Al-Mutlaq da Al-Muqayyad (Maras Sharadi da Mai Sharadi)
Al-mutlaq And Al-muqayyad (the Unrestricted And The Restricted)
Ma'anar Mutlaq:
Definition of the Mutlaq:
Al-Mutlaq wata kalma (lafzh) ce wadda take nuna wata ma'ana (madlool) da ta yaɗu, wato ta kasance ta gama-gari a cikin jinsinta (jins).
Al-Mutlaq is a Lafzh (wording) that indicates a Madlool (indicated meaning) that is Shaa’i (widespread or universal) in its Jins (kind/type).
Wato, lafzi ne ke nuna Fard (abu ɗaya ko al'amari ɗaya) ko Afraad (abubuwa ko al'amura ɗaiɗai) waɗanda ba a ƙayyade su ba, kuma ba tare da ƙuntatawa ta magana ba. Misalin waɗannan kalmomi (alfaazh) su ne: Rajul (mutum), Rijaal (mutane), Kitaab (littafi) da Kutub (littattafai).
In other words, it is the Lafzh that indicates a Fard (individual element or matter) or non-specified Afraad (individual elements or matters) and without an expressional restriction. This is like the Alfaazh (worded expressions): Rajul (man), Rijaal (men), Kitaab (book) and Kutub (books).
Misali, idan za a ce:
For instance if it was to be said:
"Na ga maza (Rijaal) ko na karanta littafi (Kitaab)"
‘I saw men (Rijaal) or I read a book (Kitaab)’
Kalmar ‘Rijaal’ (maza) ba ta ƙayyade su wanene maza ba, don haka suna nufin kowane maza, kuma kalmar ‘Kitaab’ (littafi) tana nufin kowane littafi ba tare da an ƙayyade shi ko an takaita shi ba (Taqyeed).
The Lafzh ‘Rijaal’ (men) does not specify who the men are and so they are any men, and the Lafzh ‘Kitaab’ (book) means any book without being specified or being restricted (Taqyeed).
Ma'anar Al-Muqayyad (wanda aka takaita):
Definition of Al-Muqayyad (the specified):
Al-Muqayyad (wanda aka takaita) shi ne Lafzi wanda ya nuna ma’ana (Madlool) wadda take yaɗuwa ko gama-gari a cikin Jinsinta (irinta), amma kuma ana takaita ta (Taqyeed) da wani Wasf (siffa) daga cikin Awsaaf (siffofi).
Al-Muqayyad (the restricted) is the Lafzh that has indicated to a meaning (Madlool) that is widespread or universal in its Jins (kind/type) whilst being restricted (Taqyeed) by a Wasf (description) from amongst the Awsaaf (descriptions).
A wannan ma'anar, yana daga cikin Alfaazh (kalmomin da ke nuna ma'ana) da ke nuna wani Fard (ɗaya daga cikin abubuwan da aka ambata a cikin Afraad) wanda ba a ƙayyade shi ba, alhali kuma an haɗa shi da wata Siffah (siffa/halayya/sifa) da ke nuna takaitawa da ƙayyadewa.
In other words, it is from the Alfaazh (worded expressions) indicating a Fard from the Afraad (individual element from the individual elements) that are not specified whilst being linked to a Siffah (description/attribute/adjective) that indicates restriction and specification.
Misali: Rajul Urduniy (Wani mutumin Jordan) – 'Mutum' an takaita shi da Wasf ko Siffah ta Urduniy (ta Jordan).
Example: Rajul Urduniy (A Jordanian man) – ‘Man’ is restricted by the Wasf or Siffah Jordanian.
Rijaal ‘Iraaqiyoon (Mazan Iraƙi) – "Mazan" an iyakance su da siffar Iraƙi.
Rijaal ‘Iraaqiyoon (Iraqi men) – ‘Men’ are restricted by the description Iraqi.
