Hujjojin biyu su ne Qat'iy Ath-Thuboot da Qat'iy Ad-Dalaalah (tabbatacce a isnadi da ma'ana).
- The two evidences are Qat’iy Ath-Thuboot and Qat’iy Ad-Dalaalah (definite in transmission and meaning).
Aayar farko ta nuna cewa kowace mace da mijinta ya rasu tana da lokacin jira (‘Iddah) na wata huɗu da kwana goma, ko tana da ciki ko ba ta da ciki.
- The first Aayah indicates that every woman whose husband passes away has a waiting period (‘Iddah) of four months and ten days, whether she was pregnant or not pregnant.
Aayar ta biyu ta nuna cewa iddar kowace mace mai ciki tana ƙarewa ne idan ta haihu, ko mijinta ya rasu ko an sake ta.
- The second Aayah indicates that the waiting period of every pregnant woman lasts until she gives birth, whether her husband died or she was divorced.
Rikicin da ke bayyana tsakanin hujjojin biyu shi ne:
The apparent conflict between the two evidences is:
- Ga wadda mijinta ya rasu alhali tana da ciki, nassi na farko ya tabbatar da cewa iddarta watanni huɗu da kwana goma. Wannan saboda kalmomin nassin ('Alfaazh') na gaba ɗaya ne ('Aammah), suna shafar mai ciki da wadda ba ta da ciki.
- For the one whose husband has died whilst she is pregnant the first text dictates that her waiting period (‘Iddah) is four months and ten days. That is because the Alfaazh (wordings) of the text are ‘Aammah (general), encompassing the pregnant and non-pregnant.
- Ga matar da mijinta ya rasu alhali tana da ciki, nassi na biyu ya tanadi cewa iddarta (lokacin jiran ƙarewar aure ko makoki) shi ne har sai ta haihu, kuma wannan lokaci yana iya zama ba fiye da mako guda ba ko ma ƙasa da haka, wanda ke nufin cewa iddarta na iya zama ƙasa da watanni huɗu da kwana goma (wanda aka ambata a cikin ayar farko).
- For the one whose husband has died whilst she is pregnant the second text dictates that her waiting period (‘Iddah) is until she gives birth and that period of time could be as little as a single week or even less which means that her ‘Iddah (waiting period or mourning) could well be less than the four months and ten days (mentioned in the first Aayah).
Saboda haka, hukuncin Al-'Iddah a nassi na farko ya sabawa hukuncinsa a nassi na biyu dangane da mace mai ciki wadda mijinta ya rasu. Shin iddarta watanni huɗu da kwana goma ne, ko kuwa sai ta haihu?
Consequently, the Hukm of Al-‘Iddah in the first text conflicts with its Hukm in the second text in relation to the pregnant woman whose husband has died. Is her waiting period four months and ten days or until she has given birth?
- Tasadum da ke tsakanin nassoshi biyu na Qat'iy (tabbatattu) a nan tasadum ne na zahiri (wato kamar suna karo da juna), kuma hakan saboda, kamar yadda muka bayyana, babu wani karo na hakika tsakanin dalilai biyu na Qat'iy ko biyu na Zhanniy masu karfi iri daya. Don haka yana yiwuwa a kawar da wannan tasadum na zahiri tsakanin nassoshin biyu ta hanyar Al-Jam'u (hada su wuri daya), At-Tawfeeq (sasantawa) tsakaninsu, da kuma mukallafi ya yi aiki ko ya bi dukkansu biyu.
- The conflict in these two Qat’iy (definite) texts is an apparent conflict (i.e. seems to be conflicting) and that is because as we have explained, there is no real conflict between two Qat’iy or two Zhanniy evidences of the same strength. It is therefore possible to remove this apparent conflict between the two texts by way of Al-Jam’u (bringing them together), At-Tawfeeq (reconciling) between them and by the Mukallaf working with or acting by them both.
Daga cikin hanyoyin haɗawa (Al-Jam'u) da sasantawa (At-Tawfeeq) tsakanin nassosin biyu da aka tattauna a sama shi ne cewa iddar mace mai ciki wadda mijinta ya rasu ta kasance bisa ga mafi tsawon cikin lokutan biyu. Don haka idan ta haihu kafin cika watanni huɗu da kwana goma bayan mutuwar mijinta, za ta ci gaba da jira har sai watanni huɗu da kwana goma sun cika. Idan kuwa watanni huɗu da kwana goma sun wuce kafin ta haihu, sai ta jira har sai ta haihu don iddarta ta cika. Ta haka ne aka yi aiki da abin da ke cikin nassosin biyu tare, kuma an kawar da sabanin da ake tsammanin yana tsakaninsu.
- From amongst the paths of bringing together (Al-Jam’u) and reconciling (At-Tawfeeq) between the two texts discussed above is that the ‘Iddah (waiting period) of the pregnant woman whose husband has died be in accordance to the furthest of the two times. So if she was to give birth before the passing of the four months and ten days following the death of her husband, she would continue to wait until the four months and ten days had been completed. If, on the other hand, the four months and ten days passes before she gives birth, she would wait until she gives birth for her ‘Iddah to be completed. In this way what is included within both texts has been worked and acted in accordance with, whilst the conflict which was imagined to exist between them has been removed.