An-Naskh qanday amalga oshadi Kitob va Sunnatga nisbatan?
How does An-Naskh take place in respect to the Kitaab and the Sunnah
1 – Qur’on bilan Qur’onning naskhi
1 – The Naskh of the Qur’aan by the Qur’aan:
Misol:
Example:
Al-Mansookh (bekor qilingan): Musulmonlardan birining jangda dushmanning o'n nafari oldida sobit turishi hukmi. Alloh Taolo aytdi:
Al-Mansookh (the abrogated): The Hukm of the steadfastness of one of the Muslims before ten of the enemy in battle. Allah Ta’Aalaa said:
Agar aranglardan yigirma nafar sabr-toqatli bo'lsa, ular ikki yuz nafarni yengadilar ({Agar sizlardan yigirma nafar sabrli bo'lsa, ular ikki yuz nafarni yengib chiqadilar} - Al-Anfol, 65).
If there are twenty steadfast from you then you will overcome two hundred (Al Anfaal 65).
An-Naasikh (nasx qiluvchi): Musulmonning dushmanning ikki kishisi oldida jangda sabr-qat'iyligi haqidagi hukm. Alloh Ta'olo aytadi:
An-Naasikh (the abrogating): The Hukm of the steadfastness of one of the Muslims before two of the enemy in battle. Allah Ta’Aalaa said:
Endi Alloh sizlardan yengillik berdi va sizlarda zaiflik borligini bilib oldi. Demak, sizlardan sabr-toqatli bo'lgan yuz kishi bo'lsa, ular ikki yuz kishini yengadi (Al-Anfol, 66).
Now Allah has lightened for you and He has known that there is weakness amongst you. So if there are one hundred from you who are steadfast they will overcome two hundred (Al-Anfaal 66).
2 – Sunnatning Qur’on orqali nasxi
2 – The Naskh of the Sunnah by the Qur’aan:
Misol:
Example:
Namozni Bayt al-Maqdis tomon qaratish Qur'onning Alloh Ta'olo aytgan so'zi bilan bekor qilindi:
Directing the prayer to Bait ul-Maqdis was abrogated by the Qur’aan with the speech of Allah Ta’Aalaa:
Shunday ekan, yuzingizni Masjid al-Haram tomonga burang. Qayerda bo'lsangiz ham, (namoz o'qiganingizda) yuzlaringizni unga tomon buring (Baqara 144).
So turn your face toward al-Masjid al-Haram. And wherever you [believers] are, turn your faces toward it [in prayer] (Al-Baqarah 144).
3 - Sunnatning Sunnat orqali nasxi
3 - The Naskh of the Sunnah by the Sunnah:
Misol:
Example:
Sunnat al-mutavotir bilan sunnat al-mutavotirning bekor qilinishi, ahad bilan mutavotirning bekor qilinishi va ahad bilan ahadning bekor qilinishi joizdir. Bunga misol qilib Rasulullah ﷺ ning: "Men sizlarni qabrlarni ziyorat qilishdan qaytargan edim, endi ularni ziyorat qilinglar", degan so'zlari (Ad-Daaru Qutniy 259/4) va u zotning ﷺ: "Men sizlarni (avval) faqat yo'lovchilar uchun (go'shtni saqlashdan) qaytargan edim, endi esa (go'shtni) saqlanglar va sadaqa qilinglar", degan so'zlari keltiriladi (Al-Bukhoriy va Muslim).
It is permissible for the Sunnah Al-Mutawaatirah to be abrogated by the Sunnah Al-Mutawaatirah, Al-Aahaad by Al-Mutawaatir and Al Aahaad by Al-Aahaad. Examples of this include the statement of the Messenger (saw): “I had forbidden you from visiting the graves but (now) visit them” (Ad-Daaru Qutniy 259/4) and his statement (saw): “I had only forbidden you (previously) for the sake of travellers but now store (the meats) and give it in charity” (Al Bukhaari and Muslim)
Nasx (naskh) ro‘y berishi joiz bo‘lmagan narsa
That which it is not permissible for An-Naskh to occur in
1 – Ijmo' bilan sobit bo'lgan hukmni bekor qilish (naskh qilish) joiz emas.
