his grave and then they make those pictures in it. Those are the worst creatures in the Sight of Allah.” (Bukhari & Muslim)

Yana bir oyatda Alloh (SWT) Muso qavmiga murojaat qilib shunday degan:

In another Ayah, Allah (swt) addressed the people of Musa:

Biz ularga shunday farz qildik: „Jonga jon, ko‘zga ko‘z, burunga burun, quloqqa quloq, tishga tish, va yaralarga teng qisos.‟ (TMQ Al-Moida: 45)

“We ordained upon them: „Life for a life, eye for an eye, nose for a nose, ear for an ear, tooth for a tooth, and wounds equal for equal.‟” (TMQ Al-Maidah: 45)

Musulmonlar bu tartibga amal qilmaydilar. Buning o‘rniga, Islom bunday holatda musulmonlarni qasos, ya’ni qotillik uchun o‘lim jazosini (ma’lum qoidalar doirasida) qo‘llashga majbur qiladi. Bundan tashqari, Islom bundan past darajadagi har qanday jinoyat uchun pul bilan tovon to‘lashni belgilab qo‘ydi, chunki Alloh (SWT) aytadi:

Muslims do not follow this order. Instead, Islam obligates Muslims in this case to take al-Qawad, or the capital punishment against murder (within specific rules). Furthermore, Islam established the monetary compensation for any crime below this, as Allah (swt) says:

“Agar kimki sizga tajovuz qilsa, unga ham sizga tajovuz qilganidek tajovuz qiling.” (TMQ Al-Baqarah: 194)

“If then anyone transgresses against you, transgress likewise against him.” (TMQ Al-Baqarah: 194)

"Agar jazolasangiz, sizga qilingan zulmga mutanosib ravishda jazolang." (TMQ An-Nahl: 126)

“And if you punish, let your punishment be proportional to the wrong that has been done against you.” (TMQ An-Nahl: 126)

"Va yomon amal uchun jazo ham shunga o'xshashdir." (TMQ Ash-Shura 42: 40)

“And the punishment for a wrong deed is likewise.” (TMQ Ash-Shura 42: 40)

Oyatning ma'nosi, "Yaralarga ham qisos bor" degan oyatdagi ma'no, Islomdagi qisosdan farq qiladi. Islomda qisos deb ataladigan narsa irsh bo'lib, bu badanning har qanday a'zosiga qarshi jinoyat uchun to'lanadigan pul tovon hisoblanadi. Tavrotda irsh qabul qilinishi haqida hech narsa yo'q. Avvalgi payg'ambarlar va ummatlarga tegishli ko'plab qoidalar Islom qonunlariga zid bo'lgani uchun, musulmonlarga ular bilan murojaat qilib bo'lmaydi.

Also, the meaning of the Ayah, “And wounds equal for equal,” differs from the Qisas in Islam. Qisas in Islam is called Irsh, which is the monetary compensation for crimes against any part of the body. The Torah does not contain the acceptance of Irsh. Since many rules that applied to the previous Prophets and nations contradict the Islamic laws, the Muslims cannot be addressed by them.

Shuni aytish kerakki, faqat yuqorida zikr etilgan qoidalar ularga mos keladigan islomiy qoidalar bilan bekor qilingan, deb hisoblash to'g'ri emas. Sababi shundaki, islomiy qoidalar oldingi qoidalarni bir-biriga mos ravishda, holma-hol bekor qilish uchun kelmagan, balki insoniyat uchun, oldingi qoidalar bilan hech qanday aloqasi bo'lmagan, to'liq bir Shariat sifatida kelgan. Shu sababli, holma-hol bekor qilish haqidagi da'vo asossizdir.

It should not be said that only those rules mentioned above are abrogated by their corresponding Islamic rules. The reason for this is because the Islamic rules did not come to abrogate the previous rules on a case-by-case basis but rather came as a complete Shar‟iah for humanity that has no relationship with the previous ones. Thus, the claim of case-by-case abrogation is invalid.

