Ba'zi mujtahidlar ‘urfni Adillah Ash-Shar'iyah (shar'iy dalillar) jumlasidan bir dalil deb hisoblaydilar va Ahkaam Ash-Shar'iyahning ko'p qismini undan oladilar. Ular ‘urfning dalil sifatida to'g'riligini isbotlash uchun Allah Ta'aloning quyidagi so'ziga tayanadilar:

Some of the Mujtahideen consider the ‘Urf to be a Daleel from among the Adillah Ash-Shar’iyah and take a lot of the Ahkaam Ash-Shar’iyah from it. They do that based upon the following speech of Allah Ta’Aalaa to prove its legitimacy as an evidence:

Ular, shuningdek, ‘Urf shar’iy dalil sifatida qabul qilingan bir qator masalalar va hukmlarni ham keltirdilar.

They also cited a number of Masaa’il (issues) and Ahkaam that the ‘Urf was made a Daleel Shar’iy for.

Ularning fikrining noto'g'riligi quyidagi nuqtalarda xulosalanadi:

The invalidity of their opinion is summarised in the following points:

1 – Ular dalil sifatida keltirgan oyat ‘Urfning hujjatligi (haqiqiyligi) bilan hech qanday aloqaga ega emas. Chunki oyat Makkiy bo‘lib, Al-A’roof surasidandir. Xalqning odatlari va urf-odatlari johiliyatga oid bo‘lib, Islomga zid edi. Oyatda zikr qilingan “amru bil-‘urf” amallar orasidan go‘zal (chiroyli va yaxshi) narsani buyurishni anglatadi, ya’ni ‘urf yaxshi amal bo‘lgan holda va “hasan” esa Shar’ at yaxshi deb belgilagan narsadir. Hasan johiliyat amallarini, masalan, qizlarni tirik ko‘mish, riboni, zinoni yoki spirtli ichimliklarni ichishni anglatmaydi. Demak, Alloh (SWT) Rasulga ﷺ ularga Shar’ at ulardan talab qilgan yaxshi amal bilan, masalan, Allohga ibodat qilish, ota-onaga mehr-oqibatli bo‘lish, kambag‘allarni boqish va shunga o‘xshash ishlar bilan buyurishni so‘ramoqda.

1 – The Aayah that they have used as evidence for the Hujjiyah (validity) of the ‘Urf has no relationship to it. That is because the Aayah is Makkiyah and from Soorah Al-A’araaf. The norms and customs of the people were Jaahil and contrary to Islaam. The Amru Bil-‘Urf mentioned in the Aayah means ordering what is Jameel (beautiful and good) from amongst the actions in the case where the ‘Urf is the Hasan (good) action and the Hasan is that which the Shar’a has designated as being Hasan. The Hasan does not represent that which existed in terms of the actions of Jaahiliyah like burying the daughters alive, Ribaa, Zinaa or drinking alcohol for example. Consequently, Allah (swt) is requesting the Messenger (saw) to command them with the good action that the Shar’a has demanded from them like the worship of Allah, being kind to the parents and feeding the poor etc.

2 – Ular ‘Urfning Dalīl Shar‘iy ekanligini qo‘llab-quvvatlash uchun dalil va isbot sifatida keltirgan hadisga kelsak, u quyidagicha:

2 – As for the Hadeeth that they used as proof and evidence to support the ‘Urf being a Daleel Shar’iy which is:

Bu ‘Abdulloh ibn Mas’ud (ra) ga nisbat berilgan qavl (so‘z) bo‘lib, hadis emas. Shu sababli uni dalil sifatida keltirib bo‘lmaydi. Bundan tashqari, u ‘urf bilan aloqador emas, chunki matnda "Musulmonlar ko‘rgan narsa..." deyilgan, "odatlanib qolgan va o‘zaro odat tusiga kirgan narsa" emas.

This is a Qawl (speech) attributed to ‘Abdullah Ibn Mas’ood (ra) and is not a Hadeeth. Consequently, it cannot be used as a proof and additionally it has no relationship to the ‘Urf because the text states: ‘What the Muslims have seen…’ and not what they have become accustomed to and made habitual amongst themselves.

