15. Fiqhni o‘rganish
15. Studying Fiqh
Shariat hukmlarini bilish, ya'ni musulmon hayotida amal qilishi lozim bo'lgan hukmlarni bilish, har bir musulmon uchun farzi ayn hisoblanadi, chunki u o'z barcha amallarini shariat hukmlariga muvofiq bajarishga buyurilgan. Buning sababi shundaki, Shari' (Qonun chiqaruvchi) insoniyatga va mo'minlarga qaratgan mas'uliyat xitobi qat'iy xitob bo'lib, u inson e'tiqodi (iymon) yoki amallari borasida hech kimga ixtiyor qoldirmaydi. Shunday ekan, Allohning (SWT) quyidagi so'zi:
Knowledge of the Shari’ah rules, which a Muslim is obliged with in his life, is an individual duty upon every Muslim because he is commanded to undertake all his actions according to the Shari’ah rules. This is because the address of accountability with which the Legislator addressed mankind, and the believers, is a decisive address which leaves no option for anyone concerning the creed (iman) or the activities of man. So Allah (swt)’s statement:
“Allohga va Uning Rasuliga iymon keltiring” [TMQ 4:136]
“ Believe in Allah and His Messenger “ [TMQ 4:136]
Bu Uning (SWT) bayonida aytilganidek:
Is like His (swt) statement:
Alloh savdoni halol qildi va riboni harom qildi. [TMQ 2:275]
“ Allah permitted trade and forbade riba” [TMQ 2:275]
Ушбу икки оят ҳам ҳисоб-китоб хитоблари ҳисобланади. Улар ўз хитоби жиҳатидан қатъий хитоблардир, аммо биз хитоб қилинган шахслар жиҳатидан эмас, Аллоҳнинг (SWT) қуйидаги сўзи далолати остида:
Both of these ayat are addresses of accountability. They are both decisive addresses in relation to their address, not in relation to the subjects we were addressed with, due to the evidence of Allah’s (swt) statement:
"Mo'min erkak bo'lsin, mo'min ayol bo'lsin, Alloh va Uning Rasuli biror ishga hukm qilgan bo'lsalar, unda o'zlari uchun boshqa ixtiyor bo'lishi joiz emas." [TMQ 33:36]
“It is not for any believer, male or female, to have any option in any matter upon which Allah and His Messenger have judged” [TMQ 33:36]
Shuningdek, har bir amal hisobga olinishiga dalil bor, chunki Alloh (SWT) aytadi:
Also due to the evidence that every action will be accounted for as Allah (swt) said:
“Kim zarra miqdorida yaxshilik qilsa, uni ko‘radi, va kim zarra miqdorida yomonlik qilsa, uni ko‘radi” [TMQ 99:8-9]
“Whoever performs a particle’s weight of good will see it, and whoever performs a particle’s weight of evil will see it” [TMQ 99:8-9]
Va Alloh (SWT) aytdi:
And Allah (swt) said:
Har bir jon qilgan barcha yaxshiliklari va barcha yomonliklari bilan yuzma-yuz keladigan o‘sha Kun, u o‘zi bilan (o‘zining yomonligi) orasida katta masofa bo‘lishini orzu qiladi. Ammo Alloh O‘zi haqida sizlarni ogohlantiradi. [TMQ 3:30]
“The Day that every soul will be confronted with all the good it has done and all the evil it has done, it will wish that there was a great distance between it and (its evil). But Allah cautions you about Himself” [TMQ 3:30]
U ((swt)) dedi: Note: the instruction says to keep (SWT) exactly as it is, so the correct output is: U (SWT) dedi:
And He (swt) said:
“Har bir jon o‘z qilgan amallari uchun to‘liq mukofotlanadi” [TMQ 16:111].
“And each soul will be recompensed for all its actions” [TMQ 16:111].
Mas'uliyat qat'iy tarzda hal qilingan: musulmon qat'iy tarzda mas'uldir va har qanday ish qilganda Shar'iy hukmlar bilan cheklanishi shart. Mas'uliyat mavzusiga kelsak, ya'ni Alloh (SWT) inson zimmasiga yuklagan har bir narsa farz, mandub yoki mubah bo'lishi mumkin, yoki haram yoki makruh bo'lishi mumkin. Mas'uliyatning mohiyatiga kelsak, u unda hech qanday tanlov bo'lmagan holda qat'iydir; shuning uchun faqat bitta holat bor, ya'ni unga rioya qilish majburiyati. Demak, har bir musulmon uchun dunyoviy hayotda o'zi bog'liq bo'lgan Shar'iy hukmlarni bilish farz aynan bo'ladi. Dunyoviy hayotda o'zi bog'liq bo'lgan Shar'iy hukmlardan boshqasini bilish esa farzi kifoya bo'lib, farzi ayn emas, ya'ni bir qism odamlar buni o'z zimmalariga olib, bajarsa, boshqalardan soqit bo'ladi. Buni Anas ibn Molik (roziyallohu anhu) rivoyat qilgan quyidagi hadis mustahkamlaydi: Allohning Elchisi ﷺ shunday degan edilar:
Accountability has been addressed in a decisive manner, a Muslim is accountable in a decisive manner and he is obliged to restrict himself to the Shar’a rules when he undertakes any action. As for the subject of accountability i.e. any thing that Allah (swt) has made man accountable with, this can be obligatory (fard), recommended (mandub) or allowed (mubah), or it can be prohibited (haram) or disliked (makruh). As for the essence of accountability, it is decisive without any choice in it; so there is only one situation, namely the obligation of restricting oneself to it. Hence it becomes obligatory upon every Muslim to know the Shari’ah rules with which he is bound in the earthly life. As for knowing other than the Shari’ah rules with which he is bound in this life, this is a obligation of sufficiency (Fard Kifayah) and not an individual duty (Fard Ain) i.e. if some undertake and fulfil this, then it falls away from the rest. This is strengthened by what was narrated by Anas bin Malik (ra) that The Messenger of Allah (saw) said:
“Har bir musulmon uchun ilm talab qilish farzdir.”
