Usul al-fiqh maqsadi

Usul al-fiqh maqsadi - Al-Waadih Fee Usool ul-Fiqh | Quran Course

…shu jihatdan ko'ra u Allohdan bo'ladimi yoki yo'qmi? Va manba (masdar) hujjat (haqiqiy dalil) sifatida qabul qilinishi uchun uning qabul qilinishini tasdiqlovchi daliyl al-qat'iy (aniq dalil), ya'ni al-burhon al-qat'iy (qat'iy isbot) bo'lishi zarur. Bu esa musulmonning qilayotgan amallari Allohning amrlariga mos kelishiga va Ta'ala Uning man qilgan narsalariga zid emasligiga ishonch hosil qilishi uchun kerak.

respect to whether it is from Allah or not? And for the Masdar (source) to be considered as a Hujjah (valid proof) then it is necessary for the Daleel Al-Qat’iy (definite evidence) which is the ‘Burhaan Al'Qaat’i’ (decisive proof) to establish its consideration as a Hujjah. This is so that the Muslim is convinced and assured that what he is undertaking in terms of actions are in line with the commands of Allah and what He Ta’Aalaa has forbidden.

2) Usul al-fiqh qoidalarini batafsil shar'iy dalillar — oyatlar, hadislar va boshqalar — ga tatbiq etishdan maqsad musulmonlarni hayotlarida bog'lovchi amaliy shar'iy hukmlarga yetishdir, ular harakat qilganda shu hukmlarga rioya qilishlari uchun. Bu maqsad eng oliy maqsadlardan biridir, chunki Alloh Ta'olo insonni yaratdi va unga Shariatni nozil qildi, toki u dunyo hayotida uning hukmlariga amal qilsin. So'ngra Qiyomat kuni shu uchun hisobga tortiladi, va natijada bu Jannat yoki Do'zax bo'ladi. Alloh Ta'olo aytdi:

2) The application of the Qawaa’id of Usool ul-Fiqh upon the detailed Shar’iyah evidences like the Aayaat, the Ahaadeeth and others is for the purpose of arriving at the practical Ahkaam Ash'Shar’iyah that bind the Muslims in their lives so that they adhere to them when undertaking actions. This objective is of the most noble of objectives and that is because Allah Ta’Aalaa created the human and revealed the Sharee’ah to him so that he abides by its Ahkaam in his life of the Dunyaa. He will then be held to account upon that on the Day of Judgement where it will either be Jannah (paradise) or the Naar (fire). Allah Ta’Aalaa said:

2) Usul ulamolarining ba'zilari naskh (mansuxlik) uchun, bir oyatning ikkinchisi bilan mansux bo'lganini ko'rsatuvchi boshqa dalil zarur deydilar, shuningdek, bir oyatning keyinroq, boshqasining oldinroq nozil bo'lganligi masalasi ham shu jumlaga kiradi. Bu ulamolar zohiran ziddiyatli ko'rinadigan ikki dalilni birlashtirib, shunday dedilar:

2) There are scholars of Usool who say that the Naskh (abrogation) requires another Daleel that indicates the abrogation of an Aayah by another, in addition to the issue of one being advanced and the other being delayed (i.e. in terms of the time of revelation). These scholars combined these two Daleels that appeared to be contradictory and said:

Vafot etgan erining homiladorligi paytida beva qolgan ayol 'iddasining (kutish davri) muddati borasida ziddiyatni sezishi mumkin, ayniqsa erining vafotidan keyin to'rt oy o'n kundan kamroq vaqt ichida tug'sa. Shu sababli ular quyidagi yechimni taklif qilishdi:

The one whose husband dies whilst she is pregnant could perceive a contradiction in respect to the length of time of her ‘Iddah (waiting period) and particularly if she was to give birth after her husband’s passing in less than four months and ten days. As such they presented the following solution:

Shu ikki dalil o'rtasida quyidagicha muvofiqlik (tavfiq) qilish mumkin. Eri vafot etgan homilador ayol ikki muddatdan uzog'ini kutadi. Agar u erining vafot etgan kunidan boshlab to'rt oy o'n kun tugamasidan oldin tug'sa, to'rt oy o'n kun to'liq o'tguncha kutadi. Agar u tug'masdan oldin o'sha muddat tugasa, tug'guncha kutadi. Ushbu ikki dalil o'rtasidagi tavfiq (muvofiqlik) Usul ul-Fiqhdagi quyidagi qoidaning qo'llanilishidir: "Ikki dalil bilan ish tutish, ulardan birini e'tiborsiz qoldirishdan afzaldir".

It is possible to reconcile between the two evidences in the following way. The pregnant woman whose husband has passed away waits for the longer of the two time periods. If she gives birth before four months and ten days from the date of his death, then she waits until the four months and ten days is completed. And if that time comes to an end before she has given birth then she waits until she has given birth. And this Tawfeeq (reconciliation) between the two evidences represents an application of the Qaa’idah (principle) in Usool ul-Fiqh that states: ‘Working with the two evidences is better (or more appropriate) than neglecting one of them’.