As-Sunnahning rivoyat qiluvchilar (ruvot) nisbatan taqsimlari (aqsomi) — "As-Sanad" (isnod zanjiri)
The Aqsaam (categories/divisions) of the Sunnah in respect to the Ruwaat (narrators) “As-Sanad” (The chain)
Sunnat sanad (isnod) jihatidan uch turga bo'linadi: Al-Mutawotir, Al-Mashhur va Xabar al-Ahod.
The Sunnah is divided into three categories in respect to the Sanad (chain): Al-Mutawaatir, Al-Mash’hoor and Khabar Al-Aahaad.
1 – Al-Mutawatir:
1 – Al-Mutawaatir:
Al-Mutawaatir lug'atda: ketma-ketlik, bir-biridan keyin, orada vaqt oralig'i bilan kelish ma'nosini bildiradi.
Al-Mutawaatir linguistically means: Consecutiveness, one after another with a gap (of time) between.
Istilohdagi ma'nosiga ko'ra al-Mutawotir: uch davrda (yoki avlodda) ko'p sonli kishilar tomonidan rivoyat qilingan, shu sababli ularning yolg'on ustida til biriktirishi mumkin bo'lmagan xabar.
Al-Mutawaatir in accordance to the Istilaah (terminological definition): That which was related in the three eras (or generations) by a large number making it impossible for them to collude upon a lie.
Uch davr (avlod) quyidagilar: Sahoba davri, Tobi'inlar davri va Tobi' at-tobi'inlar davri.
The three eras (generations) are: The era of the Sahaabah, the era of the Taabi’een and the era of the Taabi’ At-Taabi’een.
Sunnai mutavotira — Payg‘ambar (ﷺ)dan kelganligi jihatidan Qat’iy Ath-Thuboot (sanadi qat’iy) bo‘lib, u qanday hukm yoki aqoid bilan kelgan bo‘lsa, shunga muvofiq amal qilish vojibdir.
The Sunnah Al-Mutawaatirah is Qat’iy Ath-Thuboot (definite in transmission) in respect to it coming from the Nabi (saw) and therefore it is obligatory to work or act with it in respect to what it came with whether this was Ahkaam or Aqaa’id (beliefs).
Sunnatning mutavotir qavliy turiga misol — uning (ﷺ) qavli:
An example of the Sunnah Al-Qawliyah Al-Mutawaatirah is his Qawl (saw):
"Kim mendan ataylab yolg'on gapirsa, u o'z o'rnini do'zaxda tayyorlasin" (Al-Buxoriy va Muslim).
“Whoever lies about me intentionally then let him occupy his seat (place) in hellfire” (Al-Bukhaari and Muslim).
Sunnatul-fe'liyya al-mutavatirning misollari — besh vaqt namozni ado etish bilan bog'liq rivoyatlar kabidir.
An example of the Sunnah Al-Fi’liyah Al-Mutawaatirah are like those related to the performance of the five prayers.
Tavatur al-ma'naviy (ma'no bo'yicha tavotur) esa bitta sunnatning turli lafzlar (so'zlar) bilan rivoyat qilinishidir. Bunda har bir lafzni rivoyat qilganlar tavotur darajasiga yetmaydi, lekin turli lafzlarni rivoyat qiluvchilarning yig'indisi tavotur darajasiga yetadi. Bunga misol qilib, ibodatlardagi amallar niyatga bog'liq ekani haqidagi sunnatni keltirish mumkin. Bu ma'noni o'z ichiga olgan lafzlar quyidagilardir: Uning ﷺ qavli: "Albatta, amallar faqat niyatlarga binoandir" (al-Buxoriy, Muslim, Abu Dovud, at-Termiziy va an-Nasoiy); uning ﷺ so'zi: "Kim Allohning kalimasi oliy bo'lishi uchun jang qilsa, u Alloh yo'lidadir" (Muttafaqun alayhi); va: "Fath (fath qilish)dan keyin hijrat yo'q, lekin jihod va niyat bor" (Muttafaqun alayhi); hamda uning ﷺ so'zi: "Fajrdan oldin ro'za uchun niyat qilmagan kishining ro'zasi yo'q" (Abu Dovud va at-Termiziy).
