Umumiy dalil: Alloh Taolonining qavli:
The general evidence: The Qawl of Allah Ta’Aalaa:
Adillah At-takhsees Al-munfasalah (ajratilgan tahsis dalillari)
Adillah At-takhsees Al-munfasalah (separated Evidences Of Specification)
Takhsees (ta'vilash, ya'ni umumiy hukmni cheklash) faqat alohida dalillar bilan amalga oshadi. Bu dalillar as-sam'iy ash-shar'iy dalillardir: Kitob, Sunnat, Sahobalar ijmosi va qiyos. Aql bilan ifodalanadigan dalil (aqliy dalil) bilan umumiy shar'iy dalilni (al-'aamm ad-daleel ash-shar'iy) cheklash esa joiz emas. Buning sabablari quyidagilardir:
The Takhsees that happens by separate evidences only takes place with the Adillah As-Sam’iyah Ash-Shar’iyah which are the Kitaab, the Sunnah, Ijmaa’ As-Sahaabah and Al-Qiyaas, and it is not permitted to specify the ‘Aamm Daleel Ash-Shar’iy (general Shar’i evidence) by the ‘Aqliy Daleel (rational evidence). That is for the following reasons:
A – Takhsees bayon (tushuntirish/aniqlashtirish) hisoblanadi. U tashri' (qonunchilik) bo'lib, qonunchilik vahiydan (ilohiy ilhomli vahiy) bo'ladi, aqldan ('aql — ong/idrok/mantiq) emas. Shuning uchun shariatni (ilohiy hukmni) cheklash uchun aqlni qo'llash to'g'ri emas.
A – The Takhsees represents a Bayaan (explanation/clarification). It is Tashree’ (legislation) and the legislation is from the Wahi (divinely inspired revelation) and not from the ‘Aql (mind/intellect/ration). It is therefore not valid for the ‘Aql to be used to specify the Shar’a (divine rule).
B – Umumiy so‘zning (Al-Lafzh Al-‘Aamm) umumiyligiga dalolat qilishi, til va Shar‘ bo‘yicha lafzning ma’nosidan Shari‘ (Qonun chiqaruvchi) nazarda tutgan narsadir. Shunday ekan, bu ‘Aamm (umumiy)ni ‘Aql (aql) bilan tahsis qilish va ‘Aamm (umumiy) qamrab olgan ba’zi Afrod (alohida birliklar)ni Hukm (hukm)dan chiqarib tashlash tilshunoslik jihatidan to‘g‘ri emas. Chunki lafzning ma’nosiga dalolati faqat tilga qaytariladi, aqlga emas.
B – The indication of the general wording (Al-Lafzh Al-‘Aamm) upon its generality is what is intended from the Shaari’ (Legislator) from the meaning of the Lafzh in accordance to the language and the Shar’a. To then specify this ‘Aamm (general) by the ‘Aql (mind) and exclude some of the Afraad (individual elements) encompassed by the ‘Aamm (general) from the Hukm (ruling) is not valid linguistically. That is because the indication of the Lafzh upon its meaning is only referred back to the language and not to the mind.
Quyidagilar At-Takhsees Al-Munfasal (ajratilgan, ya'ni bir xil matn ichida bo'lmagan takhsis) turlari:
The following are the types of At-Takhsees Al-Munfasal (Specification that is separated i.e. it is not within the same text)
1 – Kitob bilan Kitobning takhsisi.
1 – The Takhsees of the Kitaab by the Kitaab.
2 – Kitobning Sunnat tomonidan takhsees qilinishi.
2 – The Takhsees of the Kitaab by the Sunnah.
3 – Kitobning ijmoʻ as-sahobalar tomonidan takhsisi.
3 – The Takhsees of the Kitaab by the Ijmaa’ As-Sahaabah.
4 – Kitobning qiyos bilan takhsisi.
4 – The Takhsees of the Kitaab by Al-Qiyaas.
5 – Sunnatning Kitobga tахсис qilinishi
5 – The Takhsees of the Sunnah by the Kitaab.
6 – Sunnatning Sunnat orqali takhsisi.
6 – The Takhsees of the Sunnah by the Sunnah.
7 – Sunnatning Ijmoʻi as-Sahoba bilan takhsisi.
7 – The Takhsees of the Sunnah by the Ijmaa’ As-Sahaabah.
8 – Sunnatning qiyos orqali takhsisi.
8 – The Takhsees of the Sunnah by Al-Qiyaas.
9 – Mantuq bilan tanlangan narsaning mafhum orqali takhsisi.
9 – The Takhsees of the Mantooq by the Mafhoom.
Misollar bunga quyidagilar kiradi:
Examples of this are:
1 – Kitob bilan Kitobning takhsisi.
