Mu‟amalat va „Uqubat haqida shuni aytish mumkinki, ularga oid matnlarda „illatlar bo‘lishi mumkin, chunki ular odatda sezilarli natijalarga olib keladi. Masalan, Alloh Elchisiga (ﷺ) o‘ljaning beshdan bir qismini yetimlar va miskinlar o‘rtasida taqsimlashni buyurdi. Bu hukm ko‘zlagan sezilarli natijadir va hukm, shubhasiz, Allohning roziligi uchun bajariladi, ammo natija baribir aniq bo‘lib, demak, kambag‘allar o‘ljadan nasib olishining sababi bo‘lishi mumkin. Bu yerda sabab, albatta, matnning o‘zida bayon etilgan.

As for the Mu‟amalaat and „Uqubat it is possible that the texts regarding them may contain „Illah‟s because they generally entail tangible results. For example, Allah ordered the Messenger (saw) to distribute the spoils of war amongst the orphans and the poor. This is a tangible result sought by the Hukm which is open to having an „Illah. Even though the Hukm is fulfilled for Allah‟s sake the result is still tangible which means that there may be a reason why the poor should receive the booty. The reason here of course is stated in the text:

"Shunda u (o'ljalar) sizlardan faqat boylar o'rtasida aylanib yurmasligi uchun." (Hashr surasi, 7-oyat)

“So that the booty does not become a commodity only between the rich among you.” (TMQ Al-Hashr: 7)

Albatta, ushbu sohalarga oid boshqa ko'plab matnlarda „illat" zikr etilmaydi, masalan:

Of course many other texts relating to these areas do not include an „Illah at all such as:

“Alloh savdoni halol qildi va riboni (foizni) haram qildi.” (Al-Baqara: 275)

“Allah has permitted trade and has forbidden Riba (interest).” (Al-Baqara: 275)

Ximor (bosh ro'mol) va jilbob kiyish bo'yicha musulmon ayolga oid qoidalar va dalillar, erkakka bir vaqtning o'zida to'rttagacha xotin olishga ruxsat berilgani, ayollarning hokimiyat tepasiga chiqishining man etilishi va boshqa ko'plab hukmlar illat (sabab) bilan kelmagan. Shuning uchun bu hukmlar umuman sabab-oqibat bo'yicha asoslanmasligi, balki ular qanday bo'lsa, shundayligicha qabul qilinishi kerak.

The rules and evidences regarding the Muslim woman having to wear Khimar (headscarf) and Jilbab, the allowance for man to marry up to four wives at one time, the prohibition of women being rulers and many other rules have come without „Illah, therefore these rules should not be reasoned at all and should be taken as they are.

Illoh turlari to'rtta:

There are four types of „Illah:

Aniq (Sarahatan)

 Explicit (Saraahatan)

Implitsit (Dalaalatan)

 Implicit (Dalaalatan)

Istinbotan (Istinbot yo'li bilan)

 Derived (Istinbaatan)

Qiyos yo'li bilan chiqarilgan (qiyosan) hukmlar.

 Those derived through analogy (Qiyasan).

Saraahatan ishorat qilinadi, ya'ni matnning aniq (Sareeh) ko'rsatmasi. Aniq ko'rsatma deganda shuni nazarda tutamizki, sabab (Ta'leel) matnning Mantuq (to'g'ridan-to'g'ri ifodalangan ma'no)ida bo'ladi, Mafhum (tushunilgan, keltirib chiqarilgan ma'no)ida emas. Buni ma'lum so'zlar va predloglarda ko'rish mumkin, ular sababni bildiradi. Masalan, arab tilidagi „Min ajl“ iborasi „... tufayli“ yoki „... uchun“ ma'nosini anglatadi va bu sababiylikning aniq ko'rsatkichi bo'lib, matndan keltirib chiqarilgan yoki hosil qilingan narsa emas.

Saraahatan refers to an explicit (Sareeh) indication of the text. What we mean by explicit indication is that the reasoning (Ta‟leel) is in the Mantuq (pronounced meaning) of the text as opposed to the Mafhum (inferred meaning) of the text. This we can see in the use of certain expressions and prepositions that denote reasoning. For example the expression „Min ajl‟ in Arabic which means „because of‟ or „in order to‟, it is an explicit indication of causality and not something that is inferred or derived from the text.

