4 – Dalaalatul-Iqtidaa' (Alamar Buƙata/Larurar Ma'ana)
4 – Dalaalat Ul-iqtidaa’ (indication Of Requirement/necessity)
Ma'anarsa:
Its definition:
Dalaalat ul-Iqtidaa’ ita ce Dalala (ma'ana da lafazi ke nunawa) ta lafazi a kan wani al'amari wanda ma'anarsa ba ta tsaya sai da Taqdeer (ƙayyadewa ko ƙudurin ɓoyayyen magana) ba. Wannan Taqdeer ɗin da ya zama wajibi ko Shari'a ce ke tilasta shi, ko kuma 'Aql ne ke tilasta shi (wato ya zama wajibi), ko dai saboda Daroorah (larura) ta gaskiyar Mutakallim (mai magana ko mai bayar da labari), ko kuma saboda ingancin (Sihhah) faruwar lafazin ta hanyarsa.
Dalaalat ul-Iqtidaa’ is the Dalaalah (indication) of the Lafzh upon a matter that its meaning does not stand up except by its Taqdeer (determination). This necessary Taqdeer (determination) could be dictated by the Shar’a or it could be dictated (i.e. made necessary) by the ‘Aql, either due to the Daroorah (necessity) of the Sidq (truthfulness) of the Mutakallim (source of speech/information) or due to the correctness (Sihhah) of the occurrence of the Lafzh (wording) through it.
Misali:
Example:
Allah (SWT) ya ce:
Allah (swt) said:
An haramta a kanku (aure da su): uwayenku, 'ya'yanku mata, 'yan'uwanku mata, 'yan'uwan mahaifinku mata, 'yan'uwan mahaifiyarku mata, 'ya'yan ɗan'uwanku mata, 'ya'yan 'yar'uwarku mata… (An-Nisaa’ 23).
Forbidden to you (for marriage) are: your mothers, your daughters, your sisters, your father's sisters, your mother's sisters, your brother's daughters, your sister's daughters… (An-Nisaa’ 23).
Tahreem (haramcewa) ba a danganta ta ga zatin uwar kanta ko zatin 'yar kanta ba (musamman). Saboda haka, wannan lafzin da ke cikin ayar yana nuna cewa, kafin lafzin ‘Ummahaatukum’ (matanku/uwayenku) akwai wani lafzi da ya zama dole a ƙayyade, wanda Shari’a ta tsara, shi ne haramcin auren Ummahaat, Banaat, Akhawaat… (uwaye, 'ya'ya mata, 'yan'uwa mata…). Don haka, Dalaalat ul-Iqtidaa’ ba dalalar lafzin ba ce a cikin surarsa ko ma'anarsa, a'a, dalala ce ta hanyar wani al'amari na ƙari ko wanda aka ƙayyade ko aka kimanta (Taqdeer) cewa yana cikin maganar, domin abin da maganar ke buƙata ya tsaya (watau a fahimci ma'ana madaidaiciya) bisa ga Shari’a.
The Tahreem (prohibition) is not attributed to the essence of the mother herself or the essence of the daughter herself (specifically). As such, this Lafzh (wording) present within the Aayah dictates that before the Lafzh of ‘Ummahaatukum’ (your mothers) a necessary Lafzh is determined that the Shar’a has dictated and that is the prohibition of the Nikaah (marriage) of the Ummahaat, Banaat, Akhawaat… (mothers, daughters, sisters…). Therefore, the Dalaalat ul-Iqtidaa’ is not the Dalaalah (indication) of the Lafzh in its form or in its meaning but rather by way of an additional or extra matter that is determined or evaluated (Taqdeer) to exist within the speech so that what is required from the speech stands up (i.e. a correct meaning is understood) according to the Shar’a.
Ga wani misali:
Another example:
Manzon Allah ﷺ ya ce:
The Messenger of Allah (saw) said:
Duk wanda bai yi niyyar azumi kafin Fajr ba, to babu azumi a gare shi (Ahmad, Abu Dawud, At-Tirmidhi da An-Nasaa'i).
The one who does not resolve (intend) the fast before Fajr there is no fasting for him (Ahmad, Abu Dawud, At-Tirmidhi and An-Nasaa’i).
Azumin da ba tare da niyya (nufi) ba ba a ɗaukar shi a matsayin azumi mai inganci, kamar yadda aka bayyana a cikin Hadisi, ko da mutum ya kame daga abinci, abin sha da duk abubuwan da ke karya azumi. Wannan kuwa duk da cewa an yi aikin azumin a zahiri. Saboda haka, hukuncin shi ne: azumin mutumin ba shi da inganci.
