43. Shariat dalillari (Al-Adilla-tul-Shariyah) - Islomiy shaxsiyat | Quran Course

43. Shariat dalillari (Al-Adilla-tul-Shariyah) - Islomiy shaxsiyat | Quran Course

Har bir shar'iy dalil hukmni qat'iy yoki zanniy ravishda ko'rsatadi. Agar dalil qat'iy ko'rsatsa, chunki u Qur'on va mutavotir hadis kabi qat'iy naql qilingan bo'lsa, va uning ko'rsatuvi ham qat'iy bo'lsa, uni e'tiborga olish borasida hech qanday ixtilof yo'q. Agar u hukmni zanniy ko'rsatsa, lekin uning asli (naqli) Qur'on va mutavotir hadis kabi qat'iy bo'lsa, u ham e'tiborga olinadi. Agar uning asli zanniy bo'lsa, masalan ahod (yakka rivoyat qilingan) hadis bo'lsa, uni tekshirish shart, ya'ni hadisning sahihligiga ishonch hosil qilmasdan turib uni qabul qilish to'g'ri emas va uni cheksiz qabul qilish joiz emas. Agar hadis sahih bo'lsa, u zanniy bo'lsa ham qabul qilinishi shart, chunki sahih sanad bilan rivoyat qilingan xabar (khabar), uning sudurî zanniy bo'lsa ham, dalil hisoblanadi. Tekshirish esa uning sahihligini bilish va Payg'ambar ﷺ tomonidan chiqqanligiga ko'ngil tinchlanishdir. Shar'iy dalillar ikki turga bo'linadi. Birinchi turi matnning so'zlari (ibora)lari va ularning lafziy ma'nosi (mantuq) hamda ishorasi (mafhum) bilan bog'liq. Ikkinchi turi matnning aqliy ma'nosi (ma'qul) bilan, ya'ni shar'iy illat (hukm sababi) bilan bog'liq. Birinchi tur dalillari: Allohning Kitobi, Sunnat va sahobalar ijmo'i. Ikkinchi tur esa shar'iy matnda ko'rsatilgan shar'iy illatni talab qiladigan ilmiy o'lchash (qiyos) hisoblanadi.

Every shari'ahi daleel indicates the verdict decisively or indecisively. If the daleel indicates decisively, for it is decisively transmitted like the Qur’an and the motawaatir hadeeth, and its indication is also decisive; there is no dispute over its consideration, and if it indicates the verdict indecisively, but its origin (transmission) is decisive like the Qur’an and the motawaatir hadeeth; it is also considered. If its origin is indecisive like the ahaad (individually narrated) hadeeth, then it is a must to verify it, i.e. making sure of the authenticity of the hadeeth before deciding to accept it, and it is not right to accept it unrestrictedly. If the hadeeth is veritable (sahih); it must be accepted even if it is indecisive, because the individually narrated (khabar) that has an authentic issuance is considered as an evidence, even if its issuance is indecisive, and the verification is to know the authenticity and to be tranquilled that it is issued by the prophet (SAW). The shari'ahi evidences are of two types: one of them is related to the expressions (words) of the text and what is denoted by their literal meaning (mantouq) and their connotation (mafhoum). The second type is related to the reasoned meaning (ma’qoul) of the text, i.e. related to the shari'ahi illah (reason of the legislation). As for the first type of the evidences: that is the book (of Allah Ta’ala), the Sunnah and the Ijmaa’ of the Sahaabah (consensus of the Sahaabah). The second type is the (Qyas) scholarly measuring (analogy), which needs the shari'ahi illah that is showed in the shar,i text.

