"Nahiy" shaklining (taqiqlash shakli) nimani bildirishi?

"Nahiy" shaklining (taqiqlash shakli) nimani bildirishi? - Al-Waadih Fee Usool ul-Fiqh | Quran Course

1 – Ulardan ba'zilari bu so'z karohiyatni (yoqtirmaslikni) bildiradi, deydilar va agar uni bildiruvchi qarina (dalolat beruvchi belgi) bo'lmasa, bundan boshqa narsani bildirmaydi.

1 – Some of them said that it indicates Al-Karaahah (dislike) and does not indicate other than that unless there is a Qareenah (connotation) to indicate it.

2 – Ba'zilar aytganki, nahiy siyg'asi (taqiq siyg'asi) tahrimni (man etishni) bildiradi va majoziy ma'noda bo'lmasa, tahrimdan boshqa maqsadda ishlatilmaydi.

2 – Some of them said that the Seeghat An-Nahi indicates At-Tahreem (prohibition) and it is not used for other than the Tahreem unless it is in a metaphorical manner (Majaaz).

3 – Boshqalar esa, Nahiy siyg'asi faqat biror ishni tark etish yoki qilmaslik haqidagi talabdan boshqa narsani bildirmaydi, deb aytdilar; nahiyni irshod (yo'l-yo'riq ko'rsatish) yoki uning boshqa ma'nolaridan biriga burib yuboradigan narsa esa qarinadir (dalolat beruvchi qarina), deb aytdilar.

3 – Some others said that the Seeghat An-Nahi does not indicate anything other than a Talab (request) to leave or not do an action whilst it is the Qareenah that diverts (or designates) the Nahi to Al-Irshaad (guidance/direction) or any one of its other meanings.

Ushbu fikrlarning oxirgisi to'g'rilikka eng yaqinidir, chunki an-nahiy shakli (taqiqlash shakli) tilda ishning tark etilishini yoki qilinmasligini bildiruvchi buyruqni ifodalaydi, qareena (bog'lovchi ishora yoki qarindosh ma'no ko'rsatkichi) esa talabning (so'rovning) turini belgilaydi va aniqlaydi: u tahrimga (man etishga), yoki al-karoha (noma'qullikka), yoki al-irshodga (yo'l-yo'riqqa) yoxud bulardan boshqa narsaga qaratilganmi, shuni ko'rsatadi.

The last of these opinions is the closest to what is correct because the Seeghat An-Nahi (forbiddance form) represents the command provided in the language to indicate the leaving or not doing of the action, whilst it is the Qareenah (connotation or linking indication) that designates and specifies the kind of Talab (request) in terms of whether it is for Tahreem (prohibition) or Al-Karaahah (dislike) or Al-Irshaad (guidance/direction) or other than that.

Qarinalar (ma'noni bildiruvchi yoki bog'lovchi belgilar) orasida, nahiy siyg'asi bilan taqiqni (at-tahrim) ko'rsatadigan va tark etish talabi (talab at-tark) qat'iy talab (talab jazim) ekanini bildiradigan qarinalar quyidagilardir:

From amongst the Qaraa’in (connotations or linking indications) that indicate At-Tahreem (prohibition) with the Seeghat An-Nahi and which indicate that the Talab At-Tark (request to leave) is a Talab Jaazim (decisive request) are the following:

1 – Dunyo (bu dunyo hayoti) yoki Oxirat (keyingi hayot)dagi jazo amalni qilishning oqibati ekanini bildiruvchi matn. Masalan, Uning (SWT) quyidagi so'zi:

1 – The text that indicates that a punishment in the Dunyaa (life of this world) or in the Aakhirah (hereafter) is a consequence of the undertaking of the action. This is like His Qawl (swt):

(Eslatma: al-Waasilah — kasbi soch ulash bo‘lgan ayol, al-Mustawsilah esa shu ishni qildirgan ayol.) Birinchi hadis erkaklarning ayollarga o‘xshashga, ayollarning erkaklarga o‘xshashga intilishining harom ekanligini bildiradi, ikkinchi hadis esa uzunlikni oshirish uchun soch ulashning harom ekanligini bildiradi, bu odat Johiliyat davrida (Islomdan oldingi arab jamiyatida) keng tarqalgan edi. Nahiy siyg‘asi karohat (yoqtirmaslik), ya’ni makruh ekanini ko‘rsatishi va talab tark qilish (ishni qilmaslikka so‘rash) Ghayr Jozim (qat’iy bo‘lmagan) ekanini bildirishi quyidagilarga dalolat qiladi: 1 – Nahiy tahrimni (taqiqlanganlikni) ko‘rsatuvchi qarina bilan bog‘lanmagan bo‘lsa, yuqorida zikr qilingan qarinalar kabi. Buning misoli Rasululloh ﷺ ning piyoz yeb, og‘zidan hid kelgan kishilarga aytgan so‘zlaridir: “Men sizni bu o‘simlikni yeyishdan qaytarmaganmidim (Nahiy)? Farishtalar inson azob chekadigan narsadan azob chekadilar (ya’ni uning hididan)” (Ibn Moja o‘zining Sunan kitobida rivoyat qilgan). Bu masjidga borganda piyoz, sarimsoq va ularga o‘xshash narsalarni yeyishning makruh ekanini bildiradi.

(Note: Al-Waasilah is the one who makes hair extensions by profession and the Mustawsilah is the one who has it done). The first Hadeeth guides to the Tahreem of men seeking to resemble women and women seeking to resemble men, whilst the second Hadeeth guides to the Tahreem of attaching hair to extend its length which used to be a widespread practise in Jaahilliyah (Arab society prior to Islaam). That which indicates that the Seeghat An-Nahi is indicative of Karaahah (dislike) (i.e. that it is Makrooh) and indicates that the Talab Tark ul-Fi’l (request to leave or not do the action) is Ghair Jaazim (indecisive) includes the following: 1 – If the Nahi is not connected to a Qareenah indicating to the Tahreem (prohibition) like the Qaraa’in that we mentioned above. An example of this is like the statement of the Messenger (saw) to those who ate leeks and a smell was detected from them: “Have I not already forbidden you (Nahi) from eating this plant. The Angels suffer from that which the human suffers from (i.e. its smell)” (Related by Ibn Maajah in his Sunan). This guides to the Karaahah (dislike) of eating leaks and what is similar to them like onions and garlic when going to the Masjid.

2 – Talab at-tark (talab qilish yoki qilmaslikni so‘rash) ning taqrir (ma’qullash) yoki sukut (jim qolish) bilan birgalikda kelishi, Payg‘ambar ﷺ ning biror ish haqidagi holatiga nisbatan. Masalan, Allah Elchisi ﷺ ning so‘zi kabi:

2 – For the Talab At-Tark (request to leave or not to do) to be combined with the Taqreer (approval) or the Sukoot (silence) of the Messenger (saw) in respect to an action. That is like the statement of the Messenger of Allah (saw):