Masalan, Elchi (saw) shunday dedilar:

For instance the Messenger (saw) said:

Albatta, ko'rish tufayli (min ajl) ruxsat berish vojib qilingan.21

“Indeed, permission has been made obligatory because of (min ajl) sight.”21

Bu yerda sabab matnda „sababli‟ so‘zi bilan aniq ko‘rsatilgan. Shunga ko‘ra, boshqa kishining uyiga kirishdan oldin ruxsat so‘rash qoidasi qonunlashtirilgan sabab shuki (Min ajl), kishi ko‘rishi harom bo‘lgan narsani ko‘rib qo‘yishi mumkin, masalan, mahram bo‘lmagan ayolning, u o‘z shaxsiy maydonida bo‘lgani uchun avrati (yopilishi shart bo‘lgan qismlari) to‘liq yopilmagan holini. Xuddi shuningdek, Muhammad ﷺ ning quyidagi hadislari ham shu ma’noda.

Here, the reasoning is explicitly pronounced in the text by saying „because of‟. Thus, the reason for legislating the rule of asking permission before one enters another persons house is because (Min ajl) one might see that which is not lawful to see, such as a non-mahram woman whose „Awrah (parts which must be covered) are not completely covered because she is in her private space. The same goes for the following saying of Muhammad (saw):

"Agar uchta bo'lsangiz, ikkingiz uchinchisining oldida pichirlashmang, chunki bu uni xafa qiladi."22

“If there are three of you, two should not whisper to each other in front of the third because (Min ajl) that will upset him.”22

Shunday qilib, uchinchi shaxs hozir bo‘lganda ikki kishi pichirlab gaplashmasligining sababi („illa) shuki, bu uchinchi kishining xafa bo‘lishiga olib kelishi mumkin.

So the reason („Illah) for not whispering between two people while a third is present is because that might cause the third to become upset.

Yashirin (dalaalatan) „illat — bu matnda zikr qilingan hukm bilan aqlan bog'liq bo'lgan sifatning zikr etilishidir.

An implicit (Dalaalatan) „Illah is when the text mentions an attribute which rationally has a link to the Hukm it has mentioned.

Bu bog‘liqlik so‘z bilan aytilmaydi, balki matndan anglashiladi. Masalan, Rasululloh ﷺ shunday degan:

This linkage is not uttered but understood from the text. For example, the Messenger (saw) said:

"Qo'yga, ya'ni o'tlab yuruvchi qo'yga zakot farz bo'ladi." Hukmni vujudga keltiruvchi sifat o'tlab yurishdir. Tabiiy ravishda savol tug'iladi: o'tlab yurish nimasi bilan zakotni vojib qiladi? "O'tlab yurish" so'zining ma'nosini o'ylab ko'rsak, bu hayvonlarni ochiq yaylovlardan, ya'ni jamoat mulki hisoblangan joylardan o'tlatish ekanligini tushunamiz. Demak, bu jamoat resurslaridan foydalanish bo'lgani uchun, uni zakot berish orqali qaytarish, ya'ni jamoatga qaytarib berish kerak. Shunga ko'ra, chorvasini qo'rada boqqan kishi jamoat resurslaridan foydalanmagan bo'ladi va shu sababli unga zakot vojib emas. Sifat bilan hukm o'rtasidagi bu sabab-oqibat bog'liqligi (ta'lil) aniq so'z bilan bayon qilinmagan, shuning uchun u "sarih" turkumiga kirmaydi. Lekin u "o'tlab yurish" so'zining ma'nosidan va uning hukm bilan bog'liqligidan tushunilgani uchun, bu illatni matnning ishorasidan chiqarilgan "illat" deyish mumkin; ya'ni bu illat talaffuz qilingan ibora (mantuq) bilan emas, balki yashirin ma'no (mafhum) orqali tanbeh qilinadi.

