Allohning yer yuzidagi barcha narsalarni sizning xizmatingizga berganini ko'rmayapsizmilar? (Hаj 65).
Do you not see that Allah has put at your disposal (to use) whatever is upon the earth? (Al-Hajj 65).
Narsalarning hukmi va amallarning hukmi
The Hukm Of Things And The Hukm Of Actions
Inson o'z harakatlarini instinktlari va organik ehtiyojlarini qondirish uchun amalga oshiradi. Masalan, u nikoh orqali naw' (jins) instinktini, ya'ni nasl qoldirish instinktini (Ghareezat An-Naw’i) qondiradi; mulkka egalik qilish orqali omon qolish instinktini (Ghareezat ul-Baqaa’) qondiradi; ibodatlar orqali esa diniylik instinktini (Ghareezat At-Tadayyun) qondiradi. Organik ehtiyojlarini esa ovqatlanish, ichish va uxlash, shuningdek, boshqa shunga o‘xshash harakatlar orqali qondiradi.
The human undertakes his actions in order to satisfy his instincts and organic needs. So for instance he satisfies his instinct of (human) kind or procreation (Ghareezat An-Naw’i) through marriage, he satisfies the survival instinct (Ghareezat ul-Baqaa’) through the ownership of property and the instinct of religiosity (Ghareezat At-Tadayyun) through acts of worship. He satisfies his organic needs by eating, drinking and sleeping amongst other such actions.
Demak, narsalarning hukmi nima?
So what then is the Hukm of things?
Shariat matnlarini narsalarga oid holda o‘rgangan kishi shuni ko‘radiki, Shariat narsalarga ibohah (ruxsat berilganlik) tavsifini umumiy tarzda bergan, so‘ngra shu umumiylikdan Shariat tahrim hukmini bergan bir qator narsalarni istisno qilgan.
The one who examines the Shar’iyah texts related to things finds that the Shar’a has provided them with the description of Ibaahah (permissibility) in a general manner and then exempted from that generality a number of things which the Shar’a has given the Hukm of Tahreem (prohibition).
Ibohat (ruxsat etilganlik) ni bildiruvchi dalillardan ba'zilari, ya'ni barcha narsalarning ibohati haqida:
Some of the Adillah (evidences) that indicate the Ibaahah (permissibility) of all the things:
Allohning qavli taolo:
The Qawl of Allah Ta’Aalaa:
Ey insonlar, yer yuzidagi halol va pokiza narsalardan yenglar (Baqara 168).
O mankind, eat from whatever is on earth [that is] lawful and good (Al-Baqarah 168).
Va Uning Qavli Ta'olo:
And His Qawl Ta’Aalaa:
Va Uning Qavli Ta'olo:
And His Qawl Ta’Aalaa:
Siz ko'rmaysizmi, Alloh osmonlardagi va yerdagi barcha narsalarni sizga bo'ysundirganini? (Luqmon, 20)
Do you not see that Allah has subjected to you whatever is in the heavens and whatever is in the earth? (Luqmaan 20).
Ba'zi narsalarning harom qilinishiga dalolat qiluvchi dalillar (adillah):
Some of the Adillah (evidences) that indicate the Tahreem (prohibition) of some of the things:
Faqat sizlarga o'lik hayvonni, qonni, cho'chqa go'shtini va Allohdan boshqasi nomiga atalgan narsani harom qilib qo'ydi (An-Nahl, 115).
He has only forbidden to you dead animals, blood, the flesh of swine, and that which has been dedicated to other than Allah (An-Nahl 115).
Va Uning qavli (SWT):
And His Qawl (swt):
Sizlarga quyidagilar haram qilindi: o‘lgan hayvon, qon, cho‘chqa go‘shti, Allohdan boshqaga atab so‘yilgan hayvon, bo‘g‘ib o‘ldirilgan, urib o‘ldirilgan, balanddan yiqilib o‘lgan, shoxlab o‘ldirilgan hayvon, yirtqich hayvon yegan hayvon – faqat o‘limidan oldin so‘ysangiz, shu bundan mustasno – toshlar ustida qurbonlik qilingan hayvon va fol ochadigan o‘qlar orqali hukm so‘rashingiz (haram qilindi).
