Mun ce Mafhoomul-Mukhaalafah ana amfani da shi ne tare da Siffah, da Shart, da Ghaayah, da kuma 'Adad.

We have said that the Mafhoom Al-Mukhaalafah is utilised with the Siffah, the Shart, the Ghaayah and the ‘Adad.

Ba a amfani da Mafhoom ul-Mukhaalafah sai a waɗannan misalai kawai, kamar haka:

The Mafhoom ul-Mukhaalafah is not utilised in other than these like:

1 – Ma'nan Mafhoom Al-Mukhaalafah ba a amfani da shi kwata-kwata tare da Ism (suna), ko suna ne na mutum kamar a jumlar "Zaid Qaa'im (yana tsaye)", domin hakan ba ya nuna cewa "Sa'eed" (wato wani mutum) ba ya tsaye. Haka abin yake idan Ism din na jinsi ne, kamar a cikin Hadeeth:

1 – The Mafhoom Al-Mukhaalafah is not used at all with the Ism (noun) whether it was an ‘Alam (name) like in the sentence ‘Zaid Qaa’im (is standing)’ and that is because it does not indicate that ‘Sa’eed’ (i.e. someone) else is not standing. The same applies if the ‘Ism’ was for a ‘Jins’ kind like in the Hadeeth:

Kasancewar zakkar tumaki ta wajaba ba ya nuna cewa babu zakka da ta wajaba a kan shanu.

The Zakaah being due on the sheep does not indicate that there is no Zakaah due upon cows.

Haka ma yake a game da Laqab (suna/lakabi) kamar a cikin magana: ‘Mutumin dogo mai karimci ne’, kuma hakan ya faru ne saboda mutumin da ba dogo ba shi ma yana iya zama mai karimci. 2 – Mafhoom Al-Mukhaalafah ba ya aiki tare da Wasf wanda ba Mufhim ba (wanda ba a iya fahimtar dalili a kansa) dangane da Mafhoom Al-Mukhaalafah, kamar a cikin maganar Manzon Allah ﷺ:

The same applies in respect to the Laqab (title/label) like in the statement: ‘The tall man is generous’ and that is because the man who is not tall could (also) be generous. 2 – The Mafhoom Al-Mukhaalafah does not function with the Wasf that is not Mufhim (open to reasoning) in respect to the Mafhoom Al-Mukhaalafah like in the statement of the Messenger of Allah (saw):

Hadisi bai nuna cewa wanda ba mai roƙo ba bashi da haƙƙi a cikin zakka, sai dai zakka tana zuwa ga mai roƙo da kuma ga wanda ba shi ba. Sifa (wasf) ba ta bayyana ma'ana ba, watau mai buɗewa ga fahimtar wani dalili, ba kuma mai dacewa ba (munaasib). Saboda haka Mafhoom Al-Mukhaalafah ba ya aiki a kanta.

The Hadeeth does not indicate that other than the Saa’il does not have a right in respect to the Zakaah but rather the Zakaah is provided to the Saa’il and to other than him. The Wasf (description) is Ghair (not) Mufhim i.e. open to understanding a reasoning and not Munaasib (suitable). The Mafhoom Al-Mukhaalafah consequently does not work in respect to it.

3 – Mafhoom Al-Mukhaalafah ba ya aiki tare da fahimtar 'Innamaa' (إنَّما) domin ba ta nuna 'Al-Hasr' (takaitawa da iyakancewa) a fili ba, sai dai idan akwai Qareenah (alamar da ke haɗa magana ko shaida). Idan kuma ta nuna 'Hasr' (takaitawa/iyakancewa), to tana da Mafhoom Al-Mukhaalafah (fahimta ta akasi), kamar a cikin Maganar Allah Ta'aalaa:

3 – The Mafhoom Al-Mukhaalafah does not work with the understanding of ‘Innamaa’ (ماَّإن (because it does not decisively indicate ‘Al-Hasr’ (restriction and limitation) but only indicates ‘Al-Hasr’ when accompanied by a Qareenah (connotation or linking indication). If it does indicate the ‘Hasr’ (restriction/limitation) then it has a Mafhoom Al-Mukhaalafah (opposite understanding) like in the Qawl of Allah Ta’Aalaa:

Mafhūm Al-Mukhālafah da ake samu daga Āyar yana nuna cewa ba a bai wa wanda ba ɗaya daga nau'o'in takwas da aka ambata a cikin Āyar ba zakka, saboda kasancewar Qareenah (alama/hujja) da ke nuna cewa kalmar 'Innamaa' tana ga Hasr (takaitawa/iyakancewa).

