8-BOSQICH: TURG'UNLIK VA INQIROZ - Fiqhning rivojlanishi | Quran Course

8-BOSQICH: TURG'UNLIK VA INQIROZ - Fiqhning rivojlanishi | Quran Course

Bu davr olimlari barcha shakldagi ijtihodni tark etdilar va bir ovozdan shunday hukm chiqardilar: ijtihod eshigini abadiy yopish kerak. Ular bunga asos qilib, barcha mumkin bo‘lgan masalalar allaqachon ko‘tarilib, hal qilingan, shuning uchun endi ijtihodga ehtiyoj yo‘q, deb ko‘rsatdilar.184 Shu qadam bilan madhhab haqidagi yangi tushuncha paydo bo‘ldi: islomning to‘g‘ri bo‘lishi uchun to‘rt madhhabdan birortasiga ergashish shart, degan qarash. Vaqt o‘tishi bilan bu tushuncha ham oddiy xalq, ham fiqh olimlari orasida mustahkam o‘rnashib qoldi. Natijada islomning o‘zi mavjud to‘rt madhhab — hanafiy, molikiy, shofe’iy va hanbaliy doirasi bilan cheklab qo‘yildi. Bu huquqiy maktablar islomning ilohiy yo‘l bilan belgilangan ko‘rinishlari deb hisoblana boshlandi. Ularning hammasi mutlaqo to‘g‘ri, teng va haqiqiy islomni ifodalovchi deb qabul qilindi, holbuki ular orasida son-sanoqsiz farqlar mavjud edi. Darhaqiqat, bu davrda ba’zi olimlar hadislarni shunday talqin qildilarki, go‘yo Payg‘ambar ﷺ o‘zlari imomlarning va ularning madhhablarining paydo bo‘lishini oldindan aytib qo‘ygan bo‘lganlar. Natijada bu kanonik madhhablardan tashqariga chiqishga urinish bid’at deb hisoblandi va ushbu madhhablardan birortasiga ergashishni rad etgan har bir kishi kofir deb atalar edi. Bu bosqichning haddan tashqari qattiqqo‘l olimlari hatto shunday hukm chiqardilarki, madhhabini o‘zgartirgani aniqlangan har bir kishi mahalliy qozining ixtiyoriga ko‘ra jazolanishi mumkin. Hanafiy madhhabida, shuningdek, hanafiy kishining shofe’iy ayolga uylanishi man etilgan hukm ham chiqarildi.185 Hatto islomning ikkinchi muhim rukni — namoz ham madhhab fanatizmi ta’siridan xoli qolmadi. Turli madhhab tarafdorlari boshqa madhhab imomlari ortida namoz o‘qishdan bosh tortdilar. Bu esa bir necha madhhab mavjud bo‘lgan masjid jamoalarida alohida mehrob-joylar qurilishiga olib keldi.186 Bunday masjidlarni hali ham Suriyada ko'rish mumkin, u yerda sunniy musulmonlar Hanafiy yoki Shofiʼiy mazhabiga ergashadilar. Hatto eng muqaddas masjid, Makkadagi al-Masjid al-Haram ham, bu ta'sirdan chetda qolmadi. U musulmonlarning birligini va Islom dinini ifodalaydi. Ka'bа atrofida har bir maktabdan bittadan imom uchun alohida namozgoh joylashtirilgan edi. Salot vaqti kelganda, mazhablardan birining imomi o'z mazhabidagi izdoshlardan iborat jamoatga namoz o'qitar edi. So'ng boshqa mazhablardan birining imomi o'z jamoatiga namoz o'qitar va shu tarzda davom etardi. Qiziqarli tomoni shundaki, har bir mazhab uchun alohida namozgohlar Ka'bа atrofida yigirmanchi asrning birinchi choragigacha, ya'ni ʼAbdulʼAziz ibn Saʼud va uning qo'shini Makkani egallab (1924 yil oktyabr), barcha ibodatchilarni mazhabidan qat'i nazar, yagona imom ortida birlashtirgunga qadar saqlanib qoldi.