“On the grazing sheep zakah is payable.” The attribute which brings the Hukm into existence is grazing. Naturally one might ask, what is it about grazing that obliges Zakah? If we think about the meaning of grazing we understand that it means to let the animals graze from the open pastures which are public property. Since this is taking from the public resources then one should pay it back by paying Zakat i.e. give back to the public. Hence the one who feeds his livestock in a pen, he has not used the public resources and therefore Zakah is not payable. This causality (Ta‟leel) between the attribute and the Hukm is not explicitly stated and hence it is not from the category of sareeh. But since it is understood from the meaning of the word grazing and its linkage to the Hukm then we can say this is an „Illah extracted form the indication of the text i.e. this „Illah is notified (Tanbeeh) by the implied meaning (Mafhum) and not from the uttered expression (Mantuq).

Keling, yana bir misolni ko‘rib chiqamiz, Payg‘ambar ﷺ aytdilar:

Let us look at another example, the Prophet (saw) said:

Mushukning tupuki najas emas, chunki u doim atrofingizda bo'ladi (ya'ni uy hayvoni).23

“The saliva of the cat is not impure (najas) because it is constantly around you (i.e. domesticated).”23

Bu yerda mushukning tupurigining pok yoki nopok bo‘lishi hukmi uning uy hayvoni yoki yovvoyi ekanligiga bog‘langan. Ya’ni agar mushuk uy hayvoni bo‘lsa, uning tupuri pok bo‘ladi; agar yovvoyi bo‘lsa, tupuri nopok bo‘ladi. Matnda mushuk tupurigining pok bo‘lishining sababi uy hayvoni bo‘lgani ekanligi aniq aytilmagan. Balki bu narsa „uy hayvoni‟ so‘zining dalolati (ishorasi) va uning hukmning mavjudligi yoki yo‘qligi bilan bog‘liqligidan anglashiladi. Ya’ni mushuk uyda bo‘lganda najosatlarni (nopok narsalarni) yemaydi va shuning uchun uning tupuri pok bo‘ladi. Biroq, agar u yovvoyi bo‘lsa, tashqarida topgan narsasini yeyishi mumkin, shu sababli uning tupuri pok bo‘lmaydi. Bu „illat“ aniq bayon qilinmagan, balki uy hayvonligi ma’nosidan tushuniladi yoki anglab olinadi; shu sababli bu illat sifatning dalolatidan (ishorasidan) chiqarilgan bo‘ladi. Shunday ekan, biz bu illatni yashirin (ta’kidlanmagan) illat deb ataymiz.

Here the Hukm of impurity or purity of the cat‟s saliva is linked to whether it is domesticated or not. So if the cat is domesticated then the saliva is pure and if not the saliva is impure. Here the text did not say explicitly that the reason for cat‟s saliva being pure is because it is domesticated. Rather we understand this from the indication (dalaalah) of the word „domesticated‟ and its linkage to the presence or absence of the Hukm i.e. when the cat is around the house it is not going to eat Najas (impurities) and hence its saliva is pure. However, if it is wild then it is likely to eat whatever it finds outside and so its saliva will not be pure. This „Illah is not stated but understood or notified from the meaning of domestication and hence the „Illah is extracted from the indication (Dalalaah) of the attribute. Thus, we call this „Illah an implicit „Illah.

Istinbotiy ('illat — ya'ni nasdan to'g'ridan-to'g'ri ochiq ifodalar yoki so'zning lafziy dalolatidan olinmaydigan, balki matnning tuzilishi yoki bir yoki bir necha matnni chuqur o'rganish orqali xulosa qilinadigan 'illat) hech qanday aniq ko'rsatkich yoki yuklamadan olinmaydi va talaffuz qilingan ifodaning dalolatidan ham olinmaydi. Aksincha, u matnning tuzilishidan yoki bir yoki bir necha matnni tekshirishdan keltirib chiqariladi.

The derived (Istinbaatan) „Illah is not taken from any explicit prepositions or particles and nor is it taken from the indication (Dalaalah) of the uttered expression. Rather it is inferred from the structure or a scrutiny of one or more texts.

Buning misoli sifatida jamoat mulkini shaxsiy egalikka berishni taqiqlovchi „illat" keltiriladi. Bu bir qancha hadislarga nazar solish orqali chiqarilgan.

An example of this is the „Illah prohibiting the private ownership of public resources. This has been derived by looking at various Ahadith.