1 – The Takhsees of the Kitaab by the Kitaab.
Umumiy dalil (Ad-Daleel Al-‘Aamm): Allohning Ta’ololoning qavli:
The general evidence (Ad-Daleel Al-‘Aamm): The Qawl of Allah Ta’Aalaa:
Sizlardan vafot etib, xotinlar qoldirganlar esa — ular (xotinlar) to'rt oy o'n kun kutsinlar (Baqara 234).
And those who are taken in death among you and leave wives behind - they, [the wives, shall] wait four months and ten [days] (Al-Baqarah 234).
Aniqlovchi dalil: Uning qavli (SWT):
The specifying Daleel: His Qawl (swt):
Va homiladorlar uchun, ularning iddati tug'ib olguncha bo'ladi (At-Talaq, 4).
And for those who are pregnant, their term is until they give birth (At-Talaaq 4).
Shunga ko'ra, Talaq oyati (ajralish oyati) Baqara oyatini homilador bo'lmagan, eri vafot etgan ayollarning iddati (kutish muddati) haqida, homilador bo'lganlardan boshqa hollarga tatbiq etilishini belgilab qo'ygan.
Consequently, the Aayah of Talaaq (Divorce) has specified the Aayah of Al-Baqarah to apply to other than those who are pregnant in respect to the ‘Iddah (waiting period) of the women whose husbands have died.
2 – Sunnatning Kitobni tahsis qilishi (aniqlashtirishi):
2 – The Takhsees (specification) of the Kitaab by the Sunnah:
Umumiy dalil: Uning qavli (SWT):
The general evidence: His Qawl (swt):
Alloh sizlarga farzandlaringiz haqida buyuradi: o‘g‘il bola uchun ikki qiz bolaning ulushiga teng ulush beriladi (An-Nisa 11).
Allah instructs you concerning your children: for the male, what is equal to the share of two females (An-Nisaa’ 11).
Dalil: Rasulullah ﷺ ning so‘zi:
The specifying Daleel: The statement of the Messenger (saw):
Qotil merosxo'r bo'lmaydi (At-Tirmiziy va An-Nasoiy).
The killer does not inherit (At-Tirmidhi and An-Nasaa’i).
Hadis matni umumiylikni (keng qamrovlilikni) bu oyatning, ya'ni o'z merosxo'rlarini o'ldirmagan bolalarga nisbatan qo'llanilishi bilan cheklab qo'ygan.
The Hadeeth has specified the ‘Umoom (generality) of the Aayah to the children who have not killed those they inherit from
3 – Kitobning Ijmoʻ as-Sahoba orqali takhsis qilinishi (taxsis – aniqlashtirish):
3 – Takhsees (specification) of the Kitaab by the Ijmaa’ As-Sahaabah:
Va pok ayollarni zinokorlikda ayblaydigan, so'ngra to'rt guvoh keltira olmaydiganlarga — ularni sakson darra bilan urgin (An-Nur, 4).
And those who accuse chaste women and then do not produce four witnesses - lash them with eighty lashes (An-Noor 4).
Dalil ko'rsatuvchi (aniqlovchi) dalil:
The specifying Daleel (evidence):
Sahobalarning qul haqida jazoning yarmi qamchilanishi to'g'risidagi ijmosi. Bu ijmo ushbu oyatning umumiyligini, ya'ni iffatli ayollarga tuhmat qiluvchilarga nisbatan qo'llanilishini, ozod kishilarga tegishli qilib belgilaydi.
The Ijmaa’ of the Sahaabah upon the punishment of half of the lashing in respect to the slave. The Ijmaa’ as such specifies the generality of the Aayah to those who accuse chaste women to apply upon the free
4 – Kitobni qiyos orqali takhsis qilish:
4 – Takhsees of the Kitaab by the Qiyaas:
Umumiy dalil: Uning qavli (SWT):
The general evidence: His Qawl (swt):
Zino qilgan turmush qurmagan ayol yoki turmush qurmagan erkakning har biriga yuz darra uring (An-Nur 2).
The [unmarried] woman or [unmarried] man found guilty of sexual intercourse - lash each one of them with a hundred lashes (An-Noor 2).
Tahsis (cheklash) dalili: Qiyos (o‘xshatish) orqali zino qilgan erkak cho‘ri (qul) zinokorga qo‘llanadi, zino qilgan ayol cho‘ri uchun esa Shoriy’ (Shariat qonun chiqaruvchisi) nassi bilan belgilangan jazo, ya’ni agar u zino qilsa, ozod ayolning jazosining yarmi bo‘lishi haqidagi hukm qo‘llanadi.
The specifying Daleel: The Qiyaas (analogy) applied to the male slave Zaani (fornicator) upon the female slave fornicator upon whom the Nass (text) of the Shaari’ (Legislator) has stated that her punishment if she fornicated was half the punishment of a free woman.