3 – Amallar esa, Allloh elchisi (ﷺ) tasdiqlagan, urf-odatlardan bo‘lgan, masalan, mudoraba shirkati, al-istisno‘ (buyum tayyorlashga buyurtma berish) yoki savdoning ayrim turlari kabi amallarga kelsak, ularga amal qilish shar’iy dalil asosida amal qilish hisoblanadi. Chunki bu Elchining (ﷺ) iqrori (tasdiqi va roziligi)ni ifodalaydi, ammo bu urf yoki odat (an’ana)ga amal qilishni ifodalamaydi. Sababi, at-taqririyya as-sunnah (tasdiq va rozilik bilan berilgan sunnat) shar’iy dalildir.

3 – As for the actions that the Messenger of Allah (saw) approved of which were from the customs and norms like the Mudaarabah partnership, Al-Istisnaa’ (ordering the manufacture of a thing) or some of the types of trade, then acting by them is considered to be acting in accordance to the Daleel Ash-Shar’iy. That is because it represents the Iqraar (approval and consent) of the Messenger (saw) whilst it does not represent acting in accordance to the ‘Urf or ‘Aadah (norm). That is because the Sunnah At-Taqreeriyah (approval and consent) is a Daleel Shar’iy.

4 – Fuqahoning ‘Urf al-Qavliy (so‘z odati) asosida Hukm Shar’iy deb hisoblagan narsalarga kelsak, ularning bir qismi Istilah (atamaviy kelishuv)ga, bir qismi esa narsalarni o‘lchash yoki baholash (Taqdeer)ga taalluqlidir:

4 – In regards to what the Fuqahaa considered to represent a Hukm Shar’iy based upon the ‘Urf Al-Qawliy (speech custom) then some of this relates to the Istilaah (terminological convention) and some of it is related to the measuring or evaluating of things (Taqdeer):

A – Istilah (atamashunoslik) borasida gap shundaki, uni belgilaganlar orasida bu borada hech qanday shubha yo'q. Bu narsalarga hukm berishga emas, balki ma'nolarga aniq nomlar berib belgilashga taalluqlidir.

A – As for what relates to the Istilaah (terminology) then there is no doubt in respect to its consideration amongst those who made the terminology and this is not related to providing the Hukm (judgment) upon things or matters but rather it relates to providing and designating specific names for meanings.

Demak, agar biror kishi hayvonga (ad-dabbah) suv bermaslik haqida qasam ichsa, u inson bilan suv bo'lishsa, bu qasamni buzmagan bo'lar edi. Chunki istilohiy urf (odatdagi atama kelishuvi) insonni "ad-dabbah" lafzidan chiqarib qo'ygan. Bu masalani Inshaa Allah, tilshunoslikka oid ikkinchi qismda batafsil ko'rib chiqamiz.

Consequently, if a man was to swear an oath that he would not give water to a Daabbah he would not have broken this oath if he was to provide water to a human being. That is because the Istilaah Al-Urfiy (Customary terminological convention) has excluded the human from the Lafzh (wording) ‘Ad-Daabbah’. We will examine this subject in detail Inshaa Allah in the second part of this book which deals with and examines the subject of the Arabic language.

B – Taqdir (baholash va o‘lchash)ga kelsak, bu masala nafaqa (sarf-xarajat), mahr al-misl (o‘xshash mahr), ajr al-misl (o‘xshash ish haqi) yoki bulardan boshqa narsalarga tegishli bo‘lsin, ahli bilim (mutaxassis) kishilarga qaytariladi.

B – As for the Taqdeer (evaluating and measuring) then this matter returns to the people of expertise whether it relates to Nafaqah (spending) or the Mahr Al-Mithl (dowry of like) or Ajr ul-Mithl (wage of like) or other than these.

Taqdir (baholash)ni hisobga olish faqat Shar'dan keladi, ‘Urfdan emas. Chunki shar'iy matnlar kelib, bu baholashni odamlar orasida ma'ruf bo‘lgan narsaga tegishli qilgan, ammo bu matnlar ‘urfga har bir masala yoki har bir narsada hukm chiqarish uchun kelmagan. Shuning uchun Alloh (SWT) aytganida:

The consideration of the Taqdeer (evaluation) comes only from the Shar’a and it does not come from the ‘Urf. That is because Shar’iyah texts have come making the evaluation (Taqdeer) of that belong to the Ma’roof (what is known) amongst the people whilst these texts did not come for the ‘Urf to pass judgment in everything or every matter. So when Allah (swt) said:

