Shaidar gaba ɗaya: Maganar Allah Ta'ala:
The general evidence: The Qawl of Allah Ta’Aalaa:
Adillah At-takhsees Al-munfasalah (separated Evidences Of Specification) Note on the translation: the heading above is a title and is left as it is in the original, since it is a book/section name. Hausa translation: Adillah At-takhsees Al-munfasalah (Hujjojin Takhsees Da Aka Raba)
Adillah At-takhsees Al-munfasalah (separated Evidences Of Specification)
Takhsees da ke faruwa ta hanyar hujjoji daban-daban yana faruwa ne kawai ta hujjojin sam'iyyah na shari'a, wato Littafi, Sunnah, Ijma'in Sahabbai da Qiyas, kuma ba a halatta a takaita hujjar shari'a ta gaba ɗaya (ʿaamm daleel ash-shar'iy) da hujjar hankali (ʿaqliy daleel). Dalilan hakan sune kamar haka:
The Takhsees that happens by separate evidences only takes place with the Adillah As-Sam’iyah Ash-Shar’iyah which are the Kitaab, the Sunnah, Ijmaa’ As-Sahaabah and Al-Qiyaas, and it is not permitted to specify the ‘Aamm Daleel Ash-Shar’iy (general Shar’i evidence) by the ‘Aqliy Daleel (rational evidence). That is for the following reasons:
A – Takhsees ya wakilci Bayaani (bayani/bayyana). Shi kuma Tashree’i ne (shari'anta), kuma shari'a daga Wahayi take, ba daga 'Aql ba (hankali/tunani/hujja ta hankali). Saboda haka bai inganta ba a yi amfani da 'Aql wajen takaita hukuncin Shar'a (dokar Allah).
A – The Takhsees represents a Bayaan (explanation/clarification). It is Tashree’ (legislation) and the legislation is from the Wahi (divinely inspired revelation) and not from the ‘Aql (mind/intellect/ration). It is therefore not valid for the ‘Aql to be used to specify the Shar’a (divine rule).
B – Alamar ma'anar lafazi na gama-gari (Al-Lafzh Al-‘Aamm) a kan gamewarsa ita ce abin da Ash-Shaari’ (Mai shari'a) yake nufi daga ma'anar Lafzh bisa ga harshe da Shari'a. Sannan takaita wannan 'Aamm (na gama-gari) ta hanyar 'Aql (hankali) da fitar da wasu daga cikin Afraad (mutum-mutumi ko abubuwan da 'Aamm ya shiga) daga Hukm (hukunci) ba ya halatta a harshance. Wannan saboda alamar Lafzh a kan ma'anarsa tana komawa ne ga harshe kawai, ba ga hankali ba.
B – The indication of the general wording (Al-Lafzh Al-‘Aamm) upon its generality is what is intended from the Shaari’ (Legislator) from the meaning of the Lafzh in accordance to the language and the Shar’a. To then specify this ‘Aamm (general) by the ‘Aql (mind) and exclude some of the Afraad (individual elements) encompassed by the ‘Aamm (general) from the Hukm (ruling) is not valid linguistically. That is because the indication of the Lafzh upon its meaning is only referred back to the language and not to the mind.
Ire-iren At-Takhsees Al-Munfasal (Takamaiman bayani da ke rabe, wato ba ya cikin nassi guda)
The following are the types of At-Takhsees Al-Munfasal (Specification that is separated i.e. it is not within the same text)
1 – Takhsees na Kitaab da Kitaab.
1 – The Takhsees of the Kitaab by the Kitaab.
2 – Takhsees na Littafi da Sunnah.
2 – The Takhsees of the Kitaab by the Sunnah.
3 – Takhsees Littafi ta hanyar Ijmaa'in Sahabbai.
3 – The Takhsees of the Kitaab by the Ijmaa’ As-Sahaabah.
4 – Takhsees na Kitaab ta hanyar Qiyaas.
4 – The Takhsees of the Kitaab by Al-Qiyaas.
5 – Takhsees Sunnah da Littafi
5 – The Takhsees of the Sunnah by the Kitaab.
6 – Takhsees Sunnah ta hanyar Sunnah.
6 – The Takhsees of the Sunnah by the Sunnah.
7 – Takhsīs Sunnah ta hanyar Ijmā' As-Sahābah.
7 – The Takhsees of the Sunnah by the Ijmaa’ As-Sahaabah.
8 – Takhsees da Sunnah ta hanyar Al-Qiyaas.
8 – The Takhsees of the Sunnah by Al-Qiyaas.
9 – Takhsees na Mantooq ta hanyar Mafhoom.
9 – The Takhsees of the Mantooq by the Mafhoom.
