4.1 Sunna Qur’on kabi shariat dalilidir - Islomiy shaxsiyat | Quran Course

4.1 Sunna Qur’on kabi shariat dalilidir - Islomiy shaxsiyat | Quran Course

Shuning uchun Qur’onni hadis bilan shunday solishtirish noto‘g‘ri: agar hadis u (ya’ni Qur’on) bilan mos kelmasa, uni tark etamiz. Chunki bu Sunnatni tark etishga olib keladi, agar Sunnat Qur’onni tafsiqlash, cheklash yoki uning mujmal (noaniq) qismlarini batafsil bayon qilish uchun kelgan bo‘lsa. Chunki bu shuni ko‘rsatadi-ki, hadis aytgan narsa Qur’onga mos kelmaydi yoki Qur’onda topilmaydi. Xuddi asosga (asl) tarmoqlarni bog‘laydigan ahadis kabi. Darhaqiqat, hadisda zikr qilingan ko‘plab hukmlar Qur’onda zikr qilinmagan, ayniqsa, Qur’onda nozil qilinmay, faqat hadisda zikr qilingan batafsil hukmlar ko‘p. Demak, hadis Qur’onda zikr qilinganlar bo‘yicha Qur’on bilan solishtirilmaydi va undan tashqari narsalar rad etilmaydi. Bu borada qoida shuki, agar hadis Qur’onda aniq ma’no bilan kelgan narsaga zid bir narsani zikr qilsa, u hadis matni, ya’ni ma’nosi Qur’onga zid bo‘lgani uchun, ma’nosi jihatidan rad etiladi. Bunga Fotima bint Qays rivoyat qilgan hadis misol bo‘la oladi, u aytganda:

Therefore, it is wrong to compare the Qur’ān with the hadīth, the result of which would be, if the hadīth does not agree with it (i.e the Quran) then we abandon it, because this leads to abandoning the Sunnah if it came to specify the Qur’ān, restrict it or elaborate its ambivalent (mujmal) parts, since it would show that what the hadīth states does not agree with the Qur’ān or it is not found in the Qur’ān. Like the ahadīth which relate the branches to the foundation (asl). Indeed, the rules mentioned in the hadīth have not been mentioned in the Qur’ān, especially, many of the detailed rules which have not been revelead in the Qur’ān but mentioned in the hadīth only. Therefore, Hadith is not compared to the Qur’ān regarding what is mentioned in the Qur’ān and rejecting anything else. Indeed, the order regarding this is that when a hadīth mentions something which contradicts what has come in the Qur’ān as a definite meaning, then the hadīth is rejected on the basis of its meaning i.e the text (matn) because it’s meaning contradict the Qur’ān. This is like what has been narrated about Fatimah bint Qays when she said: