Fiqhning kelib chiqishi va u qanday paydo bo'lgani - Al-Waadih Fee Usool ul-Fiqh | Quran Course

Fiqhning kelib chiqishi va u qanday paydo bo'lgani - Al-Waadih Fee Usool ul-Fiqh | Quran Course

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Fiqhning kelib chiqishi va u qanday paydo bo'lgani

The origins of Fiqh and how it arose

by Muhammad Hussein Abdullah1 min readViewed 281 times

Fiqh paydo bo‘ldi Vahiyning nozil bo‘lishi bilan, chunki Vahiy Jabroil (a.s.) orqali Allohning Elchisi Muhammad (s.a.v.)ga nozil bo‘lar edi va Islomning fikrlarini hamda hukmlarini Qur’on yoki Hadis shaklida unga yetkazar edi. So‘ng Elchi (s.a.v.) buni atrofidagilarga yetkazar edi va musulmonlar bu Vahiy olib kelgan narsalarga, e’tiqodlar (aqoid) va hukmlar (ahkom) jihatidan amal qilar hamda o‘zlarini unga bag‘ishlar edilar. Buning sababi shuki, Qur’oni Karim va Payg‘ambar hadislari arablar mahorat bilan egallagan va tushunadigan tilda nozil bo‘lgan. Xususan, ular bu ikkisining lafzlari (so‘z ifodalari) yetaklagan, ko‘rsatgan va bayon qilgan ma’nolarni va fikrlarni aniq tushunar edilar. Ba’zi oyat va hadislarning lafzlari yagona bir ma’noni ko‘rsatadi va ular qiyinchiliksiz tushuniladi, masalan, oyat kabi.

Fiqh arose with the descent of the Wahi (divinely revealed inspiration) as the Wahi (through Jibreel (as)) used to descend upon the Messenger of Allah Muhammad (saw) conveying to him the thoughts and Ahkaam of Islaam in the form of the Qur’aan or the Hadeeth. Then the Messenger (saw) would convey that to the people around him and the Muslims would adhere and commit themselves to what this Wahi came with, in respect to Aqaa’id (beliefs) and Ahkaam (rulings). This is because the Qur’aan Al-Kareem and the Prophetic Hadeeth were revealed in the language that the Arabs had excelled in and understood. In particular they had a clear understanding of the meanings and thoughts that the Alfaazh (worded expression) of these two guided to, indicated and expressed. The Alfaazh (wordings) of some of these Aayaat and Ahaadeeth indicate one single meaning and are understood without difficulty like the Aayah

Mazkur oyat zinoning harom qilinishi hukmiga yo‘l-yo‘riq beruvchi daleel juz’iy (qisman dalil)dir, hukm esa oyatning alfozidan (so‘zlaridan) aqliy zahmat chekmasdan tushuniladi.

So this Aayah is a Daleel Juz’iy (partial evidence) that guides to the Hukm of the Tahreem (prohibition) of Zinaa whilst the Hukm is understood from the Alfaazh (wordings) of the Aayah without exerting mental effort.

Bundan tashqari, shunday oyatlar va hadislar ham borki, ularning lafzlari bir necha ma'noni anglatishi mumkin, va sahobalar (roziyallohu anhum) ularni tushunishda ijtihod qilar edilar. Natijada ulardan biri boshqasi tushungan ma'nodan farq qiladigan ma'noni tushunar edi va har biri o'zi tushungan narsaga muvofiq ish tutar yoki amal qilar edi; holbuki, Allohning Elchisi ﷺ ularning bunday qilishini ma'qullar edilar. Rivoyat qilinadiki, Nabiy ﷺ Ahzob G'azotidan qaytganlarida musulmonlarga dedilar: "Sizlardan hech kim Bani Quraiza yurtiga yetmaguncha asr namozini o'qimasin". Asr vaqti yo'lda kirib qoldi. Shunda ba'zilari dedilar: "Allohning Elchisi ﷺ aytganlaridek, Bani Quraizaga yetmaguncha asr namozini o'qimaymiz". Boshqalari esa dedilar: "Balki hozir asr namozini o'qishimiz kerak, chunki Elchi ﷺ bizdan shoshilishni nazarda tutgan edilar". Bu gap Elchi ﷺ ga yetib borganida, u ikki guruhning ham tushunganiga ko'ra ish tutganini ma'qulladilar.

There are also Aayaat and Ahaadeeth in which their Alfaazh (worded expressions) can hold more than one meaning and the Sahaabah (rah) would make Ijtihaad in respect to understanding them. Consequently, one of them would understand a meaning different from the meaning that another had understood and each would work or act in accordance to what they had understood, that is whilst the Messenger of Allah (saw) approved of them doing this. It was related that when the Nabi (saw) returned from the Ghazwah (battle) of Al-Ahzaab he said to the Muslims: “None of you shall pray ‘Asr until he is in Bani Quraizhah”. And so the time for ‘Asr came whilst they were on route and so some of them said: “We will not pray ‘Asr until we reach Bani Quraizhah as the Messenger of Allah (saw) said” whilst others said: “Rather we should pray ‘Asr now because the Messenger (saw) was only intending that we rush”. Then when this reached the Messenger (saw) he approved of both groups, each of them according to their understanding.

Shunga ko'ra, fiqh oyat va hadisni tushunishga hamda ulardan shar'iy hukmni chiqarishga taalluqlidir.

Consequently, Fiqh refers and relates to understanding the Aayah and the Hadeeth and taking the Hukm Ash-Shar’iy from them.

Musulmonlar shu usulda davom etdilar, shuning uchun har safar yangi voqea yuz berganda, ular uning hukmi shar’iyni oyatlar va hadislardan tushunar, so‘ngra shu tushunchaga amal qilardilar. Yoki ulardan ba’zilari hukmini tushunar, boshqalari esa ularning fikrini qabul qilib, unga ergashardilar. Bu jarayon fiqhni qog‘ozga yozib qoldirmasdan amalga oshdi va bu holat taxminan hijriy ikkinchi asrning boshlarigacha davom etdi.

The Muslims continued upon that method and so every time they came across a new incident they understood its Hukm Ash-Shar’iy from the Aayaat and the Ahaadeeth and then committed to that understanding. Or some of them would understand its Hukm whilst others would take and adopt their opinion. This took place without recording the Fiqh upon paper and this continued until approximately the beginning of the second Hijri century.