As for the Tawaatur Al-Ma’nawiy (in meaning) then this is the transmission of the narrators of a single Sunnah with different Alfaazh (wordings) in the case where the narrators of each wording or worded version do not reach the level or point of Tawaatur however the collection or collective of the narrators of those different wordings (Alfaazh) reach the level of Tawaatur. An example of this Sunnah is that the actions in the ‘Ibaadaat (acts of worship) are based or built upon the Niyah (intention). As for the Alfaazh (wordings) that have incorporated and included this meaning then they are like his Qawl (saw): “Verily the actions are only by the intentions” (Al-Bukhaari, Muslim, Abu Daawood, At-Tirmidhi and An-Nasaa’iy), his statement (saw): “Whoever fights to make the word of Allah the highest then he is Fee Sabeelillah (in the way of Allah)” (Mutaffaq ‘Alaihi) and: “There is no Hijrah after Al Fat’h (conquest) but rather there is Al-Jihaad and the Niyah (intention)” (Agreed upon) and his statement (saw): “The one who does not resolve (i.e. make intention) for the Siyaam (fasting) before Fajr has no fasting for him” Abu Daawood and At Tirmidhi)
Tavotur darajasiga erishiladigan son:
The Number by which At-Tawaatur is attained:
Tavotur bo'lishi uchun belgilangan aniq sonni ko'rsatgan barcha fikrlarning hech qanday asosi yo'q, na matniy, na aqliy (aql bilan asoslangan) jihatdan. Sababi shuki, Yaqin (ishonch) hosil bo'ladigan Sunnah al-Mutawatirah, subut jihatidan, aniq bir son bilan emas, balki bir Jamaa'ah (guruh) tomonidan rivoyat qilinishi kerak. Bu guruhning soni va ularning joylashgan yerlarining uzoqligi ularning yolg'on ustida til biriktirishi yoki kelishib olishi imkonsiz bo'lishini ta'minlashi lozim.
All of the opinions that have specified a specific number for the accomplishment of Tawaatur do not have a basis to support them whether textual or ‘Aqliy (intellectual). That is because the Sunnah Al-Mutawaatirah in which Yaqeen (certainty) is attained, from the angle of Thuboot (transmission), must be narrated by a Jamaa’ah (group) and not by a particular number. The number of this group and the distance of their locations must make it impossible for them to collude or collaborate upon a lie.
Shuh, Tawaatur shartlari uchtadir:
As such the Shuroot (conditions) of the Tawaatur are three:
A – Yolg'on ustida birlashib qolmasliklarini va ularning kelishib olishini oldini oladigan va ta'minlaydigan ko'plab rivoyat qiluvchilar.
A – A number of narrators that secures and prevents their collusion upon a lie.
B – Ruvotlarning (rivoyat qiluvchilarning) ilmi eshitish va guvohlikka asoslanishi, fikr yuritish yoki xulosa chiqarishga asoslanmasligi kerak.
B – That the knowledge of the Ruwaat (relaters) is based upon hearing and witnessing and is not based upon deduction or inference.
C – Tavotur uchala davrda ham mavjud bo‘lishi: Sahoba, Tobi’in va Tobi’iy At-Tobi’in davrlarida.
C – That the Tawaatur occurs in all three eras: The Sahaabah, the Taabi’een and the Taabi’iy At-Taabi’een.
2 – Mashhur Sunnat:
2 – As-Sunnah Al-Mash’hoorah:
Bu sahobalardan Tavotur darajasiga yetmagan miqdordagi kishilar orqali rivoyat qilinib, keyin tobiinlar va tobe tobiinlar davrida bu darajaga yetgan narsadir.
This is that which has been related from the Sahaabah by a number that does not reach the level of Tawaatur and then reached the level in the era or time of the Taabi’een and the Taabi’iy At-Taabi’een.
Bu sunnat zann (noaniqlik, taxminiy ishonch)ni isbotlaydi, yaqin (qat’iy ishonch)ni emas, chunki u Nabiy ﷺ dan qat’iy sobit (Qat’iy Ath-Thuboot) emas. Shu sababli u ahkomi shar’iyya uchun hujjat (dalil va isbot manbai) hisoblanadi, lekin aqoid uchun hujjat emas.
This Sunnah establishes Zhann (indefiniteness) and it does not establish Yaqeen (certainty) because it is not Qat’iy Ath-Thuboot from the Nabi (saw). It is therefore a Hujjah (evidence and source of proof) in respect to the Ahkaam Ash-Shar’iyah but not a Hujjah for the Aqaa’id.
Mashhur hadislardan bir misol — uning (ﷺ) qavli: “Albatta, amallar faqat niyatlarga binoandir”. Bu hadis mashhur sunnatlardandir.