The fasting without the Niyah (intention) is not considered to be a valid fast as made clear in the Hadeeth irrespective of abstaining from food, drink and all matters that break the fast. That is even though the act of fasting has actually taken place and as such the evaluation dictates that: There is no validity to the person’s fast.
Misali na gaba:
A further example:
Manzon Allah ﷺ ya ce:
The Messenger of Allah (saw) said:
Lalle Allah ya ɗauke wa al'ummata kuskure, mantuwa, da abin da aka tilasta musu yi. (Al-Haakim ya tabbatar da shi a matsayin Saheeh.)
Verily Allah has lifted from my Ummah the mistake, the forgetfulness and that which they were compelled/forced upon (undertaking) (Verified as Saheeh by Al-Haakim).
Ma'anar zahiri (ma'anar da ke fitowa a fili) a cikin maganar Hadisin na nuna cewa kuskure, mantuwa da tilastawa ba sa wanzuwa ko faruwa a cikin Al'umma, duk da cewa wannan ma'ana ba ita ce daidai ba. Hakika, abin da ke faruwa ya saba wa hakan, domin akwai a cikin Al'umma wadanda ke yin kuskure, suke mantuwa, kuma ana tilasta su ta hanyar matsin lamba su aikata wasu ayyuka ko al'amura.
The Zhaahir (apparent indicated meaning) in the speech of the Hadeeth indicates that the mistake, forgetfulness and compulsion do not exist or occur within the Ummah although that meaning is not correct. The reality contradicts that as there are amongst the Ummah those who make mistakes, forget and are forced through coercion to undertake certain acts or matters.
Sidq (gaskiyar magana) da daidaiton lafazi suna bukatar a ƙayyade wata kalma da aka share, a kuma ɗauka cewa tana nan (Taqdeer), kuma wannan kalma ita ce ‘Hukm’ (hukunci), domin ma'anar Hadisi mai daraja ta zama: ‘An ɗauke hukuncin waɗannan al'amura daga cikin al'ummata, daga waɗanda suka faru daga gare su (watau kuskure, mantuwa da tilastawa), saboda haka mutum ba zai a hukunta shi a cikin duniya ba, kuma babu zunubi a sakamakon hakan a cikin Lahira.’ Don haka lafazin ‘Hukm’ ana ƙayyade shi bisa ga buƙatun gaskiyar magana (Sidq), kuma wannan dalala ana ɗaukarta a matsayin Dalaalatul-Iqtidaa’.
The Sidq (truthfulness) of the speech and correctness of the Kalaam (speech) dictates that an essential omitted word be determined and presumed (Taqdeer) and this is the word ‘Hukm’ (judgment) so that the meaning of the Noble Hadeeth is: ‘The Hukm (judgment) of these matters is lifted from my Ummah from those that it occurs from (i.e. the mistake, forgetfulness and compulsion) and so the person will not be punished in the Dunyaa (life of this world) and there will be no sin as a result of it in the Aakhirah (hereafter). The Lafzh ‘Hukm’ is therefore determined in accordance to the dictates of the truthfulness (Sidq) of the speech and this Dalaalah is considered to be Dalaalat ul-Iqtidaa’.
Ga wani misali:
Another example:
Allah (SWT) ya ce:
Allah (swt) says:
Ka tambayi garin/ƙauyen (Yusufu 82).
And ask the town/village (Yusuf 82).
Dole ne a yi taqdeer (ƙayyadewa) a nan da ma'anar: ‘Ka tambayi ‘mutanen’ garin’, don ya zama abin da aka faɗa daidai ne a hankali, domin Qaryah (gari) ba shi da hankali kuma ba a tambayarsa. Dalaalat ul-Iqtidaa’ na wannan Aayah ya nuna cewa abin da ake nufi shi ne a tambayi mutanen garin, ba garin kansa ba, don maganar ta zama daidai a hankali (kuma a fahimce ta).
The Taqdeer (determination) has to be made here with the meaning: ‘Ask the ‘people’ of the town’ so that the correctness of what has been uttered is rational and that is because the Qaryah (town) does not have a mind and is not questioned. The Dalaalat ul-Iqtidaa’ of this Aayah indicates that what is meant is to ask the people of the town and not the town itself so that the speech can be rationally correct (and understood).