Birinchi: Qur'on bilan Qur'onning nasx qilinishi:
First: Abrogation of the Qur‟an with Qur‟an:
Shaxsiy maslahatlashuvdan oldin Elchi ﷺ bilan sadaqa berishning bekor qilinishi.
The abrogation of giving Sadaqah before private consultation with the Messenger (saw).
Xuddi shunday, bir yillik „iddat muddati 4 oy 10 kunga o‘zgartirilgan.
Similarly, the one year‟s „Iddah has been changed to 4 months and 10 days.
Alloh (SWT) dedi:
Allah (swt) said:
"Sizlardan vafot etib, xotinlar qoldirganlar esa, xotinlariga bir yil nafaqa va chiqarib yuborilmasdan turar joy vasiyat qilsinlar. Agar ular (xotinlar) o'zlari chiqib ketsalar, o'zlari uchun qilgan, to'g'ri bo'lgan ishlarida sizlarga gunoh yo'q. Alloh qudratli va hikmatli zotdir."
“And those of you who die and leave behind wives should bequeath for their wives a year's maintenance and residence without turning them out, but if they (wives) leave, there is no sin on you for that which they do of themselves, provided it is honourable. And Allâh is All-Mighty, All-Wise.” (TMQ Al-Baqarah: 240)
U shunday dedi (SWT):
He (swt) said:
"Sizlardan vafot etib, ortida xotinlar qoldirganlar esa, ular (nikohga oid) to‘rt oy o‘n kun kutadilar…" (TMQ Al-Baqara: 234)
“And those of you who die and leave wives behind them, they (the wives) shall wait (as regards their marriage) for four months and ten days…” (TMQ Al-Baqarah: 234)
Xuddi shunday hukm ahkom haqida ham gapiriladi, yuqorida zikr qilinganidek.
The same goes for the Ahkam mentioned previously.
Ikkinchisi: Sunnatning sunnat bilan mansux qilinishi.
Second: Abrogation of the Sunnah by Sunnah.
Bu mutavotir hadis boshqa mutavotir hadisni bekor qilganda, yakka (ahad) rivoyat mutavotir tomonidan bekor qilinganda yoki bir ahad rivoyat boshqa ahad rivoyat tomonidan bekor qilinganda yuz beradi. Masalan, Payg'ambar ﷺ hadislari kabi:
This is when one Mutawaatir abrogates another Mutaawatir, an Ahad (singular) narration is abrogated by Mutawaatir or an Ahad is abrogated by another Ahad narration. Like the Ahadith of the Prophet (saw):
“Men sizlarni qabrlarni ziyorat qilishdan qaytargan edim, endi ularni ziyorat qilinglar.” (Muslim, Termiziy, Abu Dovud va an-Nasoiy)
“I used to forbid you from visiting the graves, now you should visit them.” (Muslim, Tirmidhï, Abu Dàwud & al-Nasa‟i)
"Agar u to'rtinchi marta ichsa (har safar jazolanganidan keyin), uni o'ldiringlar."4
“If he drinks the fourth time (after being punished each time) then kill him.”4
"Men sizlarni katta olomon tufayli qurbonlik go‘shtini saqlab qo‘yishdan qaytargan edim. Endi esa uni xohlaganingizcha saqlab qo‘yishingiz mumkin."(Buxoriy va Muslim)
“I used to forbid you from storing away the sacrificial meat because of the large crowds. Now you may store it as you wish.” (Bukhari & Muslim)
Uchinchi: Sunnatning Qur'on tomonidan nasx qilinishi:
Third: Abrogation of Sunnah by the Qur‟an:
Qur'on bilan Quddus (Al-Quds) tomonga yuzlanish hukmi mansux qilingan.