An example from the Ahaadeeth Al-Mash’hoorah is his Qawl (saw): “Verily the actions are only by the intentions” and this is from the Sunnah Al-Mash’hoorah.
3 – Sunnat al-Ahad – Xabar al-Ahad:
3 – Sunnah Al-Aahaad – Khabar Al-Aahaad:
Bu uch davrda mutavotir darajasiga yetmaydigan sonda kishilar tomonidan rivoyat qilingan narsadir. Musulmonlar orasida Sunnati Ahod ularga qarshi hujjat bo‘lishi, ya’ni unga amal qilish va uning hukmlariga bo‘ysunish majburiyati borligi haqida hech qanday farq yoki ixtilof yo‘q. Bu masalaning dalili va isboti bir necha jihatdan o‘rnatilgan, jumladan:
This is what has been related by a number that does not reach the level of Tawaatur in the three eras. There is no difference or disagreement amongst the Muslims in respect to the Sunnah Al Aahaad representing a Hujjah upon the Muslims in respect to the obligation of acting by or working with it and to adhere to its Ahkaam. The proof and evidence (Burhaan) for this is established from a number of angles including:
1 – Sahobalar ijmoi‘ bir qancha voqea va hodisalarda, xabari vohid qabul qilinishi va unga amal qilinishi borasida, sanab bo‘lmaydigan darajada ko‘p bo‘lgan. Masalan, ‘Umar ibn al-Xattob (roziyallohu anhu) Abdurrahmon ibn ‘Avf (roziyallohu anhu)ning xabariga amal qilgan: Nabiy ﷺ majusiylardan jizya olganlari haqida. Bu xabarni u Allohning Elchisi ﷺdan rivoyat qilib, u zot: “Ularga ahli kitoblarga qo‘llanganidek muomala qilinglar”, degan, deb aytgan (al-Muvatto').
1 – The Ijmaa’ As-Sahaabah in a number of incidents and occurrences that are too numerous to be counted in regards to the acceptance of the Khabar Al-Waahid and acting by it. An example is when ‘Umar Ibn Al-Khattaab (ra) acted in accordance to the Khabar (report) of ‘Abdur Rahmaan Bin ‘Auf (ra) in respect to the Nabi (saw) taking the Jizyah from the Majoos. This is when he related from the Messenger of Allah (saw) that he said: “Apply the same to them as you have applied to the Ahl ul-Kitaab (people of the book)” (Al-Muwatta’).
2 – Payg‘ambar ﷺ Islomni va uning hukmlarini xabar qilish uchun hukmdorlar va xalqlarga Sahobalar orasidan yakka-yakka (aҳod) elchilar yuborishni yetarli deb bildilar, masalan, Mu‘oz ibn Jabalni Yamanga yuborganlari kabi, boshqalarni esa forslarga, rumliklarga, Iroqqa, Shomga va Misrga yubordilar.
2 – The Messenger (saw) found it sufficient to send Aahaad (singles/individuals) from amongst the Sahaabah to the rulers and nations to inform them about Islaam and its Ahkaam like when he sent Mu’aadh Ibn Jabal to Yemen and sent others to the Persians, Romans, Iraq, Ash-Shaam and Egypt.
3 – Alloh Taolo aytdi:
3 – Allah Ta’Aalaa said:
Mo'minlarning hammasi birdan jang qilish uchun chiqishi to'g'ri emas. Ularning har bir guruhidan bir qismi (orqada) qolib, dinni chuqur o'rganishi va qaytib kelganlarida o'z qavmlarini ogohlantirishi kerak, toki ular (gunohdan) saqlansinlar. (At-Tavba, 122)
And it is not for the believers to go forth [to battle] all at once. For there should separate from every division of them a group [remaining] to obtain understanding in the Deen and warn their people when they return to them that they may beware (At-Taubah 122).
"Taa'ifah" so'zi (oyatda) arab tilida bir kishi uchun ham, bir kishidan ortiq kishi uchun ham ishlatiladi. Binobarin, agar Xabari Vohid amallar uchun hujjat bo'lmaganida, jihoddan qaytgan odamlarga dinda bilim olgan kishilarning ogohlantirishi hech qanday foyda bermas edi.
The word Taa’ifah (in the Aayah) in accordance to the Arabic language is used for the Waahid (one) and more than Waahid (one). Consequently, if the Khabar Al-Waahid was not a Hujjah for actions then the warning of those who had obtained understanding in the Deen would hold no benefit for the people returning from Al-Jihaad.