Kitaab Taareekhiy (Littafin Tarihi) – 'Littafi' an takaita shi da siffar 'Tarihi'.
Kitaab Taareekhiy (A Historical book) – ‘Book’ is restricted by the Siffah (adjective) ‘Historical’.
Taqyeed Al-Mutlaq (Taƙaita abin da ya zo a sake):
Taqyeed Al-Mutlaq (Restricting the unrestricted):
Mutlaq (wanda ba shi da iyaka) yana zama Muqayyad (wanda aka takaita) ta hanyar sanya Siffah (siffa/kalmar bayyanawa/sifa) bayan sa. Abin da ake nufi da Siffah a nan ba ma’anarsa ta harshe ta Na’t (النعت/siffa ta sunan da yake bayyanawa) ba ce, domin wannan Siffah na iya zama a cikin tsarin Jaar ko Majroor, ko Zharf, ko Harf Al-Ghaayah, da sauran al’amura.
The Mutlaq (unrestricted) becomes Muqayyad (restricted) by the placing of a Siffah (adjective/descriptive word/attribute) after it. What is meant by Siffah here is not its linguistic meaning of Na’t (النعت/adjective) as this Siffah could be represented in the form of a Jaar or Majroor, or Zharf, or Harf Al-Ghaayah amongst other matters.
Misalai:
Examples:
Na wanke hannu na – Ma'anar Mutlaq Al-Yad (hannu ba tare da takura ba).
I washed my hand – Meaning Mutlaq Al-Yad (hand without a restriction).
Na wanke hannuna har zuwa wuyan hannu (an takaita wannan da Al-Jaar da Al-Majroor).
I washed my hand to the wrists (restricted by Al-Jaar And Majroor).
Na yi barci awa biyu (Mutlaq (ba tare da ƙayyadewa ba) awa biyu).
I slept two hours (Mutlaq (unrestricted) two hours).
Na yi barci na awa biyu a lokacin Zuhur (an takaita shi (Muqayyad) da Zharf (ma'anar lokaci)).
I slept two hours at Zhohr time (restricted (Muqayyad) by a Zharf (participle of time)).
Hukuncin Mutlaq:
The Hukm of the Mutlaq:
Lokacin da aka ambaci lafazi na Mutlaq (wanda ba a takaita shi ba) a cikin Daleel Shar'iy, to Mutlaq ɗin zai yi aiki a kan sigarsa ta rashin takaitawa. Kamar yadda yake a cikin Qawlin Allah Ta'aala:
When the Mutlaq (unrestricted) Lafzh (wording) is mentioned within the Daleel Shar’iy then the Mutlaq will function in its unrestricted form. This is like in the Qawl of Allah Ta’Aalaa:
Waɗanda suka yi zihar daga matansu, sa'an nan suka koma ga abin da suka faɗa, to, (wajibi ne) 'yantar da bawa kafin su taɓa juna.
And those who pronounce Zhihaar from their wives and then [wish to] go back on what they said, then [there must be] the freeing of a slave before they touch one another (Al-Mujaadalah 3).
Kalmar ‘Raqabah’ (bawa) lafzi ne Mutlaq (wanda ba shi da iyaka) kuma ba shi da wani sharadi ko takaitawa. Saboda haka ana ɗaukarsa kuma ana fahimtarsa bisa ma'anarsa ta mutlaka ko ba tare da iyaka ba. Don haka wajibi ne 'yantar da kowane bawa, ko Musulmi ne ko ba Musulmi ba, namiji ne ko mace.
The word ‘Raqabah’ (slave) is a Mutlaq (unrestricted) Lafzh and free from any restriction. It is therefore carried and understood upon its absolute or unrestricted form. The obligation is therefore the freeing of any slave, whether Muslim or non-Muslim, male or female.
Kuma yana kamar faɗar Allah (SWT):
And it is like the Qawl of Allah (swt):
Amma duk wanda bai samu ba [ko bai iya ba] - to, azumin kwana uku ne wajibi. Wannan shi ne kaffarar rantsuwa idan kun rantse (Al-Ma'idah 83).
