4.2 Sunnatdan dalillarni chiqarish - Islomiy shaxsiyat | Quran Course

4.2 Sunnatdan dalillarni chiqarish - Islomiy shaxsiyat | Quran Course

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4.2 Sunnatdan dalillarni chiqarish

4.2 Inferring Evidences From The Sunnah

by Sheikh Taqīuddīn An-Nabahānī3 min readViewed 116 times

Ma'lumki, Sunnat — Rasululloh ﷺning so'zi, fe'li va taqririy (sukut bilan ma'qullagan) holatlaridir va Qur'on kabi Sunnatga amal qilish vojibdir. Biroq, biror so'z yoki amal Rasululloh ﷺdan sodir bo'lganini, yoki u ﷺning oldida aytilgan so'z yoki qilingan amalga sukut qilganlarini isbotlash lozim. Sunnat isbotlangandan keyingina undan Shar'iy hukmlar va e'tiqod masalalari uchun dalil keltirish to'g'ri bo'ladi. Sunnat orqali isbotlangan narsaning Shar'iy hukm yoki e'tiqod moddalaridan biri ekanligini aytish ham dalildir. Sunnatning sahihligi ikki xil bo'lishi mumkin: qat'iy (qat'i) yoki zanniy (zanni). Qat'iy bo'lishi, masalan, bir guruh tobi'in-tobi'indan, bir guruh tobi'indan, bir guruh sahobadan rivoyat qilinib, ular Nabiy ﷺdan rivoyat qilgan bo'lsa va har bir guruh yolg'on ustida kelishib olishning imkonini istisno qiladigan darajada yetarli sonda bo'lsa — bu mutavotir sunnat (ketma-ket naql qilingan sunnat) yoki mutavotir xabar. Sunnatning sahihligi zanniy bo'lishi, masalan, bitta rivoyat qiluvchi yoki alohida-alohida rivoyat qiluvchilar tobi'in-tobi'indan, bitta tobi'iydan yoki alohida-alohida tobi'iylardan, bitta sahobiydan yoki alohida-alohida sahobalardan rivoyat qilib, ular Nabiy ﷺdan naql qilganlarida bo'ladi. Demak, Sunnat isbotlash (istidlol) jihatidan ikki turga bo'linadi: mutavotir xabar va xabari voҳid (xabari ahad). Mashhur yoki mustafid esa — Nabiy ﷺdan yakka rivoyat qiluvchilar orqali naql qilingan, so'ngra tobi'in yoki tobi'in-tobi'in davrida keng tarqalib ketgan xabardir. U xabari ahadning turlaridan biri bo'lib, uchinchi alohida tur emas. Sababi, isbotlash jihatidan u xabari ahaddan yuqori emas va mutavotir darajasiga aslo yetmaydi. Agar rivoyat zanjirining istalgan tabaqasida — sahobalar, tobi'inlar yoki tobi' tobi'inlar orasida — yakka rivoyat qiluvchilar bo'lsa, u holda bu rivoyat yakka (ahad) hisoblanadi, hatto oxirgi ikki tabaqa guruhlardan iborat bo'lsa ham. Demak, Sunnah yo mutavotir (ketma-ket, ko'plab rivoyat qilingan) yoki ahad (yakka) bo'ladi; uchinchi toifa yo'q.

