Alloh, Qodir va Mutaol, shunday degan: {Dunyo hayoti haqidagi gaplari seni hayratga solib qo'yadigan, ko'ngilidagi narsaga Allohni guvoh qilib chaqiradigan, lekin dushmanlarning eng jangarisi bo'lgan kishi ham bor. U orqasini o'girganida, yer yuzida fasod tarqatish, ekinlarni va nasl-nasabni yo'q qilishga intiladi. Holbuki, Alloh fasodni sevmaydi} (Baqara: 204-205)

Allah, the Almighty has said, {There is the type of man whose speech about this worldly life may dazzle thee and he calls Allah to witness about what is in his heart, yet he is the most contentious of enemies. When he turns his back, his aim everywhere is to spread mischief through the earth and destroy crops and progeny but Allah loveth not mischief} (AI-Baqarah: 204-205)

Imom G'azzoliy (Allohu taolo unga rahm qilsin) dedilar: "Birovning so'zini chaqib tanqid qilish — uning nutqiga hujum qilib, undagi xatolarni ochib tashlashdan iborat, bunda boshqa bir maqsad yo'q, faqat o'zgaga bo'lgan hiqorat va o'zini aqlli ko'rsatish istagi bor." U yana dedilar: "Munozara (mujodala) — turli huquqiy holatlarni aniqlash va ularning dalilini keltirish bilan bog'liq narsadir." Bahslashish haqida ham u shunday dedilar: "Bahslashish — nutqda o'z maqsadiga erishish uchun qistovga olish, bu moddiy yoki boshqa maqsad bo'lishi mumkin. U o'zidan boshlanishi yoki boshqaning so'ziga javob tariqasida bo'lishi mumkin."

Imam AI-Ghazali (may Allah have mercy on him) said, " Picking apart another's words consists of attacking another's speech by revealing the mistakes in it, involving no other motive than contempt for the other and displaying one's cleverness. He also said, disputation is what relates to clarifying various legal positions and making a case for them. Concerning arguing, he also said, "Arguing is importunateness in speech to gain one's end, whether monetary or other. It may be initiated by oneself or in response to another.

An-Navaviy (Alloh unga rahm qilsin) dedi: "Bahs-munozara to'g'ri yoki noto'g'ri bo'lishi mumkin." Alloh taolo esa aytdi: {Kitob ahli bilan faqat eng yaxshi usulda bahslashinglar.} (Al-Ankabut: 46)

An-Nawawi (may Allah have mercy on him) said, "Disputation may be true or false.” Allah, the almighty said, {And dispute ye not with the People of the Book, except in the best way.} (AI-' Ankabut: 46)

U'z ham dedi: {Ular bilan eng yaxshi usulda bahslash.} (An-Nahl: 125)

He, the Almighty also said, {And dispute with them in the best way.} (An-Nahl: 125)

U Yuqoridagi matn: "U, Eng Yuksak, shuningdek aytdi: {Allohning oyatlari haqida kofirlardan boshqasi bahslashmaydi.} (G'of̃ir: 4)"

He, Most High, also said, {None can dispute about the signs of Allah but the unbelievers.} (Ghafir: 4)

Shunday ekan, munozara maqsadi haqiqatni ochish bo'lsa, u mustahabdir. Lekin agar u haqiqatga qarshi chiqish niyatida qilinsa yoki bilmasdan qilinsa, u haromdir. Ushbu tafsilotga ko'ra, uning joiz yoki man etilganligi haqidagi matnlar nozil bo'lgan. Bir kishi shunday degan: "Munozaradek dinni buzadigan, obro'ni kamaytiradigan, baxtni yo'qotadigan yoki qalbni band qiladigan boshqa narsani ko'rmaganman."1

Therefore, when the intention behind disputation is to reveal the truth, then it is recommended. But if it is intended to confront the truth or unknowingly done, then it is unlawful. According to this detail, the texts concerning its permissibility or prohibition were revealed. A certain person remarked, "I have not seen anything that impairs one's religion, diminishes one's respectability, ends one's happiness or preoccupies one's heart like arguing.”1

Agar kimdir inson o‘z huquqlarini olish uchun bahslashishi kerak, deb e’tiroz bildirsa, javob shuki, al-G‘azzoliy (Alloh unga rahm qilsin) aytganlaridek, bahslashishga qattiq qoralash huquqsiz yoki bilimsiz bahslashadiganlarga tegishlidir. Masalan, adolatni bilmasdan, qaysi tomon haqligini tushunmasdan, bilimsiz holda bahsga kirishadigan qozining noibi shular jumlasidandir.

If one objects that a person must argue to obtain his rights, the reply is that as AI-Ghazali (may Allah have mercy on him." The stern condemnation of it applies to those who argue without right or knowledge, such as the deputy of the judge who proceeds in dealing with disputation before knowing justice and on which side it is so he disputes without knowledge.

Haqqini talab qilgan kishi qattiq qoralanadi. Sababi shundaki, bunday odam faqat o'z haqqini talab qilmaydi, balki raqibiga nisbatan boshqalarning so'zlarini ayblash, yolg'on gapirish, zarar yetkazish va hujum qilish kabi holatlarni namoyon etadi. Yoki haqlarini qo'lga kiritish uchun zarur bo'lmagan haqoratlarni o'z nutqiga qo'shadigan, yoki raqibini yengish va tugatish uchun qaysarlik bilan bahslashishdan boshqa hech qanday sababi bo'lmagan kishi ham shunday.

