Usul al-fiqh va al-qavoid al-fiqhiyyah o'rtasidagi farq - Al-Waadih Fee Usool ul-Fiqh | Quran Course

Usul al-fiqh va al-qavoid al-fiqhiyyah o'rtasidagi farq - Al-Waadih Fee Usool ul-Fiqh | Quran Course

Shu qoida asosida, ro'zaning to'g'ri bo'lishi uchun kechaning bir qismiga ham kirish vojib bo'ladi. Sababi shundaki, ro'zaning farz qilinishi va uning to'g'riligi butun kunning ro'za tutilishini talab qiladi, kun tugaganini esa, kechaning bir qismiga, hatto juda qisqa vaqtga bo'lsa ham, kirmasdan mutlaqo aniq bilib bo'lmaydi. Shunday ekan, o'sha (kechaning) qismini ro'za tutish vojib bo'ladi, chunki kun botgunga qadar ro'za tutish, ya'ni vojib, unisiz bajarilmaydi va to'liq amalga oshmaydi. Bu esa qoidaga muvofiqdir: "Vojibning to'liq bajarilishi uchun zarur bo'lgan narsa o'zi ham vojibdir".

The principle applied here indicates that it is Waajib for a part of the night to be entered into with the fast so that the fast will be valid. That is because the obligation of the fast and its validity requires that the whole day be fasted whilst it is not possible for us to be absolutely certain that the day has ended without entering into a part of the night and even if it is only very briefly. Therefore, fasting that part (of the night) would be Waajib because the Waajib, which is to fast the day until the sunset, cannot be fulfilled or completed except by it. This is in accordance to the principle: ‘That which the Waajib is not completed except with it is (in itself) Waajib’.

Bu tamoyil (prinsip) Islom davlatini barpo etish vojibligini ko'rsatish uchun ham qo'llaniladi, ya'ni: hadlarni joriy etish, masalan, o'g'rining qo'lini kesish va zinokorni toshbo'ron qilish, boshqa hukmlar qatorida, musulmonlar uchun vojib (majburiy) hisoblanadi. Bu vojib hadlarni joriy etish faqat Allohning shariatini qo'llaydigan davlat mavjud bo'lganda amalga oshirilishi mumkin. Shuning uchun o'sha davlatni vujudga keltirish ham xuddi shu usuliy tamoyilga asosan musulmonlarning zimmasidagi vojibdir:

It (the principle) also applies to indicate the obligation of establishing the Islamic State as follows: Establishing the Hudood like cutting the hand of the thief and stoning the adulterer amongst other rulings are Waajib (obligatory) upon the Muslims. Establishing these obligatory Hudood cannot be implemented except in the existence of a State that applies the Shar’a of Allah. Therefore, bringing that State into existence is an obligation upon the Muslims based upon the same Usooli principle:

“Vojib bo‘lgan narsa uni tamom qilish uchun zarur bo‘lgan narsa o‘zi ham vojibdir” degan qoida. Shunday qilib, ikki misoldan ko‘rinib turganidek, bir xil qoida ibodatlarga oid bir hukmni, boshqaruv tizimiga oid esa boshqa bir hukmni chiqarish uchun qo‘llangan.

‘That which the Waajib is not completed except with it is (in itself) Waajib’ Consequently, as can be seen by the two examples, the very same Qaa’idah (principle) was used to derive a Hukm in the ‘Ibaadaat and another Hukm in relation to the ruling system.

Fiqhiy qoida (al-qoidah al-fiqhiyyah) faqat o‘xshash hukmlarning bir turiga taalluqli bo‘ladi. Masalan, "Hadlarni shubhalar bilan qaytaring" degan qoida ‘uqubotlar (jinoiy jazolar) borasida shunday xarakterga ega, chunki u faqat hadlarga xos bo‘lib, hadlardan tashqari boshqa hukmlarga kengaytirilmaydi.

The Fiqhi principle (Al-Qaa’idah Al-Fiqhiyyah) does not cover except one kind from the Ahkaam that are similar to each other. This is like the ‘Uqoobaat (penal code/punishments) in respect to the Qaa’idah: ‘Avert the Hudood by doubts’. This is because it is specific to the Hudood and does not extend to other Ahkaam beyond them.

"Imomning amri ixtilofni hal qiladi" degan qoida va bu qoida xalifa ixtilof qilingan ahkomlardan qaysi birini qabul qilsa, o'shaning aynan o'ziga taalluqlidir. Shuning uchun xalifa qabul qilgan narsa musulmonlar uchun amal qilish majburiydir. Bu qoida ichiga valiylar (hokimlar) yoki qozilar kirmaydi va u xalifa qabul qilmagan narsani ham qamrab olmaydi yoki o'z ichiga olmaydi.

Another example is the principle: ‘The command of the Imaam resolves the disagreement/dispute’ and this is specifically related to what the Khalifah adopts in terms of Ahkaam which have been differed upon. So what the Khalifah adopts is binding upon the Muslims to follow. This principle does not include within it the Wulaah (governors) or the Qudaah (judges) and it also does not include within it or cover that which the Khalifah has not made an adoption upon.

Yana bir fiqhiy qoida: «Asl holat – aybsizlikdir» va yana bir qoida: «Isbot (bayyinah) da'vogarning zimmasidadir, qasam (yamin) esa da'voni rad etuvchining zimmasidadir». Ushbu ikki fiqhiy qoida, shuning uchun, ikki tomon o'rtasida hukm chiqarishga xosdir, holbuki ularning hech biri ‘ibadat yoki axloq (masalan) bilan aloqador emas.

Another Fiqhi principle is: ‘The original position is innocence’ and there is the principle: ‘The proof (Bayyinah) is upon the claimant/accuser (to establish/produce) and the Yameen (oath) is upon the who denies (the accusation/charge)’. These two Fiqhi principles are therefore specific to judging between to disputants whilst neither have any relationship to the ‘Ibaadaat or the Akhlaaq (for example)