36. Usul al-fiqh
36. Usul Al-fiqh
Lug'atda "asl" (асл) — bunyod etilgan narsa uchun poydevor bo'lib xizmat qiladigan narsadir; bu ham moddiy bunyod etish, masalan, poydevor ustiga devor qurilishi, ham aqliy bunyod etish, masalan, hukmning ('illat) sababga yoki hukmning (dalil) ga (qiyosiy) asoslanishi kabi ma'noni o'z ichiga oladi. Shunday ekan, "usul al-fiqh" fiqh asosga qurilgan qoidalardir.
Linguistically ‘asl’ refers to that which is constructed upon, inclusive of both material construction, like the construction of walls upon a foundation, and rational construction, like the (analogical) construction of a ruling [ma’lūl] upon an effective cause [‘illah] or of a ruling [madlūl] upon an evidence [dalīl]. Thus usūl al-fiqh is the principles [qawā’id] upon which fiqh is built.
Fiqh tilshunoslik jihatdan [fahm] ma'nosini anglatadi, xuddi Allohning quyidagi so'zlarida kelganidek:
As for fiqh, linguistically it refers to understanding [fahm], as in the saying of Allah:
“Biz sen aytayotgan ko‘p narsalarni tushunmaymiz…” [Hud: 91], va huquqshunos olimlarning istilohida «fiqh» — batafsil dalillardan olingan amaliy shariat hukmlarini bilishdir. Bu yerda olim [ʿālim] uchun «hukmlarni bilish» degani oddiy bilim emas, balki shar’iy ahkomlarda mahoratga erishishdir, ya’ni bu bilim va uni chuqur tushunish shu darajaga yetadiki, bu ahkomlarni biladigan kishi ularni o‘zi ustidan mahorat bilan boshqara oladi. Bunday mahoratga erishish uni barcha ahkomlarni bilmasa ham, faqih deb hisoblash uchun kifoya qiladi. Biroq tadabbur [nazar] va istidlol [dalil keltirish] orqali amaliy furu’ hukmlarning ma’lum bir to‘plamini bilish zarur; bir yoki ikkita hukmni bilish fiqh deb atalmaydi. Turli turdagi dalillarni isbot ko‘rinishida shakllantirish bilimi ham fiqh deb atalmaydi. Demak, «fiqh» so‘zi batafsil dalillardan olingan amaliy furu’ hukmlar to‘plamini bildiradi. Shuning uchun «bu fiqh kitobi» deyilganda, bu kitob amaliy furu’ hukmlarni o‘z ichiga olgani nazarda tutiladi; fiqh zikr qilinganda esa amaliy furu’ hukmlar to‘plami nazarda tutiladi. Muhimi, bu faqat amaliy hukmlarga taalluqlidir, chunki odatdagi ta’rifga ko‘ra, e’tiqod bilan bog‘liq hukmlar [ahkām al-iʿtiqādī] fiqhga kirmaydi, chunki fiqh aynan amaliy furu’ ahkomga xosdir, ya’ni harakatlarni belgilaydigan hukmlarga, e’tiqodlarga emas.
“We do not understand much of what you say…” [Hud: 91], and in the terminology of the legal scholars ‘fiqh’ is the knowledge of the practical shari’ah rules (which are) derived from the detailed evidences. The intent here of ‘knowledge of the rules’ with regards to the scholar [‘ālim] is not mere knowledge, rather it is the attainment of mastery of the shar’i ahkām, that is, that this knowledge and deep understanding of it reaches to the extent that it gives the person who knows these ahkām a mastery over them. Acquiring such a mastery suffices one to be considered a faqīh, even if he does not know all the ahkām. However it is necessary to know a collection of the branchial legal rulings through deliberation [nadhar] and deduction/evidencing [istidlāl]; knowing one or two rules is not called fiqh. Nor is knowledge of forming different types of evidences into proofs called fiqh. The word fiqh then is refers to the collection of the practical branchial rules, derived from the detailed evidences. Thus when it is said that ‘this is a book of fiqh’, it means that this book contains branchial practical rules; when fiqh is mentioned, the intent is a collection of practical branchial rulings. Importantly this is exclusive to the practical rules, because by the conventional definition, rules to do with belief [ahkām al-i’tiqādi] are not part of fiqh, because fiqh is particular to the branchial practical ahkām, that is, the rules which establish the actions, not beliefs.
