4 – Dalolat ul-iqtidoʼ (talab qilish dalolati)
4 – Dalaalat Ul-iqtidaa’ (indication Of Requirement/necessity)
Uning ta'rifi:
Its definition:
Dalaalat ul-Iqtidaa’ — bu lafzning, uning ma’nosi faqat taqdir (mazmunni to‘ldiruvchi yashirin so‘z) orqali to‘g‘ri bo‘ladigan masalaga ko‘rsatgan dalolatidir. Bu zarur bo‘lgan taqdir shariat tomonidan talab qilinishi mumkin yoki aql tomonidan talab qilinishi mumkin: ya’ni, so‘zlovchining (xabar beruvchining) rostgo‘yligi zaruratidan kelib chiqadigan bo‘lsa yoki lafzning shu orqali to‘g‘ri ishlatilishi (sihhati) tufayli bo‘lsa.
Dalaalat ul-Iqtidaa’ is the Dalaalah (indication) of the Lafzh upon a matter that its meaning does not stand up except by its Taqdeer (determination). This necessary Taqdeer (determination) could be dictated by the Shar’a or it could be dictated (i.e. made necessary) by the ‘Aql, either due to the Daroorah (necessity) of the Sidq (truthfulness) of the Mutakallim (source of speech/information) or due to the correctness (Sihhah) of the occurrence of the Lafzh (wording) through it.
Misol:
Example:
Alloh (SWT) shunday degan:
Allah (swt) said:
Sizlarga (nikoh uchun) harom qilingan narsalar: onalaringiz, qizlaringiz, opa-singillaringiz, otangizning opa-singillari, onangizning opa-singillari, akangiz va ukangizning qizlari, opa-singillaringizning qizlari… (An-Nisa, 23).
Forbidden to you (for marriage) are: your mothers, your daughters, your sisters, your father's sisters, your mother's sisters, your brother's daughters, your sister's daughters… (An-Nisaa’ 23).
Tahrim (taqiq) zot bevosita onaning o'zi yoki qizning o'zi (aniq tarzda) ga emas, balki qaratiladi. Shunday ekan, oyatdagi bu lafz (ibora) "ummahotukum" (onalaringiz) lafzidan oldin, Shar'a belgilagan zarur bir lafzni nazarda tutishni talab qiladi, ya'ni ummahot (onalar), banot (qizlar), akhavat (opa-singillar)… bilan nikoh qilishning harom ekanligini. Demak, bu yerda dalolat ul-iqtido' (taqozo qilingan ma'noga dalolat) lafzning shakli yoki ma'nosi orqali emas, balki gapning ichida mavjud deb taqdir qilinadigan (baholanadigan) qo'shimcha bir narsa orqali amalga oshadi, shunda gapdan talab qilingan narsa Shar'a asosida to'g'ri ma'noda tiklanadi.
The Tahreem (prohibition) is not attributed to the essence of the mother herself or the essence of the daughter herself (specifically). As such, this Lafzh (wording) present within the Aayah dictates that before the Lafzh of ‘Ummahaatukum’ (your mothers) a necessary Lafzh is determined that the Shar’a has dictated and that is the prohibition of the Nikaah (marriage) of the Ummahaat, Banaat, Akhawaat… (mothers, daughters, sisters…). Therefore, the Dalaalat ul-Iqtidaa’ is not the Dalaalah (indication) of the Lafzh in its form or in its meaning but rather by way of an additional or extra matter that is determined or evaluated (Taqdeer) to exist within the speech so that what is required from the speech stands up (i.e. a correct meaning is understood) according to the Shar’a.
Iltimos, tarjima qilinadigan matnni yuboring. Men ingliz tilidagi islomiy kitoblar matnini o‘zbek tiliga tarjima qilaman. Sizning xabaringiz "Another example:" bo‘lib, bu matnda tarjima qilinadigan mazmun yo‘q. Tarjima uchun asl matnni yuboring.
Another example:
Alloh Rasuli ﷺ aytdilar:
The Messenger of Allah (saw) said:
Fajrdan oldin ro‘zani niyat qilmagan kishining ro‘zasi yo‘q (Ahmad, Abu Dovud, At-Termiziy va An-Nasoiy rivoyat qilgan).
The one who does not resolve (intend) the fast before Fajr there is no fasting for him (Ahmad, Abu Dawud, At-Tirmidhi and An-Nasaa’i).
Niyat (niyyat) qilinmagan ro‘za, hadisda aniq bayon qilinganidek, kishi ovqat, ichimlik va ro‘zani buzuvchi barcha narsalardan tiysa ham, to‘g‘ri (sahih) hisoblanmaydi. Ya’ni ro‘za amalda bajarilgan bo‘lsa-da, hukm shuki: bunday kishining ro‘zasi haqiqiy emas.
