Shar’iy ‘illat — hukm qonun qilinishi uchun asos bo‘lgan va shar’iy matndan kelib chiqqan maqsad — uning kelib chiqish usuliga ko‘ra to‘rt turga bo‘linadi:

The Shar’iy ‘Illah which is the matter for the purpose of which the Hukm was legislated and is derived from a Shar’iy text, is categorised or divided, in accordance to how it came, into four categories:

Bu sarohatan (aniq), dalolatan (yashirin), istinbotan (xulosa chiqarish yo'li bilan) yoki qiyosan (o'xshatish asosida) bo'lishi mumkin.

It can be Saraahatan (explicit), Dalaalatan (implicit), Istinbaatan (derived/extracted/deduced) or it can be Qiyaasan (based on analogy).

Bu nass (matn) lafzlaridan (so'zlaridan) tushuniladigan illat bo'lib, u lisoniy jihatdan ta'lil (sabab ko'rsatish) ma'nosini bildiradi, ya'ni

This is the ‘Illah that is understood from the Alfaazh (wordings) of the Nass (text) that linguistically indicate Ta’leel (reasoning i.e.

...(ʼIllat) mavjudligi). Bular quyidagi so‘zlar kabi:

presence of an ‘Illah). These are like the wordings:

"Min ajli" (uchun, maqsadida) yoki "kay" harfi (كي/shunda), "lam at-ta'lil" (ل) va "al-ba'" (ب) kabi (boshqalar orasida).

‘Min Ajli’ (for the sake or purpose of) or like the Huroof ‘Kay’ (كي/so that), ‘Laam At-Ta’leel’ (ل ,(Al-Baa’ (ب (amongst others.

Bunga misollar quyidagicha:

Examples of this are as follows:

Allohning Elchisi (ﷺ) shunday deganlar:

The statement of the Messenger of Allah (saw):

Bu, sababning (ta’leelning) so‘zning ma’nosidan (madlul al-lafz) zarurat bilan anglashilgan holatdir. Shunday ekan, فاء harfi ’atf (bog‘lovchi) va ta’qib (ketma-ketlik) harfidir, lekin gapning tuzilishi yoki qurilishi ba’zan bu فاء harfini ta’leel (sabab bildirish), ya’ni

This is when the reasoning (Ta’leel) is necessarily understood from what is indicated by the wording (Madlool Al-Lafzh). So the Harf (letter) فاء is a Harf ‘Atf (letter of connection) and Ta’qeeb (of following) however the construction or structure of the sentence sometimes makes this Harf (Faa’a) indicative of Ta’leel (reasoning i.e.

"Illah" hamda "’Illah" so'zlari Uzbek tilida ham odatda shunday yoziladi, shuning uchun mazkur qism quyidagicha bo'ladi: …'Illah (sabab) bo'lgan holatlarni, masalan:

containing an ‘Illah). So for example:

Alloh Elchisi ﷺ shunday dedilar:

The Messenger of Allah (saw) said:

Shunday qilib, mulkiyatni yerni obod qilish (ihyo) natijasi qilib qo'yish, Faa' At-Tasbeeb (sababiylik fa'si) yordamida amalga oshirilganda, obod qilish mulkiyat uchun ‘illat (sabab) bo'ladi. Bu hukm obod qilish ma'nosini beradigan hamma narsaga, masalan, chegaralariga tosh qo'yishga, uni ekinzorga aylantirishga, unga ko'chat ekishga, unda bino qurishga yoki unga suv manbai yoki ariq oqizishga ham tegishli bo'ladi. Bularning barchasi egasi bo'lmagan o'lik yerga xosdir.

So making the ownership of the land a consequence of reviving it by using the Faa’ At-Tasbeeb (the Faa’ of causality) makes reviving (AlIhyaa) the ‘Illah for ownership and it extends to everything that holds the meaning of reviving like putting stones upon its borders, cultivating it, planting on it, building upon it or making a stream or water source flow in it. This is all specific to the dead land that has no owner.

Illatning dalolat yo'li bilan aniqlanishiga yana bir misol — Allohning Rasuli ﷺ ning so'zi:

Another example of an Illah by way of Dalaalah is the speech of the Messenger of Allah (saw):

Shu sababli, "Qaatil" so'zi Wasf Mufhim Munaasib bo'lib, 'illat (sabab)ni belgilaydi, jumla tuzilishi esa o'ldirish merosxo'r uchun, ya'ni o'ldirgan kishini, meros qoldirgan va o'ldirilgan kishining merosidan mahrum etishning 'illati ekanini ko'rsatadi.

That is because the (wording) Qaatil is a Wasf Mufhim Munaasib that establishes an ‘Illah (reason) whilst the construction of the sentence indicates that killing is the ‘Illah for depriving the inheritor who has killed from the inheritance of the one leaving the inheritance who has been killed.