It is known that the Sunnah is the speech, actions and silence of the Messenger  and that it is obligatory to adhere to the Sunnah like the Qur’ān. However, it has to be established that the Messenger  is the one who has said this saying, that he  performed this action or was silent over this saying or action. And when the Sunnah has been proven, then it is correct to educe proofs from it for the Sharī’ah rules and beliefs. It is a proof to say that this thing established by the Sunnah is a Sharī’ah rule or one of the articles of belief. However, the authenticity of the Sunnah is either definite (qat'i), such as when a group of tabi-Tabi’een transmit from a group of Tabi’een from a group of Sahabah  who narrated it about the Prophet  on the condition that each group is composed of a sufficient number such as to preclude the possibility of an agreement on a lie, This is the mutawatir Sunnah (recurrently transmitted sunnah) or the mutawatir report. The authenticity of the Sunnah can be speculative (zanni), such as when a single narrator or separate single narrators transmit from a tabi'i-Tabi’een from a single tabi'i or separate single tabi'i's from a single Sahabi  or separate single sahabas  who narrated from the Prophet . Consequently, the Sunnah, with respect to its eduction, comprises of two categories; the mutawatir report and the solitary report (khabar al-ahad). As for the mash-hur or mustafid, it is the report transmitted via single narrators who narrated from the Prophet , then the report became widely known in the age of the Tabi’een or the tabi-Tabi’een, It is one of the solitary reports (khabar al-ahad), and it is not a third category. The reason is that in eduction it is not higher than the level of a khabar al-ahad, It definitely does not reach the level of mutawatir. As long as the transmission has the presence of solitary transmitters at any tier whether among the Sahabah, Tabi’een or Tabi Tabi’een, then it is considered a solitary report even if the last two tiers composed of groups. Thus, the Sunnah is either mutawatir (recurrect) or ahad (solitary), there is no third category.

Xabari vohid, agar sahih (ishonchli) yoki hasan (yaxshi) bo‘lsa, Shariat hukmlarining barchasi uchun dalil hisoblanadi va u ibodatlarga (ibadat), muomalotlarga (mu’amalat) yoki jazolarga (’uqubat) taalluqli bo‘lishidan qat’i nazar, unga amal qilish vojibdir. Undan dalil keltirish ham ruxsat etilgan. Shariat hukmlarini belgilashda yakka rivoyatlardan foydalanish isbotlangan, va sahobalar bu borada ijmo’ qilganlar. Buning dalili shuki, Shariat huquqiy ishni hal qilishda guvohlikni e’tiborga olgan, guvohlik esa yakka rivoyatdir; shuning uchun sunnatni rivoyat qilishni qabul qilish yakka xabarni qabul qilishga, xuddi guvohlikni qabul qilishga o‘xshatiladi. Buning sababi shuki, Qur’oni Karimning matni bilan isbotlanganki, pul masalalarida ikki erkak guvoh yoki bir erkak va ikki ayol guvoh asosida hukm chiqarilishi mumkin; zino uchun to‘rt guvoh, hadd jazolari va qisos uchun esa ikki guvoh asosida hukm chiqariladi. Allohning Elchisi ﷺ bir guvoh va da’vogarning qasami asosida hukm chiqargan, emizish masalasida bir ayolning guvohligini qabul qilgan, va bularning barchasi yakka rivoyatlardir. Barcha sahobalar bunga rozi bo‘lganlar, bunga zid bo‘lgan hech qanday rivoyat yo‘q. Hukm haqiqatning yolg‘ondan ustun kelishi asosida bog‘lanadi, agar rivoyatni yolg‘on deb gumon qildiruvchi noaniqliklar yo‘q yoki isbotlanmagan bo‘lsa. Bu bog‘lovchi hukm yakka rivoyatga amal qilishdan boshqa narsa emas. Qiyos (o‘xshatish) orqali bizga, Payg‘ambar ﷺ dan rivoyat qilingan yakka xabarga, agar rivoyatchi odil ('adl), ishonchli (thiqa) va aniq (thabit) bo‘lsa hamda u rivoyat qilgan kishi bilan uchrashgan bo‘lsa, haqiqatning ustunligi uchun amal qilish vojib bo‘ladi. Shunda yolg‘on gumoni yo‘qoladi va bu gumon isbotlanmagan bo‘ladi. Demak, Rasul ﷺ dan kelgan yakkalik xabarni qabul qilish va undan hukm uchun dalil olish guvohlikni qabul qilish va chiqarilgan hukmga muvofiq hukm berishga o‘xshaydi. Shunday ekan, Qur’on ko‘rsatganidek, yakkalik xabar ham dalildir.

