Hukm (hukm chiqarish) — harakat va narsalarga nisbatan Tahseen yoki Taqbeeh (ularning go'zalligi yoki xunukligini belgilash) orqali uch yo'nalishdan kelib chiqishi mumkin:

The Hukm (passing judgment) upon the actions and things in terms of Tahseen or Taqbeeh (determining their prettiness or ugliness) can occur from three directions:

1 – Narsalar va amallarning haqiqati va ularning (o‘z mohiyatiga ko‘ra) nima ekanligi yo‘nalishidan?

1 – From the direction of the reality of things and actions and what they (intrinsically) are?

2 – Insonning tabiatiga muvofiqligi yoki mosligi, yoxud unga zidligi yo'nalishidan.

2 – From the direction of its appropriateness or suitability to the natural disposition of the human or its aversion to it.

3 – Hukm (hukmlar) ularga qo‘llanadigan savob va azob (mukofot va jazo) yoki maqtov (madh) va qoralash (zamm) nuqtai nazaridan. Harakatlar va narsalarga ularning haqiqati nuqtai nazaridan hamda insonning tabiiy moyilligiga mosligi, muvofiqligi yoki aksincha, tabiiy moyilligiga yoqmasligi va nafrat uyg‘otishi nuqtai nazaridan hukm chiqarish esa, shubhasiz, bu hukmni chiqarish insonning o‘ziga tegishli ekanini bildiradi, ya’ni bu ‘Aql (aql-idrok) ishi bo‘lib, Shar’ (shariat) ishi emas. Demak, harakatlar va narsalarga bu ikki nuqtai nazardan hukm chiqaradigan aynan ‘Aql hisoblanadi.

3 – From the direction of the Thawaab and ‘Iqaab (reward and punishment) applied to them or the Mad’h (commendation/praise) or Dhamm (disapproval/blameworthiness). As for passing judgment upon the actions and things from the perspective of their reality and from the perspective of their agreeability, suitability or appropriateness to the natural disposition of the human or their non-agreeability or aversion to the natural disposition, then there is no doubt that this judgment belongs to the human himself to make i.e. it belongs to the ‘Aql and not to the Shar’a. Consequently, it is the ‘Aql that passes judgment upon actions and things from these two perspectives.

Demak, inson asalning shirin ekanligini hukm qiladi va uni yeyishga moyil bo‘ladi, ko‘knori (O‘rta yer dengizi o‘simligi) esa achchiq ekanini hukm qiladi va undan qochadi. Shu nuqtai nazardan qaraganda, asal go‘zal, ko‘knori esa xunuk bo‘lib chiqadi.

So the human judges that the honey is sweet and inclines towards eating it and that the colocynth (Mediterranean plant) is bitter and so he avoids it. From this perspective the honey would be Hasan and the colocynth ugly.

Shunga o'xshab, u boylikni Hasan, faqirlikni esa Qabeeh deb hukm qiladi; ilmni Hasan, johillikni esa Qabeeh deb hukm qiladi, chunki ularning haqiqatlari kamolot yoki nuqson (Al-Kamaal yoki An-Naqs) jihatidan nimani o'z ichiga olishi sababli shunday.

Similarly, he judges that wealth is Hasan and poverty Qabeeh and that knowledge is Hasan and ignorance is Qabeeh due to what their realities encompass in terms of completeness or deficiency (Al-Kamaal or An-Naqs).

Ushbu narsalar va harakatlar haqidagi hukm, shuningdek, bu ikki sohadagi narsa va harakatlarning chiroyli yoki xunukligini belgilash (tahsin va taqbih) inson o‘z aqli bilan idrok etadigan va sezgi a’zolari orqali sezadigan haqiqatga qaytadimi, yoki insonning tabiiy xilqati va fitratiga, uning his qilganiga va aqli anglaganiga qaytadimi, shuni bilish lozim.

This judgement upon the things and actions and the Tahseen and Taqbeeh (determination of prettiness and ugliness) for things and actions in these two areas returns back to the reality of the matter that the Insaan (human) perceives and comprehends by his ‘Aql (mind) and upon which his senses fall or it returns back to the natural disposition of the Insaan and his Fitrah and what he feels and his mind comprehends.

Shunday ekan, amal yoki narsaga nisbatan Husn yoki Qubh jihatidan hukm chiqaradigan aynan shu ikki jihat yoki yo'nalish bo'yicha ‘Aql bo'lib, shu sababli hukm insonga tegishlidir.

Therefore, it is the ‘Aql that passes judgment upon the action or thing in terms of its Husn or Qubh from these two perspectives or angles. As such, the Hukm belongs to the human.

