YAke az natijahoi tahavvuli minbadai islom paydoish va tashakkuli ilmhoi islomi bud. CHunon ki dar mavridi ilmhoi quroni guftem, ulumi islomi niz dar zaminai barkhurd bo tamaddunhoi digar va ikhtilofhoi mazhabivu firqavi ba vujud omada, doirai maorifi islomiro gustarish dodand. Az in ru ilmhoi islomi juzi maorifi islomi ba shumor meravand. Maorifi islomi dar majmu az ilmhoi sarchashmashinosii islomi: ilmhoi quroni, ilmi hadis va ilmhoi nazariyu falsafii islomi: fiqkh, kalom, mantiq, falsafai islomi, tasavvuf (irfon) va akhloq tashakkul yoftaast. Dar bayni ulamoi islom va faylasufoni gayriislomi dar mavridi taalluq doshtan yo nadoshtani baze ulumi yodshuda, chun mantiqu falsafa va yo hikmati amali- akhloq, ba islom ikhtilofi nazar mavjud ast.
Az jumlai ilmhoe, ki be bahs dar domani islom ba vujud omadand, ilmi f i q h, falsafai ilohii k a l o m va t a s a v v u f shuda metavonand. Harchand dar mavridi zaminahoi paydoishi tasavvuf niz bahsho ziyodand, vale az rui shaklu vositai bayon va hatto baze khususiyoti umdaash tasavvuf dar kishvarhoi islomi padidaest, ki onro judo az islom nametavon tasavvur kard.
FIQH
In az kalimai arabii. faqaha-donish va yo fahmishi amiq) nomi ilmest, ki dar bobi ahkomi nazari va amalii shariati islom dar asosi manobe va dalelhoi tafsili bahs mekunad. In kalima dar Quron va hadishoi Payombar(s) mukarrar az jumla dar shakli ” tafaqqahkhu”, yane maonii oyot va farmudahoi quroniro amiq fahmu idrok namoed, ba kor raftaast. Fiqh ba istilohi imruza ba ilmi huquqshinosi nazdik ast, aniqtarash masoili huquqshinosi yak juzi fiqhro tashkil mekunand, vale fiqh doirai masoil va mavzuoti gustardatare nazar ba huquqshinosi dorad. Umuman, doirai mavzuot va masoili fiqhi on qadar vase va gunogun ast, ki onro nametavon bo yagon mahumu fanni imruza purra faro girift. Ilmi fiqh na tanho masalakhoi huquqiyu qazoi, balki yak zumra masoile, ki imruz ba doirai ilmi huquq dokhil nestand, chun ahkomi behdoshtivu poki (tahorat), ahkomi ibodat, masalahoi marbut ba munosibati maishi va odobu akhloqro niz dar bar megirad. Az in ru fiqh tankho ilmi nazariyu metodologii huquq va qonunguzoriyo tanho ilmi marosimoti mazhabi nest. Vale hamai ilmhoe,ki dar zeri chatri fiqh dokhil shudaand ba yak hadafi kulli nigaronida shudaand. On ham hidoyati insonho ba rohi rost (“sirotul-mustaqim”), ki ba sui saodat mebarad, saodati inson az nigohi meyori dini. Dar barobari ilmi fiqh, hamchun muqaddimai on, ilmi alohidae tashakkul yofta, ki onro u s u l i f i q h menomand. Baze ulamo onro bo fiqh yak jo donistaand, baze judo meshumorand. Ilmi usuli fiqh nisbat ba fiqh hamchun munosibati mantiq ba falsafaro dorad. Hamchunon ki mantiq ilmi dasturi nisbat ba falsafa ast va ravishhoi sahehi muhokimaroni va qazovatro dar on nishon medihad, ilmi usuli fiqh “ilmi dasturi istinbot” yane ravishi sahehi berun kashidani hukm az manobei fiqhiro meomuzad. Usuli fiqh dar voqe az ilmhoi ibtikori va navpoi islom ast.
Istilohi manobei fiqh nisbat ba on manbaho yo sarchashmahoe meguyand, ki dar asosi nishondodhoi on hukme sodir meshavad. In manobe:
- Kitobi khudo “Quron” (dar istilokhi fuqaho on mukhtasar “K i t o b “ nomida meshavad)
- Sunnat, yane guftoru kirdor, rohnamoho va tarzi amal, va rohhoi halli in yo on masoil va tavzehoti matolib az tarafi Payombari islom(s).
- Ijmo, hamrayi va muvofiqati ulamoi islom yo shakhsiyathoi obrumandi faqeh dar halli in yo on masala.
- Qiyos (yo aql dar shia)- muhokima dar asosi muqoisai masalai mavridi hukm bo masalai monand ba on hukm shuda.
Qiyos kardan az usul (metodho)-i aqloni (ratsionali)- i istinboti normahoi huquqi meboshad. Az rui munosibat ba usuli aqloni fuqaho ba du guruhi asosi taqsim shudaand: a s h o b i hadis – onhoe, ki tanho ba ahodis takya dorand va Quronro niz ba vositai hadisho tafsir mekunand, digare a s h o b i r a y, ki ba istifoda az fikri mustaqil va muhokima va tahqiqi aqloni payravi mekunand. Gustarishi in usul ba etirofi i j t i h o d (az kalimai arabh. jahd- kushishu sayi ziyod) ovard, ki on yak navi faoliyati hukmbarorii faqeh ast, ki dar asosi istifoda az aql va usulu dalelho va donishi khud u ustuvor ast.
Ashobi r a y usulhoi mukhtalifi berun ovardani normaho va ahkomi shari va huquqiro dar barobari qiyos chun: al-i s t e h s o n (muhokimai ba husni niyat) al-i s t i s l o h (muhokimai mustaqil baroi manfiati kor va hamchunin az- z a r a (muhokimai ijozat dodan yo nadodan), al-i s t i d l o l (khulosai istidloli – deduktivi) va nihoyat al- i s t i s h o b -(kategorii “prezumsiyai tagyirnayobandagii holat”)-ro kor kardaand. In hama kategoriyahoi ray meboshand, donishi onho va istifoda kardani onho baroi mujtahidu faqeh zarur ast.
Fiqkhi islomy (haddi aqal) ba haft mazhabi asosii fiqhy: chakhor sunny va se shiy taqsim meshavad. Ammo pesh az bayoni bevositai in mazhabho boyad guft, ki sababi paydoishi onho ikhtilofho rui mavzui istifoda kardan yo nakardan dar hukm az sunnat, ijmo va aql (yo qiyos) budaast.
Pas az vafoti Muhammad(s), ashobi u dar halli masoilu mushkiloti khud pesh az hama ba Quron va agar dar on paydo nakardand ba sunnat qavlu felu raftori Payombar(s) murojiat mekardand, vaqte, ki dar on niz bayoni ravshane paydo nakardand ru ba rayu ijtihod ovardand, yane kushidand nazdiktarin rohi hal, ki ba Quronu sunnat mutobiq boshad paydo kunand. Masalan, agar dar mavridi yagon khurok yo mevai madhushkunanda (musaqqar) hukm barovardan lozim boshad, vale hukmi ravshane dar borai harom yo halol budani on dar Quronu sunna naboshad, ba rayi khud onro qiyos mekardand bo khamr. CHun khamr musakkar– mastkunanda ast, harom ast, pas har chize, ki musakkar ast, ba harom hukm meshud. Hulosa ikhtilofho dar usuli istinbot– barovardani hukmi shariyu qonuny sababi paydoishi mazhabhoi fiqhy gardid, ki asositarini onho inhoyand.