Alloh (SWT) shunday degan:
Allah (swt) said:
Keyin, agar ular zino qilsalar, ularning jazosi ozod (turmush qurmagan) ayollarning jazosining yarmidir (An-Niso, 25).
Then, if they commit illegal sexual intercourse, their punishment is half that of free (unmarried) women (An-Nisaa’ 25).
Shuning uchun qiyos ikkinchi oyatdan olinadi, u birinchi oyatdagi zino hukmining umumiyligini erkin (hur) kishilarning zinosi bilan cheklaydi.
The Qiyaas is therefore taken from the second Aayah, specifying the generality of the Hukm of Zinaa (fornication) in the first Aayah, to the fornication of the free.
5 – Sunnatning Kitob bilan takhsees qilinishi (aniqlashtirilishi)
5 – At-Takhsees (the specification) of the Sunnah by the Kitaab:
Umumiy dalil (Ad-Daleel Al-‘Aamm): Hudaybiya sulhnomasida zikr etilgan narsa:
The general evidence (Ad-Daleel Al-‘Aamm): That which was mentioned in the treaty of Al-Hudaibiyah:
Shu asosda, bizdan sizning oldingizga kelgan har bir kishi, hatto u sizning dinингizda bo'lsa ham, sizlar uni bizga qaytarib yubormasangiz, (Al-Buxoriy).
Upon the basis that none comes to you from us, and even if he was upon your Deen, except that you would return him to us (Al-Bukhaari).
Dalil: Alloh ʿAzza wa Jall ning muhojir ayollar (Muhajiraat) haqidagi so‘zi, ularga nisbatan aniqlashtiruvchi dalil:
The specifying Daleel: The Qawl of Allah ‘Azza Wa Jalla in respect to the females who made Hijrah (Muhaajiraat):
Agar ularni mo‘min ekaniga ishonch hosil qilsangiz, ularni kofirlarga qaytarmang.
And if you have ascertained them to be believers, then do not return them to the disbelievers (Al-Mumtahanah 10).
Shunday qilib, oyat Hudaybiya sulhi (shartnomasi) matnida zikr etilgan narsani faqat erkaklarga nisbatan belgilab qo'ydi. Buning sababi shundaki, shartnoma matnida zikr etilgan hukm ham erkakni, ham ayolni o'z ichiga oluvchi 'omm (umumiy) edi, oyat esa aynan ayollar haqida nozil bo'ldi.
The Aayah has therefore specified what was mentioned in the Sulh (treaty) of Al-Hudaibiyah to men alone. That is because that which was mentioned within the text of the treaty was ‘Aamm (general) encompassing the man and the woman whilst the Aayah came specifically in regards to the women.
6 – Sunnatning Sunnat bilan takhsisi:
6 – Takhsees of the Sunnah by the Sunnah:
Umumiy dalil (Ad-Daleel Al-‘Aamm): Allohning Elchisi ﷺ ning so‘zi:
The general evidence (Ad-Daleel Al-‘Aamm): The statement of the Messenger of Allah (saw):
Osmon yomg'iri, daryolar va oqar suvlar bilan sug'orilib, suv manbai bo'lgan ekinlardan o'ndan bir (ushr) zakot berilishi lozim. Sun'iy ravishda sug'orilgan yoki suv tortib sug'orilgan ekinlardan esa yarim ushr (yigirmadan bir) zakot berilishi lozim (Al-Bukhoriy va Muslim).
In respect to that which nourished by the sky, rivers, streams and was a water supply the ‘Ushr (tenth) is due and in respect to that which is artificially nourished or irrigated then it is half the ‘Ushr (tenth) (Al-Bukhaari and Muslim).
Va tanlash dalili (dalil): Payg'ambarimiz ﷺ aytgan so'z:
And the specifying Daleel (evidence): The Qawl of the Messenger (saw):
Besh avsoqdan (taxminan 5 avsoq) kam bo'lgan narsada sadaqa (zakot) yo'q (Al-Buxoriy).
There is no Sadaqah (due) on that which is less than 5 Awsaq (a measurement for land) (Al-Bukhaari).
Shunga ko'ra, ikkinchi dalil birinchisining umumiyligini beshta avsaq yoki undan ko'pini qamrab olishga aniqlik kiritadi.
The second Daleel therefore specifies the generality of the first to applying to 5 Awsaq or more.
7 – Sunnaning Ijmaa’ As-Sahaabah tomonidan tahsis qilinishi:
7 – The specification of the Sunnah by the Ijmaa’ As-Sahaabah:
Umumiy dalil: Payg'ambar ﷺ ning hadisi:
The general evidence: The statement of the Messenger (saw):
Albatta, musulmonning jasadi (jonsiz tanasi) oilasi orasida ushlab turilmasligi kerak (Abu Dovud).