The scholars of this period left all forms of Ijtihaad and unanimously issued a legal ruling, which was intended to close the door of Ijtihaad permanently. They reasoned that all possible issues had already been raised and addressed, and there was therefore no need for further Ijtihaad.184 With that step, a new concept of Madhhab arose, namely that one of the four Madh-habs had to be followed for one’s Islaam to be valid. In time this concept became firmly embedded among the masses as well as the scholars of Fiqh. Thus, the religion of Islaam itself became restricted within the confines of the four existing Madh-habs; Hanafee, Maalikee, Shaafi’ee and Hamblee. These schools of law came to be considered divinely ordained manifestations of Islaam. All of them were supposed to be completely correct, equal and representative of true Islaam, yet there were innumerable differences among them. In fact there were scholars in this period who interpreted some Hadeeths in such a way as to prove that the Prophet (s.w.) him-self had predicted the appearance of the Imaams and their Madh-habs. Consequently, any attempt to go beyond these canonical Madh-habs was considered heretical and anyone who refused to follow one of these Madh-hab was classified an apostle. The hyper conservative scholars of this stage even went so far as to rule that whoever was caught transferring from one Madh-hab to another was liable to punishment at he discretion of the local judge. A ruling was also made in the Hanafee Madh-hab prohibiting the marriage of a Hanafee to a Shaafi’ee.185 And even the second most important pillar of Islaam, Salaah, was not spared the effects of Madh-hab fanaticism. The followers of the various Madh-habs began to refuse to pray behind the Imaams from other Madh-habs. This resulted in the building of separate prayer niches in the masjid186 communities where more than one Madh-hab existed. Masjids of this type can still be seen in places like Syria, where Sunni Muslims follow either the Hanafee or Shaafi’ee Madh-hab. Even the most holy masjid, al-Masjid alHaraam of Makkah, which represents the unity of Muslims and the religion of Islaam, was affected. Separate prayer niches were set up around the Ka’bah: one for an Imaam from each of the schools. And when the time for Salaah came, an Imaam from one of the Madhhabs would lead a congregation of followers from his Madh-hab in prayer; then another Imaam from one of the other Madh-habs would lead his congregation of followers and so on. It is interesting to note that separate places of prayer for each of the Madh-habs remained around the Ka’bah until the first quarter of the twentieth century when ‘Abdul-‘Azeez ibn Sa’oud and his army conquered Makkah (October of 1924) and united all worshippers behind a single Imaam regardless of his or their Madh-habs.

Taqlid (ko‘r-ko‘rona ergashish) bilan ittiboʼ (aqlga tayangan ergashish) bir-biridan farqlanishi kerak. Oldingilarning hukmlariga ergashish tamoyili oddiy va tabiiydir. Darhaqiqat, Islomning oldingi talqinlariga yaqindan ergashish orqali Islom xabari asrlar davomida buzilmasdan saqlanib qoladi. Chunki o‘sha dastlabki talqinlar Payg‘ambar ﷺ ning ilohiy ilhomiga va ilohiy yo‘lga solingan hayot tarziga asoslangan edi. Payg‘ambar ﷺ o‘zlari: “Eng yaxshi avlod mening avlodim, so‘ngra undan keyingi avlod, so‘ngra undan keyingi avlod”, deganlar.187 Biroq Payg‘ambar ﷺ dan boshqa oldingi avlod musulmonlari ma’sum bo‘lmaganliklari sababli, hatto o‘sha dastlabki talqinlarga ham to‘g‘ri va noto‘g‘rini ajratishga imkon beradigan aqlning ba’zi asosiy tamoyillarini e’tiborga olmasdan, ko‘r-ko‘rona ergashmaslik kerak. Ushbu kitobda Taqlid (ko‘r-ko‘rona ergashish) atamasi, ko‘rayotgan xatolarga qaramay, yagona Mazhabga quldek bo‘ysunib ergashadigan kishilarning harakatlarini ifodalash uchun ishlatiladi. Mustaqil qaror qabul qilishga bilimi yetmaydigan oddiy xalqqa esa, shubhali vaziyatlarda o‘ziga mavjud bo‘lgan ilmga ergashishi, fikrini ochiq tutishi va imkon qadar ochiq fikrli olimlarga tayanishi lozim.

Taqleed (blind following) has to be distinguished from Ittibaa’ (reasoned following). The principle of following the rulings of our predecessors is normal and natural. In fact, it is by closely following earlier interpretations of Islaam that the message of Islaam remains uncorrupted through time. For, those early interpretations were founded on the Prophet’s (s.w.) divine inspiration and his divinely guided life style. The Prophet (s.w.) himself said that the best generation was his generation, then the generation following his, and then the generation following that.187 However, since Muslims of earlier generation, with the exeption of the Prophet (s.w.), were not infallible, even those earlier interpretations should not be followed blindly without without regard to certain basic principles of reason which enable us to distinguish between right and wrong. In this book the term Taqleed (blind following) is used to refer to the actions to those who slavishly follow a single Madh-hab regardless of errors that they see. As for the common people who do not have the knowledge to make independent decisions in doubtful situations, it is for them to follow whatever knowledge is available to them, keep their minds open and rely on open-minded scholars as much as possible.

