Mening sahobiy mazhabi haqidagi fikrim
My Opinion In Respect To The Madh’hab As-sahaabiy
Sahobiyning ra’yi (fikri) uning ijtihodi sifatida qaralishi kerak va shu sababli u shar’iy dalil sifatida hujjat qilib olinmaydi. Chunki Alloh (SWT) shunday degan:
The Ra’y (opinion) of the Sahaabiy is to be viewed from the perspective of it being his Ijtihaad and as such it is not used as a proof upon the basis of it being a Daleel Shar’iy. That is because Allah (swt) said:
Va Rasul sizga nimani bersa, uni olinglar va nimadan sizni qaytarsa, undan to‘xtanglar. (Hashr, 7)
And whatever the Messenger has given you take it and whatever he has forbidden you from abstain from it (Al-Hashr 7).
Ushbu oyatning mafhumi shuki, siz Allah Rasulidan (ﷺ) boshqa manbadan sizga kelgan hech narsani olmang. Va Alloh (SWT) shunday degan:
The Mafhoom (implied meaning) of this Aayah is that you do not take anything that has come to you from other than the Messenger of Allah (saw). And Allah (swt) said:
Agar biror narsada ixtilofga tushsangiz, uni Allohga va Rasulga qaytaring.
Then if you dispute in any matter then refer it back to Allah and the Messenger (An-Nisaa’ 59).
Shunday ekan, ixtilof yuz bergan vaqtda Allohning Kitobiga va Uning Rasulining Sunnatiga murojaat qilish vojibdir. Biroq sahobiyning fikriga, uning ijtihodiga yoki chiqargan hukmlariga murojaat qilish Allohga va Uning Rasulига murojaat qilish ma'nosiga kirmaydi.
Therefore, at the time of the occurrence of difference, referring back to the Kitaab of Allah and the Sunnah of His Messenger is obligatory. Referring to the opinion of the Sahaabiy or his Ijtihaad or judgments that he has passed does not however fall under the meaning of referring back to Allah and His Messenger.
Bundan tashqari, Sahobalar (Ridvonullohi alayhim) mujtahid sahobalarning bir-biriga zid fikrda bo'lishining joizligi borasida ijmo' qilganlar. Agar ularning fikrlari va ijtihodlari hujjat bo'lganida, bunday bo'lmas edi. Sahobalar (rahimahumullah) masalalarda ixtilof qilganlar va bir-biriga zid fikrlarda bo'lganlar, masalan, uch taloq bilan ajrashish masalasida Abu Bakr va Umar ixtilof qilganlar, yoki Iroq yerlarini jangchilar o'rtasida taqsimlash masalasida Umar va Bilol ixtilof qilganlar. Bundan ma'lum bo'ladiki, sahobalarning fikrlari, ularning ijtihodlari va chiqargan hukmlari Kitob, Sunnat va Qiyos kabi shar'iy dalillardan biri sifatida dalil bo'la olmaydi.
In addition, the Sahaabah (Ridwaan Allah ‘Alaihim), agreed (Ijmaa’) upon the permissibility of the Mujtahid Sahaabah holding contrary opinions to each other. If their opinions and Ijtihaadaat had represented a Hujjah then that would not have been the case. The Sahaabah (rah) differed in Masaa’il (issues) and they held opinions contrary to one another like in the Mas’alah of At-Talaaq (divorce) by three pronouncements where Abu Bakr and ‘Umar differed or like the issue of the distribution of the land of Iraq amongst the fighters where ‘Umar and Bilaal differed. From this, it is evident that the opinions of the Sahaabah and their Ijtihaadaat and judgments that they passed do not represent a Daleel from amongst the Adillah Ash-Shar’iyah like the Kitaab, the Sunnah and Al-Qiyaas.
Biroq, sahobalar Islomda yuksak martabaga ega bo‘lib, bu martaba payg‘ambarlardan keyingi eng yuksak martabadir, chunki Alloh (SWT) ularni Qur’oni karim va hadislarda ochiq-oydin maqtagan.
However, the Sahaabah occupy a standing in Islaam and it is the highest standing after the Anbiyaa (prophets) as Allah (swt) has praised them explicitly in the Qur’aan and the Ahaadeeth.
Shu sababli, musulmonlar sahobalarning fikrlarini, ijtihodlarini va hukmlarini (yoki qarorlarini) to'plashga juda katta e'tibor berdilar va ularni худди Payg'ambar ﷺ hadislarini rivoyat qilganlaridek rivoyat qildilar. Shunday ekan, sahobalarning fikrlarini o'z ichiga olmagan hadis kitobi yo'q, jumladan Al-Bukhoriy, Muslim va Muvatto to'plamlari ham shunday.
Ularga ergashib, ularga yaxshilik bilan ergashganlar ham (shunday). Alloh ulardan rozi bo‘ldi, ular ham Undan rozi bo‘ldilar. U ular uchun ostidan daryolar oqib turgan jannatlar tayyorladi, ular abadiy u yerda qolurlar. Mana shu buyuk najotdir (At-Tavba, 100).
And (also) those who followed them perfectly. Allah is well-pleased with them as they are well-pleased with Him. He has prepared for them Gardens under which rivers flow (Paradise), to dwell therein forever. That is the supreme success (At-Tawbah 100).