The Hukm of facing Al-Quds was abrogated by the Qur‟an:
“…bas, yuzingni Masjidul Haram tomon bur.” (TMQ Al-Baqara: 144)
“…so turn your face in the direction of al-Masjid al-haraam.” (TMQ Al-Baqarah: 144)
Shuningdek, sunnatga ko'ra, kunduzi ro'za tutgan kishi uchun kechasi jinsiy aloqada bo'lish harom edi. Bu hukm quyidagi Alloh (SWT)ning oyati bilan bekor qilindi:
Also, having sexual intercourse at night was Haram for the one who fasted during the day according to the Sunnah. This was abrogated by the following saying of Allah (swt):
"Endi ularga yaqinlik qiling…" (TMQ Al-Baqara: 187)
“So now have sexual relations with them…”(TMQ Al-Baqarah: 187)
Ashura ro'zasi sunnat bilan belgilangan, ammo Ramazon oyida ro'za tutish farzi bilan Qur'on orqali bekor qilingan.
The fast of „Ashura was established by the Sunnah but abrogated by the Qur‟an with the obligation to fast in Ramadhan.
Xuddi shunday, jang qizigan paytda namozni kechiktirish Sunnatga ko‘ra joiz bo‘lgan. Shu sababli Payg‘ambar ﷺ Xandaq kuni namozni kechiktirgandan so‘ng dedilar:
Similarly, it was allowed to delay the prayer in the thick of battle according to the Sunnah. That is why the Messenger (saw) said on the day of Khandaq after delaying the Salah:
«Allohning ularning qabrlarini olov bilan to‘ldirsin», chunki ular uni namoz o‘qishdan to‘sganlar. (Muslim, Ahmad va Abu Ya‘la)
“May Allah fill their graves with Fire‟ as they prevented him from praying the Salah.” (Muslim, Ahmad & Abu Ya‟la)
Bu hukm Qur'onda zikr qilingan Solotul-xavf (qo'rquv namozi) bilan mansux qilingan: "Sen (ey Muhammad ﷺ) ular orasida bo'lib, ularga namozni o'qitsang..." (TMQ An-Nisa: 102)
This was abrogated by the Salat-ul-khawf (the Salah of fear) which was mentioned in the Qur‟an: “When you (O Messenger Muhammad [saw]) are among them, and lead them in as-salah (the prayer)…” (TMQ An-Nisa: 102)
To'rtinchi: Ijmo bilan belgilangan hukmni bekor qilish joiz emas.
Fourth: It is not allowed to abrogate the Hukm established by Ijma.
Bu shuni anglatadiki, ijmo orqali hukm sobit bo'lishi uchun Sahobalar hadisni bilgan bo'lsalar-da, uni rivoyat qilmagan, degan ma'noni beradi. Ular hadisni rivoyat qilmasdan turib, hukmni zikr qilganlar. Demak, ijmo orqali hukm sobit bo'lgan bo'lsa, bu hukm uchun Kitob va Sunnatda matn yo'q degani; shuning uchun ijmo bilan sobit bo'lgan hukmni biror matn bekor qilishi mumkin emas.
This is because for a Hukm to be established by Ijma means a Hadith has not been narrated about it even though the Sahabah knew the Hadith but did not report it. They mentioned the Hukm without narrating the hadith. So for a Hukm to be established by Ijma means that there is no text for it in the Kitab and Sunnah, therefore, there is no possibility for a text to abrogate a Hukm established by Ijma.
Beshinchi: Qiyosning hukmini bekor qilish.
Fifth: Abrogating the Hukm of Qiyas.
Qiyasning hukmida nasx sodir bo‘lmaydi, umuman. Buning sababi shuki, e’tirof etilgan qiyosda uning ‘illati shar’iy bo‘ladi, ya’ni u hukmning sababidir – u sareeh (aniq), mudmar (yashirin), istidlol yo‘li bilan yoki qiyos orqali chiqarilgan bo‘lishidan qat’iy nazar. Bunday ‘illat dalildan olinadi: Qur’on, Sunnat yoki sahobalar ijmoidan. Qiyos dalil bor ekan, saqlanib qoladi. Asl masala mavjud ekan, qiyos orqali chiqarilgan hukmda nasxning ro‘y berishi mumkin emas.