Yana bir misol — uning Qavli (ﷺ):

A further example is his Qawl (saw):

Shu sababli, "as-sāʼima" (erkin o‘tlaydigan) lafzi — ya’ni egasi tomonidan yem berilmay, tabiiy yaylovlarda o‘tlaydigan — qo‘ylarga zakot majburiyatining illatini bildiruvchi wasf mufhim (yashirin ma’noli sifat) hisoblanadi.

That is because the Lafzh (wording) As-Saa’imah (free grazing) is a Wasf Mufhim that indicates the ‘Illah of the obligation of Zakaah upon sheep if they are not fed fodder from their owner and graze naturally upon the pastures.

Bu shunday holatki, matn o‘z tuzilishi orqali hukm uchun ‘illatni istinbot qilishni (istinboṭ) taqozo etadi, biroq bu ‘illat matnda na ochiq (sarohatan), na ishora orqali (dalolatan) zikr etilgan bo‘ladi.

This is when the text through its composition provides for the deduction (Istinbaat) of an ‘Illah for the Hukm whilst this ‘Illah is not mentioned in the text either explicitly or implicitly (Saraahatan or Dalaalatan).

Bu misolga qarang:

An example of this:

Alloh Ta'olo aytdi:

Allah Ta’Aalaa said:

Va Alloh Ta'olo bundan keyingi oyatda shunday degan:

And Allah Ta’Aalaa said in the Aayah that follows the above Aayah:

Shunday qilib, birinchi oyatda Juma namozi chaqiruvi paytida savdo-sotiq qilishning man etilishi (Nahiy) bor, ikkinchi oyatda esa namoz tugagach yer yuziga tarqalib, Allohning fazlini izlash buyrug'i (Amr) bor. Bu esa, savdo-sotiqni man etuvchi holat, ya'ni namoz ado etilishi yo'qolganda, savdo-sotiqning ruxsat etilishi (Ibaha) demakdir. Shu asosda (Istinbot qilinib) xulosa chiqariladiki, Juma namozi chaqiruvi vaqtida savdo-sotiqning man etilishi ilhaa' (chalg'itish) sababi ('Illat) tufaylidir. Demak, "namoz ado etishdan chalg'itish" Istinbot qilingan 'illat (Mustanbata) hisoblanadi.

So the first Aayah contains a forbiddance (Nahi) from conducting trade at the time of the call to Jumu’ah and the second Aayah contains a command (Amr) to disperse in the land and seek the bounty of Allah when the Salaah has ended which means the Ibaahah (permissibility) of conducting trade if the circumstance forbidding it has gone away, which is the performance of the Salaah. From this it is deduced (Istinbata) that the forbiddance of conducting trade at the time of the call of the Jumu’ah prayer is due to the reason (‘Illah) of Ilhaa’ (distraction). Therefore ‘distraction from the performance of the Salaah’ represents the ‘Illah that has been deduced (Mustanbatah)

va bu matnda aniq yoki yashirin tarzda zikr etilmagan

and which is not mentioned explicitly or implicitly within the text.

Agar matnda zikr etilgan ʼilla Vasf Mufhim (ya'ni mulohaza qilish mumkin bo‘lgan vasf) bo‘lsa, unga qiyos qilib yangi ʼilla hosil qilish mumkin bo‘ladi va bu yangi ʼilla ʼIlla Qiyosiyya deb ataladi. Vasf Mufhim degani, u ta'lil (sabab-asoslash) haqida tushuncha beradi, degan ma'noni anglatadi.

If the ‘Illah mentioned in the text is a Wasf Mufhim (i.e. a description open to reasoning) it is possible to make analogy upon it a new ‘Illah and this new ‘Illah is called an ‘Illah Qiyaasiyah. The meaning of Wasf Mufhim is that it provides understanding of Ta’leel (reasoning)

va qiyos burchagi haqida. Demak, bu ‘illatning ustiga yana ‘illat qo‘yish, ya’ni ‘illat uchun ‘illat bo‘lib qolgan bo‘ladi va shuning uchun ‘illat ustida qiyos qilish joiz emas, faqat matnda zikr qilingan vasf (tavsif) fikr yuritishga ochiq bo‘lsa yoki fikr yuritish tushunchasini beradigan bo‘lsa va uning ichidagi ‘illatning burchagini tushunishga olib kelsa bundan mustasno.

and the angle of reasoning. This then is like having an ‘Illah for the ‘Illah and it is therefore not permitted to make Qiyaas of an ‘Illah upon an ‘Illah unless the Wasf (description) mentioned in the text is open to reasoning or provides the understanding of reasoning and leads to the understanding of the angle of the ‘Illah within it.

Bu misolga qarang:

An example of this:

Payg'ambar ﷺ ning so'zi:

The Qawl of the Messenger (saw):

Ushbu hadisda zikr qilingan ʿilla — g‘azab bo‘lib, aynan shu sabab Allohning Elchisi ﷺ g‘azab paytida hukm chiqarishni man etganlar.