Shuningdek, avval aytib o'tilganidek, nasx (hukmning bekor qilinishi) — bu matndagi mavjud hukmni yangi matn orqali bekor qilishdir. Masalan, Rasululloh ﷺ shunday deydilar:

Moreover, as explained earlier abrogation is the invalidation of an existing rule in the text by a new text. For example, the Messenger (saw) says:

"Men sizlarni qabrlarni ziyorat qilishdan qaytargan edim, endi ularni ziyorat qilinglar." (Muslim, Termiziy, Abu Dovud va an-Nasoiy)

“I used to forbid you from visiting the graves, now you should visit them.” (Muslim, Tirmidhï, Abu Dawud & al-Nasa‟i)

Bekor qilish (naskh) deb eski hukmning yangi matn orqali bekor qilinishiga aytiladi. Naskhda bekor qilinayotgan hukm yangi hukmdan oldin nozil bo‘lgan bo‘lishi kerak, yangi hukmning o‘zida ham u oldingi hukmni bekor qilayotganini ko‘rsatadigan dalil bo‘lishi lozim. Agar bu ikki shart bajarilmasa, naskh bo‘lmaydi. Ikki hukm o‘rtasida shunchaki ixtilof yoki ziddiyat bo‘lishi bilan ulardan biri ikkinchisini bekor qilmaydi. Shuning uchun o‘tgan shariatlarga oid hukmlar, ularga mos keladigan yoki ularga zid bo‘lgan islomiy hukmlar tomonidan bekor qilinmaydi. Bunday da’voga dalil yo‘q. Shuningdek, islomiy qonunchilik bilan bu hukmlar o‘rtasida hech qanday munosabat yo‘q. Biroq, bu hukmlar o‘tgan shariatning butunligicha bekor qilinishi doirasida bekor bo‘ladi. Demak, ularni bekor qilish uchun alohida aniq hukmlar kerak emas.

The invalidation of an old rule by a new text is termed abrogation. In abrogation, the abrogated rule must have been revealed before the new rule, and the new rule must also contain a Daleel that it is abrogating the previous rule. If both conditions are not met, there is no abrogation. The mere disagreement or contradiction between two rules does not make one of them abrogate the other. Therefore, the rules mentioned regarding the previous Sharaa‟i are not abrogated by their corresponding Islamic ones that conflict or contradict them. There is no Daleel for such a claim. Also, there is no relationship between the Islamic legislation and these rules. However, these rules are abrogated as part of the abrogation of the previous Sharaa‟i as a whole. Thus, they do not need specific rules to abrogate them.

Ushbu dalillarning barchasi Muslimlar Rasululloh (saw) yetkazgan barcha narsalar uchun javobgar, degan fikrning noto‘g‘riligini aniq ko‘rsatib turibdi. Muslimlar faqat Islom shariatiga amal qilishga mas’ul va majburdirlar. Muslimlarga oldingi payg‘ambarlarning qissalari va voqealari ham, oldingi ummatlar amal qilgan hukmlar ham xitob qilinmagan. Shuning uchun oldingi ummatlarning shariati Muslimlar uchun shariat emas va qonun chiqarishning huquqiy manbai ham emas.

All of these evidences clearly illustrate the invalidity of the notion that the Muslims are responsible for everything that the Messenger (saw) conveyed. The Muslims are responsible and obligated to follow only the Shar‟iah of Islam. The Muslims are not addressed with stories and affairs of the previous Prophets, nor are they addressed with the rules that the previous nations followed. Therefore, the Shar‟iah of previous nations is neither a Shar‟iah for the Muslims nor a legal source of legislation.

Lekin agar boshqa matn ham bo‘lib, unda avvalgi shariatlarning biror hukmi borligi va bu hukm musulmonlarga qaratilganini bildiruvchi ko‘rsatmalar kelgan bo‘lsa, u holda bu hukm Islom shariatining bir qismiga aylanadi. Shu sababli musulmonlar bu hukmga amal qilishga majburdirlar, chunki u Islom shariatining bir qismidir, avvalgi shariatlarga amal qilish majburiyati tufayli emas. Musulmonlar hukmni qo‘llashga majburdirlar, chunki Alloh (SWT) hukmni bildiruvchi matnni musulmonlarga qaratib bayon qilgan.