Ibn Abbos rivoyat qilishicha, Payg‘ambar ﷺ shunday degan: "Odamlar uch narsada sherikdir: suvda, o‘tloqlarda va olovda." (Abu Dovud)

Ibn Abbas narrated that the Prophet (saw) said, “People are partners (associates) in three things: in water, pastures and fire” (Abu Dawud)

Anas Ibn Abbosdan rivoyat qilingan, u shunday qo'shimcha qilgan:

Anas narrated from Ibn Abbas adding:

"va uning narxi haromdir (taqiqlangan)." Abu Hurayra (roziyallohu anhu)dan rivoyat qilinadi: Payg'ambar ﷺ shunday dedilar:

"and its price is haram (forbidden)." It is narrated from Abu Hurairah (ra) that the Prophet (saw) said:

"Uch narsa (odamlardan) man etilmaydi: suv, o‘tloqlar va olov." (Ibn Moja)

"Three things are not prevented from (the people); the water, the pastures and the fire." (Ibn Majah)

Bu odamlarning suv, o‘tloqlar va olovda sherik ekanliklariga va shaxsning ularga egalik qilishi taqiqlanganiga dalildir. Ammo hadislarda ular uchta narsa sifatida zikr qilinganligi va ular jamid (qat’iy) ismlar ekanligi, shuningdek, ularda illat (sabab) zikr etilmaganligi kuzatiladi. Hadislarda illat zikr qilinmagan bo‘lib, bu esa bu uch narsaning jamoat mulki ifodalovchi yagona narsalar ekanligini, ularning jamoaning ehtiyojidagi o‘rni hisobga olinmaganligini anglatishi mumkin.

This is an evidence that people are partners (associates) in water, pastures and fire, and that the individual is prohibited from possessing them. But it is noticed that the Ahadith mentioned them as three, and they are Jamid (rigid) nouns, and there was no mentioning of „Illah (reason) in them. The Ahadith did not include „Illah (reason) and this could imply that these three things are the only ones which represent public property, with no consideration given to their depiction for the community‟s need for them.

Biroq, masalaga chuqurroq nazar solinsa, ma'lum bo'ladiki, Payg'ambar ﷺ At-Taif va Xaybardagi suvni shaxslarning egalik qilishiga ruxsat bergan va ular suvni aslida o'z ekinzorlari va xo'jaliklarini sug'orish maqsadida o'zlashtirganlar. Agar suvdagi shirkatlik faqat u suv bo'lgani uchun bo'lganida, va jamoaning unga bo'lgan ehtiyojini hisobga olish uchun bo'lmaganida, u holda u shaxslarga uni egallashga ruxsat bermagan bo'lardi.

However, if one scrutinised the issue he would find that the Prophet (saw) allowed the possession of water in At-Taif and Khaybar by individuals, and they actually possessed it for the purpose of irrigating their plants and farms. Had the sharing (association) of water been just because it is water and not because of the consideration of the community‟s need for it, then he would not have allowed individuals to possess it.

Payg'ambarimiz ﷺ ning hadisidan:

So from the saying of the Prophet (saw):

"Odamlar uch narsada sherikdirlar: suvda, o'tloqlarda va olovda" (Abu Dovud)

"People are partners (associates) in three things: in water, pastures and fire” (Abu Dawud)

Suv, o‘tloqlar va olovda ishtirokning illati (sababi) jamiyat uchun zarur bo‘lgan umumiy manfaatlar ekanligi, shuningdek, u zotning kishilarga oz miqdorda suv egalik qilishiga ruxsat berganidan ham anglashiladi.

In addition to his permission of individuals to possess small quantities of water, it can be deduced that the „Illah (reason) of association in the water, pastures and fire, is their being of the community utilities that are indispensable to the public.

Shuning uchun jamoat manfaatlariga taalluqli bo'lgan har qanday narsa jamoat mulki hisoblanadi, u suv, o'tloq yoki olov bo'ladimi, buning farqi yo'q.

Therefore, anything that qualifies as being of the community utilities is considered a public property, whether or not it is water, pasture or fire.

Demak, bu yerdagi ʼilla hosila ʼilladir, chunki u matnlarni tekshirish orqali chiqariladi, ifodalarning aniq ma'nosi yoki yashirin ma'nosi orqali emas.