Demak, usūl al-fiqh ma'nosi – amaliy hukmlarni batafsil dalillardan egallashga asos bo'luvchi qoidalar (qawā'id)dir. Shu sababli usūl al-fiqh odatda quyidagicha ta'riflanadi: bu batafsil dalillardan shar'iy hukmlarni chiqarib olish (istinbāt) erishiladigan qoidalar haqidagi ilmdir; ushbu qoidalarning o'zi ham usūl al-fiqh deb ataladi. Usūl al-fiqh haqidagi kitob esa shu qoidalarni o'z ichiga olgan kitobdir. Usūl al-fiqhni o'rganish – qoidalar va dalillarni, ya'ni hukmni, hukm manbalarini hamda ushbu manbalardan hukmni chiqarish metodologiyasini o'rganishdir. Usūl al-fiqh umumiy dalillarni (adillah ijmāliyyah) va ularning shar'iy qoidalarga qanday ishora qilishini o'z ichiga oladi; shuningdek, umumiy ravishda, istidlol qiluvchining holatini, ya'ni ijtihodni bilishni ham o'z ichiga oladi. U, shuningdek, istinbot metodologiyasini – dalillar o'rtasida muvozanat (ta'ādul) va ustunlik berish (tarjīh)ni ham o'z ichiga oladi. Darhaqiqat, ijtihod va tarjīh dalillarni hamda ularning hukmlarga qanday ishora qilishini bilishga bog'liqdir. Shuning uchun dalillar va ularning hukmlarga ishora qilish usuli usūl al-fiqhning ikki asosidir, hukmning o'zini va unga tegishli masalalarni o'rganish bilan birga.
Therefore the meaning of usūl al-fiqh is the principles [qawā’id] upon which the acquisition of the mastery of the practical rules (derived) from the detailed evidences is built. Hence usūl al-fiqh is defined conventionally as the knowledge of the principles whereby the derivation [istinbāt] of the shar’i rulings from the detailed evidences is attained; and these principles themselves are also termed usūl al-fiqh. A book of usūl al fiqh is a book which contains these principles. The study of usūl al-fiqh is a study of the principles and of the evidences, that is, of the ruling [hukm], the sources of the ruling, and the methodology of deriving the ruling from these sources. Usūl al-fiqh includes the general evidences [adillah ijmāliyyah] and the ways in which these indicate upon the shar’i rules, as it includes, generally, the state of the one doing the deduction [mustadil]; that is, (it includes) the knowledge of ijtihād. It also includes the methodology of derivation: weighing [ta’ādul] and giving preference [tarjīh] between evidences. Indeed, ijtihād and tarjīh depend upon knowledge of the evidences and the ways in which these indicate upon the rulings. Therefore the evidences and the way in which they indicate upon the rulings are the two foundations of usūl al-fiqh, together with the study of the ruling itself and matters related to it.
Shunday qilib, usūl al-fiqh — bu fiqh uchun umumiy, aniq bo‘lmagan dalillardir, masalan: mutlaq amr, mutlaq nahy, Payg‘ambar ﷺning harakati, ijmo‘ as-sahoba va qiyos. Bunga quyidagi batafsil, aniq dalillar kirmaydi: “Namozni to‘kis ado eting”, “Zinoga yaqinlashmang”, Rasulullah ﷺning Ka’bа ichidagi namozi, aqlan qarovga muhtoj bo‘lgan kishi ustidan (mahjūr) vilōyat (homiylik) o‘rnatilishi, ijaraga olingan vakilning ish haqiga, ishchiga qiyoslangan holda haqli bo‘lishi. Bularning barchasi usūl al-fiqhning qismi emas, chunki ular aniq, batafsil dalillardir. Usūl al-fiqh darslarida ularning misol sifatida keltirilishi ular usūl al-fiqhning bir qismi ekanini anglatmaydi. Darhaqiqat, usūl al-fiqh — bu umumiy dalillar, ularning hukmni qanday ko‘rsatishi, dalil keltiruvchining holati va dalil keltirish (istidlāl) usuli haqidagi ilmdir.