Ikkinchi bob
The Second Chapter
1) Al-Kitob Al-Kareem
1) Al-Kitaab Al-Kareem
- Uning ta'rifi, qanday nozil bo'lgani va u bilan bog'liq hikmat.
- Its definition, how it was revealed and the Hikmah (wisdom) in respect to that.
Bu tavotur yo'li bilan naql qilinishi va uning mo''jizaviy yoki o'xshashi yo'q bo'lgan jihatlari.
- Its Tawaatur transmission and the angles of its miraculous or inimitable character.
- Uning hujjat sifatidagi haqiqiyligi (Hujjiyah) va boshqa adillalar orasidagi ahamiyati.
- Its validity as a proof (Hujjiyah) and its importance in respect to the other Adillah.
Uning o‘z ichiga olgan ahkomlari va ularni taqdim etish usuli.
- The Ahkaam that it comprises and the manner in which it presents them.
2) As-Sunnah An-Nabawiyah Ash-Shareefah
2) As-Sunnah An-Nabawiyah Ash-Shareefah
Uning ta'rifi va uning ichki bo'linmalari yoki toifalari.
- Its definition and its intrinsic divisions or categories.
Sunnatning hujjiyati (dalil sifatida haqiqiyligi) va uning Qur’oni Karim bilan aloqasi hamda ushbu aloqaga nisbatan turlari
- Hujjiyah (validity as an evidential proof) of the Sunnah and its connection to the Qur’aan Al-Kareem and its categories in relation to it.
Uning sihhat (to'g'rilik/ishonchlilik) va da'f (zaiflik) bo'yicha, shuningdek ravilar (rivoyat qiluvchilar) bo'yicha toifalari: al-mutavotir, al-mashhur, al-ahod va har bir toifani qo'llash hamda undan foydalanish.
- Its categories in terms of Sihhah (correctness/validity) and Da’f (weakness) and in the Ruwaah (relaters/transmitters). The Mutawaatir, the Mash’hoor, the Aahaad and working or utilising each category.
3) Nasx (hukmning bekor qilinishi) — Qur'on va Sunnatga nisbatan:
3) An-Naskh (abrogation) in relation to the Qur’aan and the Sunnah:
An-Naskh (bekor qilish) ma'nosi va ulamolarning bu borada aytgan fikrlari.
- The meaning of An-Naskh (abrogation) and the opinions of the ‘Ulamaa’ in respect to it.
Qur’on va Sunnatda an-Naskh hodisasining miqdori.
- The extent of the occurrence of An-Naskh in the Qur’aan and the Sunnah.
Qur’onning Qur’on orqali bekor qilinishi, Qur’onning Sunnat orqali bekor qilinishi va Sunnatning Qur’on orqali bekor qilinishi.
- The abrogation of the Qur’aan by the Qur’aan, the abrogation of the Qur’aan by the Sunnah and the abrogation of the Sunnah by the Qur’aan.
Kirish
Introduction
Usul al-fiqh haqidagi birinchi bobda uning ta’rifi, kelib chiqishi, tarixi, namoyandalari, uslublari, yo‘llari va kitoblari bayon etilgandan so‘ng, endi uning eng muhim mavzu sohalaridan biriga o‘tamiz. Bu — al-Adillah al-Ijmaliyyah mavzusi bo‘lib, ular Islom qonunchiligining manbalari bo‘lib, ulardan amaliy shar’iy hukmlar chiqariladi.
After having presented the definition of Usool ul-Fiqh in the first chapter; its origins, history, men, methods, paths and its books, we now move on to the most important of its subject areas and this is the subject of the Adillah Al-Ijmaaliyah, which are the sources of the Islamic legislation and from which the practical Shar’iyah rulings are derived.
Adillah al-ijmaliyyah ning eng muhim turlari quyidagilar: Qur'oni Karim, Sunnati nabaviyya va Qur'on hamda Sunnat yo'naltirgan manbalar, masalan, al-Qiyos va al-Ijmo'. Bu soha yana boshqa manbalarni ham o'z ichiga oladi: al-Istihson, al-Masolih al-mursala, al-'Urf, al-Istishob, Madhhab as-sahobiy va Shar'u man qablana.
The most important of the Adillah Al-Ijmaaliyah are: The Qur’aan Al-Kareem, the Sunnah An-Nabawiyah and what the Qur’aan and the Sunnah guide to in terms of sources like Al-Qiyaas and Al-Ijmaa’. This subject area also includes other sources like: Al-Istihsaan, Al Masaalih Al-Mursalah, Al-‘Urf, Al-Istishaab, Madh’hab As-Sahaabiy and Shar’u Min Qablinaa.