Misalai na wannan su ne:
Examples of this are:
1 – Takhsees na Kitaab da Kitaab.
1 – The Takhsees of the Kitaab by the Kitaab.
Shaidar gabaɗaya (Ad-Daleel Al-‘Aamm): Maganar Allah Ta'ālā:
The general evidence (Ad-Daleel Al-‘Aamm): The Qawl of Allah Ta’Aalaa:
Waɗanda ake karɓa a wurin mutuwa daga cikinku, suka bar mata a baya, to su (matan) su jira watanni huɗu da kwanaki goma.
And those who are taken in death among you and leave wives behind - they, [the wives, shall] wait four months and ten [days] (Al-Baqarah 234).
Dalili na ƙayyadewa: Maganarsa (SWT):
The specifying Daleel: His Qawl (swt):
Kuma ga waɗanda suke da ciki, wa'adinsu shi ne har su haihu (At-Talaaq 4).
And for those who are pregnant, their term is until they give birth (At-Talaaq 4).
Saboda haka, Ayar Dalaq (Saki) ta takaita Ayar Al-Baqarah ta yi aiki ga wadanda ba masu ciki ba dangane da iddar matan da mazajensu suka rasu.
Consequently, the Aayah of Talaaq (Divorce) has specified the Aayah of Al-Baqarah to apply to other than those who are pregnant in respect to the ‘Iddah (waiting period) of the women whose husbands have died.
2 – Takhsees (ƙayyade ma'anar) Littafi da Sunna:
2 – The Takhsees (specification) of the Kitaab by the Sunnah:
Shaida ta gabaɗaya: Maganar Allah (SWT):
The general evidence: His Qawl (swt):
Allah yana umurtar ku game da 'ya'yanku: ga namiji akwai abin da yake daidai da rabon mata biyu (An-Nisaa' 11).
Allah instructs you concerning your children: for the male, what is equal to the share of two females (An-Nisaa’ 11).
Ƙayyadaddun dalili: Maganar Manzon Allah ﷺ:
The specifying Daleel: The statement of the Messenger (saw):
Mai kisan kai ba ya gadon wanda ya kashe (At-Tirmidhi da An-Nasaa'i).
The killer does not inherit (At-Tirmidhi and An-Nasaa’i).
Hadīth ya ƙayyade ‘umūm (faɗin ma'ana) na āyar zuwa ga 'ya'yan da ba su kashe waɗanda suke gāda daga gare su ba.
The Hadeeth has specified the ‘Umoom (generality) of the Aayah to the children who have not killed those they inherit from
3 – Takhsīs (ƙayyade ma'anar) Littafi ta hanyar Ijmā' As-Sahābah:
3 – Takhsees (specification) of the Kitaab by the Ijmaa’ As-Sahaabah:
Kuma waɗanda suke zargin mata masu kamun kai, sa'an nan ba su kawo shaidu huɗu ba - ku yi musu bulala tamanin (An-Nur 4).
And those who accuse chaste women and then do not produce four witnesses - lash them with eighty lashes (An-Noor 4).
Shaidar takamaiman (Dalili):
The specifying Daleel (evidence):
Ijma'in Sahabbai a kan hukuncin rabin bugun ga bawa. Wannan ijma'i ya takaita ma'anar gama-garin ayar da ta shafi wadanda ke zargin mata masu tsarki, ta yadda hukuncin ya shafi 'yantattu kadai.
The Ijmaa’ of the Sahaabah upon the punishment of half of the lashing in respect to the slave. The Ijmaa’ as such specifies the generality of the Aayah to those who accuse chaste women to apply upon the free
4 – Takhsees na Kitaab da Qiyaas:
4 – Takhsees of the Kitaab by the Qiyaas:
Shaida ta gabaɗaya: Maganar Allah (SWT):
The general evidence: His Qawl (swt):
Mace ko namijin da ba su yi aure ba da aka samu da laifin yin jima'i - ku yi wa kowannensu bulala ɗari (An-Nur 2).
The [unmarried] woman or [unmarried] man found guilty of sexual intercourse - lash each one of them with a hundred lashes (An-Noor 2).
Ƙayyadewa: Dalili shi ne Qiyas (kwatanci) da ake yi wa bawan namiji mai zina, bisa ga bawar mace mai zina wadda nassin Shari'a (Mai shari'a) ya bayyana cewa hukuncinta idan ta yi zina shi ne rabin hukuncin mace 'yantacciya.
The specifying Daleel: The Qiyaas (analogy) applied to the male slave Zaani (fornicator) upon the female slave fornicator upon whom the Nass (text) of the Shaari’ (Legislator) has stated that her punishment if she fornicated was half the punishment of a free woman.
