Kirish - Al-Waadih Fee Usool ul-Fiqh | Quran Course

Kirish - Al-Waadih Fee Usool ul-Fiqh | Quran Course

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Kirish

The Introduction

by Muhammad Hussein Abdullah3 min readViewed 240 times

Al-hamdu lillah, Ol-Biz insonni yaratgan va unga nutq ato etgan Allohga hamd bo'lsin. Insoniyat uchun hidoyat va rahmat bo'lib nozil qilingan Qur'on kim ustiga nozil bo'lgan Muhammadga ﷺ salavot va salom bo'lsin.

Al-Hamdu Lillah Who created man and taught him speech. And prayers and peace be upon Muhammad upon whom the Qur’aan was revealed as a guidance and mercy for mankind.

Albatta, Alloh Taolo Muhammad (s.a.v.) ni butun insoniyatga Islom bilan yubordi. Shunda u avval o‘z arab xalqi orasida da’vatini boshladi va ularga o‘zining payg‘ambarligiga dalolat qiluvchi mo‘jizasini ko‘rsatdi. Bu aniq arab tilida nozil bo‘lgan Qur’oni Karim edi, u ularga undek bir sura keltirib ko‘rishga chaqirdi. Ular buni uddalay olmadilar, qodir bo‘lmadilar va shu sababli uni sehrgarlikda va aqldan ozishda ayblashga o‘tdilar. Payg‘ambar (s.a.v.) da’vatini davom ettirdi va sabr bilan chidadi, unga va sahobalariga yetkazilgan ziyonlarga ham chidadi, ularning qaysarligi va takabburligi uni da’vatidan qaytara olmadi. Shunday qilib, Alloh Taolo unga Madinai Munavvarada yordam beruvchi kishilarni tayyorlab, uning huzuriga keltirdi va u o‘sha yerda o‘z davlatini qurdi. Unga vahiy uzluksiz nozil bo‘lib turdi, u insonlarning Robbi bilan, o‘zlari bilan va yer yuzida boshqalar bilan munosabatlarini tartibga soluvchi ahkomlarni (hukmlarni) bayon qildi, qiyomat kunigacha. Payg‘ambar (s.a.v.) vafot etib, oliy maskan va hamrohlikka ko‘chgach, vahiy tugagach va Allohning Kitobi hamda Sunnati odamlarga qoldirilgach, shundan so‘ng xalifalar keldilar. So‘ngra sahobalardan bo‘lgan fuqaholar Kitob va Sunnatdan yuzaga kelgan yoki paydo bo‘lgan barcha yangi voqeliklar uchun amaliy shar’iy ahkomlarni istinbot qilish uchun ilgari yurdilar.

Shunday qilib, ikkinchi asrning oxiriga kelib Islom davlati ancha kengaydi, arablar boshqa xalqlar bilan aralashdi va Islom qozonida erib, yagona ummatga aylandi. Bunday vaziyatda yangi voqeliklar ko‘p bo‘ldi, duch kelingan masalalar esa xilma-xil va son-sanoqsiz edi. Natijada hukmlarni istinbot qilish bilan bog‘liq bahslar va munozaralar paydo bo‘ldi, ayniqsa Ahlul-hadis va Ahlur-ra’y o‘rtasida. Shu sababli musulmonlarga eng to‘g‘ri ijtihodni aniqlab beradigan intizomiy qoidalar va o‘lchovlar zarur bo‘lib qoldi. Shunda fuqaholar qoidalar (qavoid) belgilay boshladilar, uslublarni ajratib oldilar va ijtihodning to‘g‘riligi hamda asosliligini baholash mezonlarini o‘rnatdilar. Biroq bu bosqichda ushbu masala bo‘yicha yangi, to‘liq ilmni yozma shaklda bayon qilish hali amalga oshmagan edi. Ўsha asrning oxirida Alloh taolo buyuk qurayshlik olim Muhammad Idris Ash-Shofi’iyni ushbu masalani hal qilish, Usul ul-fiqh ilmi uchun aniq xususiyatlar va mustahkam qoidalar (qavoid) belgilash uchun yubordi. Ash-Shofi’iy bunga munosib edi, chunki u o‘z davrida arab tilida, hadisda va fiqhda olim edi. Shu bois uning “Ar-Risola” asari Usul ul-fiqh ilmida tartibli, keng qamrovli va to‘liq tarzda yozildi. So‘ngra undan keyin kelgan ulamolar uning yo‘lidan va uslubidan borib, uni aniqlab, sharhlab va tanqid qilib davom ettirdilar, lekin Ash-Shofi’iy bu ilm uchun belgilagan bilim doirasidan chiqmadilar.

Then by the end of the second century Hijriy the Islamic State had expanded greatly and the Arabs had mixed with other peoples and had become one Ummah melted by the melting pot of Islaam. In this situation the new realities were many and the issues being faced were various and numerous. As a result, debates and discussions arose related to deducing the Ahkaam and particularly between the Ashaab ul-Hadeeth and the Ashaab ur-Ra’y. As such the Muslims were in need of disciplinary principles and measures to make clear the most correct Ijtihaad. The Fuqahaa then began to lay down Qawaa’id (principles), drawing out methodologies and establishing measures to judge the correctness and validity of the Ijtihaad. However, this was without, at this stage, putting down in writing a new complete science in respect to this matter. At the end of that century Allah Ta’Aalaa brought a great Quraishi ‘Aalim, Muhammad Idrees Ash-Shaafi’iy, to address this matter and lay down clear features and firm principles (Qawaa’id) for the ‘Ilm (science) of Usool ul-Fiqh. Ash-Shaafi’iy was befitting of this because he was an ‘Aalim (scholar) in the Arabic tongue, in Hadeeth and of Fiqh in his time period. As such his ‘Risaalah’ was written in the ‘Ilm of Usool ul-Fiqh in an ordered, comprehensive and complete manner. Then ‘Ulamaa who followed him proceeded upon his path and methodology clarifying, explaining and critiquing however they did not go outside of the scope of knowledge that Ash-Shaafi’iy had put down for this ‘Ilm (science).