Ikki dalilni birgalikda qo‘llash: ikkala dalilni ham qo‘llash, hatto bitta jihatda bo‘lsa ham, ulardan birini e’tiborsiz qoldirishdan afzal (yoki munosibroq)dir

Ikki dalilni birgalikda qo‘llash: ikkala dalilni ham qo‘llash, hatto bitta jihatda bo‘lsa ham, ulardan birini e’tiborsiz qoldirishdan afzal (yoki munosibroq)dir - Al-Waadih Fee Usool ul-Fiqh | Quran Course

At-Ta’aarud (ziddiyat) Al-Ikhtilaf (farqlilik yoki xilof) ma’nosiga kiradi.

At-Ta’aarud (conflict) is included within the meaning of Al-Ikhtilaaf (difference or contradiction).

Biroq, shariy dalillarni birinchi nazarda tekshirgan kishiga ulardan ba'zilari orasida qandaydir ziddiyat yoki qarama-qarshilik bordek tuyuladi. Shu sababli usul olimlari bu ko'rinma ziddiyatni bartaraf etish uchun qoidalar va tamoyillar belgilab qo'yganlar. Bu esa ikki yo'l bilan amalga oshiriladi:

However, it appears to the person examining the Shar’iyah evidences at first glance that amongst some of them there is some conflict or opposition. For that reason, the scholars of Usool placed down and set principles in order to remove this imagined conflict. And that is by two methods:

1 – Tarjeeh (ustunlikni aniqlash) usuli: dalillar orasidagi ustunlikni belgilash. 2 – Ikkala dalilni amalga oshirish usuli: chunki ziddiyatli ko'rinadigan ikkala dalilni qo'llash ulardan birini tark etish yoki e'tiborsiz qoldirishdan afzaldir.

1 – The method of outweighing (At-Tarjeeh) between the evidences. 2 – The method of making both evidences work and that is because utilising both evidences which appear to be in conflict with each other is Awlaa (more appropriate) than abandoning or neglecting one of them.

Biz oldinroq ‘Iddat (kutish yoki yas tutish davri) bo‘yicha, eri vafot etgan va homilador bo‘lgan ayolning holatida, ikki ziddiyatli dalil bilan qanday ish ko‘rish kerakligiga oid bir misolni keltirgan edik. Bu, “Ikki qat’iy dalil o‘rtasidagi at-ta’ORuz (ziddiyat) vahmi” sarlavhasi ostidagi tadqiqotda muhokama qilingan edi.

We have mentioned earlier an example of how to work with two conflicting evidences in respect to the ‘Iddah (waiting or mourning period) of the woman whose husband has passed away whilst she is pregnant. That was discussed in the study under the heading: ‘The delusion of At-Ta’aadul between two Qat’iy evidences’.

Iltimos, tarjima qilinadigan matnni yuboring. Men ingliz tilidagi islomiy kitob matnlarini o‘zbek tiliga tarjima qilaman, lekin sizning oxirgi xabaringizda tarjima qilinadigan matn yo‘q, faqat "A further example:" iborasi bor. Iltimos, tarjima qilinishi kerak bo‘lgan to‘liq matnni yuboring.

A further example:

Quyidagi Allohning Elchisi ﷺ nutqi Imom Ahmad ibn Hanbalning "Musnad" kitobida rivoyat qilingan:

The following speech of the Messenger of Allah (saw) was related in the Musnad of Ahmad Bin Hanbal:

Birinchi hadis murtadd (dinidan qaytgan kishi)ning hukmini bayon qiladi, ya'ni u erkak bo'ladimi yoki ayol, uni o'ldirish lozim. Ikkinchi hadis esa umuman ayollarni o'ldirishni man qiladi.

The first Hadeeth explains the Hukm (ruling) of the Murtadd (apostate), which is to kill, whether the apostate is a man or a woman. That is whilst the second Hadeeth forbids the killing of the women in general.

Natijada, ayollar murtadining hukmi borasida ziddiyat mavjud bo'lib ko'rinadi: birinchi hadis uni o'ldirishni buyuradi, ikkinchi hadis esa ayolni o'ldirishni man qiladi. Shunday ekan, bu ikki dalil bir-biriga zid ko'ringanda ulardan qanday foydalaniladi va ular qanday amal qilinadi?