Allah (SWT) ya ce:
Allah (swt) said:
Idan kuma suka aikata zina, to hukuncinsu rabin hukuncin mata 'yantattu (wadanda ba su yi aure ba).
Then, if they commit illegal sexual intercourse, their punishment is half that of free (unmarried) women (An-Nisaa’ 25).
Saboda haka ana samun Qiyaas daga Aayah ta biyu, wadda ke takaita fadin hukuncin Zina (fasikanci) da ke cikin Aayah ta farko, zuwa zinar 'yanci.
The Qiyaas is therefore taken from the second Aayah, specifying the generality of the Hukm of Zinaa (fornication) in the first Aayah, to the fornication of the free.
5 – At-Takhsees (takaita ma'anar) na Sunnah ta hanyar Littafi:
5 – At-Takhsees (the specification) of the Sunnah by the Kitaab:
Shaidar gabaɗaya (Ad-Daleel Al-‘Aamm): Abin da aka ambata a cikin yarjejeniyar Al-Hudaibiyah:
The general evidence (Ad-Daleel Al-‘Aamm): That which was mentioned in the treaty of Al-Hudaibiyah:
Bisa tushen cewa babu wanda zai zo maka daga wajenmu, ko da yana kan addininka, face ka mayar da shi gare mu (Al-Bukhaari).
Upon the basis that none comes to you from us, and even if he was upon your Deen, except that you would return him to us (Al-Bukhaari).
Dalili: Maganar Allah Azza Wa Jalla game da matan da suka yi Hijira (Muhajirat):
The specifying Daleel: The Qawl of Allah ‘Azza Wa Jalla in respect to the females who made Hijrah (Muhaajiraat):
Kuma idan kun tabbatar da cewa su muminai ne, to kada ku mayar da su ga kafirai.
And if you have ascertained them to be believers, then do not return them to the disbelievers (Al-Mumtahanah 10).
Don haka Aayar ta ƙayyade abin da aka ambata a cikin Sulhu (yarjejeniya) ta Al-Hudaibiyah ga maza kawai. Wannan saboda abin da aka ambata a cikin rubutun yarjejeniyar yana da ma'ana ta gaba ɗaya (ʿĀmm) wanda ya haɗa da namiji da mace, yayin da Aayar ta zo musamman game da mata.
The Aayah has therefore specified what was mentioned in the Sulh (treaty) of Al-Hudaibiyah to men alone. That is because that which was mentioned within the text of the treaty was ‘Aamm (general) encompassing the man and the woman whilst the Aayah came specifically in regards to the women.
6 – Takhsees na Sunnah da Sunnah:
6 – Takhsees of the Sunnah by the Sunnah:
Shaidar gabaɗaya (Ad-Daleel Al-‘Aamm): Maganar Manzon Allah ﷺ:
The general evidence (Ad-Daleel Al-‘Aamm): The statement of the Messenger of Allah (saw):
Dangane da abin da ruwan sama, koguna, da rafuffuka ke shayarwa, kuma ya zama tushen ruwa, to ana biyan ‘Ushr (kashi goma). Dangane da abin da ake shayarwa ta hanyar wucin-gadi ko ban ruwa, to rabin ‘Ushr (kashi goma) ne ake biyan (Al-Bukhaari da Muslim).
In respect to that which nourished by the sky, rivers, streams and was a water supply the ‘Ushr (tenth) is due and in respect to that which is artificially nourished or irrigated then it is half the ‘Ushr (tenth) (Al-Bukhaari and Muslim).
Kuma hujja ta takamaimai: Maganar Manzon Allah ﷺ:
And the specifying Daleel (evidence): The Qawl of the Messenger (saw):
Babu sadaka a cikin abin da bai kai biyar awsaq ba (Al-Bukhaari).
There is no Sadaqah (due) on that which is less than 5 Awsaq (a measurement for land) (Al-Bukhaari).
Daleel na biyu saboda haka yana ƙayyade faɗin na farko don ya shafi batun wasu wajen biyar ko fiye da haka.
The second Daleel therefore specifies the generality of the first to applying to 5 Awsaq or more.
7 – Ƙayyadewar Sunnah ta hanyar Ijma'in Sahabbai
7 – The specification of the Sunnah by the Ijmaa’ As-Sahaabah:
Shaidar gabaɗaya: Maganar Manzon Allah ﷺ:
The general evidence: The statement of the Messenger (saw):
Lalle ne, gawar Musulmi bai kamata a riƙe ta a cikin iyalansa ba (Abu Dawood).
For verily the body (corpse) of the Muslim should not be held back amongst his family (Abu Dawood).