Dalil shar'iy hisoblanmaydi, agar u Rasul (SAW) dan matn orqali yoki matn ko'rsatgan narsa orqali — ya'ni matnga bog'liq holda — kelmagan bo'lsa; aks holda u shar'iy dalil hisoblanmaydi. Matnga kelsak, u albatta dalildir: u o'qiladigan, lafz va ma'no bilan nozil bo'lgan narsa bo'lsa — bu Qur'on; o'qilmaydigan, ma'no bilan nozil bo'lib, Rasul (SAW) uni so'zi, amali va tasdig'i bilan ifodalagan narsa bo'lsa — bu Sunnat. Matn ko'rsatgan narsaga kelsak, uning ko'rsatgani dalil hisoblanadi, agar uning dalolati ijtihodga emas, balki matnning o'zига bog'liq bo'lsa; bu sahobalar ijmoi va qiyosdir. Sahobalar ijmoi shar'iy dalil hisoblanadi, chunki u matnning (Sunnatning) dalili borligini ochib beradi; uning ochib berishi bilan ijmoning dalili matnning o'zига bog'liq bo'lib qoladi. Shuningdek, Rasul (SAW) dan kelgan matnlar ularning ijmoini dalil sifatida e'tiborga olishni ko'rsatgan. Buning sababi shuki, Qur'on va Hadisda sahobalarni aniq maqtash va ularga ergashishni tavsiya qilish kelgan; ular esa Rasul (SAW) ning so'zi, ishi va sukutini (tasdig'ini) ko'rganlar. Shuning uchun ularning biror masala ustidagi ittifoqi ular bu masala uchun dalil ko'rganliklarini bildiradi, va u ularga mashhur bo'lgan; shu sababli ular dalilini naql qilmasdan turib shar'iy hukm ustida ijmo qilganlar. Shunga ko'ra sahobalar ijmoi shar'iy dalil va tayanish mumkin bo'lgan hujjat hisoblanadi, chunki uning matnning shar'iy dalolatiga nisbatan ko'rsatgani bor, va shu jihatdan ijmoning dalili matnning o'zига bog'liqdir. Qiyosga kelsak, uning dalili ham matnning o'zига bog'liqdir, chunki matnlar yo ilatlarni (hukm sabablarini) o'z ichiga oladi, yoki ilatlarni o'z ichiga olmaydi. Agar matnda illat bo'lsa, u holda illat qayerda mavjud bo'lmasin, dalil hisoblanadi va qiyos unga asoslanadi; bu shar'iy qiyosdir. Agar matnda illat bo'lmasa, u holda qiyos (o'xshatish) ham yo'q. Shuningdek, Rasul (SAW) dan kelgan matnlar qiyosning shar'iy dalil sifatida e'tiborga olinishini bildirgan; Rasulullah ﷺ qiyosga yo'l-yo'riq ko'rsatgan va uni ma'qullagan. Shunga ko'ra, qiyos shar'iy dalil va hukmlar unga asoslanishi mumkin bo'lgan isbot hisoblanadi, bunda matnda mavjud bo'lgan shar'iy illat e'tiborga olinadi. Demak, qiyos haqidagi dalil bevosita matnning o'zi bilan bog'liqdir, chunki shar'iy matn uni bildirgan.

The evidence is not considered to be shari'ahi unless it came from The Messenger (SAW) either through the text or what the text denotes, which is related to the text, otherwise it is not considered to be shari'ahi daleel. As for the text, it is certainly a daleel, whether it is recited which was revealed as text and meaning, and that is the Qur’an, or not recited, which was revealed as meaning, and The Messenger (SAW) expressed it by His words, action and approval, and that is the Sunnah. As for what the text denoted, that is considered to be a daleel if its denotation is related to the text itself (not to the ijtihaad), and that is the Ijmaa’ of the Sahaabah, and the Qyas. As for the Ijmaa’ of the Sahaabah, it is considered to be shari'ahi daleel because it discloses that there is a daleel of the text (the Sunnah), and its disclosure makes the evidence for it related to the text itself, and also the texts which came from The Messenger (SAW) denoted the consideration of their Ijmaa’ as a daleel. That is because there came in the Qur’an and in the Hadeeth what explicitly praised the Sahaabah and considered imitating them, and because they saw the Messenger (SAW) in the state of His speech, deed and silence (approval). So their consensus on a matter denotes that they had seen a daleel (for that matter), and it became famous to them, so they had an Ijmaa’ on the shari'ahi verdict without narrating the daleel of it. Upon that the Ijmaa’ of the Sahaabah Is considered to be shari'ahi evidence and a proof which can be based on, with regard to the denotation of the shari'ahi text on it, and with regard to that, it discloses that there is an evidence, so the evidence for the Ijmaa’ is related to the text itself. As for the Qyas; its evidence is related to the text itself, because the texts are either containing ilal (reasons of the legislation) or not containing ilal. If the text contains illah, then the illah is considered to be a proof where ever it exists, and the Qyas will be based on it, and this is the shari'ahi Qyas. If the text does not contain illah, then there is no Qyas (analogy). Also the texts which came from the Messenger (SAW) denoted the consideration of the Qyas as shari'ahi evidence; the Messenger (SAW) had guided to the Qyas and approved it. Accordingly the Qyas is considered to be a shari'ahi daleel and a proof on which verdicts can be based, with regard to the shari'ahi illah contained in the text. So the evidence on the Qyas is related to the text itself, because the shari'ahi text denoted it.