This Hadeeth contains a mentioned ‘Illah which is anger and it is the reason that the Messenger of Allah (saw) forbade passing judgement at the time of anger.

Biroq, zikr etilgan bu 'illat (g'azab) wasf mufhim bo'lib, g'azabning hukm chiqarishdagi ta'siri yoki oqibati, ya'ni g'azab fikrni xiralashtirishi va holatni beqaror qilishi sababli, u mufhim (anglashiladigan) vasfdir. Natijada, bu yangi 'illat "fikrni xiralashtirish va holatni beqarorlashtirish" deb ataladi va u qiyosiy 'illat (ʼillatul-qiyosiya) hisoblanadi hamda fikrni xiralashtirish va holatni beqarorlashtirishni o'z ichiga olgan 'illatlar unga qarab o'lchanadi (ya'ni unga asosan qiyos qilinadi).

However, this mentioned ‘Illah (anger) is a Wasf Mufhim due to the effect or impact of anger upon passing judgement due to what anger causes in terms of clouding the thought and destabilising the condition. As a result, this new ‘Illah is called: ‘Clouding the mind and destabilising the condition’ and it represents an ‘Illah Qiyaasiyah and the ‘Illal (reasons) that include the clouding of the mind and destabilising the condition are measured upon it (i.e. Qiyaas is made).

Masalan, ochlik kabi holat ham shunga kiradi, shuning uchun: "Och qolgan holatingda hukm chiqarma", degan so'z ham unga tegishli bo'ladi, yoki og'riq kabi holat ham shunga kiradi, ... 189

This would include hunger for instance so that the statement: ‘Don’t pass judgment whilst you are hungry’ would apply, or pain so that the 189

"Juda katta og'riq ichida bo'lganingizda hukm chiqarmang" degan so'z o'rinli bo'lar edi.

statement: ‘Don’t pass judgement whilst you are in a lot of pain’ would be applicable.

Lafz (so'z shakli) bo'yicha uchta shart belgilangan.

Three conditions are stipulated in regards to the Lafzh (wording)

Qiyosiy illatning qaysi jihatlardan olinishi to'g'ri bo'lishi:

from which it is valid for an ‘Illah Qiyaasiyah to be taken:

1 – Bu sifat Mushtaqq bo'lib, Jaamid emasligi: Mushtaqq (lafz) — boshqa narsadan olingan (hosil qilingan) narsadir, masalan, "G'adbaan" (g'azabli) so'zi "Al-G'adab" (g'azab) so'zidan olingan. Jaamid esa boshqa narsadan olinmagan yoki hosil qilinmagan narsadir, masalan, "Al-Asad" (sher), "Al-Burr" (bug'doy) va "Adh-Dhahab" (oltin).

1 – That it is a Wasf that is Mushtaqq and not Jaamid. The Mushtaqq (Lafzh) is that which is taken (derived) from other than it like ‘Ghadbaan’ (angry) is derived from ‘Al-Ghadab’ (anger). The Jaamid is that which is not taken or derived from other than it like ‘Al-Asad’ (lion), ‘Al-Burr’ (wheat) and ‘Adh-Dhahab’ (gold).

Bu hadisda zikr etilgan narsalar ta'lil qilinmagan. Bu ularning miqdor bo'lgani yoki oziq-ovqat mahsulotlari bo'lgani uchun emas, balki hadisda zikr etilgan bu narsalar jomid alfoz bo'lib, mushtaqqa (hosila) emas. Shuning uchun bu sifat mufhim emas, ya'ni na lug'aviy, na shar'iy jihatdan sababni ko'rsatuvchi va ta'lilning ma'nosini o'z ichiga olgan emas. Demak, ribo al-fadl (ortiqcha) ning tahrimi faqat ushbu olti narsa bilan cheklanadi. Bug'doy ustida qiyos qilinib, guruchga, yoki uzum ustida qiyos qilinib xurmoga, yoki shakar ustida qiyos qilinib tuzga o'tkazilmaydi. Shuning uchun shakarni shakarga ortiqcha bilan almashtirish, xuddi shunday uzumni uzumga ortiqcha bilan almashtirish (savdo doirasida) joiz. Bu boshqa bir matn uni taqiqlamagan ekan shunday.

That which is mentioned in this Hadeeth is not reasoned. That is not because it is an amount or because it is foodstuffs but rather because these mentioned things in the Hadeeth are Jaamid Alfaazh and are not Mushtaqqah (derived). As such it is not a Wasf Mufhim that indicates a reasoning and it does not contain the sense of reasoning whether from a linguistic or Shar’a angle. Therefore, the Tahreem (prohibition) of Ribaa Al-Fadl (excess) is restricted to these six items alone. Analogy is not made upon wheat and extended to rice, or grapes to dates, or sugar to salt. It is therefore permitted to exchange sugar for sugar with an increase and similarly for grapes to be exchanged for grapes with an increase (involved in the trade). This is as long as another text does not prohibit that.