Fiqh to'plami
Compilation Of Fiqh
To'rt Solih Xalifa davrida (miloddan avvalgi 632-661 yillar) sahobalar bergan fatvolarni (huquqiy hukmlarni) jamlash ishi amalga oshirilmagan. Musulmonlar davlati tez kengayayotgan va hamma narsa o'zgaruvchan holatda edi. Hadis rivoyat qilish amaliyoti endigina boshlangan edi, davlatning asosini tashkil etgan dastlabki musulmonlar guruhi esa yosh musulmon ummatini yo'lga solishning ulkan vazifasini endigina boshlagan edi. Shu sababli sahobalarning turli hukmlari va qarashlarini to'plashga na vaqt, na imkoniyat bor edi. Bundan tashqari, sahobalarning o'zlari ijtihodlarini butun musulmon ummati uchun majburiy bo'lgan xato qilmas haqiqat deb emas, balki faqat o'z davri va vaziyatiga tegishli fikrlar deb qarashga moyil edilar.
During The Period Of Four Righteous Caliphs (632-661 CE) There Was No Compilation Of The Fatwaas (legal Rulings) Which Had Been Made By The Sahaabah. The Muslim State Was Rapidly Expanding And Everything Was In A State Of Flux. The Practice Of Narration Of Hadeeth Had Just Started And The Early Band Of Muslims Who Formed The Core Of The State Had Just Begun The Awesome Task Of Guiding The Young Muslim Nation. Thus, There Was Neither The Time Nor Opportunity For Undertaking A Compilation Of The Various Rulings And Opinions Held By The Sahaabah. Furthermore, The Sahaabah Themselves Tended To View Their Efforts At Ijtihaad Not As Infallible Truth Binding On The Entire Muslim Nation, But Merely As Opinions Applicable To Their Particular Time And Situation.
Umaviylar davrida huquqiy hukmlarni to‘plashga ilk urinishlar bo‘ldi. Bu davrda davlat tuzumi xalifalikdan monarxiyaga o‘zgarishi bilan Sahobalar hukmlariga zid bo‘lgan hukmlar tobora ko‘proq chiqarila boshlandi. Islom ilmining turli markazlarida Sahobalardan ta’lim olganlar, agar avvalgi hukmlarni saqlab qolish uchun birgalikda sa’y-harakat qilinmasa, keyingi avlod musulmonlari Sahobalarning hissalaridan foydalana olmasligini anglab yetdilar. Shu sababli Hijoz olimlari dastlab ‘Abdulloh ibn ‘Abbos, ‘Abdulloh ibn ‘Umar va ‘Oisha bint Abu Bakr fatvolarini to‘pladilar.108 Xuddi shunday, Iroq olimlari ‘Abdulloh ibn Mas‘ud va ‘Ali ibn Abu Solib hukmlarini to‘pladilar. Afsuski, bu dastlabki to‘plamlarning hech biri asl shaklida saqlanib qolmagan. Ularning mavjudligi faqat keyingi avlod olimlarining kitoblarida ularga qilingan havolalar orqali ma’lum. Shunga qaramay, asl to‘plamlarda mavjud bo‘lgan hukmlarning ko‘p qismi hadis kitoblarida, tarix kitoblarida, shuningdek keyingi fiqh kitoblarida rivoyat yo‘li bilan saqlanib qolgan.
It was during the Umayyad period that the very first attempts at a compilation of legal rulings occurred. With the change of the governmental structure from caliphate to monarchy during this period rulings were increasingly being made which went against the rulings were increasingly being made which went against the rulings of the Sahaabah. Those who had studied under the Sahaabah in the various centers of Islamic learning realized that if a concerted effort were not made to preserve the earlier rulings, later generations of Muslims would be unable to benefit from the contributions of the Sahaabah. Accordingly, early scholars of the Hijaaz collected the various Fatwaas of ‘Abdullaah ibn ‘Abbaas, ‘Abdullaah ibn ‘Umar and ‘Aa’eshah bint Abee Bakr.108 Similarly, the scholars of Iraq collected the rulings of ‘Abdullaah ibn Mas’oud and those of ‘Alee ibn Abee Taalib. Unfortunately none of these early collections have survived in their original form. They are now only known by references made to them in the books of the next generation of scholars. However, a large number of the rulings contained in the original collections have been preserved by way of narration in the books of Hadeeth, in history books, as well as in later books of Fiqh.
Bo'lim xulosasi
Section Summary
1. Fiqh'ni tartibga solish (tuzish) bo'yicha ilk urinishlar Umaviylar davrida amalga oshirilgan.
1. The first attempts at compilation of Fiqh were made during the period of the Umayyads.
2. Bu davrdagi fiqh olimlari hukmlarini chiqarishda asosan ikki yo‘nalishga amal qilganlar: Ahl al-Hadis (hadis ahli) yo‘nalishi va Ahl ar-Ra’y (ra’y ahli) yo‘nalishi.
2. The scholars of Fiqh during this period followed two main trends in making their rulings: that of Ahl al-Hadeeth (the people of Hadeeth) and that of Ahl ar-Ra’i (the people of Opinion).
Ulamolarning tarqalib ketishi bilan ularning shaxsiy ijtihodlari sezilarli darajada ko‘paydi. Natijada bir qancha yangi mazhablar paydo bo‘ldi.
With the dispersion of the scholars there was a marked increase in their individual Ijtihaads. The overall result was the evolution of a number of new Madh-habs.
3. Ijmo' tamoyili ham, maslahatli hukumat tamoyili ham olimlarning buzilgan Umaviylar saroyidan uzoqlashishi tufayli yo'qolib ketdi.
3. Both the principle of Ijmaa’ and that of consultative government were lost due to the scholars’ avoidance of the degenerate Umayyad court.
4. Umaviylarning Sunnatdan chetga chiqishiga qarshi turish uchun, tarqoq holda yashayotgan olimlar muhim islomiy tamoyillarni saqlab qolish maqsadida hadislarni ko'p rivoyat qilishga tayandilar va sahobalar orasidagi eng nufuzli faqihlarning huquqiy hukmlarini to'pladilar.
4. In order to preserve essential Islamic principles in the face of Umayyad divergence from the Sunnah, the dispersed scholars relied on frequent narration of Hadeeths and compiled the legal rulings of the most prominent jurists among the Sahaabah.
5. Bu davrda ijtimoiy notinchlik va tartibsizliklar keng tarqalgan edi hamda bir qator diniy firqalar va siyosiy guruhlar vujudga keldi.
5. Social unrest and turmoil sere prevalent during this period and a number of religious sects and political factions came into being.
6. Mazhabiy qarashlarni qo'llab-quvvatlash maqsadida hadislarni soxtalashtirish aynan shu bosqichda birinchi marta paydo bo'ldi. Shu sababli olimlar hadislarni to'plash va ularni tanqidiy tahlil qilish zarurligini his qildilar.
6. The Fabrication of Hadeeths in support of sectarian views arose during this stage for the first time. Scholars, therefore, saw a need to compile and critically analyze the Hadeeths.
Arabiston yarim orolining g‘arbiy sohili, shu jumladan Makka va Madina.
106 Western coast of the Arabian peninsula including Makkah and Madeenah.
108 Payg'ambarimizning (s.a.v.) uchinchi xotini.
108 The third wife of the Prophet (s.w.).