However, if there is another text that came with statements which includes a rule from the previous Sharaa‟i indicating that Muslims are addressed by them, then this rule becomes part of the Islamic Shari‟ah. Thus, Muslims are obliged to follow this rule because it is part of the Islamic Shari‟ah, not because Muslims are obligated to follow the previous Sharaa‟i. Muslims are obliged to apply the rule because Allah (swt) stated the text that indicates this rule is addressed to the Muslims.

Qur'on va Sunnatda o'tgan payg'ambarlarga qaratilgan hukmlarni tekshirib ko'rish shuni ko'rsatadiki, musulmonlar ham bu hukmlar bilan uch holatda muxotab qilinadi:

Scrutinising the rules mentioned in the Qur‟an and the Sunnah which are addressed to the previous Prophets indicates that the Muslims are also addressed by these rules in three situations:

1) Agar hukmni o'z ichiga olgan oyat musulmonlarga murojaat bilan boshlansa. Masalan, boylikni to'plash masalasiga oid oyatda Alloh (SWT) shunday deydi:

1) If the Ayah which contains the rule begins by addressing the Muslims. For example, in the Ayah addressing the issue of hoarding wealth, Allah (swt) says:

"Ey iymon keltirganlar! Darhaqiqat, ko'p ruhoniylar va rohiblar odamlarning molini nohaq yeydilar va (odamlarni) Allohning yo'lidan qaytaradilar. Oltin va kumushni to'plab, uni Allohning yo'lida sarflamaydiganlarga esa dahshatli azobni va'da qiling."

“O you who believe! There are many rabbis and priests who eat the wealth of people unjustly and they yasuddun (keep people away from) Allah‟s Path, and there are those who hoard the gold and silver and do not spend it in the cause of Allah. Promise them a severe punishment.” (TMQ At-Tauba: 34)

Alloh (swt) ushbu oyatda musulmonlarga murojaat qilgan, shuning uchun oyatda kelgan hukmlar Islom shariatining bir qismidir. Ushbu oyatga ko‘ra, boylikni to‘plab qo‘yish Islom shariatida harom hisoblanadi, garchi hukm ruhoniylar va ravvinlarning holatini bayon qiluvchi oyatning tarkibida kelgan bo‘lsa ham.

Allah (swt) in this Ayah has addressed the Muslims therefore the rules that came in the Ayah are part of the Islamic Shari‟ah. Based on this Ayah, hoarding wealth is Haram in the Islamic Shari‟ah, even though the rule came as part of an Ayah which explains the status of priests and rabbis.

2) Agar hukmni o'z ichiga olgan oyatda umumiy ma'noni anglatuvchi so'zlardan biri bo'lsa, masalan, Allohning hukmlaridan boshqasi bilan hukm qilish haqidagi oyat. Alloh (SWT) aytadi:

2) If the Ayah which includes the rule has one of the words that imply a general connotation, such as the Ayat of ruling with other than Allah‟s rules. Allah (swt) says:

"Kim (waman) Alloh nozil qilgan narsadan boshqasi bilan hukm qilsa, ana o'shalar zolimlardir." (TMQ Al-Moida: 45)

“Whoever (waman) rules by other than what Allah has revealed, then those are the Dhalimoon (oppressors).” (TMQ Al-Maidah: 45)

"Mann" so'zi arabcha umumiy ma'noni bildiradi. Shunday ekan, bu oyat barcha musulmonlarga qaratilgan.

The word “Mann” in Arabic establishes a general connotation. Thus, the Muslims are addressed by this Ayah.

3) Agar hukmni o'z ichiga olgan oyat musulmonlarning e'tiborini shu hukmga qaratadigan so'z bilan yakunlansa. Masalan, Qasas surasining Qorun mavqei va amallariga ishora qiluvchi oyatlari. Oyat quyidagicha boshlanadi:

3) If the Ayah which includes the rule, ends with something that directs the attention of Muslims to the rule. For example, in the Ayat of Surah al-Qasas which alludes to the position and practices of Qaroon. The Ayat start by saying:

Qorun Muso qavmidan edi; ammo u ularga qarshi zulm qildi. Biz unga shunday xazinalar bergan edikki, ularning kalitlarini bir guruh kuchli odamlar zo'rg'a ko'tara olardi. Qavmi unga dedi: „Shodlanib ketma (Allohning ne'matlariga shukr qilmay). Albatta, Alloh shodlanib ketuvchilarni (Allohning ne'matlariga shukr qilmaslik bilan) yaxshi ko'rmaydi.” „Lekin Alloh sendan berganidan foydalanib, oxirat yurtini izla, dunyodagi halol bahramandlik ulushingni ham unutma, Alloh senga yaxshilik qilganidek, sen ham yaxshilik qil va yer yuzida buzg'unchilik qidirma. Albatta, Alloh buzg'unchilarni yaxshi ko'rmaydi.” (TMQ Al-Qasas: 76-77)

“Qaroon was from the people of Musa; however he transgressed over them. And We gave him of the treasures, that of which the keys would have been a burden to a body of strong men. When his people said to him, „Do not be glad (with ungratefulness to Allah‟s Favors). Verily! Allah likes not those who are glad (with ungratefulness to Allah‟s Favors).‟ But seek, with that (wealth) which Allah has bestowed on you, the home of the Hereafter, and forget not your portion of legal enjoyment in this world, and do good as Allah has been good to you, and seek not mischief in the land. Verily, Allah likes not the Mufsidoon.” (TMQ Al-Qasas: 76-77)

U dedi: «Bu menga faqat men egallagan bilim tufayli berilgan». U o‘zidan oldin Alloh halok qilgan, kuch-qudratda undan ustun va to‘plagan boyligi undan ko‘p bo‘lgan avlodlarni bilmadimi? Ammo mujrimlardan gunohlari haqida so‘ralmaydi (chunki Alloh ularni yaxshi biladi, shuning uchun ular hisobsiz jazolanadilar). Bas, u o‘z xalqi oldiga tantanasi bilan chiqdi. Dunyo hayotini istaganlar esa dedilar: «Ey, Qorun berilgan narsaga o‘xshashi bizga ham berilsa edi! Albatta, u katta baxtga ega».

“He said, 'This has been given to me only because of knowledge I possess.' Did he not know that Allah had destroyed generations before him, men who were stronger than him in might and greater in the amount they had collected? But the Mujrimoon will not be questioned of their sins (because Allah knows them well, so they will be punished without account). So he went forth before his people in his pomp. Those who were desirous of the life of the world said, 'Ah, would that we had the like of what Qaroon has been given. Verily! He is the owner of a great fortune.” (TMQ Al-Qasas: 78 -79)

Lekin ilm berilgan kishilar dedilar: "Voy sizlarga! Allohning savobi iymon keltirib, solih amallar qilgan kishilar uchun yaxshiroqdir, uni faqat sabr qiluvchilargina oladilar." Shunda Biz uni ham, uning uyini ham yerga yuborib yubordik. Keyin unga Allohdan (uni qutqarish uchun) yordam beradigan hech bir guruh bo'lmadi va o'zini himoya qila oladiganlardan ham bo'lmadi. Kecha uning o'rnini orzu qilganlar esa tong otgach dedilar: "Bilmaysizmi, Alloh bandalarining xohlaganiga rizqni kengaytiradi va (xohlaganiga) toraytiradi. Agar Alloh bizga marhamat qilmaganida edi, bizni ham yerga yuborib yuborgan bo'lardi! Bilmaysizmi, kofirlar hech qachon najot topmaydilar."

“But those who had been given knowledge said, 'Woe to you! The reward of Allah is better for those who believe and do righteous good deeds, and this none shall attain except those who are patient.' So We caused the earth to swallow him and his dwelling place. Then he had no group or party to help him against Allah, nor was he one of those who could save themselves. And those who had desired his position the day before began to say, 'Know you not that it is Allah Who enlarges the provision or restricts it to whomsoever He pleases of His slaves. Had it not been that Allah was Gracious to us, He could have caused the earth to swallow us up (also)! Know you not that the disbelievers will never be successful.'” (Al-Qasas 28: 80-82)

Ushbu oyatlarda Alloh (SWT) Qorun haqida so'zlamoqda va ulardan so'ng darhol quyidagi oyatlar keladi:

In those Ayat, Allah (swt) is talking about Qaroon, and they are immediately followed by the Ayat which state:

