Nahiy ifodalaydigan ma'nolar takror, yagona taqiq, davomiylik va darhollik nuqtai nazaridan
What The Nahi Indicates From The Angles Of Repetition, The Single Forbiddance, The Continuity And Immediacy
1 – Nahiy (taqiqlash) harakatning shakli o‘zgarmagan bo‘lsa, uni doim tark etishni talab qiladi. Chunki nahiy biror ishni qilmaslikka bo‘lgan talab yoki buyruqni ifodalaydi, va bu ishni tark etish talabi shakl ko‘rsatgan ma’no (Madlool As-Seeghah) bilan birga davom etadi, to uni to‘xtatuvchi qarina kelmaguncha. Masalan, uning ﷺ quyidagi so‘zi kabi:
1 – The Nahi (forbiddance) of an action dictates refraining from it always if its form has not changed. That is because the Nahi represents the request or demand to not undertake an action and that request to leave the action continues along with the indicated meaning of the form (Madlool As-Seeghah) unless a Qareenah has come that halts that. This is like his Qawl (saw):
Men sizni qabrlarni ziyorat qilishdan qaytargan edim. Endi esa ularni ziyorat qilinglar, chunki bu sizga oxiratni eslatadi (Sunan Ad-Daaru Qutniy).
I had forbidden you from visiting the graves. So (now) visit them so that it reminds you of your hereafter (Sunan of Ad-Daaru Qutniy).
Agar qabrlarni ziyorat qilish taqiqi bekor qilinmagan bo'lganida, qabrlarni ziyorat qilish harom bo'lib qolgan bo'lardi.
Had the forbiddance of visiting the graves not been abrogated, then visiting them would have remained forbidden.
2 – Nahiy (taqiqlash) amalning darhol tark etilishini belgilaydi. U tark etishning takrorlanishini va barcha vaqtlarda davom etishini belgilaydi. Payg'ambar (saw) davrida sahobalar (rah) nahiy uchun shu ma'noni tushundilar, shuning uchun xamrning harom qilinishi haqidagi oyat nozil bo'lganda, u shu so'zlar bilan yakunlangan edi:
2 – The Nahi (forbiddance) of the action establishes that it is left immediately. It establishes the repetition of refraining and its continuation in all times. The Sahaabah (rah) at the time of the Messenger (saw) understood that meaning for the Nahi and so when the Aayah was revealed for the Tahreem (prohibition) of Khamr which ended with the speech:
Shunga qaramay, siz to'xtamaysizmi? (Al-Moida 91)
So will you not desist? (Al-Maa’idah 91)
Ular (sahobalar) e'lon qildilar: "Biz voz kechdik" va ular Al-Madinaning ko'chalariga o'zlarida bor bo'lgan xamrni to'kib tashladilar.
They (the Sahaabah) declared: ‘We have refrained’ and they poured what they had of Khamr out upon the streets of Al-Madinah.
3 – Hayz (hayz ko‘rish) sababli kelgan, ya’ni to‘sqinlik qiluvchi (mani’) bo‘lgan nahiy, masalan, hayzli ayolga nisbatan ro‘za va namozdan qaytarish, o‘z sababi yo‘qolganda yo‘qoladi yoki bekor bo‘ladi. Chunki shar’iy sabab shunday narsaki, uning mavjudligidan hukmning mavjudligi, uning yo‘qligidan hukmning yo‘qligi kelib chiqadi.
3 – As for the Nahi that has come due to a preventer (Maani’) like the fasting and prayer in relation to the menstruating woman, then this Nahi disappears or ceases upon the ceasing of its cause. That is because the Shar’iy Sabab (cause) is that which dictates from its presence, the presence (of the Hukm), and from its absence, the absence (of the Hukm).