Agar asl masalaning o‘zi nasx qilinsa, u holda qiyos ham bo‘lmaydi, chunki ‘illat yo‘qoladi. Ammo bunday holatda bu qiyos hukmining nasxi bo‘lmaydi, balki Kitob, Sunnat va ijmo bilan sobit bo‘lgan hukmning nasxi bo‘ladi.
Abrogation does not occur in Hukm of Qiyas at all. This is because the recognised Qiyas is where its „Illah is Shar‟i one i.e. it is the reason of the Hukm whether it is explicit (Sareeh), implicit, deduced or through analogy. Such an „Illah is taken from a Daleel, either from the Qur‟an, Sunnah or Ijma as-Sahabah. The Qiyas remains as long as there is a daleel. It is not possible for abrogation to take place with regards to a Hukm deduced through analogy as long as the original matter exists. However, if the original matter is abrogated then there will be no Qiyas since the „Illah ceases to exist. However, in such a case it would not be abrogation of the Hukm of Qiyas, rather it would be abrogation of the Hukm established by the Kitab, Sunnah and Ijma.
Oltinchi: Kitob mutavotir sunnat bilan bekor qilinishi joiz emas.
Sixth: It is not allowed for the Kitab to be abrogated by the Mutawaatir Sunnah.
Garchi mutavotir hadislar qat'iy (aniq) bo'lsa-da, quyidagi sabablarga ko'ra ular Qur'onni nasx qila olmaydi:
Although the Mutawaatir Hadiths are Qata‟i (definite) they cannot abrogate the Qur‟an for the following reasons:
1. Alloh (SWT) shunday deydi:
1. Allah (swt) says:
“Va biz bir oyatni boshqasi o‘rniga almashtirganimizda.” (TMQ An-Nahl: 101)
“And when We change a verse in place of another.” (TMQ An-Nahl: 101)
Bu shuni anglatadiki, bir oyat bilan belgilangan hukmni o'zgartirish, boshqa oyat bilan belgilangan hukmni bekor qiladi.
This means changing a Hukm established by an Ayah abrogates a Hukm established by another Ayah.
2. Alloh (SWT) aytadi:
2. Allah (swt) says:
{Biz qaysi bir oyatni (vahiyni) bekor qilsak yoki uni unutdirsak, unga qaraganda yaxshirog'ini yoki unga o'xshashini keltiramiz.} (TMQ Al-Baqara: 106).
“Whatever a Verse (revelation) do We abrogate or cause to be forgotten, We bring a better one or similar to it.” (TMQ Al-Baqarah: 106).
Shaxsiy olmosh (Biz keltiramiz) Allohga (swt) ishora qiladi, ya'ni oyatni bekor qiluvchi Allohdir (swt), biz esa Sunnatning Rasulullohga (saw) tegishli ekanini bilamiz. Buning sababi shundaki, Sunnatning so'zlari Rasulullohga (ﷺ) tegishli, Qur'onning so'zlari esa Allohga tegishlidir. Kitob va Sunnatning ma'nolari ikkalasi ham Allohdan kelgan vahiy bo'lsa-da, Sunnat so'z jihatidan Rasulullohga (ﷺ) nisbat beriladi, Qur'on esa Allohning kalomidir. Shunday ekan, oyatning hukmi faqat boshqa oyat bilan bekor qilinadi.
The personal pronoun (We bring) refers to Allah (swt) i.e. the one who abrogates the Ayah is Allah (swt) and we know the Sunnah was brought by the Messenger (saw). This is because the wording of the Sunnah belongs to the Messenger (saw) and the wording of the Qur‟an belongs to Allah. Even though the meaning of the Kitab and Sunnah are both revelations from Allah (swt), however the Sunnah is ascribed to the Messenger (saw) in terms of speech and the Qur‟an is the speech of Allah (swt). Thus, the Hukm of an Ayah is abrogated only by another Ayah.
3. Alloh (SWT) shunday deydi:
3. Allah (swt) says:
Va biz sizga ham (ey Muhammad ﷺ) eslatma va nasihat bo‘lgan (Qur’onni) nozil qildik, toki odamlarga ular uchun nozil qilingan narsani aniq bayon qilasiz.