Of stern condemnation is the one who demands his right. That is because such a person does not only demand his right, but displays picking apart others' words, lying, harming and assaulting towards his opponent. Or someone who adds abuse to his speech that is necessary to secure his rights, or is motivated to argue by nothing besides an obstinate desire to win and to finish his opponent.

Kimki haqsizlikka uchragan va o‘z da’vosini Shariat talablariga muvofiq, tajovuz, haddan oshish yoki qaysarlik qilmasdan, hamda inod va haqoratlash niyatisiz bayon qilsa, bu harom emas. Ammo imkon bo‘lsa, undan saqlangani afzal, chunki bahs-munozara paytida tilni adolat chegarasida tutish deyarli mumkin emas. Bundan tashqari, bahs-munozara dillarda kek uyg‘otadi va ikki kishi o‘rtasida adovatga, hatto haqiqiy nafratga olib kelishi mumkin. Shunda har biri o‘ziga yetgan zarardan xursand bo‘ladi, yaxshilikdan esa norozi bo‘ladi va tilini bir-birining obro‘siga qarata ochadi. Bahs qiluvchi bu balolarga duchor bo‘lish xavfida turadi. Eng kamida, janjal yurak bandiga aylanadi, shunda namoz paytida ham fikri bahs-munozaraga va talashuvga ketadi va namozda kerakli darajada xushu’ saqlay olmaydi. Mojaro va tortishuv, shuningdek so‘zlarni ortiqcha tahlil qilish yomonlikning manbai bo‘ladi. Shuning uchun zarurat bo‘lmasa, bahs-munozaraga eshikni ochmaslik lozim.

As for someone who has been wronged and makes his case in away compatible with the Sacred Law, without belligerence, excessiveness, or importunateness, and not intending mere obstinacy and abuse, it is not unlawful, though it is better to avoid it if there is no way to do so, for keeping one's tongue within the limits of fair play during the course of an argument is virtually impossible, Moreover, arguing produces rancor in hearts and causes animosity that can lead to actual hatred between two people, until each comes to be pleased when harm befalls the other and to be displeased at the good, and unleashes his tongue against the other's reputation. Whoever argues runs the risk of these calamities. At minimum, a quarrel comes to preoccupy one's heart so that during the prayer one's thoughts turn to debating and arguing, and one does not remain, as one should, Disputation is the source of evil as well as arguing and picking a part one's words, Therefore, one should not open the door for disputation unless for a necessity.

Ibn Abbos (Allohning roziligi ulardan ikkalasidan bo'lsin) rivoyat qiladi: Allohning Elchisi ﷺ dedilar: "Kishi uchun gunoh sifatida bahslashuvchi bo'lishi kifoya."1

On the authority of Ibn `Abbas (may Allah be pleased with both of them) who said. The Messenger of Allah (pbuh) said, "It is enough sinful to be an arguing person.”1

Ali (Allohning roziligi unga bo'lsin) rivoyat qilinadi, u aytgan: "Bahs-munozara (kishi boshiga) balolarni keltiradi." Abu Hurayra (Allohning roziligi unga bo'lsin) rivoyat qiladi, u aytgan: "Allohning Elchisi ﷺ aytdilar: "Kim ilmsiz biror narsaga intilsa, uni tark etmaguncha Allohning g'azabi ostida qoladi."" 2

Ali (may Allah be pleased with him) is reported to have said, "Disputation invokes disasters (upon the person). On the authority of Abu Hurairah (may Allah be pleased with him) who said, "The Messenger of Allah (pbuh) said, "He who presses for something without knowledge remains under the hatred of Allah until he gives it up.” 2

Abu Umamah (Alloh u undan rozi bo'lsin) rivoyat qiladi: "Payg'ambar ﷺ dedilar: "Hidoyat topganidan keyin biror qavm adashmagan, faqat bahslashishga mubtalo bo'lgandagina adashgan." So'ngra u zot ushbu oyatni tilovat qildilar: {Ular uni (Iso alayhissalomni) sizga faqat bahs uchun misol qilib keltirdilar.} (Zuxruf: 58)"3

On the authority of Abu Umamah (may Allah be pleased with him) who said, "The Prophet (pbuh) said, “No people went astray after having been guided save that they were afflicted with arguing" then he recited, {They did not mention him (Jesus) to you as an example except for argument.} (AI-Zukhruf: 58)”3

Allohning Elchisi ﷺ aytdilar: "Ummatim uchun eng ko'p qo'rqqanim — olim xatosi, Qur'on haqida bahslashadigan munofiq va dunyoviy hayot tufayli bo'yinlaringizni uzib yuboradigan narsadir, shuning uchun uni qalblaringizda ayblang." 4

The Messenger of Allah (pbuh) said, "The things I fear most for my Ummah is a case of "a scholar's slip the arguing hypocrite over the Qur'an and the worldly life which cuts your necks off, so accuse it within your hearts.” 4

Payg'ambar ﷺ dedilar: "Qur'on ustida bahslashish kufrdir."5

The Prophet (pbuh) said, "Arguing over the Qur'an is unbelief.”5