But whoever cannot find [or afford it] - then a fast of three days [is required]. That is the expiation for oaths when you have sworn (Al-Maa’idah 83).
Lafzin (kalmar) ‘Thalaathati Ayyaamin’ (kwanaki uku) lafzi ne na Mutlaq, don haka ana iya yin azumin a warwatse (a kwanaki daban-daban) ko kuma a yi shi a jere (kwanaki uku a jere).
The Lafzh (wording) ‘Thalaathati Ayyaamin’ (Three days) is a Mutlaq Lafzh and so it can be fasted separately (on different days) or it can be fasted consecutively (three days in a row).
Hukuncin Muqayyad:
The Hukm (ruling) of the Muqayyad:
Idan aka ambaci lafazin da aka takaita (Muqayyad) a cikin nassin shari'a, to ba ya halatta a soke wannan takaitawa sai da dalili, kuma wajibi ne a bi shi kamar yadda ya zo a cikin nassi. Misali shi ne faɗin Allah (SWT) game da kaffarar Zihar:
When the Muqayyad (restricted) Lafzh is mentioned within the Nass Shar’iy (text) then it is not permissible to cancel that Qaid (restriction) unless there is a Daleel (evidence) to do so and it is obligatory to follow it as it has come mentioned in the text. That is like the Qawl of Allah (swt) in respect to the Kaffaarah (expiation) for Azh-Zhihaar:
Kuma wanda ba zai samu ba, to, azumin watanni biyu a jere kafin su taba juna.
And he who does not find [a slave] - then a fast for two months consecutively before they touch one another (Al-Mujaadalah 4).
Azumin watanni biyu an iyakance shi da kasancewa a jere, don haka, domin kaffara ta yi aiki, dole ne a yi azumin watanni biyu a jere ba tare da an katse shi ta hanyar sha'awa (karya azumi) a rana guda cikin wannan lokaci ba. Idan ya karya azuminsa ko bai yi azumi ba na rana ɗaya ko fiye a cikin azuminsa, kaffararsa za ta ɓaci kuma ba za ta yi aiki ba.
The fasting of two months is Muqayyad (restricted) with consecutiveness and therefore, for the Kaffaarah (to count), two months must be fasted consecutively without that being broken by the Iftaar (breaking of fast) on a single day within that period. If he was to break his fast or not fast for a day or more during his fasting, his Kaffaarah (expiation) would be invalidated and would not count.
Wani misali na wannan ya zo ne a cikin Maganar Allah Ta'aala:
Another example of this is found in the Qawl of Allah Ta’Aalaa:
Sai dai 'yanta wuya ce mumini bawa (An-Nisaa' 92).
Then [only] the freeing of a believing slave (An-Nisaa’ 92).
Saboda haka, ba zai ƙidaya ba idan bawan da aka 'yanta bai kasance mumini ba.
Therefore, it would not count if the freed slave was not a believer.
Ɗaukar Mutlaq (wanda ba shi da iyaka) zuwa Muqayyad (wanda aka iyakance):
Carrying the Mutlaq (unrestricted) over to the Muqayyad (restricted):
A Mutlaq lafzh na iya zuwa a cikin nassin Shari'a, yayin da wannan lafzin guda ɗaya ya zo Muqayyad (an takaita shi) a wani nassin Shari'a. Shin, a wannan yanayi, ana mayar da Mutlaq zuwa ga Muqayyad, wato ma'anar da ake nufi da Mutlaq lafzh ita ce ta Muqayyad lafzh? Ko kuwa, ana aiki da Mutlaq a cikin yanayinsa na rashin takaitawa a cikin nassin da aka same shi kuma aka ambace shi a cikinsa, sannan Muqayyad kuma yana aiki bisa ga takaitawarsa da aka samu a cikin nassin da aka ambace shi a cikinsa? Domin amsa wannan, wajibi ne a sami ilimin Hukunci (hukunci) da Sabab (dalili) ga kowane ɗaya daga cikin nassoshin biyu.