The fasting without the Niyah (intention) is not considered to be a valid fast as made clear in the Hadeeth irrespective of abstaining from food, drink and all matters that break the fast. That is even though the act of fasting has actually taken place and as such the evaluation dictates that: There is no validity to the person’s fast.
Iltimos, tarjima qilinadigan matnni yuboring. Men ingliz tilidagi islomiy kitoblar matnini o'zbek tiliga tarjima qilaman.
A further example:
Alloh Rasuli ﷺ aytdilar:
The Messenger of Allah (saw) said:
Darhaqiqat, Alloh mening ummatimdan xatoni, unutishni va ularni majbur qilingan narsani (qilishga) kechirdi. (Hokim tomonidan sahih deb tasdiqlangan.)
Verily Allah has lifted from my Ummah the mistake, the forgetfulness and that which they were compelled/forced upon (undertaking) (Verified as Saheeh by Al-Haakim).
Hadisning zohiriy ma'nosi (ko'rinib turgan ma'no) bo'yicha, xato, unutuvchanlik va majburlash ummat ichida mavjud emas yoki sodir bo'lmaydi, degan fikr anglashiladi. Ammo bu ma'no to'g'ri emas. Haqiqat esa buni rad etadi, chunki ummat orasida xato qiladigan, unutadigan va zo'ravonlik bilan ma'lum ishlarni qilishga majbur etiladigan kishilar bor.
The Zhaahir (apparent indicated meaning) in the speech of the Hadeeth indicates that the mistake, forgetfulness and compulsion do not exist or occur within the Ummah although that meaning is not correct. The reality contradicts that as there are amongst the Ummah those who make mistakes, forget and are forced through coercion to undertake certain acts or matters.
Kalomning to'g'riligi (sidq) va so'zning to'g'ri ma'noda bo'lishi talab qiladiki, nutqda tushib qolgan muhim so'z aniqlansin va taqdir qilinsin, bu so'z "hukm" (hukm) so'zidir, shunda Hadisi sharifning ma'nosi quyidagicha bo'ladi: "Bu ishlarning hukmi (ya'ni xato, unutish va majburlash natijasida sodir bo'ladigan narsalarning hukmi) mening ummatimdan olib tashlangan; shuning uchun inson dunyoda jazolanmaydi va oxiratda bunga ko'ra gunoh bo'lmaydi." Shunga ko'ra "hukm" lafzi kalomning to'g'riligi (sidq) talablariga muvofiq taqdir qilinadi va bu dalolat dalolatu-l-iqtiza' deb hisoblanadi.
The Sidq (truthfulness) of the speech and correctness of the Kalaam (speech) dictates that an essential omitted word be determined and presumed (Taqdeer) and this is the word ‘Hukm’ (judgment) so that the meaning of the Noble Hadeeth is: ‘The Hukm (judgment) of these matters is lifted from my Ummah from those that it occurs from (i.e. the mistake, forgetfulness and compulsion) and so the person will not be punished in the Dunyaa (life of this world) and there will be no sin as a result of it in the Aakhirah (hereafter). The Lafzh ‘Hukm’ is therefore determined in accordance to the dictates of the truthfulness (Sidq) of the speech and this Dalaalah is considered to be Dalaalat ul-Iqtidaa’.
Iltimos, tarjima qilinadigan matnni yuboring. Men ingliz tilidagi islomiy kitoblar matnini o‘zbek tiliga tarjima qilaman. Sizning xabaringiz "Another example:" bo‘lib, bu matnda tarjima qilinadigan mazmun yo‘q. Tarjima uchun asl matnni yuboring.
Another example:
Alloh (SWT) shunday deydi:
Allah (swt) says:
Va shahar/qishloq ahlidan so'ra (Yusuf, 82).
And ask the town/village (Yusuf 82).
Taqdeer (tushunilgan so‘z, ya’ni taqdir) bu yerda shu ma’noda qabul qilinishi kerakki: "Shahar ahlidan so‘ra", shunda aytilgan gapning to‘g‘riligi aqlga muvofiq bo‘ladi, chunki qaryah (shahar) aqlga ega emas va undan so‘ralmaydi. Bu oyatning Dalaalat ul-Iqtidaa’si (iqtido’ dalolati) shuni ko‘rsatadiki, nazarda tutilgan narsa shaharning o‘zi emas, balki shahar ahlidir, shunda gap aqlan to‘g‘ri (va tushunarli) bo‘ladi.
The Taqdeer (determination) has to be made here with the meaning: ‘Ask the ‘people’ of the town’ so that the correctness of what has been uttered is rational and that is because the Qaryah (town) does not have a mind and is not questioned. The Dalaalat ul-Iqtidaa’ of this Aayah indicates that what is meant is to ask the people of the town and not the town itself so that the speech can be rationally correct (and understood).