The Mafhoom Al-Mukhaalafah that is attained from the Aayah indicates that the Zakaah is not given to other than the eight categories mentioned within the Aayah due to the presence of the Qareenah indicating that the ‘Innamaa’ is for ‘Hasr’ (restriction/limitation).

Idan kuma "Innamaa" ba ta nuna "Al-Hasr" ba, to babu "Mafhoom Al-Mukhaalafah" a gare ta, kuma wannan yana kama da maganar Manzon Allah ﷺ:

If, however the ‘Innamaa’ does not indicate ‘Al-Hasr’, then there is no Mafhoom Al-Mukhaalafah for it and that is like the Qawl of the Messenger (saw):

Babu wani mafhoom al-mukhaalafah ga wannan hadisi, domin riba ba a takaita ta ga an-nasee'ah (bashi mai jinkiri ko wanda aka jinkirta biya) ba, saboda ijma'in sahabbai a kan haramcin riba al-fadl, wato musayar kudi da kudi tare da kari. Wannan kamar musayar zinariya da zinariya, azurfa da azurfa, dabino da dabino, da sauran nau'o'i shida da aka ambata a cikin hadisin Manzon Allah ﷺ, wanda ya ce a karshensa:

There is no Mafhoom Al-Mukhaalafah for the Hadeeth because Ribaa is not restricted to ‘An-Nasee’ah’ (the deferred or delayed debt) due to the convening of Ijmaa’ As-Sahaabah upon the Tahreem of Ribaa Al-Fadl which is the exchange of money for money with an increase. This is like the exchange of gold for gold, silver for silver, dates for dates, and the remainder of the six categories of items that were mentioned in the Hadeeth of the Messenger (saw) which stated at the end of it:

4 – Mafhoom Al-Mukhaalafah ba ta aiki a kowane nassi wanda Mantooq (lafuzan da aka bayyana) dinsa an ƙayyade shi da ambaton wani al'amari da ke wakiltar abin da ya fi gama-gari da rinjaye (watau mafi yawan lokuta ko abin da ya fi yiwuwa) (Al-A'ammu Al-Aghlab).

4 – The Mafhoom Al-Mukhaalafah does not work with every address where its Mantooq (expressed wordings) has been specified with a mention of a matter representing that which is most general and predominant (i.e. most likely or in most cases) (Al-A’ammu Al-Aghlab).

Misali:

Example:

Allah Ta'ala ya ce:

Allah Ta’Aalaa said:

Mantooq na ayar ya haramta wa miji ya auri 'yar matarsa wacce ya rene a gidansa, sannan 467

The Mantooq of the Aayah has made it Haraam upon the husband to marry the daughter of his wife that has been raised in his house and 467

Wannan saboda a mafi yawan lokuta, kuma a cikin yanayin da aka fi sani ko kuma wanda ya fi yiwuwa, mata za ta kawo 'yarta daga mijinta na farko ta zauna da ita a gidan mijinta na biyu, idan 'yar tana karama. Don haka babu Mafhoom Al-Mukhaalafah ga kalmar: ‘Alaatiy Fee Hujoorikum’ (Wadanda ke cikin dakunanku, watau a karkashin kulawarku), domin wannan Wasf (siffa) ya zo a cikin Aayar ne saboda shi ne abin da ya fi faruwa a mafi yawan lokuta ‘Al-A’ammu Al-Aghlab’, ba saboda yana Munaasib (dacewa) ko Mufhim lit-Ta’leel (abin da ke bukatar tunani ta hanyar dalili, watau ‘Illah) ba. Saboda haka, haramcin 'yar matar ga miji yana aiki ko 'yar tana zaune karkashin rufin gidansa ko ba ta zaune ba. Wani misali kuma:

that is because in the most general and predominant or likely situation the wife would take her daughter from the first husband to live with her in the house of the second husband in the case where the daughter was young of age. As such there is no Mafhoom Al-Mukhaalafah for the wording: ‘Alaatiy Fee Hujoorikum’ (Those in your rooms i.e. under your guardianship) because this Wasf (description came in the Aayah because it is the most likely or what happens in most cases ‘Al-A’ammu Al-Aghlab’ and not because it is Munaasib (suitable) or Mufhim lit-Ta’leel (open to reasoning i.e. an ‘Illah). Consequently, the prohibition of the daughter of the wife upon the husband applies whether she lives under his roof or does not live under his roof. Another example:

Allah (SWT) ya ce:

Allah (swt) said:

Wannan Aya ba ta da Mafhoom Al-Mukhaalafah, don haka ba a halatta a kashe yara idan ba a tsoron talauci. Dalili kuwa shi ne, Larabawa kafin Musulunci a mafi yawan lokuta suna kashe 'ya'yansu saboda tsoron talauci, sai Musulunci ya hana su yin hakan.