Dalili: Ijma'in Sahabbai kan jinkirta binne Manzon Allah ﷺ har sai da suka yi mubaya'a ga wani Khalifa (magaji) a bayansa.
The specifying Daleel: The Ijmaa’ As-Sahaabah upon the delaying of the burial of the Messenger of Allah (saw) until they had pledged allegiance to a Khalifah (successor) to him.
Saboda haka, Ijma'in Sahabbai ya takaita ma'anar gama-garin Hadisin Manzon Allah ﷺ, kuma yana nuna halaccin jinkirta binne mamaci idan Musulmi suna shagaltuwa da aikin nada Khalifa.
Consequently, the Ijmaa’ As-Sahaabah specifies the generality of the Hadeeth of the Messenger of Allah (saw) and indicates the permissibility to delay the burial of the deceased if the Muslims are preoccupied by the work to appoint the Khalifah.
8 – Takhsīs (Ƙayyade) Sunna da Qiyas:
8 – Takhsees of the Sunnah by Al-Qiyaas:
Shaidar gaba ɗaya: Maganar Manzon Allah ﷺ game da Zakka:
The general evidence: The Qawl of the Messenger of Allah (saw) in respect to the Zakaah:
Ana karɓar dukiyarsu daga masu arziki, a ba talakawansu.
It is taken from their rich and given to their poor.
Hujja mai ƙayyadewa: Halaccin bayar da sadaqa ta nafila bisa ƙiyasi da aka yi akan bayar da kyauta ko baiwa.
The specifying Daleel: The permissibility to give voluntary Sadaqah based upon the analogy made upon the giving of the gift or present.
Saboda haka, Qiyas yana takaita ma'anar gaba ɗaya ta Hadith dangane da bayar da Zakka ga Musulmai da karɓarta daga Musulmai, ba daga kafirai ba.
As such the Qiyaas is specifying to the generality of the Hadeeth in relation to giving the Zakaah to the Muslims and taking it from the Muslims and not the disbelievers.
9 – Takhsees Al-Mantooq bil-Mafhoom
9 – Takhsees Al-Mantooq by the Mafhoom:
Daleel Al-‘Aamm: Maganar (qawl) Manzon Allah ﷺ:
The Daleel Al-‘Aamm: The Qawl (statement) of the Messenger of Allah (saw):
Dangane da tumaki kuwa, to ga kowane tumaki arba'in akwai tunkiya ɗaya (wajibi) har zuwa 120 (Daawood da At-Tirmidhi).
In respect to the sheep, then for every forty sheep there is one sheep (due) up until 120 (Daawood and At-Tirmidhi).
Mantooq hadeeth (watau Dalaalat ul-‘Ibaarah) yana nuna cewa akwai Zakkah a kan tumaki daga 40 zuwa 120, ko an bar su suna kiwo a makiyaya ko kuma ana ciyar da su da ciyawa. Daleelin da ya ƙayyade wannan shi ne Qawlin Manzon Allah ﷺ.
The Mantooq of the Hadeeth (i.e. Dalaalat ul-‘Ibaarah) indicates that there is Zakaah due on sheep from 40 to 120, whether these were free grazing of the pasture or were being fed fodder. The specifying Daleel: Is the Qawl of the Messenger (saw)
Dangane da Sadaqah (watau Zakah) na tumaki, abin da yake wajaba a cikinsa shi ne kiwon da ake yi musu a fili (wato suna cin ciyawa a filaye ba tare da an ciyar da su ba), kuma hukuncin ya shafi wannan nau'i na kiwo.
In regards to the Sadaqah (i.e. Zakaah) of the Sheep it’s their free grazing (which it applies to) …
(Al-Bukhaari).
(Al-Bukhaari).
Mafhoom Hadeeth, wanda shi ne Mafhoom Mukhaalafah (fahimta mai akasi), yana nuni da cewa tumakin da ake ciyarwa da abinci ba sa wajabta zakka a kansu. Don haka Mafhoom hadeeth na biyu yana takaita ma'anar gabaɗaya ta Mantooq hadeeth na farko, dangane da wajabta zakka a kan tumakin da ake kiwo a fili su kaɗai (watau waɗanda suke zama a makiyaya suna ciyar da kansu daga gare su).
The Mafhoom of the Hadeeth, which is a Mafhoom Mukhaalafah (opposite understanding) indicates that the foddered sheep do not have Zakaah due upon them. The Mafhoom of the second Hadeeth therefore specifies the generality of the Mantooq of the first Hadeeth in respect to making Zakaah due upon the free grazing sheep alone (i.e. those which live in the pastures and feed off them).