The khabar al-ahad, if it is Sahih (sound) or hasan (good), is considered a proof for all of the Sharī’ah rules and it is obligatory to act upon them whether the rules pertain to worships ('ibadat), transactions (mu'amalat) or punishments ('uqubat). Inferring evidences from it is also allowed. The use of solitary reports in establishing Sharī’ah rules is proven, and the Sahabah  also had a consensus (ijma') on it. The evidence for this is that the Sharī’ah has recognised testimony in establishing a legal case, which is a solitary report, so accepting the narration of a Sunnah and accepting the solitary report is compared with the acceptance of a testimony. This is because it has been proven by the text of the Noble Qur’ān that a ruling can be passed on the basis; of two male witnesses or one man and two female witnesses regarding money, on the basis of testimonies by four witnesses in zina and two witnesses for hadd punishments and equal retribution (qisaas), The Messenger of Allah  passed judgement on the basis of a testimony by one witness and the oath of the sahib al-haqq, and he accepted the testimony of one woman regarding suckling and all of these are solitary reports. All the Sahabah  agreed on this and there is no narration that proves otherwise. The judgment is binding by the preponderance of the truth over the lie as long as the uncertainities which make the report to be suspected as a lie are absent or not proven. This binding (ruling) is nothing other than acting upon the solitary report. By qiyas (analogy) it is obligatory upon us that we act upon the solitary report narrated about the Prophet  to outweigh the truth as long as the narrator is just ('adl), trustworthy (thiqa) and accurate (thabit) and he has met the person from which he has narrated the report. Then the doubt of suspected lying is absent and this doubt is not proven. So the acceptance of the solitary report about the Messenger  and inferring evidences from it for a hukm is like the acceptance a testimony and giving the ruling according to the judgement that has been passed. Therefore, the solitary report is also a proof as the Qur’ān has indicated.

Elchi ﷺ: "Alloh bir bandani yorug' qilsin", demoqda, "bandalarni" emas. "Banda" ('abdan) so'zi umumiy bo'lib, bir kishi yoki bir necha kishiga nisbatan qo'llanadi. Demak, u bitta kishini va boshqa bitta kishilarni hadisini naql qilganliklari uchun maqtamoqda.

The Messenger PBUH says 'may Allah make a servant radiant' and not 'servants'. A servant ('abdan) is generic applicable to one or more persons. So he is praising the single and other single persons for transmitting his hadīth.

Bundan tashqari, Payg'ambar ﷺ odamlarni uning hadislarini yodlab olishga va boshqalarga yetkazishga chaqiradi. Shu sababli, bu gapni eshitgan har bir musulmonga (bir kishi bo'lsin yoki ko'proq kishi bo'lsin) uni boshqalarga yetkazish farz bo'ladi. Agar uning bayoni qabul qilinmasa, Payg'ambar ﷺ hadisini boshqalarga yetkazishi va uzatishi hech qanday natija bermaydi. Demak, Payg'ambar ﷺ ning hadislarini yetkazishga bo'lgan chaqiruvi, hadis yetkazib berilgan shaxs bu Rasul ﷺ ning so'zi ekanligiga ishonadigan bo'lsa, ya'ni yetkazuvchi ishonchli, rostgo'y, Allohdan qo'rqadigan, aniq va nimani yetkazayotganini hamda nimani qoldirayotganini biladigan bo'lsa, u qabul qilinishiga chaqiruvdir, to yolg'on gumoni yo'qolib, haqiqat ustun kelguncha. Bu shuni ko'rsatadiki, yakka rivoyat Sunnatning aniq matnidan va Sunnat ko'rsatganiga ko'ra dalildir.

Moreover, the Prophet PBUH is calling people to memorise his sayings and transmit it. So it is fard on every Muslim who hears it (whether one or more persons) to transmit it, and his delivery and transmission of the Prophet's saying to others will have no effect if his statement is not accepted. So the call of the Prophet PBUH to transmit his sayings is a call for it to be accepted as long as the person to whom the hadīth is transmitted believes that this is the speech of the Messenger PBUH i.e as long as the transmitter is trustworthy, honest, God fearing, accurate and he knows what he is conveying and what he is leaving out, until the suspicion of lying is gone and the truth is preponderant. This shows that the solitary report is a proof from the explicit text of the Sunnah and according to what the Sunnah has indicated.