This Ayah does not have a Mafhoom Al-Mukhaalafah and so it is not permissible to kill the children if poverty is not feared. That is because the Arabs, before Islaam, in most cases would kill their children due to the reason of the fear of poverty, and so Islaam forbade them from doing that.

5 – Ba a amfani da Mafhoom Al-Mukhaalafah idan akwai wani nassi (rubutu) wanda ya sa ta zama mara amfani (ko ya soke ma'anarta).

5 – The Mafhoom Al-Mukhaalafah is not utilised when another text (Nass) exists that makes it ineffectual (or negates its meaning).

Misali:

Example:

Allah (SWT) ya ce:

Allah (swt) said:

Wannan ba ya aiki da Mafhoom Al-Mukhaalafah ta yadda za a ce riba halal ce matuƙar ba a ninka ta ba kuma ba a ƙara ta ba. Hakan ya faru ne saboda irin wannan Mafhoom (fahimta) ana sanya shi ya zama bai da amfani kuma ya ɓaci ta wata nassi kuma shi ne faɗin Sa (SWT):

This does not work with the Mafhoom Al-Mukhaalafah so that it could be said that Ribaa is Halaal as long as it is not doubled and multiplied. That is because such a Mafhoom (understand) is made redundant and invalidated by another text and that is His Qawl (swt):

(Lura da mai fassara: A cikin bugun Larabci, lambar ayar da kuma ayar da aka gabatar sun bambanta, saboda haka zan gabatar da duka biyu, in Allah ya yarda, don kiyayewa.)

(Translator’s note: In the Arabic edition the Aayah reference and actually Aayah presented are different and so I will present both Inshaa Allah as a precaution).

Da kuma:

And:

6 – Mafhoom Al-Mukhaalafah ba ya aiki da ‘Adad (lamba) idan Siyaaq (mahallin ko yanayin magana) na Kalaam (magana) ba ya nuna cewa Hukm din yana takaitacce ga lambar da aka ambata.

6 – The Mafhoom Al-Mukhaalafah does not function with the ‘Adad (number) if the frame or context (Siyaaq) of the Kalaam (speech) does not indicate a Hukm that is restricted to the mentioned number.

Manzon Allah ﷺ ya ce:

The Messenger (saw) said:

Ƙudurin shari'a na takaita adadin ba don hasr (iyakancewa) ba ne, sai dai don misali da nunawa. Saboda haka, akwai wasu ayyuka da suke tarayya da su a ma'anarsu da tasirinsu wajen zama ayyukan rashin biyayya masu lalatarwa. Hadisin ya ci gaba da ambaton: shirka ga Allah, sihiri, kashe rai wanda Allah ya haramta sai da gaskiya (watau bisa doka), cin dukiyar marayu, cin riba, juyawa da baya a ranar yaƙi, da zargin mata muminai marasa sani (da zina). Amma bai ambaci zina ba, ko luwaɗi, ko leƙen asiri, ko wasu ayyuka waɗanda su ma suna cikin ayyukan rashin biyayya da zunubai masu lalatarwa (Mubiqat).

The legislative intention by restricting the number is not for the purpose of ‘Hasr (limitation) but rather it is for demonstration. Consequentky, there are other acts, which share with them in their meaning and their effect in terms of being destructive acts of disobedience. So the Hadeeth goes on to mention: Shirk in Allah, magic, killing the life that Allah has prohibited except by right (i.e. legitimately), the devouring of the orphan’s wealth, eating of interest, turning back on the day of the march (to battle) and accusing unaware believing women (of fornication). It did not however mention Zinaa, homosexual acts, spying or other actions which are also from the acts of disobedience and destructive sins (Moobiqaat).

Saboda haka, "'Adad" (adadi) da ke cikin wannan Hadeeth ba shi da "Mafhoom Mukhaalafah" (ma'ana ta gaba-da-juna) da ke tare da shi, domin hukuncin ba a takaita shi ko iyakance shi ga adadin ba.

Consequently, the ‘Adad (number) in this Hadeeth does not have a Mafhoom Mukhaalafah attached to it because the Hukm is not restricted or limited to the number.

Domin 'Adad (adadi) ya sami Mafhoom Mukhaalafah, ana buƙatar sharuɗɗa biyu.

For the ‘Adad (number) to have a Mafhoom Mukhaalafah two conditions are necessary:

Na farko: Cewa hukuncin an iyakance shi da wani adadi (ko zuwa wani adadi).

Firstly: That the Hukm is restricted by (or to) a number.

Na biyu: Cewa siyaaq (yanayin magana) na jumlar na nuna musantawar hukuncin ga wanda ba wannan adadin ba.

Secondly: That the Siyaaq (framing/context) of the speech indicates the negation of the Hukm for other than that number.