Ma’ruf bu yerda shu narsani anglatadiki, u xotinning ahvoliga nisbatan odatda ma’lum va tanish bo‘lgan ishdir: u boshqalar tomonidan xizmat qilinadigan ayolmi yoki o‘z eriga xizmat qiluvchi ayolmi. Demak, bu masala ushbu ayolning turmush qurgan uyda bo‘lgan haqiqiy holatiga ko‘ra, u xizmat qilinadigan sayyida (xonim) ekanmi yoki erига xizmat qiluvchilardan ekanmi, shunga bog‘liqdir. Shuning uchun uning kabi ayollarga vojib bo‘lgan huquqlar unga nisbatan ham vojib bo‘ladi. Agar u xizmat qilinadigan sayyida bo‘lsa, er (qodir bo‘lsa) unga xizmat qilishi uchun xizmatkor olib keladi. Agar u bunday bo‘lmasa va erига xizmat qila oladigan bo‘lsa, erning xizmatkor olib kelishi vojib emas. Alloh subhanahu va taolo aytganda:

What is meant by Ma’roof here is that matter which is known to be accustomed to in relation to the reality of the wife; is she from amongst those who is served by others or is she the one who serves her husband. So it relates to whether this woman, in accordance to her reality present within the married home, is a Sayyidah (mistress) who is served or from those who serve her husband. So the same rights that are obligatory to others like her are obliged in respect to her. Therefore, if she is a Sayyidah who is served, the husband (if capable) will bring a servant to serve her and if she was not like that and was capable of serving her husband, the husband is not obliged to bring in a servant. And when Allah (swt) said:

Ma’ruf bu yerda shuni anglatadiki, ularning nafaqasi va kiyimi taʼminlanishi o‘sha ayolga o‘xshash ayollarning odatiga muvofiq bo‘lishi shart. Bu masalalarni baholash ma’lum bir ayol uchun zarur yoki lozim bo‘lgan nafaqa (xarajat) miqdorini biladigan mutaxassis kishilarga tegishli. Har bir ayol jamiyatdagi turmush darajasi va o‘zi yashayotgan oila darajasiga qarab baholanadi.

The Ma’roof here means that the provision of their sustenance and clothing is required to be in accordance to those women who are similar to her. The evaluation of these matters would fall to the people of expertise who are aware of the amount of Nafaqah (spending) that is required or necessary for a particular woman. Each is evaluated in accordance to the level of their living in the society and the family that they live amongst.

Shuning uchun Istilah (atamalar) va Taqdir (baholash) hukmning Manaatini (haqiqatini) amalga oshirish uchun zarurdir. Ular hukm chiqarilmoqchi bo'lgan narsaning, masalaning yoki harakatning haqiqatini aniqlashtirish uchun kerak. Ular o'z-o'zidan hukmning Daliliga manba bo'lib xizmat qilmaydi.

The Istilaah (terminology) and Taqdeer (evaluation) are therefore necessary in order to realise the Manaat (reality) of the Hukm. They are required to make clear the reality of the thing, matter or action that is intended to pass judgment upon. They do not as such represent a source for the Daleel of the Hukm.

Shuningdek, kim Istilohni va Taqdirni hukmning manotini (ma'nosini) tekshirish va amalga oshirish jarayonida ma'nolar va masalalarni izohlash hamda baholash uchun qo'llagan bo'lsa, bunda hech qanday muammo yo'q. Darhaqiqat, ikkalasi ham har bir mujtahid uchun shar'iy ahkomlarni istinbot qilishga nisbatan zarurdir.

So whoever took the Istilaah and the Taqdeer to be used to explain and evaluate the meanings and matters during the process of investigating and realising the Manaat of the Hukm, then there is no issue with that. Indeed, they are both necessary for every Mujtahid in relation to deducing the Ahkaam Ash-Shar’iyah.

5 – Amaliy ‘urf (amaliy odat) ga kelsak, ya’ni takrorlanuvchi amallarga, ular Shar’ga bo‘ysunishi va unga itoat etishi shart. Chunki musulmonning amallari Alloh Taolоning buyruqlari va Uning man qilganlariga muvofiq bo‘lishi hamda ularga tayanishi lozimligi qat’iy va aniq masaladir, ular takrorlangan bo‘lsin yoki takrorlanmagan bo‘lsin.

5 – As for the ‘Urf Al-‘Amaliy (action based custom), which are the repeated actions, then they must submit to and be subservient to the Shar’a. That is because it is decisive and definite that it is obligatory for the Muslim to make his actions proceed in accordance to and be regulated by the commands of Allah Ta’Aalaa and what He has forbidden, whether they have been repeated or not been repeated.