Mushkil shi ne lafzi wanda dalālarsa (ma'anar da yake nunawa) ba ta bayyana ba dangane da ma'anar da ake nufi da shi. Yana nuna rashin bayyana ma'ana wanda ke samuwa daga siffar kalma (Seeghah) ko salon magana (Usloob), kuma wannan ma'ana ba za a iya fahimta ko tabbatar da ita ba sai da Ijtihaad.

The Mushkil is the Lafzh which its Dalaalah (implication) is not clear in respect to the meaning that is intended from it. It represents a lack of clarity arising from the Seeghah (form) or the Usloob (style) and this meaning cannot be comprehended or ascertained without Ijtihaad.

Saboda haka Mushkil ya fi Khafiy duhu, domin Lafzin Khafiy a bayyane yake a cikin Dalaalah (ma'ana/ishara), alhali Lafzin Mushkil ba a bayyane yake a cikin Dalaalarsa ba.

The Mushkil is therefore more obscure that the Khafiy because the Lafzh of the Khafiy is clear in Dalaalah (implication), whilst the Lafzh of the Mushkil is not clear in its Dalaalah.

Misali:

Example:

Allah (SWT) ya ce:

Allah (swt) said:

Al-Qur'u kalma ce mai ma'anoni biyu (lafzin da yake da ma'anoni fiye da ɗaya), saboda haka ma'anarsa ba ta bayyana sarai ba. A wajen Larabawa tana nuna ma'anoni biyu masu yiwuwa: At-Tuhr (tsarki) da Al-Haid (haila). Duk da cewa an san cewa Ash-Shaari' (Mai shari'a) ya nufi ɗayan cikinsu ba ɗayan ba, domin wajibi ne a sami hukunci guda ɗaya ga mas'ala guda ɗaya. A lokaci guda kuma, aikin Musulmi ne ya nemi wannan hukuncin ya san shi ta hanyar Ijtihadi.

The Qur’u is a Mushtarak Lafzh (a worded expression that holds more than one meaning) and hence its meaning is unclear. Amongst the Arabs it indicates two (possible) meanings: At-Tuhr (purity) and Al-Haid (menstruation). That is whilst it is known that the Shaari’ (Legislator) intended one of them and not the other because it is necessary for there to be one Hukm for one Mas’alah. At the same time, it is the duty of the Muslim to search for this Hukm and know it via Ijtihaad.

To jen, kalmar ‘Qur’u’ kalma ce mai ma’ana biyu (Lafzh Mushtarak) da ke nuna ma’anoni biyu: tsarki (purity) da haila (menstruation). Saboda amfani da wannan kalma a cikin ayar, an sami Ishkaal (matsala ko rikitarwa). Saboda haka an dauki wannan rubutu a matsayin Mushkil (mai rikitarwa).

So the Lafzh ‘Qur’un’ is a Lafzh Mushtarak indicating two meanings: Purity and menstruation and as a result of the usage of this Lafzh in the Aayah an Ishkaal (a difficult or problematic issue) has arisen. This text has therefore been considered to be Mushkil (problematic).

Yanzu zan gabatar da hoto na ijtihadan malaman fiqhu game da rinjayar daya daga cikin ma'anoni biyu bisa wata ma'ana, ta hanyar Qara'in (alamomi) da Adillah (dalilai) wanda mujtahid ya ga shi ne mafi yawan yiwuwa ko mafi rinjaye wajen nuna abin da Ash-Shaari' (Mai shari'a) ya nufa.

I will now present a picture of the Ijtihaadaat of the Fuqahaa in regards to outweighing one of the two meanings over the other by way of Qaraa’in (connotations) and Adillah (evidences) that the Mujtahid found most probable or preponderant to reflect what the Shaari’ (Legislator) intended.

A – Ra'ayin Hanafiyya cewa ma'anar da aka nufa da 'Al-Qur'u' ita ce 'Al-Haid' (haila):

A – The opinion of the Hanafiyah that the intended meaning of ‘Al-Qur’u’ is ‘Al-Haid’ (menstruation):

Sun dogara da hujjarsu a kan abu mai zuwa: Cewa Allah Ta'ala ya sanya iddah ta watanni a cikin halin da iddah ta hailar (haila) ba ta yiwuwa. Wannan yana nuna cewa haila ita ce asali dangane da lokacin jira, kamar yadda aka ambata a cikin faɗin Allah Ta'ala:

They based their deduction upon the following: That Allah Ta’Aalaa made I’tidaad or ‘Iddah (period of waiting) by months in the case where the period of waiting by the Haid (menstruation) is not possible. That indicates that the Haid (menstruation) is the Asl (origin) in respect to the waiting period as was mentioned in the Qawl of Allah Ta’Aalaa:

Hikimar shari'ar iddah (lokacin jira) ita ce sanin cewa mahaifa tana cikin 'yanci kuma babu ciki. Abin da ke tabbatar da hakan shi ne haila (haila) ba tsarki (tsarki) ba.