"Biz oxiratni yer yuzida takabburlik yoki buzg'unchilik qidirmaydiganlarga beramiz, oqibat esa taqvodorlar uchundir. Kim yaxshilik bilan kelsa, undan yaxshiroq mukofot oladi..." (TMQ Al-Qasas: 83)

“We will grant the Hereafter to those who do not seek arrogance or mischief in the earth, and the good end is for the Mutaqeen (pious). He who comes with the Hasana will be rewarded better than it...” (TMQ Al-Qasas: 83)

So'nggi ikki oyat Payg'ambarga ﷺ va musulmonlarga qaratilgan bo'lib, bu musulmonlarning e'tiborini Qorun va u haqida zikr qilingan hukmlarga yo'naltiradi. Qorun yer yuzida takabburlik izlaganlardan edi. Demak, musulmonlar ham xuddi shu hukmlar bilan xitob qilinadi.

The last two Ayat started addressing the Prophet (saw) and the Muslims, which means that they direct the attention of the Muslims to Qaroon and to the rules mentioned in the Ayat discussing him. Qaroon was from those who sought arrogance in the earth. Thus, the Muslims are addressed by the same rules.

Ushbu uch holatda, ushbu oyatlarda zikr etilgan hukmlar Islom shariatining bir qismi hisoblanadi, chunki ular musulmonlarga qaratilganligini bildiruvchi matnlar mavjud.

In these three situations, the rules mentioned in these Ayat are a part of the Islamic Shari‟ah because there are texts indicating that the Muslims are addressed by it.

Quyidagi hadis, bizning Muhammad ﷺ ga nozil qilingan Shariatga amal qilishimiz shart ekanligini va boshqa hech qanday shariatga emas, balki aynan shu shariatga ergashishimiz lozimligini yana bir bor ta'kidlaydi.

The following Hadith reiterates the point that we are obliged to follow the Shariah revealed to Muhammad (saw) and not any other.

Jobir ibn Abdulloh rivoyat qilishicha, Umar ibn al-Xattob Payg'ambar ﷺ huzuriga Tavrotdan bir nusxa olib kelib: "Ey Allohning Rasuli, bu Tavrotdan bir nusxadir", dedi. Lekin [Payg'ambar ﷺ] jim turdi. Shunda Umar o'qishni boshladi, Payg'ambar ﷺning yuzi esa o'zgarib borardi. Shunda Abu Bakr uni keskin to'xtatdi: "Rasulullah ﷺning yuzini ko'rmayapsizmi?" Umar Payg'ambar ﷺning yuziga qaradi va dedi: "Allohning g'azabidan va Uning Rasulining g'azabidan Alloh meni asrasin. Biz Allohni Rab, Islomni din va Muhammad ﷺni Payg'ambar deb qabul qildik." Shundan so'ng Payg'ambar ﷺ dedi:

Jabir ibn Abdullah narrated that Umar Ibn al-Khattab brought a copy of the Torah to the Prophet (saw) and said: “O Messenger of Allah, this is a copy of the Torah.” But [the Prophet] kept silent. Then Umar started reading and the face of the Prophet kept changing. So, Abu Bakr interrupted him violently: “Don't you see the face of the Messenger (saw)?” Umar looked at the Prophet's face and said, “May Allah preserve me from His anger and from the anger of his Messenger (saw), we accepted Allah as Lord and Islam as religion and Muhammad as Prophet.” Then the Prophet (saw) said:

"Muhammadning ﷺ joni qo'lida bo'lgan Zot bilan qasamki, agar Muso (a.s.) sizga ko'rinib, siz uning ortidan ergashib, meni tark etganingizda, to'g'ri yo'ldan adashgan bo'lar edingiz; va agar u tirik bo'lib, mening payg'ambarligim davriga yetganida, albatta menga ergashgan bo'lar edi."26

“By the One Who owns Muhammad's soul, if Musa (as) appeared to you and you followed him and left me, you would go astray from the right path and if he were alive and reached [the time of] my prophethood he would have followed me.”26

26 Tirmizi 194; Darimi 1/435 va Mishkat, 1/20

26 Tirmizi 194; Darimi 1/435 and Mishkat, 1/20