Taqlid vujudga kelishi madhhablar ichki va tashqi bir qator omillarning natijasi bo'lib, ular fiqh rivojiga va olimlarning munosabatiga ta'sir ko'rsatdi. Bu holatning asosiy sababini yakka tarzda ajratib ko'rsatib bo'lmaydi, shuningdek, barcha omillarni aniqlash ham mumkin emas. Quyida ushbu turg'unlik bosqichiga olib kelgan eng sezilarli bo'lgan bir nechta omil keltirilgan.

Taqleed was the result of a number of factors, internal and external to the Madh-habs, which affected the development of Fiqh and the attitude of scholars. No one cause can be singled out as the main cause nor can all of the factors be identified. The following only a few of the more obvious factors which led to this stage of stagnation.

1. Fiqh maktablari to‘liq shakllangan edi va eng mayda tafsilotlarigacha ishlab chiqilgan edi. Sodir bo‘lgan va sodir bo‘lishi mumkin bo‘lgan voqealarning hukmlari taxminiy fiqhning keng rivojlanishi tufayli allaqachon chiqarilgan va yozib qo‘yilgan edi. Bu ijtihod va mustaqil fikrlash uchun kam joy qoldirdi. Natijada, ular rivojlanib, mazhablarning avvalgi olimlari asarlariga haddan tashqari bog‘lanib qoldilar.

1. The schools of Fiqh were completely formed and the minutest of details worked out. The laws for what had occurred, as well as what might occur, were already deduced and recorded due to the extensive development of speculative Fiqh. This left little room for Ijtihaad and originality. As a result, they’re developed and over dependence on the works of earlier scholars of the Madhhabs.

2. Abbosiylar xilofati, u islom huquqini o‘zining avvalgi o‘rniga qaytarish bayrog‘i ostida hokimiyatga kelgan edi, keyinchalik hokimiyatini shohning vazirlariga (vazirlar — ulardan ko‘pchiligi shia edi) yo‘qotdi va imperiya oxir-oqibat mayda davlatlarga parchalanib ketdi.

2. The ‘Abbaasid caliphate, which had come to power under the banner of restoring Islamic law to its former place , lost its power to the King’s ministers (wazeers), many of whom were shi’ites, and the empire eventually broke up into mini-stages.

Yangi qoidalar vakilligi diniy ilm yoki Islom qonunlariga muvofiq boshqaruvdan ko'ra ko'proq shaxsiy hokimiyat kurashlariga qiziqardi.

The new rules-by-proxy were more interested in private power struggles than in either religious scholarship or government according to Islamic laws.

3. ʼAbbosiylar xalifaligining mayda davlatlarga parchalanishi bilan har bir davlat o‘ziga rasmiy mazhabni qabul qildi: Ispaniyada Molikiy mazhabi, Turkiya va Hindistonda esa Hanafiy mazhabi keng tarqaldi. Har bir davlat hokimlarini, ma’murlarini va qozilarini faqat o‘z rasmiy mazhabiga amal qiladiganlar orasidan tayinlashni boshladi.

3. The crumbling of the ‘Abbaasid empire into mini-states was accompanied by each state following the Madh-hab, Spain the Maalikee Madh-hab, and Turkey and India the Hanafee. Each state began the practice of choosing its governors, administrators and judges only from those who followed its official Madh-hab.

Natijada, qozi (sudya) bo‘lishni istagan olimlar

Consequently, scholars who wanted to become Qaadees (judges)

bu davlatlarning sudlari davlatning rasmiy mazhabiga amal qilishlari shart edi.

in the courts of these states had to follow the official Madh-hab of the state.

4. Ba'zi malakasiz kishilar o'z istaklariga moslash uchun dinni buzib talqin qilish maqsadida ijtihod qilish huquqini da'vo qila boshladilar.

4. Some unqualified individuals began to claim the right to make ijtihaad in order to twist the religion to suit their wishes.

Natijada, ko'plab layoqatsiz olimlar fatvo berishga kirishdilar va bu bir qator masalalarda omma adashishiga sabab bo'ldi. Yuzaga kelgan chalkashlik ichida o'sha davrning obro'li olimlari Shariatning buzib talqin qilinishidan himoya qilish uchun ijtihod eshigini yopishga harakat qildilar.188

Consequently, many incompetent scholars began making rulings, which misguided the masses on a number of issues. In the ensuring confusion, the reputable scholars of the day tried to close the door of Ijtihaad in order to protect the Sharee’ah from being tampered with.188