The Hikmah (wisdom) of the legislation of the I’tidaad (waiting period) is to know that the womb is free and that there is no pregnancy. What makes that evident is the Haid (menstruation) and not the Tuhr (purity).

B – Ra'ayin Shafi'iyya cewa ma'anar 'Al-Qur'u' da aka nufa ita ce 'At-Tuhr' (lokacin tsarki tsakanin haila), kuma an fitar da wannan hukunci ne bisa abubuwan da ke biyowa:

B – The opinion of Ash-Shaafi’iyah that the intended meaning of ‘Al-Qur’u’ is ‘At-Tuhr’ (period of purity in between menstruation) the deduction of which was based upon the following:

Allah (SWT) ya ce:

Allah (swt) said:

Ku sake su a lokacin farkon ‘iddarsu, kuma wannan yana faruwa ne alhali an sani cewa saki na halal ko na shari’a yana faruwa ne a lokacin tuhr (tsarki) ba a lokacin haid (haila) ba. Saboda haka, an tanadi sunan ‘iddah (lokacin jira) domin lokacin tuhr (tsarki). Kuma sun ce kalmar ‘thalaathah’ (uku) a cikin Faɗinsa (swt):

This means: Divorce them for the commencement of their ‘Iddah and this is whilst it is known that the legitimate or legal Talaaq (divorce) occurs in the state of Tuhr (purity) and not the state or condition of Haid (menstruation). Consequently, the name of ‘Iddah (waiting period) was provided for the (period of) Tuhr (purity). And they said that the Lafzh (wording) ‘Thalaathah’ (three) in His Qawl (swt):

Cewa lafzin ya zo ne a siffar mata (Mu’annath), alhali an sani a harshen Larabci cewa idan adadin yana na mata, to abin da ake ƙidaya (Al-Ma’dood) yana na namiji (Mudhakkar), ba na mace ba. Don haka abin da ake nufi shi ne ‘at’hur’ uku (watau tsarkaka uku), ma’ana Al-Qur’u shi ne At-Tuhr (lokacin tsarki) ba Al-Haid (lokacin haila) ba. Wani misali:

That the Lafzh came in the feminine form (Mu’annath) whilst it is known in the Arabic language that if the number is feminine then the thing or matter being numbered (Al-Ma’dood) is masculine (Mudhakkar) and not feminine. What is intended therefore is three ‘At’hur’ (i.e. three Tuhrs) meaning that the Qur’u is At-Tuhr (period of purity) and not Al-Haid (period of menstruation). Another example:

Matsalar (ishkaal) a nan ba ta cikin wata kalma guda ɗaya ba, illa tana cikin salon magana (usloob). To, wane ne aka nufa da faɗin Allah Ta'aala:

The ‘Ishkaal (problematic matter of difficulty) here does not lie in one single Lafzh (worded expression) but it is rather within the Usloob (style). So who is it that is intended by the Qawl of Allah Ta’Aalaa:

Shin mijin ne ko kuwa waliyyi (majiɓinci)? Hanafiyyah sun ga cewa yana nufin mijin ne, domin wannan ma'anar ita ce ta dace da salon magana (Usloob), kuma shi (mijin) ne mai ikon ɗaurin aure, wato ƙulli ko kwangilar auren da aka kammala ta hanyar ɗaurin auren. Malikiyyah kuwa sun ce wanda yake riƙe da ƙullin auren shi ne waliyyi, la'akari da cewa ita ƙarama ce (Qaasirah). Sai dai wannan fassarar nesa ce.

Is it the husband or it is the Wali (guardian)? The Hanafiyah viewed that it refers to the husband because it is the meaning that is in agreement with the Usloob (style) and he (the husband) is the possessor of the knot or contract of marriage that was completed by the contract of the marriage. Al-Maalikiyah however said that the one in whose hand is the knot of the marriage is the ‘Wali’ with the consideration that she is Qaasirah (young). That however is a distant interpretation.

Ba a aiwatar da nassi ko a yi amfani da shi ba sai bayan an san maqsudinsa (ma'anar da aka nufa) daga gare shi ta hanyar Ijtihadi Al-Mu'tabar (wato hanyar ijtihadi ingantacciya kuma wadda malamai suka amince da ita).

The text is not implemented or applied until after the Maqsood (intended meaning) from the text is known by way of Al-Ijtihaad Al-Mu’tabar (i.e. valid and recognised process of Ijtihaad).