Hujjiyat (Istishob dalilining haqiqiyligi) va uni qo‘llash uchun dalillar
Hujjiyat (proof Of Validity Of) Al-istishaab And The Adillah For Utilising It
1 – O‘tmishdagi sobit hukm (al-hukm ath-thaabit) o‘zgartirilgani aniq tasdiqlanmaguncha qoladi. Sababi shuki, yaqin (yaqeen) bilan sobit bo‘lgan narsa faqat yaqin bilan yo‘qoladi.
1 – The Hukm Ath-Thaabit (established ruling) in the past remains as longs as the change of that Hukm has not been confirmed. That is because the matter established by certainty (Yaqeen) does not go away except by certainty.
Shuning uchun, kim namoz uchun wudu' qilib, so'ng wudu'ning buzilishi haqida shubhaga tushsa, u o'zi xohlagancha wudu' bilan namoz o'qiydi. Chunki rivoyat qilinadiki, bir kishi shubha bilan Allohning Elchisi ﷺ huzuriga kelib dedi: "Kishi namozida nimadir bo'layotganini his qiladi". U ﷺ aytdi:
So the one who makes Wudoo’ for the Salaah and then has doubt in respect to breaking the Wudoo’, prays with his Wudoo’ as much as he wishes to pray. That is because it has been related that a man came to the Messenger of Allah (saw) with doubt and said: “The person perceives that something happens in his Salaah”. He (saw) said:
«U (ovozni) eshitmaguncha yoki hidni sezmaguncha (ajratib aytilgan holda) chiqib ketmaydi», — deb rivoyat qilingan (Muslim).
“He does not (with emphasis) leave until he hears a sound or finds a smell” (Related by Muslim).
Shunday qilib, mavjudligi aniqlangan narsaning davom etishi yoki qolishi uning yo'qligidan ustun turadi, va unga nisbatan shubha uni yo'qotmaydi. Bu Allohning Rasuli ﷺ hadisi yo'l-yo'riq bergan narsadir, shuning uchun o'tmishdagi vuduning istishob (davomiylik taxmini) hozirgi shubha (shakk) bilan bekor bo'lmaydi, balki mavjud bo'lib qoladi. Agar inson vuduni buzadigan narsa yuz berganiga aniq bilsa, u holda vudu endi mavjud bo'lmaydi.
Therefore, the continuance or remaining of a matter that has been determined to be present remains predominant over its absence whilst doubt in respect to it does not remove it. This is what the Hadeeth of the Messenger of Allah (saw) has guided to and as such the Istishaab of the Wudoo’ from the past is not removed by doubt (Shakk) in the present but rather it remains present. Then if the person is certain about the occurrence of that which invalidates it, it is no longer present.
2 – Allohning Elchisi ﷺ aytdilar:
2 – The Messenger of Allah (saw) said:
“Albatta, men ham faqat bir insonman, va menga nizolar olib kelinadi. Shunday bo‘lishi mumkinki, ulardan ba’zilari boshqalaridan notiqroq bo‘ladi, shuning uchun men uni rostgo‘y deb o‘ylab, uning foydasiga hukm chiqaraman. Shunday ekan, men kimning foydasiga, bir musulmonning haqi evaziga hukm chiqarsam, bu faqat do‘zax o‘tining bir bo‘lagi bo‘ladi…” (Al-Bukhari) ﷺ
“Verily I am only a man and disputes are presented before me. So it might be that some of them are more eloquent than others and so I believe him to be truthful and judge in his favour. So the one whom I have judged in his favour at the expense of a Muslim’s right then it will only be a piece of the hell-fire…” (Al-Bukhari)
Bu hukm chiqarishni, ya'ni nizoda eshitilgan narsaga, zohirga asoslangan holda hukm qilishni belgilaydi. Zohir — bu masalaning hukmi o'tmishda tasdiqlangan narsadir, shuning uchun hukm zohirga muvofiq bo'lishi kerak. Agar kimdir zohirga zid narsani da'vo qilsa, u o'z da'vosini qo'llab-quvvatlovchi dalil keltirishi lozim. Aks holda, masala hukm jihatidan avvalgidek qoladi va bu al-Istishob haqiqatini ifodalaydi. Istishob — masala haqida hozirgi paytda, uning o'tmishda tasdiqlanganligi (yoki sobit bo'lganligi)ga asoslanib hukm chiqarishdir, ya'ni avvalgi holat bo'yicha.
This establishes passing judgment upon what is apparent i.e. that which is heard in the dispute. The apparent matter is that which the Hukm of a matter has been confirmed for it in the past and so the Hukm must be in accordance to what is apparent. If someone then claims the contrary to what is apparent, then he must bring a Daleel that supports his claim. Otherwise the matter stays as it was in the past in respect to the Hukm and this represents the reality of Al-Istishaab. It is the passing of judgment upon a matter in the present based upon its affirmation (or having been established) in the past i.e. previously.
3 – Agar o‘tmishda biror narsaning, sifatning yoki buyumning mavjudligi tasdiqlangan yoki isbotlangan bo‘lsa-yu, uning yo‘qolganligi aniq bo‘lmagan bo‘lsa, u holda zaruratga ko‘ra, u avvalgidek hozirgi vaqtda ham qolgan deb gumon qilish (zann) lozim bo‘ladi. Bu holat shar’iy hukmlarda zannga amal qilish vojib bo‘lgan hollarda, ya’ni shar’iy hukmlar g‘alabat az-zann (ehtimoli eng kuchli bo‘lgan narsa) asosiga qurilgan bo‘lganda hamda al-istishob o‘tmishda tasdiqlangan va isbotlangan narsaga asoslanib, hozirgi holatga nisbatan hukmni davom ettirishni anglatganda amal qiladi.
3 – If that which has been established or confirmed in the past in terms of the existence of a matter, description or thing, and its disappearance has not become apparent, then it is necessary by Daroorah (necessity) for to be thought (Zhann) to be remaining in the present time, as it had been before that. This is in the case where working with Zhann in respect to the Ahkaam Ash-Shar’iyah is Waajib in the case where the Ahkaam Ash-Shar’iyah are built upon Ghalabat Azh-Zhann (preponderance/what is most likely) and where Al-Istishaab represents passing the Hukm upon the matter in the present based upon its confirmation and having been established in the past.
Ushbu uch masala Istishob (Istishaab) ning amal qilinadigan "Qaa'idah Shar'iyah" ekanligiga dalildir. Bu degani, unga asoslanib tafriy (At-Tafree') qilish, ya'ni undan tarmoq masalalar chiqarish joizdir. Shunga ko'ra, mavjudligi yoki borligi isbotlangan va yo'qolgani aniq bo'lmagan narsa haqida uning davom etishi (qolishi) ustun gumon (Ghalaba 'Alaa zh-Zhann) hisoblanadi.
These three matters represent a Daleel for the Istishaab being a ‘Qaa’idah Shar’iyah’ that is to be utilised. This means that it is permissible for branching (At-Tafree’) to take place upon it. Consequently, in regards to that which its presence or existence has been established or affirmed and its disappearance has not become apparent, then its remaining or continuance is preponderant (Ghalaba ‘Alaa zh-Zhann).