“Seeking knowledge is obligatory upon every Muslim.”
Garchi bu yerda nazarda tutilayotgan narsa musulmon hayotida unga bog'liq bo'lgan barcha bilim bo'lsa-da, fiqh ushbu bilimning bir qismidir, musulmon hayotida unga bog'liq bo'lgan qoidalar jihatidan, masalan, aqida, ibodatlar (ibadat), ijtimoiy muomalalar (muomalot) va boshqalar bo'yicha. Shuning uchun fiqhni o'rganish musulmonlar uchun majburiy ishlar jumlasidandir; balki bu Alloh (subhanahu va taolo) ularning zimmasiga yuklagan hukmlardandir, u farziyayni ayn bo'lsin yoki farziyayi kifoya. Fiqhni o'rganishga targ'ib qiluvchi sharifi hadislar kelgan va darhaqiqat, Rasululloh ﷺ fiqhni o'rganishga da'vat qilganlar.
Even though what is meant here is all the knowledge with which a Muslim is bound in his life, jurisprudence (fiqh) is a part of it in respect to the rules with which a Muslim is bound in his life such as creed (aqeeda), ritual worships (ibadat), social transactions (mu’amalat) etc. Hence studying fiqh is among the compulsory matters for Muslims; rather it is from the rules that Allah (swt) obliged upon them, whether it is an individual or collective duty. There have come noble ahadith encouraging the studying of fiqh and verily the Messenger (saw) encouraged the study of fiqh.
Ibn Umar (ra) rivoyat qilgan holda Al-Buxoriy aytadi: Allohning Elchisi ﷺ aytdilar:
Al-Bukhari narrated through Ibn Umar (ra): The Messenger of Allah (saw) said:
“Alloh kimga yaxshilik (xayr) irodа qilsa, unga dinni chuqur tushunish (fiqh) ilmini beradi.”
“The one for whom Allah wills good (khayr), He grants him fiqh.”
Sa'id ibn al-Musayyab Abu Hurayra (roziyallohu anhu) dan rivoyat qilib aytdi: Allohning Elchisi ﷺ aytdilar:
Saeed bin al-Musayyab narrated from Abu Hurayra (ra) who said: The Messenger of Allah (saw) said:
"Kimga Alloh yaxshilik istasa, uni dinda faqih qilib qo'yadi" (Ibn Moja rivoyat qilgan).
“The one for whom Allah wills good, He grants him fiqh in the deen” . (narrated by Bin Majah).
Azzam ibn Hakim o‘z amakisidan rivoyat qiladi: Allohning Elchisi ﷺ shunday degan:
Azzam bin Hakeem narrated from his uncle from the Messenger of Allah (saw) who said
“Siz shunday zamondasizki, unda fuqaha (faqihlar) ko‘p, so‘zlovchilar oz, berувchilar ko‘p, so‘rovchilar oz; shu sababli bu zamonda amal ilmdan afzaldir. Tez orada shunday zamon keladiki, unda faqihlar oz, so‘zlovchilar ko‘p, gadoylik qiluvchilar ko‘p, beruvchilar oz bo‘ladi; shu sababli bu zamonda ilm amaldan afzaldir.”
“You are in a time of many jurisprudents (fuqaha), few speakers, many who give and few who ask; so action in this time is better than knowledge. There will soon come a time of few jurisprudents, many speakers, many who beg and few who give; so knowledge in this time is better than action.”
Ushbu hadislar fiqhning fazilatini va uni o'rganishga da'vatni aniq bayon etadi. Umar ibn al-Xattob (roziyallohu anhu) rivoyat qilishicha, u shunday degan:
These ahadith are explicit in the virtue of fiqh and encouraging its study. It was narrated that Umar bin al-Khattab (ra) said:
"Kechasi namoz o'qiydigan va kunduzi ibodat qiladigan ming nafar ibodatchining o'limi, Allohning halol va haromini biladigan bir dono va aqlli olimning o'limidan kamroq og'irdir."
“The death of one thousand worshippers who pray at nigh and worship in the day is less serious than the death of one intelligent knower (baseer) of the halal and haram of Allah.”