Prohibited to you are dead animals, blood, the flesh of swine, and that which has been dedicated to other than Allah, and [those animals] killed by strangling or by a violent blow or by a head-long fall or by the goring of horns, and those from which a wild animal has eaten, except what you [are able to] slaughter [before its death], and those which are sacrificed on stone altars, and [prohibited is] that you seek decision through divining arrows (Al-Maa’idah 3).
Ushbu matnlardan va ularga o'xshash matnlardan quyidagi Qoida ash-shar'iyya chiqarilgan:
From these texts and those similar to them the following Qaa’idah Ash-Shar’iyah was deduced:
"Narsalarga nisbatan asl holat ibohadir (ruxsat berilganlik)dir, to'g'ri, ta'qiqlovchi dalil bo'lmagan ekan."
‘The original position in respect to things is Ibaahah (permissibility) as long as there is no evidence of prohibition’.
Bu shuni anglatadiki, Shoriy' (Shaari') umumiy dalillar orqali barcha narsalarni ruxsat etilgan qilib qo'ygan, ularning har birini nomi bilan zikr qilmasdan turib, so'ngra aynan shu narsalardan, har birini nomi bilan zikr qilgan xos dalillar orqali taqiqlagan narsalarni istisno qilgan.
This means that the Shaari’ has made all of the things permissible by the general evidences without mentioning the name of each thing and then exempted from all of these things those things which the Shaari’ prohibited through specific evidences which mentioned each of these things by its name.
Insonning amallarining hukmi haqida?
As for the Hukm (ruling) of the actions of the Insaan (human)?
Allohu Taolo har bir mukallaf (shariy jihatdan mas'ul shaxs)dan o'z amallarini bajarishda Allohning amrlari va Uning qaytarganlari doirasida bo'lishni va ularga rioya qilishni talab qilgan. Buning sababi shuki, U (SWT) Qiyomat kuni insonni u qilgan har bir amali uchun, yaxshi bo'lsin yoki yomon (sharr) bo'lsin, hisobga tortadi. Alloh Taolo aytadi:
Allah Ta’Aalaa has requested from every Mukallaf (legally responsible person) during the undertaking of his actions to be restricted to and to adhere to the commands of Allah and his forbiddances. This is because He (swt) will hold the person account on the Day of Judgement for every action that he has done whether it is Khair (good) or Sharr (bad/evil). Allah Ta’Aalaa said:
{Shunday ekan, kim zarracha miqdorida yaxshilik qilsa, uni ko'radi. Kim zarracha miqdorida yomonlik qilsa, uni ko'radi.} (Az-Zalzalah, 7-8)
So whoever does an atom's weight of good will see it. And whoever does an atom’s weight of bad shall see it (Az-Zalzalah 7-8).
Va Allohning Elchisi ﷺ aytdilar:
And the Messenger of Allah (saw) said:
Kimki bizning ishimizga (ya'ni Islomga) undan bo'lmagan biror narsani kiritsa, u rad etiladi (Al-Bu'khoriy va Muslim).
Whoever brings anything into our matter (i.e. Islaam) that is not from it, then it is rejected (Al-Bukhaari and Muslim).
Ushbu dalillardan va ularga o'xshash boshqa dalillardan Shar'iy qoidа (al-Qa'idah Ash-Shar'iyah) keltirib chiqariladi.
From these evidences and others like them the Qaa’idah Ash-Shar’iyah is deduced
"Amallarga nisbatan asl holat Hukmi Shar'iyga rioya qilishdir."
‘The original position in respect to the actions is adherence to the Hukm Ash-Shar’iy’.
Shuning uchun musulmon har qanday amalga kirishishdan oldin, uning Hukm Ash-Shar'iy'sini (shar'iy hukmini) bilishi kerak: u farzmi, mandubmi, harammi, makruhmi yoki mubahmi. Bu esa halol bo'lganini qilish va harambdan saqlanish uchundir.
Therefore, a Muslim must know the Hukm Ash-Shar’iy (ruling) of the action before proceeding upon it whether the Hukm was Fard, Mandoob, Haraam, Makrooh or Mubaah, and that is so that he does that which is Halaal and stays away from what is Haraam.