A Mutlaq Lafzh could be mentioned in a Shar’iy text whilst the same Lafzh is mentioned Muqayyad (restricted) in another Shar’iy text. And so in this case, is the Mutlaq carried over to the Muqayyad which means: The intended meaning of the Mutlaq Lafzh is that of the Muqayyad Lafzh? Or, is the Mutlaq worked with in its unrestricted state in the Nass (text) that it was found and mentioned within whilst the Muqayyad works in accordance to its restriction found within the text it was mentioned in? To answer this, it is necessary to have knowledge of the Hukm (ruling) and the Sabab (cause) for each of the two texts:
1 – Idan hukunci (Hukm) da dalilin (Sabab) a cikin nassoshin biyu sun zama daya ne, to ana mayar da Mutlaq zuwa Muqayyad (wato Muqayyad ne ke rinjaye). Misali a kan haka:
1 – If the Hukm and Sabab in both texts are unified or one and the same then the Mutlaq is carried over to the Muqayyad (i.e. the Muqayyad prevails). An example of that:
Allah (SWT) ya ce:
Allah (swt) said:
An haramta muku mushen (mataccen dabba), da naman alade (Al-Ma'ida 3).
Haraam (prohibited) for you are the Maitah (dead non-slaughtered meat/carrion) and the flesh of pig (Al-Maa’idah 3).
Kuma Ya ce (SWT):
And He (swt) said:
Ka ce: "Ban samu a cikin abin da aka yi mini wahayinsa ba wani abu haramun da ake ci ga wanda yake son ci, sai dai idan ya zama mayyata (dabbar da ta mutu) ko jinin da aka zubar" (Al-An'aam 145).
Say: "I find not in that which has been inspired to me anything forbidden to be eaten by one who wishes to eat it, unless it be Maitah (a dead animal) or blood poured forth (Al-An’aam 145).
Lafzin ‘Dam’ (jini) a Aayar farko yana da ma’ana gabaɗaya (Mutlaq), wadda ta shafi jinin da yake zubowa da wanda ya daskare, amma lafzin ‘Dam’ a Aayar ta biyu lafzi ne mai iyaka (Muqayyad) ta hanyar siffa (Wasf) ‘Masfooh’ (wanda ke zuba/fitowa da karfi). Saboda haka, hukuncin ayoyin biyu ɗaya ne kuma iri ɗaya, wato haramcin jini, kuma dalilin hukuncin (Sabab) shi ma ɗaya ne ko iri ɗaya, kamar yadda wasu malamai (‘Ulamaa’) suke ganin hakan, wato cutarwa (Darar) da ke tasowa daga zubar da jini.
The Lafzh ‘Dam’ (blood) in the first Aayah is Mutlaq (unrestricted) applying to that which pours and that which is congealed whilst the Lafzh ‘Dam’ (blood) in the second Aayah is a Muqayyad (restricted) Lafzh (wording) by the Wasf (descriptive attribute) ‘Masfooh’ (poured forth/gushing). Therefore, the Hukm in respect to both of the Aayahs is unified and one and the same, which is the Hurmah (prohibition) of blood, and the Sabab of the Hukm is unified or one and the same, as some ‘Ulamaa’ consider it, and that is the Darar (harm) arising from the yielding of the blood.
A nan, idan hukuncin da sababin suka hadu a cikin nassoshi biyu, to ana mayar da ma'anar Mutlaq zuwa ta Muqayyad (wato Muqayyad din ne yake rinjaya, yana takaita Mutlaq kuma yana aiki a kansa). Saboda haka, abin da ake nufi game da haramcin jini shi ne jinin "Masfooh", wato jinin da yake zuba daga dabbar da aka yanka, alhali jinin wanda ba irin wannan ba halal ne, kamar jinin hanta da na baffa, da jinin da ya rage a cikin nama (tsoka) da jijiyoyi.