1 – It is not permissible to abrogate an established Hukm by Al Ijmaa’.
Bu sababli, Ijmoʻ orqali sobit bo‘lgan hukm Rasul (saw) vafotidan keyin paydo bo‘lgan va shuning uchun vahiy (Wahiy) to‘xtagandan keyin sodir bo‘lgan. Demak, vahiy tugagani yoki to‘xtagani, ya’ni Kitob yoki Sunnatdan keyin hech qanday matn yo‘q.
This is because the established Hukm by Al-Ijmaa’ came after the death of the Messenger (saw) and was therefore after the cessation of the Wahi (revelation). There is therefore no text from the Kitaab or the Sunnah after the end or cessation of the Wahi.
2 – Kitobni Sunnat bilan mansux qilish joiz emas.
2 – It is not permissible to abrogate the Kitaab by the Sunnah.
Buning sababi, Alloh Taolo shunday deydi:
This is because Allah Ta’Aalaa says:
Va biz bir oyatni boshqa bir oyat o'rniga almashtirganimizda (An-Nahl 101).
And when We substitute a verse in place of a verse (An-Nahl 101).
Va Allohu Taolo aytadi:
And He Ta’Aalaa says:
Biz undan yaxshiroqini yoki unga o'xshashini keltiramiz (Al-Baqara, 106).
We bring better than it or like it (Al-Baqarah 106).
Sunnat Oyatlarga o‘xshash emas va u Qur’ondan yaxshiroq yoki unga teng emas. Shuningdek, sahih rivoyat bilan ‘Umar ibn al-Xattob (roziyallohu anhu) shunday degan: “Biz Allohning Kitobini va Nabiyimizning Sunnatini, rostgo‘yligini yoki yolg‘onchiligini bilmaydigan bir ayolning so‘zi uchun tark etmaymiz”.
The Sunnah is not the same as the Aayaat and it is not better than the Qur’aan or like it. It has also been soundly reported from ‘Umar Ibn Al-Khattaab (ra) that he said: “We do not leave the Kitaab of Allah and the Sunnah of our Nabi for the statement of a women whom we don’t know whether she has told the truth or lied”.
3 – Mutavotir sunnatni xabari voqid bilan bekor qilish joiz emas.
3 – It is not permissible to abrogate the Sunnah Al-Mutawaatirah by the Khabar Al-Aahaad.
Bu sababli, Sunnati mutavotira qat’iy as-subut bo‘lsa, xabari ohod esa zanniy as-subutdir, zanniy esa qat’iyni nasx qila olmaydi, chunki qat’iy undan yuqoridir.
This is because the Sunnah Al-Mutawaatirah is Qat’iy Ath-Thuboot whilst the Khabar Al-Aahaad is Zhanniy Ath-Thuboot and the Zhanniy cannot abrogate the Qat’iy because the Qat’iy is higher than it.
4 – Qiyos hukmini bekor qilish joiz emas.
4 – It is not permissible to abrogate a Hukm of Al-Qiyaas.
Qiyos (analogiya) e'tiborga loyiq bo'lgan qiyos – bu 'illati Qur'on yoki Sunnatdan olingan qiyosdir. Qiyos asl (asos) qolguncha davom etadi, agar asl bekor qilinsa, qiyos ham qolmaydi. Shu sababli qiyosda an-naskh (bekor qilish) hech qachon sodir bo'lmaydi, va asl qolgan paytda qiyosning bekor qilinishi sodir bo'lishini tasavvur qilib bo'lmaydi, chunki hukm asl ichida mavjuddir.
The Qiyaas (analogy) which is Mu’tabar (considered/valid) is the Qiyaas which its ‘Illah (reason) is from the Qur’aan or the Sunnah. The Qiyaas remains as long as the Asl (origin) remains and if the Asl is abrogated then there is no Qiyaas. For this reason, An-Naskh (abrogation) does not occur in Al-Qiyaas at all and the occurrence of the abrogation of Qiyaas cannot been envisioned to happen whilst the Asl (origin) remains because the Hukm is present within the Asl.