Consequently, a conflict appears to exist in respect to the Hukm of the female apostate, as the first Hadeeth commands that she be killed whilst the second forbids the killing of woman. So are both of these evidences which appear to be in conflict with each other worked with and utilised?

Mavzu (muhokama sohasi) ikki hadisning har xil ekanligi sababli: birinchisi murtad (dinidan qaytgan) kishining hukmiga taalluqli, ikkinchisi esa urushda qatnashmaydigan ayolning hukmini bayon qiladi va bu hukm uni o'ldirmaslikdir. Shunday qilib, ikki dalil birgalikda shunday qo'llanadi: birinchi hadis murtadni, erkak yoki ayol bo'lishidan qat'i nazar, o'ldirish holatiga tatbiq etiladi, ikkinchi hadis esa urush paytida qatnashmaydigan ayolni o'ldirmaslik holatiga tatbiq etiladi. Ayollarni o'ldirishdan qaytarish o'z dinidan qaytgan ayolni ham o'z ichiga oladi, deyilmaydi, chunki ikki dalilning muhokama sohasi turlichadir. Bunga o'xshash, bir-biriga zid yoki ziddiyatli deb o'ylanadigan dalillar tufayli usul olimlari quyidagi qoidani qo'ygan: "Ikki dalilni birgalikda amalga oshirish – garchi bir jihatdan bo'lsa ham – ulardan birini e'tibordan chetda qoldirish yoki tark etishdan afzaldir."

The answer: The subject area (Mawdoo’) of the two Hadeeth is different as the first relates to the Hukm of the Murtadd (apostate) whilst the second explains the Hukm of the woman who does not fight (in battle) and that Hukm is not to kill. The two evidences are therefore brought together in the case where the first Hadeeth is applied upon the killing of the apostate whether male or female whilst the second is applied upon the non-killing of the woman who does not fight during the war. That is whilst it is not said that the forbiddance from killing women encompasses the woman who changes (i.e. apostatizes) from her Deen and that is because of the difference of the subject area for each of the two evidences. And due to evidences like this which are thought to be contrary to one another or conflicting the scholars of Usool placed down the Qaa’idah (principle): “Working with the two evidences – and even if from one aspect – is Awlaa (better or more appropriate) than neglecting or abandoning one of them”.

Boshqa misol, ushbu tamoyilni qo'llash uchun:

Another example for the application of the principle:

Qays ibn al-Harith dedi: Men Islomni qabul qildim va menda 8 ta ayol (xotin) bor edi. Shunda men Nabiy ﷺ huzuriga bordim va bu haqda unga aytdim. U shunday dedi: «Ulardan to'rttasini tanlab ol». (Abu Dovud)

Qais Bin Al-Haarith said: I became Muslim and I had 8 women (wives). So I went to the Nabi (saw) and mentioned that to him. So he said: “Choose four from among them” (Abu Dawud).

Bu sahih ekanligi isbotlangan, Allohning Elchisi ﷺ bir vaqtning o'zida to'qqiz ayol bilan turmush qurgan, bu Al-Bukhoriy tomonidan rivoyat qilingan.

That is whilst it has been authenticated that the Messenger of Allah (saw) had been married to nine women at one single time as recorded by Al-Bukhaari.

Ikki hadisning bir-biriga zid va ziddiyatli ko‘rinishi bor, chunki Elchi (saw) bir vaqtning o‘zida to‘qqizta xotinga ega bo‘lgan, boshqalarga esa faqat to‘rttagacha xotin tanlashni buyurgan. Ikki dalilni "jam'" (bir-biriga muvofiqlashtirish) quyidagicha amalga oshiriladi: birinchi hadis musulmonlarga qaratilgan xitob, ikkinchi hadis esa Elchi ﷺ ga qaratilgan xitobdir.

The two Hadeeth appear to be contrary to one another and in conflict as the Messenger (saw) had nine wives at the same time whilst he commanded other than him to choose four wives alone. The ‘Jam’u’ (bringing together) of the two evidences is as follows: The first Hadeeth is an address to the Muslims whilst the second Hadeeth is an address to the Messenger (saw).