Payg'ambar ﷺ Allohdan (SWT) vahiy oldi va uni barcha odamlarga yetkazdi. Payg'ambar ﷺ yaqin yashagan musulmonlar Sahobalar (RA) edi. Payg'ambar ﷺ Madinaga hijrat qilganda, ular ham u zot bilan birga ketdilar. Makkadagi musulmonlar Muhojirlar, Madinadagi musulmonlar esa Ansorlar edi. U zot ﷺ Allohdan (SWT) Xabarni oldi va uni yetkazish buyurildi. Alloh (SWT) Qur'onda shunday deydi:

The Prophet (saw) received the revelation from Allah (swt) and delivered it to all the people. The Muslims who used to live close to him (saw) were the Sahabah (ra). When the Prophet (saw) migrated to Madinah they went along with him. The Muslims of Makkah were the Muhajireen and the Muslims of Madinah were the Ansar. He (saw) received the Message from Allah (swt) and was ordered to convey it. Allah (swt) says in the Qur‟an:

"Ey Rasul, Rabbingiz tomonidan sizga nozil qilingan xabarni yetkazing; agar buni qilmasangiz, Uning risolatini yetkazmagan bo‘lasiz...." (TMQ Al-Ma'ida: 67)

“O Messenger, deliver the Message that was sent down to you from your Rabb, and if you did not do it, you did not convey His Message....” (TMQ Al-Ma‟ida: 67)

"Biz sizga ham Zikrni (Qur'onni) nozil qildik, toki insonlarga ularga nozil qilinganini bayon qilib berasiz" (TMQ An-Nahl: 44)

“And we sent down to you the Zikr (the Qur‟an), so that you would explain to mankind, that which was sent down to them” (TMQ An-Nahl: 44)

Ushbu oyatlarni nazarda tutgan holda, bir qator nuqtalarni zikr qilish zarur:

With these Ayahs in mind, there are certain points that need to be mentioned:

Hech kim Payg'ambar ﷺ huzurida fatvo bermagan, chunki ular Payg'ambar ﷺning hukm chiqaruvchi zot ekanini bilishgan.

1. No one would give a Fatwa in the presence of the Prophet, since they knew that he (saw) was the authority.

2. Ba'zan Payg'ambar ﷺ sahobalarga (ra) biror topshiriq berar edilar, va sahobalar (ra) bu topshiriqni ikki xil tushunar edilar. Bundan tashqari, Payg'ambar ﷺ ikkala guruhning ham o'z tushunchasiga amal qilganini ma'qullar edilar. Buning misoli oldin zikr qilingan edi: Payg'ambar ﷺ Xandaq (xandaq) jangidan qaytganlarida, sahobalarga Bani Quraydhada bo'lmaguncha asr namozini o'qimaslikni buyurgan voqea.

2. Sometimes the Prophet would give the Sahabah (ra) an instruction, and the Sahabah (ra) would understand that instruction in two different ways. Moreover, the Prophet (saw) would approve both groups in following their understandings. An example of this has been mentioned earlier regarding the incident when the Prophet (saw) returned from the battle of Khandaq (ditch) and instructed the Sahabah not to pray Asr except in Bani Qurayzah.

Shundan kelib chiqib aytish mumkinki, ikkala guruh sahobalar (roziyallohu anhum) ham Payg'ambarimizning (ﷺ) bir xil buyrug'ini turlicha tushunganlar va bu haqda uning (ﷺ) o'ziga murojaat qilganlar. Payg'ambar (ﷺ) ikkala tushunchani ham ma'qullagan. Shuni ta'kidlash muhimki, bu farqlar buyruqdagi noaniqlik tufayli yuzaga kelmagan; balki arab tilining turli ma'nolar va tushunchalarni ifodalash qobiliyati tufayli yuzaga kelgan.

From this we understand that both groups of the Sahabah (ra) discussed their different understandings of the same order of the Prophet (saw), and referred it back to him (saw). The Prophet (saw) approved both understandings. It is important to note that the differences did not occur due to an ambiguity in the order; rather it occurred due to the ability of Arabic language to convey various meanings and understandings.

3. Payg'ambar (ﷺ) hayotligida sahobalar (roziyallohu anhum) Payg'ambar (ﷺ)siz safarda bo'lganlarida ijtihod qilar edilar, so'ngra qaytib kelgach Payg'ambar (ﷺ)ga murojaat qilardilar. Masalan, Jobir (roziyallohu anhu)dan rivoyat qilinadi: "Bir kishining boshiga tosh tegib, kallasi yorilib ketdi. Keyin unga ehtilom bo'ldi. U o'rtoqlaridan so'radi: «Menga quruq taharat (tayammum) qilishga ruxsat (rukhsa) borligini bilasizmi?» Ular dedilar: «Sizga hech qanday ruxsat topmaymiz, suvdan foydalanishingiz kerak». Shunda u g'usl qildi va vafot etdi. Buni eshitgan Payg'ambar (ﷺ) dedi:

3. During the lifetime of the Prophet (saw), if the Sahabah (ra) were travelling without the Prophet (saw), they used to conduct Ijtihad, and then refer back to the Prophet (saw) when they returned. For example: It was narrated on the authority of Jabir (ra): “a man was struck by a stone that fractured his skull. Then he had a wet dream. He asked his companions - do you know of a permit (Rukhsa) for me to perform Tayammum (dry ablution)? They said, „we do not find any permit for you and you can use water.‟ He then had a bath and died. When hearing this the Prophet (saw) said:

“Darhaqiqat, unga tayammum qilishi kifoya edi, shuning uchun boshiga bir parcha mato bog‘lab, uning ustidan mash qilsin va tana qolgan qismini yuvsin.” Va Payg‘ambar ﷺ aytdilar:

“Verily, it would have sufficed for him to make Tayammum, so tie a piece of cloth around his head and wipe over it and wash the rest of his body.” And the Prophet (saw) said:

“Nega bilmagan narsalarini so‘ramadilar? Darhaqiqat, ojizlik va bilimsizlikning davosi – so‘rashdir.” (Abu Dovud, Ibn Moja va Ahmad)

“Why did they not ask when they did not know. Indeed, the cure for inability and lack of knowledge is to ask.” (Abu Dawud, Ibn Majah & Ahmad)

Yuqoridagi nuqtalar shuni ko'rsatadiki, sahobalar (roziyallohu anhum) uchun Qur'on va Sunnat yagona qabul qilinadigan manba bo'lgan va ular shubha paydo bo'lgan hollarda Payg'ambar ﷺ ga murojaat qilishgan.

The preceding points illustrate that the Qur‟an and the Sunnah were the only acceptable reference points for the Sahabah (ra), and that they would refer back to the Prophet (saw) in cases of uncertainty.