Uchinchi yo'nalishga kelsak, ya'ni narsalar va amallarga hukm berish Oxiratdagi savob va azob yoki dunyo hayotidagi maqtov va mazammat nuqtai nazaridan bo'lsa, bunda hech shubha yoki savol yo'qki, bu hukm faqat Allohga qaytadi va insonga tegishli emas. Demak, bu hukmni belgilash aqlga emas, balki Shar'ga tegishlidir. Bu, imonning husni va kufrning qubhi, urushda yolg'on gapirishning husni va adolatsiz hokim bilan urush bo'lmagan holatda qilinganda uning qubhi, uzumning husni va undan ishlab chiqarilgan xamrning qubhi kabidir. Narsalar va amallar haqidagi hukm Allohga tegishli bo'lib, savob (mukofot) va iqob (jazo) jihatidan hamda maqtov (al-madh) va mazammat (az-zamm) jihatidan ikki dalilga ega: aqliy dalil va shar'iy dalil.

As for the third direction and that relates to the passing of judgement upon the things and actions from the perspective of rewards and punishment in the Aakhirah or commendation and blame in the life of this world (Ad-Dunyaa), then there is no doubt or question that this returns to Allah alone and it does not belong to the human. This means that it belongs to the Shar’a to determine and not the ‘Aql. This is like the Husn of Imaan and the Qubh of Kufr, the Husn of lying in warfare and its Qubh when undertaken with the unjust ruler in a situation other than war, and the Husn of grapes and the Qubh of Khamr that is produced from them. The Hukm upon the things and actions belonging to Allah in terms of the Thawaab (reward) and the ‘Iqaab (punishment) and from the perspective of Al-Mad’h (commendation/praise) and Adh-Dhamm (blame) has two evidences for it: A Daleel ‘Aqliy and a Daleel Shar’iy.

ʿAql haqiqati sezgi (ihsos), haqiqat, oldingi bilim va miyadan iborat. Shuning uchun sezgi aqlning tarkibiy qismlarining asosiy qismini tashkil etadi, chunki inson biror narsani sezmasa, uning aqli unga hukm chiqarishi mumkin emas, chunki aql besh sezgi a'zosidan biri orqali sezilgan narsalar ustida hukm chiqarishda cheklangan, sezib bo'lmaydigan narsalar ustida esa hukm chiqarishi mumkin emas. Shu sababli, al-Hudo (hidoyat) va al-Iymon (imon), ad-Dalol (adashish/kufr) va al-Kufr (kufr), al-Adl (adolat), az-Zulm (zulm/adolatsizlik), as-Sidq (rostgo'ylik) va al-Kazib (yolg'on va aldov), uzum va xamr (mast qiluvchi ichimlik) va boshqa narsalar aql imkoniyati doirasidagi narsalar va amallardan emas, ular Alloh Taolo g'azablantiradimi va jazoga loyiqmi, aql buni aniqlay olmaydi. Buning sababi, aql bu narsa va amallarga nisbatan Allohning maqtovi (Mad'h) yoki Uning qoralashini (Dham) sezmaydi. Aql biror narsa yoki amalga bog'liq mukofot yoki jazoni, Alloh (subhanahu va taolo) o'z elchilari (alayhimus-salom) orqali xabar bermagunicha sezmaydi.

The reality of the ‘Aql consists of sensation (Ihsaas), a reality, previous information and a brain. The sensation therefore represents a fundamental part from the components of the mind, as when the person does not sense a matter, it is not possible for his ‘Aql to issue a judgment (Hukm) upon it because the ‘Aql is restricted in passing judgements over matters sensed by one of the five senses whilst it is not possible for him to pass a judgment upon matters which cannot be sensed. Therefore, Al-Hudaa (guidance) and Al-Iemaan (belief), Ad-Dalaal (misguidance/disbelief) and Al-Kufr (disbelief), Al-‘Adl (justice), Azh-Zhulm (oppression/injustice), As-Sidq (truthfulness) and Al-Kadhib (the lie/deceit), the grape and Khamr (intoxicatant) amongst other matters are not from the things and actions which are within the capability of the ‘Aql to determine whether they anger Allah Ta’Aalaa and are deserving of a punishment. That is because the ‘Aql (mind) does not sense the commendation of praise (Mad’h) of Allah (swt) or his Dhamm (censure or blame) in respect to these things and actions. The mind does not sense the reward or the punishment attached to a thing or action unless Allah (swt) informs of that through His messengers (as).

Boshqa tomondan qaraganda, agar inson harakatlar va narsalarga maqtov va yakson qilish (Mad'h va Dhamm) nuqtai nazaridan hukm chiqarishga qo'yilsa, u holda hukm ularni chiqaruvchi shaxslarga, shuningdek turli zamonlar va makonlarga qarab albatta farq qiladi. Buning sababi shundaki, odamlarda aql-idrok va tabiiy moyilliklarda tafovut bo'lishi, shuningdek ular yashayotgan muhitning ta'siri ostida qolishi insonning tabiatiga xosdir. Doimiy ravishda kuzatilgan haqiqat shuki, inson bir kuni biror ishni Hasanah (yaxshi yoki maqtovga sazovor) deb hisoblaydi, boshqa kuni yoki keyinroq esa uni Qabeehah (xunuk yoki yakson qilinadigan) deb ko'radi. Shu tariqa bitta masala bo'yicha hukm farq qiladi, izchil bo'lmaydi va xatolar muqarrar yuz beradi.