Here, in the case of the unification of the Hukm and the Sabab within the two texts, then the Mutlaq is carried over to the Muqayyad (i.e. the Muqayyad prevails and restricts and applies upon the Mutlaq). Consequently, what is intended in respect to the prohibition of the blood is the ‘Masfooh’ blood which refers to the blood that pours out from the slaughtered animal whilst the blood which is not of that type is Halaal like that of the liver, spleen and the blood that remains within the meat (flesh) and the veins.
2 – Al-Mutlaq ba ya ɗauka zuwa ga al-Muqayyad idan sun bambanta dangane da hukunci, ko dangane da sabab, ko dangane da duka biyun:
2 – The Mutlaq is not carried over to the Muqayyad if they differ in respect to the Hukm or in respect to the Sabab or in respect to both:
Misali:
Example:
Allah (SWT) ya ce:
Allah (swt) said:
Ya ku waɗanda suka yi imani, idan kuka tashi zuwa salla, ku wanke fuskokinku da hannayenku har zuwa gwiwar hannu (Al-Ma'ida 6).
O you who have believed, when you rise to [perform] prayer, wash your faces and your forearms to the elbows (Al-Maa’idah 6).
Kuma Ya ce (SWT):
And He (swt) said:
Sai ku nemi ƙasa mai tsarki, ku shafa da ita fuskokinku da hannuwanku. (Al-Ma'ida 6)
Then seek (clean) earth and wipe over (Tayammum) your faces and hands with it (Al-Maa’idah 6).
Lafzh ‘Aideekum Ilaa l-Maraafiq’ (hannuwanku zuwa ga gwiwar hannu) yana da ma'ana da aka takaita (muqayyad) a cikin nassi na farko.
The Lafzh ‘Aideekum Ilaa l-Maraafiq’ (your arms to the elbows) is Muqayyad in the first text.
Kalmar 'Aideekum' (hannayenku) a cikin rubutu na biyu tana cikin ma'anar mutlaq.
And the Lafzh ‘Aideekum’ (your hands) is Mutlaq in the second text.
Ba a ɗauke Mutlaq zuwa ga Muqayyad a cikin waɗannan nassoshi guda biyu ba, saboda bambancin da ke tsakaninsu ta fuskar Hukunci. Na farko yana da alaƙa da Alwala, na biyu kuwa yana da alaƙa da Tayammum, duk da cewa Sabab (dalili) na duka biyun ɗaya ne, wato niyyar yin Salla.
The Mutlaq is not carried over to the Muqayyad in these two texts due to the difference in respect to the Hukm. The first relates to the Wudoo’ whilst the second relates to At-Tayammum even though the Sabab (reason) for both is one and the same and that it is the wish to perform the Salaah.
Ga wani misali:
Another example:
Allah (SWT) ya ce game da Kaffarar Zihar:
Allah (swt) said in respect to the Kaffaarah (expiation) of Azh-Zhihaar:
Waɗanda suke yin zihari daga matansu, sa'an nan su koma ga abin da suka faɗa, to (wajibi ne) 'yanta bawa kafin su taɓa juna.
And those who pronounce Zhihaar from their wives and then [wish to] go back on what they said, then [there must be] the freeing of a slave before they touch one another (Al-Mujaadalah 3)
Allah (SWT) ya ce game da kisan kuskure ko kisan ba da niyya ba:
And Allah (swt) said in respect to the mistaken or unintentional killing:
Sai dai ’yantar da bawa mumini (An-Nisaa’ 92
Then [only] the freeing of a believing slave (An-Nisaa’ 92
Kalmar 'Raqabah' (bawa) ta zo a cikin nassi na farko ba tare da takaitawa ba (mutlaqan).
