Hukmning e'tibori so'zning umumiyligiga qarab bo'ladi, sabab (nozil bo'lish sababi) ning xoslигига emas.

Hukmning e'tibori so'zning umumiyligiga qarab bo'ladi, sabab (nozil bo'lish sababi) ning xoslигига emas. - Al-Waadih Fee Usool ul-Fiqh | Quran Course

Barcha bu oyatlar va kitabning birinchi qismida zikr qilgan oyatlar, shu qoidani (qoida, qoidaning asosi) istidlol qilishga oid bo‘lib, ularning har biri ma’lum sabablar (Asbob) munosabati bilan nozil bo‘lgan. Lekin Rasululloh ﷺ va sahobalar (rahmatullohi alayhim) bu oyatlarni umumiy ma’noda qo‘lladilar va shu bilan ularni o‘xshash har bir voqea yoki holatga tatbiq etdilar. Bu qo‘llash Sunnat va sahobalarning ijmoi bilan mustahkamlandi. Bu oyatlar umumiy so‘zlar (Alfoz Om) bilan kelgan va shu sababli umumiylikni (Umum) ifodalaydi. Demak, “As-Soriq” (erkak o‘g‘ri) va “As-Soriqa” (ayol o‘g‘ri) so‘zlari Lafz Om hisoblanadi, chunki ular “ال” (Alif Lom) bilan jins ma’nosida ta’rif qilingan (Mu’arraf). Shuning uchun uning ma’nosi har bir o‘g‘rini va har bir o‘g‘ri ayolni o‘z ichiga oladi. Biroq bu oyatlar ma’lum sabablar (Asbob) munosabati bilan nozil bo‘lgan. Ibrat ularning xos sabablarida emas, balki umumiylikni ifodalovchi so‘zlarida (Alfoz) bo‘lib, ahamiyat aynan shu so‘zlarga beriladi.

All of these Aayaat and those which we mentioned in the first part of the book, in relation to the deduction of this Qaa’idah (principle), were all revealed in relation to specific causes or circumstances (Asbaab). However, the Messenger (saw) and the Sahabah (rah) applied them in their generality and so they applied them to every similar incident or reality, and this application became established by the Sunnah and the Ijmaa’ As-Sahaabah. These Aayaat came with general wordings (Alfaazh ‘Aammah) and consequently indicating to Al-‘Umoom (generality). So the Lafzh ‘As-Saariq’ (the male thief) and ‘As-Saariqah’ (female thief) represent a Lafzh ‘Aamm because they are defined (Mu’arraf) with ‘ال) ‘Alif Laam) Al-Jinsiyah (of kind/type). Its meaning therefore encompasses or absorbs within it every Saariq (thief) and every Saariqah. However, these Aayaat were revealed in relation to certain causes (Asbaab). The ‘Ibrah (importance or that which is given consideration) does not lie in their specific Asbaab but rather the ‘Ibrah (significance) lies in their Alfaazh (wordings) that indicate to Al-Umoom (generality).

Misol:

Example:

Nabiy ﷺ o'lik qo'y yonidan o'tib, shunday dedi: "Uning terisini olib, oshlab, undan foydalansa bo'lardi". Boshqa rivoyatda Rasul ﷺ shunday degan: "Har qanday (ayy) teri oshlansa, u pok bo'ladi". Bu misolda Nabiy ﷺning so'zi aniq bir sabab bilan bog'liq edi, ya'ni ular Maymuna ﷺning qo'yi deb aytilgan o'sha o'lik qo'y yonidan o'tgan edilar. Biroq hadisning alfoz (so'zlar)i umumiy tarzda kelgan, ya'ni umumiylikka (al-'Umum) dalolat qiluvchi lafz bilan. Bu hadisdagi lafz "ayy" (har qanday yoki qaysi biri) bo'lib, shu sababli bu lafz oshlash jarayoni orqali pok bo'lishi jihatidan har bir teri yoki hayvon terisini qamrab oladi. Bu esa shu qoidaga asoslanadi: "Ahamiyat (yoki e'tibor) lafzning umumiyligida topiladi, sababning xoslignida emas".

The Nabi (saw) passed by a dead sheep and then said: “You could have taken its hide (skin), tanned it and then utilised (or benefit from) it”. In another narration the Messenger (saw) said: “Whatever (ماُّأي (hide (animal skin) is tanned then it has become purified”. In this example the statement of the Nabi (saw) was connected to a specific Sabab (cause) which was that dead sheep that he passed by which was said to have been the sheep of Maymoona. However the Alfaazh (wordings) of the Hadeeth came in a general manner i.e. with a Lafzh that is indicative of Al-‘Umoom (generality). The Lafzh in this Hadeeth was ‘Ayy’ (whatever or whichever) and so this Lafzh encompasses every hide or animal skin in respect to it becoming purified by way of the process of tanning. That is based upon the principle: ‘The importance (or consideration) is found with the generality of the wording and not in the specificity of the cause’.

Shunga o‘xshash, Sabab (sabab) bilan bog‘liq holda, ma’lum bir savol (berilgan yoki paydo bo‘lgan) yoki voqea (sodir bo‘lgan) munosabati bilan zikr qilingan har bir Lafzh ‘Aamm (umumiy ifoda) o‘z umumiyligiga ko‘ra amal qiladi, Sababning xosligiga nisbatan esa hech qanday ‘Ibrah (ahamiyat) yo‘q. Chunki Al-Imom Ash-Shofi’iy aytganidek: “Sabab hech narsani keltirib chiqarmaydi, balki foyda beradigan narsa Alfoz (so‘zlar)dir.” Aynan shunga ko‘ra, Nabiy ﷺ davridagi va Sahobalar (rahmatullohi alayhim) davridagi musulmon Fuqaholari ish tutganlar.

In the same way every Lafzh ‘Aamm (general wording) that has been mentioned related to a specific Sabab (cause) in relation to a question (that was asked or arose) or an incident (that happened), works in accordance to its generality whilst there is no ‘Ibrah (significance) in respect to the specificity of the Sabab (cause). That is because as Al- Imaam Ash-Shaafi’iy said: “The Sabab does not produce anything, rather it is the wordings (Alfaazh) that produce (i.e. benefited from). And it was in accordance to this that the Fuqahaa’ of the Muslims in the era of the Nabi (saw) and the era of the Sahaabah (rah) proceeded.