For verily the body (corpse) of the Muslim should not be held back amongst his family (Abu Dawood).
Dalil: Sahobalarning Allohning Elchisi ﷺ ga xalifa (vorис) bay'at qilmaguncha dafn etishni kechiktirish to'g'risidagi ijmo'i.
The specifying Daleel: The Ijmaa’ As-Sahaabah upon the delaying of the burial of the Messenger of Allah (saw) until they had pledged allegiance to a Khalifah (successor) to him.
Shunga ko'ra, sahobalarning ijmosi Payg'ambar ﷺ hadisining umumiyligini aniqlaydi va Muslimonlar xalifa tayinlash ishi bilan band bo'lsa, marhumning dafn etilishini kechiktirish joiz ekanligini ko'rsatadi.
Consequently, the Ijmaa’ As-Sahaabah specifies the generality of the Hadeeth of the Messenger of Allah (saw) and indicates the permissibility to delay the burial of the deceased if the Muslims are preoccupied by the work to appoint the Khalifah.
8 – Sunnatning qiyos orqali takhsisi:
8 – Takhsees of the Sunnah by Al-Qiyaas:
Umumiy dalil: Zakot haqida Allohning Elchisi ﷺ ning so'zi:
The general evidence: The Qawl of the Messenger of Allah (saw) in respect to the Zakaah:
U ularning boylaridan olinib, kambag'allariga beriladi.
It is taken from their rich and given to their poor.
Dalil ko'rsatish: ixtiyoriy sadaqa berishning joizligi hadya yoki sovg'a berish bilan qiyoslash asosida.
The specifying Daleel: The permissibility to give voluntary Sadaqah based upon the analogy made upon the giving of the gift or present.
Shunday qilib, qiyos hadisning umumiyligini tor doiraga keltiradi — zakotni musulmonlarga berish va musulmonlardan olish haqida, kofirlardan emas.
As such the Qiyaas is specifying to the generality of the Hadeeth in relation to giving the Zakaah to the Muslims and taking it from the Muslims and not the disbelievers.
9 – Mantuqning mafhum orqali takhsis qilinishi
9 – Takhsees Al-Mantooq by the Mafhoom:
Dalil al-'Aamm: Rasululloh ﷺ ning qavli (so'zi):
The Daleel Al-‘Aamm: The Qawl (statement) of the Messenger of Allah (saw):
Qo'ylarga nisbatan: qirq qo'yga bitta qo'y (zakot sifatida) to'g'ri keladi, bu 120 tagacha davom etadi (Dovud va At-Termiziy).
In respect to the sheep, then for every forty sheep there is one sheep (due) up until 120 (Daawood and At-Tirmidhi).
Hadisning mantuqi (ya'ni Dalolat ul-'ibarah) qo'y-echkilarda 40 tadan 120 tagacha bo'lgan sonda zakot vojib ekanligini bildiradi, ular yaylovda o'tlab yurgan bo'lsin yoki ularga ozuqa berilayotgan bo'lsin, farqi yo'q. Buni tanlab ko'rsatuvchi dalil Rasulullah ﷺ ning so'zidir.
The Mantooq of the Hadeeth (i.e. Dalaalat ul-‘Ibaarah) indicates that there is Zakaah due on sheep from 40 to 120, whether these were free grazing of the pasture or were being fed fodder. The specifying Daleel: Is the Qawl of the Messenger (saw)
Qo‘y zakotining (ya’ni sadaqaning) hisobida, u erkin o‘tlaydigan (ya’ni erkin yayraydigan) qo‘ylarga tegishli bo‘ladi…
In regards to the Sadaqah (i.e. Zakaah) of the Sheep it’s their free grazing (which it applies to) …
(Al-Buxoriy).
(Al-Bukhaari).
Hadis ma'nosi, ya'ni mafhum muxolafa (teskari tushuncha), ulofa qilinadigan qo'ylarga zakot majburiy emasligini bildiradi. Shunga ko'ra, ikkinchi hadisning mafhumi birinchi hadisning mantuqidagi umumiylikni aniqlashtiradi: zakot faqat erkin otlaydigan qo'ylarga (ya'ni yaylovlarda yashab, o'sha yerdagi o't bilan oziqlanadigan qo'ylarga) majburiy bo'ladi.
The Mafhoom of the Hadeeth, which is a Mafhoom Mukhaalafah (opposite understanding) indicates that the foddered sheep do not have Zakaah due upon them. The Mafhoom of the second Hadeeth therefore specifies the generality of the Mantooq of the first Hadeeth in respect to making Zakaah due upon the free grazing sheep alone (i.e. those which live in the pastures and feed off them).