The Lafzh ‘Raqabah’ (slave) came in the first text Mutlaqan (unrestricted).
Lafzin ‘Raqabah Mu'minah’ (baiwa mai imani) a rubutu na biyu ya zo da Muqayyadan (an takaita shi).
The Lafzh ‘Raqabah Muminah’ (believing slave) in the second text came Muqayyadan (restricted)
A cikin na farko, Sabab (dalili) shi ne Az-Zihaar, sannan a cikin na biyu, Sabab shi ne Al-Qatl (kisa), kodayake dukkansu sun haɗu a fannin Hukm, wato wajibcin Al-Kaffaarah (kaffara).
In the first the Sabab (cause) was Azh-Zhihaar and in the second the Sabab was Al-Qatl (killing) even if they are unified in respect to the Hukm which is the obligation of Al-Kaffaarah (expiation).
Ga wani misali:
Another example:
Allah (SWT) ya ce a cikin Ayar Alwala:
Allah (swt) said in the Aayah of Wudoo’:
Da hannayenku har zuwa gwiwar hannu (Al-Ma'idah 6).
And your forearms until the elbows (Al-Ma’idah 6).
Kuma Ya ce (SWT) a cikin Aayar da ke game da Hadd (hukuncin da aka tsara) na Sariqa (sata):
And He (swt) said in the Aayah about the Hadd (prescribed punishment) for Saraqah (theft):
Kuma ɓarawo namiji da ɓarawuwa mace ku yanke hannayensu (Al-Ma'idah 38).
And the male thief and female thief cut their hands (Al-Maa’idah 38).
Lafzh (kalma) "ʿAydīkum ilā l-Marāfiq" (hannaye zuwa gwiwoyi) an takaita ta (Muqayyad).
The Lafzh (wording) ‘Aideekum Ilaa l-Maraafiq’ (hands to the elbows) is Muqayyad (restricted).
Kalmar "Aideehimaa" a rubutu na biyu tana da ma'ana mai yalwa (Mutlaq).
And the Lafzh ‘Aideehimaa’ in the second text is Mutlaq.
Ba a ɗauke Mutlaq zuwa Muqayyad saboda bambancin da ke tsakanin Hukm da kuma Sabab. Wannan saboda wajabcin wanke hannaye (ko hannu) yana kan Sabab (dalili) na nufin yin Salla, kuma a nassi na biyu wajabcin yanke hannu yana kan Sabab na sata.
The Mutlaq is not carried over to the Muqayyad due the difference in respect to the Hukm and in respect to the Sabab. That is because the obligation of washing the hands (or arms) is due to the Sabab (reason) of wanting to perform the Salaah. And in the second text the obligation of cutting the hand is due to the Sabab of theft.
Takyidin mutlaq (ƙayyade abin da ba a ƙayyade ba) yana kama da takhsis din na 'aam (na gaba ɗaya), don haka abin da ke faruwa tsakanin 'aam da khaass yana faruwa ne tsakanin mutlaq da muqayyad.
The Taqyeed (restriction) of the Mutlaq (unrestricted) is like the Takhsees (specification) of the ‘Aamm (general) and so what happens between the ‘Aamm and the Khaass happens between the Mutlaq and Muqayyad.
Saboda haka, Littafi (Kitaab) ana takaita shi (ana ƙayyade shi) ta hanyar Littafi, Sunnah, Ijma'in Sahabbai (Ijmaa' As-Sahaabah) da kuma Qiyas (Al-Qiyaas). Haka kuma, Sunnah ana takaita ta (Muqayyad) ta hanyar Littafi, Sunnah, Ijma'in Sahabbai da kuma Qiyas.
Therefore, the Kitaab is restricted by the Kitaab, the Sunnah, Ijmaa’ As-Sahaabah and Al-Qiyaas. And the Sunnah is restricted (Muqayyad) by the Kitaab, the Sunnah, Ijmaa’ As-Sahaabah and Al-Qiyaas.