Yuqoridagilar husn va qubhni aniqlashga oid Dalil al-‘Aqliy bilan bog‘liq. Dalil ash-Shar’iyga kelsak, Shar’ husn (go‘zallik) va qubhni (xunuklik) aniqlashni, ya’ni biror narsani yaxshi va maqtovga loyiq deb baholash yoki xunuk va qoralanishga loyiq deb baholashni Allohga, ya’ni Shar’ga topshirgan. Alloh (SWT) shunday deydi:

The above relates to the Daleel Al-‘Aqliy in respect to determining the Husn and Qubh. As for the Daleel Ash-Shar’iy then the Shar’a has made the determination of the Tahseen (judging something to be good and praiseworthy) and the Taqbeeh (judging something to be ugly and blameworthy) to Allah i.e. to the Shar’a. Allah (swt) said:

U̇ (SWT) aytdi:

And he (swt) said:

Allohning Elchisi ﷺ shunday dedilar:

And the Messenger of Allah (saw) said:

Shunga ko'ra, narsa va harakatlarga hukm berish Shar'ga tegishlidir, 'Aql esa bunga haqli emas. Bu dunyoda ularni maqtash yoki yomonlash (al-Mad'h va ad-Dham) jihatidan, oxiratda esa savob va azob (ath-Thawaab va al-'Iqaab) jihatidan shunday. Shunday ekan, inson aqli bilan ilmni hasan (yaxshi) deb hukm qila oladi, lekin ilmga savob berilishini aql hukm qila olmaydi, buni Shar' belgilaydi. Xuddi shuningdek, zulmni qabih (yomon) deb hukm qila oladi, lekin uning oxiratda jazosi borligini hukm qila olmaydi, chunki bu jihatdagi hukm Shar'ga tegishli, 'Aqlga emas.

Therefore, the issuing of the Hukm (judgement) upon the actions and things belongs to the Shar’a and not to the ‘Aql. That is in terms of Al-Mad’h and Adh-Dhamm for them in the Dunyaa (life of this world) and in terms of the Thawaab and ‘Iqaab (reward and punishment) in the Aakhirah (Hereafter). As such, the human is able to judge with his mind that ‘Ilm (knowledge) is Hasan however the mind is not capable of judging that there is Thawaab (reward) attached to the ‘Ilm but rather that is determined by the Shar’a. Similarly, he is able to judge that oppression is Qabeeh but he is unable to judge that there is a punishment for that in the Aakhirah because the Hukm in respect to that belongs to the Shar’a and not the ‘Aql.

Shar’ iga oid masalalarga kelsak, biz tushuntirganimizdek, ular ibohat (ruxsat etilganlik) yoki tahrim (man etilganlik) hukmini olishi mumkin, shar’iy qoida esa shunday deydi:

In respect to the things in relation to the Shar’a, then as we have explained they can either take the ruling of Ibaahah (permissibility) or Tahreem (prohibition) whilst the Qaa’idah Ash-Shar’iyah states:

Harakatlar (af'al) uchun hukm esa besh toifaga bo'linadi:

As for the Hukm for the actions (Af’aal) then it falls into five categories:

Al-Vojib, Al-Mandub, Al-Harom, Al-Makruh va Al-Mubah; va bular Hukm At-Taklifiy turlaridir.

Al-Waajib, Al-Mandoob, Al-Haraam, Al-Makrooh and Al-Mubaah, and these are the types of the Hukm At-Takleefiy.

Hukm al-Wad’iy ham besh turga bo‘linadi va ular quyidagilardir: as-Sabab, ash-Shart, al-Ma’ani’, as-Sihhah, al-Butlon va al-Fasod, ar-Rukhsah va al-Azimah.

As for the Hukm Al-Wad’iy then this is also represented in five types and they are: As-Sabab, Ash-Shart, Al-Maani’, As-Sihhah, Al-Butlaan and Al-Fasaad, and Ar-Rukshah and Al-‘Azeemah.

Shuning uchun xulosa qilib aytganda, harakatlar ustidan hokim, harakatlarga bog‘liq yoki aloqador narsalar va ikkalasiga tegishli masalalar ustidan hokim faqat Shar’dir.

Therefore, in conclusion, the Haakim (judge) over the actions, upon the things attached or related to the actions and the matters related to both of these is the Shar’a alone.