Biz ushbu Adillah al-Ijmaaliyah (umumiy dalillar) ichidan har bir Daleelni alohida olib, uning Hujjiyah (manba sifatida ishonchliligi)ni dalil-isbot asosida va u Wahiy (ilohiy vahiy)dan kelgan Daleel ekanligi asosida tekshiramiz. Chunki biz musulmonlar Allohning Elchisi Muhammad ﷺ Alloh Taolodan aniq olib kelgan narsaga ergashishga buyurilganmiz. Buning sababi Alloh Taoloning quyidagi Qavli (so'zi)dir:
We will take each Daleel from amongst these Adillah Al-Ijmaaliyah separately and examine its Hujjiyah (validity as a source) based on proof and evidence and upon the basis of whether it is a Daleel emanating from the Wahi (divinely inspired revelation). That is because we as Muslims have been commanded to follow what the Messenger of Allah Muhammad (saw) definitely brought from Allah Ta’Aalaa. This is due to the Qawl (statement) of Allah Ta’Aalaa:
Va Rasul sizga nima bersa, uni olinglar va nimadan qaytarsa, undan to'xtanglar (Hashr, 7).
And whatever the Messenger brought to you take it and whatever he has forbidden you from abstain from it (Al-Hashr 7).
Uning Qavli Taʼoloʼ:
His Qawl Ta’Aalaa:
U U o'z xohishidan so'zlamaydi. U faqat vahiy qilingan narsadir (An-Najm, 3-4).
And he does not utter from (his own) desire. It is only Wahy (divine inspiration) that has been inspired (An-Najm 3-4).
Va Alloh Taolonining quyidagi so'zi tufayli:
And due to the speech of Allah Ta’Aalaa:
Va kim Islomdan boshqa din talab qilsa, u hech qachon undan qabul qilinmaydi va oxиratda u ziyon ko‘ruvchilardan bo‘ladi (Olu Imron, 85).
And whoever seeks a Deen other than Islaam, it will never be accepted of him, and in the Hereafter he will be one of the losers (Aali ‘Imraan 85).
Al-Islom — bu Alloh Taolo Vahiy (ilohiy ilhom) vositasida Muhammad ﷺ ga nozil qilgan dindir.
Al-Islaam is the Deen that Allah Ta’Aalaa revealed to Muhammad (saw) through the means of the Wahy (divine inspiration).
Alloh Taolo bunday dalillarga nisbatan yaqiniy (aniq va qat'iy) bo'lmagan narsaga ergashishni man qilgan. Alloh Taolo aytadi:
Allah Ta’Aalaa has forbidden following that which is not Yaqeeniy (certain and definite) in respect to the like of these Adillah (evidential sources). Allah Ta’Aalaa said:
Va o'zing bilmagan narsaga ergashma (Al-Isro, 36).
And follow not that of which you have no knowledge (‘Ilm) (Al-Israa’ 36).
Ilm — Yaqin (ishonch) va Zann (aniqlik yo'qligi) Yaqinning o'rnini bosa olmaydi. Alloh Taolo aytadi:
The ‘Ilm (knowledge) is Al-Yaqeen (certainty) and the Zhann (absence of certainty) cannot compensate for the Yaqeen. Allah Ta’Aalaa says:
Albatta, taxmin haqiqat oldida hech qanday foyda keltira olmaydi (Yunus 36).
Certainly, conjecture can be of no avail against the truth (Younus 36).
Bu sababli, agar Daliil al-Ijmaliy (manba dalil) gumon yoki taxminga (Zann) asoslangan bo'lsa, u holda uning Allohdan yoki Allohdan emasligi borasida farq bo'lish ehtimoli va imkoniyati paydo bo'ladi. Bu holatda uning hujjat (isbot va dalil) bo'lishi uchun manbasi Allohdan ekanligi qat'iy sanad bilan (Qat'iy as-Subut) tasdiqlanishi shart. Shunda musulmon o'zi qilayotgan amallarning Alloh Taolonining buyruq va qaytariqlariga muvofiq ekaniga ishonch hosil qiladi va xotirjam bo'ladi. Musulmonlar orasida to'g'ri va aniq dalil-isbotlar (Baraahin), ba'zilari aqliy, ba'zilari naqliy, orqali Qur'on va Sunnatning Allohdan ekani va ular hujjat ekani umumiy ravishda tasdiqlangan. Ammo qolgan adillalar, masalan, al-Ijmo', al-Qiyos, al-Masolih al-Mursalah va ular yonidagi boshqalarning hujjat bo'lishi borasida ular turlicha fikr bildirganlar.
This is because if the Daleel Al-Ijmaaliy (source evidence) was based on uncertainty or conjecture (Zhann) then the potential and possibility of difference would occur in respect to whether it is from Allah or not from Allah. This is the case where the source for it to be a Hujjah (proof and evidence) must be Qat’iy Ath-Thuboot (definite in transmission) that it is from Allah. That is so that the Muslim is convinced and comfortable that the actions he is undertaking are in accordance to the commands and forbiddances of Allah Ta’Aalaa. It has been established amongst the Muslims as a whole through definite correct proofs and evidence (Baraaheen), some ‘Aqliy and some Naqliy, that the Qur’aan and the Sunnah are from Allah and that they represent a Hujjah. They have differed in respect to the Hujjiyah of the remainder of the Adillah like Al-Ijmaa’, Al-Qiyaas, Al Masaalih Al-Mursalah and the others beside them