“And We have also sent down unto you (O Muhammad [saw]) the reminder and the advice (the Qur‟an), that you may explain clearly to men what has been sent down to them.” (TMQ An-Nahl: 44)
Demak, Rasul (ﷺ) nozil bo'lgan oyatlarni tushuntiradi, lekin ularni mansux qilmaydi. Chunki naskh hukmni bekor qilish demakdir, bayon (aniq tushuntirish) bermaslik emas.
So the Messenger (saw) explains the Ayat that have been revealed but he does not abrogate them. This is because abrogation means lifting the Hukm and not giving a clear explanation (bayaan) of the Hukm.
Ushbu sabablarga ko‘ra mutavotir sunnat Qur’onni nasx qila olmaydi.
For all of these reasons the Mutawaatir Sunnah cannot abrogate Qur‟an.
Demak, aytilganlarga ko‘ra, Qur’on ahad (yakka rivoyatlar) bilan naskh qilinishi yanada inkor etiladi. Biz Mutavotir Sunnat haqida aytganimizga qo‘shimcha ravishda, yakka rivoyatlar zanniydir (taxminiy), qat’iy (qat’iy dalil) esa zanniy bilan naskh qilinmaydi. Biroq, hadis Qur’onda zikr qilingan hukmni taxsis qilishi mumkin, masalan, Sunnat turmushga chiqmagan zinokor uchun qamchilashni, turmush qurgan zino qiluvchi uchun esa toshbo‘ron qilishni belgilagani kabi.
So by greater reason (Min Bab awla) the Qur‟an cannot be abrogated by the Ahad (singular narrations) of the Sunnah. As in addition to what we have said about the Mutawaatir Sunnah the singular narrations are Dhanni (speculative) and the definite (Qata‟i) cannot be abrogated by the speculative (Dhanni). However a hadith may specify a rule mentioned in the Quran such as the specification of lashing for the unmarried fornicator as the Sunnah stipulates stoning for the married adulterer.
Xuddi shunday, mutavotir sunnatni ahad (yakka) rivoyatlar bilan bekor qilib bo‘lmaydi, chunki mutavotir ahaddan kuchliroqdir. Qat’iy xabar taxminiy xabar bilan bekor qilinmaydi.
Similarly, the Mutawaatir Sunnah cannot be abrogated by the Ahad (singular) narrations of the Sunnah, because the Mutawaatir is stronger than the Ahad. The definite report is not removed by the speculative report.
Shunday deyuvchilar bor: al-Quddus tomonga qarab namoz o‘qish Mutavotir Sunnat bilan belgilangan, deydilar. Chunki Quba ahli Mutavotir Sunnatga asoslanib al-Quddus tomonga qarab namoz o‘qir edilar. Lekin Rasululloh ﷺ yuborgan bir chaqiruvchi kelib, qiblaning o‘zgarganini e’lon qilgach, bu hukm bekor qilindi. Shunda ular uning xabari asosida Ka‘ba tomon yuzlandilar, Rasululloh ﷺ esa bunga e’tiroz bildirmadilar. Bu da’voga javob shuki, al-Aqso tomonga yuzlanishning bekor qilinishi avval zikr qilinganidek Qur’on orqali bo‘lgan, chaqiruvchi esa faqat yuz bergan voqeani xabar qilgan, ya’ni odamlarga yangi shar’iy hukm haqida xabar bergan.
As for those who say turning from the direction of al-Quds for the Salah was established by the Mutawaatir Sunnah. This is because the people of Quba used to pray towards al-Quds based on the Mutawaatir Sunnah but when this was abrogated when a caller sent by the Messenger of Allah (saw) came and announced that the Qibla had changed. So they turned towards the direction of the Ka‟ba based on his report and the Messenger (saw) did not object. The answer to this claim is that the abrogation of facing al-Aqsa was through the Qur‟an as it was mentioned previously and the caller was only informing them of what had happened i.e. he informed the people about a new Hukm Shar‟i.