Hujjiyyah (Hujjatuwar) Al-Istishaab da Dalilan Amfani da shi
Hujjiyat (proof Of Validity Of) Al-istishaab And The Adillah For Utilising It
1 – Hukuncin da aka tabbatar (Hukm Ath-Thaabit) a baya yana ci gaba da aiki muddin ba a tabbatar da canjin wannan hukunci ba. Hakan ya faru ne saboda abin da aka tabbatar da yakini (Yaqeen) ba ya ƙarewa sai da yakini.
1 – The Hukm Ath-Thaabit (established ruling) in the past remains as longs as the change of that Hukm has not been confirmed. That is because the matter established by certainty (Yaqeen) does not go away except by certainty.
Saboda haka, duk wanda ya yi alwala domin sallah sannan ya shiga shakka game da karyewar alwalar, yana sallah da alwalarsa muddin yana so ya yi sallah. Wannan saboda an ruwaito cewa wani mutum ya zo wurin Manzon Allah ﷺ yana cikin shakka, ya ce: "Mutum yana jin wani abu yana faruwa a cikin sallarsa." Sai ya ce ﷺ:
So the one who makes Wudoo’ for the Salaah and then has doubt in respect to breaking the Wudoo’, prays with his Wudoo’ as much as he wishes to pray. That is because it has been related that a man came to the Messenger of Allah (saw) with doubt and said: “The person perceives that something happens in his Salaah”. He (saw) said:
"Ba ya barin wurin har sai ya ji wata sauti ko ya ji wani wari" (Muslim ne ya rawaito shi).
“He does not (with emphasis) leave until he hears a sound or finds a smell” (Related by Muslim).
Saboda haka, ci gaba ko dorewar wani al'amari da aka tabbatar yana nan ya fi rinjaye akan rashinsa, alhali shakka game da shi ba ta cire shi. Wannan shi ne abin da Hadisin Manzon Allah ﷺ ya jagoranta zuwa gare shi, don haka Istishaab na alwala daga baya ba a cire shi da shakka a yanzu ba, sai dai yana nan. Sannan idan mutum ya tabbata game da faruwar abin da ke karya ta, to ba ya nan kuma.
Therefore, the continuance or remaining of a matter that has been determined to be present remains predominant over its absence whilst doubt in respect to it does not remove it. This is what the Hadeeth of the Messenger of Allah (saw) has guided to and as such the Istishaab of the Wudoo’ from the past is not removed by doubt (Shakk) in the present but rather it remains present. Then if the person is certain about the occurrence of that which invalidates it, it is no longer present.
2 – Manzon Allah ﷺ ya ce:
2 – The Messenger of Allah (saw) said:
"Lalle ni mutum ne kawai, kuma ana kawo mini rigingimu. Don haka wasu daga cikinsu na iya zama masu fasaha fiye da wasu, sai in yi imani da abin da yake faɗa, in yanke hukunci a cikin yardarsa. Don haka duk wanda na yanke wa hukunci a cikin yardarsa bisa haƙƙin wani Musulmi, to ba abin da zai samu sai guntun wuta..." (Al-Bukhari)
“Verily I am only a man and disputes are presented before me. So it might be that some of them are more eloquent than others and so I believe him to be truthful and judge in his favour. So the one whom I have judged in his favour at the expense of a Muslim’s right then it will only be a piece of the hell-fire…” (Al-Bukhari)
Wannan yana kafa hukunci bisa abin da ake gani a fili, wato abin da ake ji a cikin jayayya. Abin da ake gani a fili shi ne wanda aka tabbatar masa da hukunci a baya, don haka hukunci dole ne ya kasance daidai da abin da yake a fili. Idan wani ya yi da'awar akasin abin da yake a fili, to sai ya kawo dalili da zai goyi bayan da'awarsa. In ba haka ba, al'amarin zai ci gaba da kasancewa yadda yake a baya dangane da hukunci, kuma wannan shi ne ainihin ma'anar Al-Istishaab. Shi ne yanke hukunci kan wani al'amari a yanzu bisa tabbatar da shi (ko kafuwarsa) a baya, watau a da.
This establishes passing judgment upon what is apparent i.e. that which is heard in the dispute. The apparent matter is that which the Hukm of a matter has been confirmed for it in the past and so the Hukm must be in accordance to what is apparent. If someone then claims the contrary to what is apparent, then he must bring a Daleel that supports his claim. Otherwise the matter stays as it was in the past in respect to the Hukm and this represents the reality of Al-Istishaab. It is the passing of judgment upon a matter in the present based upon its affirmation (or having been established) in the past i.e. previously.
3 – Idan abin da aka tabbatar ko aka kafa a baya dangane da kasancewar wani al'amari, siffa ko abu, kuma ba a bayyana bacewarsa ba, to wajibi ne bisa larura (Daroorah) a yi zato (Zhann) cewa yana ci gaba da kasancewa a yanzu, kamar yadda yake a da. Wannan yana faruwa ne idan aiki da Zhann dangane da Ahkaam Ash-Shar'iyah wajibi ne, a lokacin da Ahkaam Ash-Shar'iyah ke dogara ga Ghalabat Azh-Zhann (abin da ya fi yiwuwa), kuma Al-Istishaab yana nufin yanke hukunci a kan al'amarin a yanzu bisa tabbatarwarsa da kafuwarsa a baya.
3 – If that which has been established or confirmed in the past in terms of the existence of a matter, description or thing, and its disappearance has not become apparent, then it is necessary by Daroorah (necessity) for to be thought (Zhann) to be remaining in the present time, as it had been before that. This is in the case where working with Zhann in respect to the Ahkaam Ash-Shar’iyah is Waajib in the case where the Ahkaam Ash-Shar’iyah are built upon Ghalabat Azh-Zhann (preponderance/what is most likely) and where Al-Istishaab represents passing the Hukm upon the matter in the present based upon its confirmation and having been established in the past.
Waɗannan abubuwa uku suna nuna cewa Istishaab hujja ce ta shari'a (Qaa'idah Shar'iyah) wadda za a iya amfani da ita. Wannan yana nufin cewa ana halatta a yi tafarri'i (At-Tafree') bisa gare ta. Saboda haka, game da abin da aka tabbatar ko aka kafa kasancewarsa ko wanzuwarsa, kuma ɓacewarsa bai bayyana ba, to zaman sa ko ci gaban sa ya fi rinjaye bisa zato (Ghalaba 'Alaa zh-Zhann).
These three matters represent a Daleel for the Istishaab being a ‘Qaa’idah Shar’iyah’ that is to be utilised. This means that it is permissible for branching (At-Tafree’) to take place upon it. Consequently, in regards to that which its presence or existence has been established or affirmed and its disappearance has not become apparent, then its remaining or continuance is preponderant (Ghalaba ‘Alaa zh-Zhann).