Bundan tashqari, Payg'ambar ﷺ bir vaqtning o'zida o'n ikki elchini o'n ikki hukmdorga Islomga da'vat qilish uchun yubordi. Har bir elchi o'zi yuborilgan tomonga bittadan kishi bilan bordi. Agar Da'vatning yetkazilishi (tabligh) yakka xabar orqali amalga oshirilishi shart bo'lmaganida, Elchi ﷺ Islomni yetkazish uchun bir kishini yuborishdan rozi bo'lmagan bo'lardi. Bu Elchi ﷺ ning amali yakka xabarning Islomni yetkazishda hujjat ekanligini aniq ko'rsatadigan dalildir. Elchi ﷺ hokimlarga xatlarni yakka elchilar qo'lida yuborar edi, va hokimlardan biri ham elchi bir kishi bo'lgani uchun uning buyrug'ini bajarishni tark etish xayoliga kelmadi. Balki ular Payg'ambar ﷺ dan elchi olib kelgan hukm va buyruqlarga amal qilar edilar. Bu ham Elchi ﷺ ning amali yakka xabarning Shariat hukmlariga amal qilishimizni majbur qiladigan hujjat ekanligiga, va Payg'ambar ﷺ ning amr va nahylari uchun dalil ekanligiga aniq dalildir. Aks holda, Elchi ﷺ hokimga faqat bir kishi yuborishdan rozi bo'lmagan bo'lardi.

In addition to this, the Prophet  sent at one time twelve messengers to twelve kings inviting them to Islam. Every messenger constituted one person to the direction he was sent. If the conveyance (tabligh) of the Da’wah was not obligatory to follow through a solitary report then the Messenger  would not be content to send one person to convey Islam. This is explicit evidence from the action of the Messenger  to say that the solitary report is a proof in the conveyance of Islam. The Messenger  used to send letters to governors in the hand of solitary messengers, it did not occur to any of his governors to abandon implementing his order because the messenger was a single person. Rather they adhered to what the messenger brought from the Prophet  in terms of rulings and orders. That is also explicit evidence from the action of the Messenger  for the fact that the solitary report is a proof that obliges us to act upon the Sharī’ah rules and it is proof for the orders and prohibitions of the Prophet . Otherwise the Messenger  would not be content in sending just one person to the governor.

Shuningdek, Sahobalar haqida ma'lum bo'lgan va ular haqida rivoyat qilingan narsalardan shu narsa sobitki, agar rivoyat qiluvchi ishonchli bo'lsa, ular yakka (xabari voxid) rivoyatni qabul qilar edilar. Bu masaladagi isbotlangan dalillar hech qanday cheklov yoki chegaralashni inkor etadi, va ulardan birortasi haqida ham yakka rivoyatni faqat uni bitta rivoyatchi naql qilgani uchun rad etganlari haqida hech qanday rivoyat nақl qilinmagan. Aksincha, ular yakka rivoyatni faqat uning rivoyatchisi ishonchli bo'lmagan taqdirda rad etar edilar. Demak, yakka xabar shar'iy hukmlar uchun, shuningdek, Islomni yetkazishda dalil bo'ladi, buni Qur'on, Sunnat va Sahobalarning (Allah ulardan rozi bo'lsin) ijmo'si tasdiqlaydi.

Further it is established about the Sahabah  in what has become well known about them and what has been narrated about them that they used to accept the solitary report when the narrator was trustworthy. The proven facts in this matter exclude any limitation or restriction and there is no narration reported about any one of them that they rejected a solitary report because it was narrated by a single narrator. Rather they would only reject the solitary report if its narrator was not trustworthy. Therefore, the solitary report is a proof for shari’ rules and in conveying Islam as evidenced by the Quran, Sunnah, Ijma' (consensus) of the Sahabah (may Allah be pleased with them)