Hence the „Illah here is a derived „Illah because it is inferred through the scrutiny of texts and not through an explicit meaning or an implied meaning of expressions.

„Illahning to'rtinchi turi — Qiyasan (qiyos yo'li bilan chiqarilgan „illat) bo'lib, bunda mavjud yashirin „illatdan, ikkalasi o'rtasidagi samarali bog'liqlikka qiyos orqali yangi „illat chiqariladi. Buni tushunish uchun quyidagi yo'l xavfsizligi ko'rsatmasini ko'rib chiqaylik: „Charchaganda haydamang".

The fourth type of „Illah is Qiyasan (extraction through analogy), this is when a new „Illah is extracted from an existing implicit „Illah by way of analogy to the effective link that both share. To help us grasp this let us look at the following road safety instruction: „Do not drive when tired‟.

Charchoq va haydash o'rtasidagi samarali bog'liqlik shundaki, charchagan holda haydash baxtsiz hodisaga sabab bo'lishi mumkin. Shuning uchun charchoq holati haydashni man etish hukmining ravshan illatidir. Lekin asl sifat bilan hukm o'rtasida samarali bog'liqlik mavjud bo'lgani uchun, mavjud sifat va xuddi shu samarali bog'liqlikka ega bo'lgan har qanday yangi sifat o'rtasida qiyos qilish mumkin. Demak, asabiylashgan holda haydash charchoqqa qiyos qilinadi, chunki u xuddi shu samarali bog'liqlikka ega, ya'ni baxtsiz hodisaga sabab bo'lishi mumkin. Shunday qilib, bu qiyos orqali chiqarilgan yangi illatga misol bo'ladi. Shuning uchun asabiylashgan holda haydash ham charchoqqa o'xshab, xuddi shu hukmni buzgan bo'ladi.

The effective link between tiredness and driving is that driving when tired may cause us to have an accident. Hence, the attribute of tiredness is obviously the „Illah for the instruction not to drive. However, because there is an effective link between the original attribute and the hukm then it is possible to make analogy between the existing attribute and any new attribute which shares the same effective link. Hence driving when stressed is analogous to tiredness because it shares the same effective link which is that it may cause an accident and hence this would be an example of a new „Illah extracted though Qiyas. So driving when stressed would also violate the instruction jut like tiredness.

Sizning matningizda hadis matni yo'q: faqat "Now let us apply the same principle to the following hadith:" degan ko'rsatma bor. Hadis matnini yuboring, men uni o'zbek tiliga tarjima qilaman.

Now let us apply the same principle to the following hadith:

Qozi g'azab holatida hukm chiqarmasligi kerak.24

“The judge should not pass judgment in a state of anger”24

Bu yerda hukmning yashirin ʿillati — hukm chiqarmaslik sababi — g‘azabdir, chunki g‘azab hukmga ta’sir qiladi. Demak, g‘azab sifati bilan hukm o‘rtasidagi samarali bog‘liqlik obyektiv fikrlashning buzilishidir. Samarali bog‘liqlik mavjud bo‘lgani uchun g‘azab bilan xuddi shu samarali bog‘liqlikka ega bo‘lgan boshqa yangi sifatlar o‘rtasida qiyos qilishimiz va qiyos orqali yangi ʿillatni chiqarishimiz mumkin. Masalan, ochlik g‘azabga o‘xshatiladi, chunki u ham obyektivlikka ta’sir qiladi, shuning uchun ochlik qiyos yo‘li bilan topilgan yangi ʿillatdir. Sahobalar bu hadisning hukmini g‘azabga ta’siri o‘xshash bo‘lgan har qanday narsaga, masalan, haddan tashqari ochlik va tushkunlikka ham kengaytirdilar.25

Here the implicit „Illah for not passing judgment is anger because anger will effect the judgment. So the effective link between the attribute of anger and the rule is disruption to objective thinking. Due to the existence of an effective link we can make analogy between anger and other new attributes which share the same effective link and extract a new „Illah though Qiyas. For example hunger is analogous to anger because it shares the same effective link, which is that it will effect objectivity. Hence hunger is a new „Illah derived through analogy. The Sahabah extended the ruling of this Hadith to anything which resembles anger in its effect such as extreme hunger and depression.25