Bambancin da ke tsakanin Usūl al-Fiqh da Al-Qawā'id Al-Fiqhiyyah - Al-Waadih Fee Usool ul-Fiqh | Quran Course

Bambancin da ke tsakanin Usūl al-Fiqh da Al-Qawā'id Al-Fiqhiyyah - Al-Waadih Fee Usool ul-Fiqh | Quran Course

Ka'idar da aka yi amfani da ita a nan ta nuna cewa wajibi ne a shigar da wani ɓangare na dare cikin azumi domin azumin ya inganta. Wannan saboda wajibcin azumi da ingancinsa na buƙatar a yi azumin dukan yini, kuma ba zai yiwu mu tabbatar sarai cewa yini ya ƙare ba sai mun shiga wani ɓangare na dare, ko da kuwa ɗan gajeren lokaci ne. Saboda haka, yin azumin wannan ɓangare (na dare) wajibi ne, domin Wajibin da yake shi ne a yi azumin yini har zuwa faduwar rana, ba zai cika ko ya kammala ba sai da shi. Wannan yana bisa ga ka'ida: "Abin da Wajibi ba ya cika sai da shi, to shi ma (a kansa) wajibi ne."

The principle applied here indicates that it is Waajib for a part of the night to be entered into with the fast so that the fast will be valid. That is because the obligation of the fast and its validity requires that the whole day be fasted whilst it is not possible for us to be absolutely certain that the day has ended without entering into a part of the night and even if it is only very briefly. Therefore, fasting that part (of the night) would be Waajib because the Waajib, which is to fast the day until the sunset, cannot be fulfilled or completed except by it. This is in accordance to the principle: ‘That which the Waajib is not completed except with it is (in itself) Waajib’.

Haka kuma (ka’ida) tana nuna wajabcin kafa Daular Musulunci kamar haka: Kafa hudud, kamar yanke hannun barawo da jifan mazinaci, tana daga cikin hukunce-hukuncen da suke wajibi (dole) ga Musulmi. Ba za a iya aiwatar da wadannan hudud din da suka wajaba ba sai a kasancewar wata Daula da take aiwatar da Shari’ar Allah. Saboda haka, kafa wannan Daula wajibi ne a kan Musulmi bisa wannan ka’idar ta Usuli guda.

It (the principle) also applies to indicate the obligation of establishing the Islamic State as follows: Establishing the Hudood like cutting the hand of the thief and stoning the adulterer amongst other rulings are Waajib (obligatory) upon the Muslims. Establishing these obligatory Hudood cannot be implemented except in the existence of a State that applies the Shar’a of Allah. Therefore, bringing that State into existence is an obligation upon the Muslims based upon the same Usooli principle:

"Abin da Waajib ba ya cika sai da shi, to shi ma Waajib ne" — Saboda haka, kamar yadda za a iya gani daga misalan guda biyu, to wannan Qaa'idah guda ɗaya ce aka yi amfani da ita wajen fitar da Hukunci a cikin 'Ibaadaat, aka kuma fitar da wani Hukunci daban game da tsarin mulki.

‘That which the Waajib is not completed except with it is (in itself) Waajib’ Consequently, as can be seen by the two examples, the very same Qaa’idah (principle) was used to derive a Hukm in the ‘Ibaadaat and another Hukm in relation to the ruling system.

Ƙa'idar fiqhi (Al-Qaa'idah Al-Fiqhiyyah) ba ta shafar sai nau'i ɗaya daga cikin hukunce-hukuncen da suke kama da juna. Misali, 'Uqoobaat (dokokin hukunci/hukunce-hukuncen laifuffuka) dangane da ƙa'idar: "A kawar da hudood da shakku". Wannan saboda ta keɓanta da hudood ne kuma ba ta isa zuwa sauran hukunce-hukunce banda su ba.

The Fiqhi principle (Al-Qaa’idah Al-Fiqhiyyah) does not cover except one kind from the Ahkaam that are similar to each other. This is like the ‘Uqoobaat (penal code/punishments) in respect to the Qaa’idah: ‘Avert the Hudood by doubts’. This is because it is specific to the Hudood and does not extend to other Ahkaam beyond them.

Wani misali kuma shi ne ka'idar: ‘Umarnin Imam yana kawo karshen sabani/gardama’, kuma wannan yana da alaka ta musamman da abin da Khalifa ya karba dangane da Ahkam din da aka sami sabani a kansu. Don haka abin da Khalifa ya karba wajibi ne Musulmai su bi shi. Wannan ka'ida ba ta hada da Wulaah (gwamnoni) ko Qudaah (alkalai) ba, kuma ba ta shafi abin da Khalifa bai karba ba.

Another example is the principle: ‘The command of the Imaam resolves the disagreement/dispute’ and this is specifically related to what the Khalifah adopts in terms of Ahkaam which have been differed upon. So what the Khalifah adopts is binding upon the Muslims to follow. This principle does not include within it the Wulaah (governors) or the Qudaah (judges) and it also does not include within it or cover that which the Khalifah has not made an adoption upon.

Wata ƙa'idar fiqhu kuma ita ce: ‘Asalin matsayi shi ne barin laifi' (rashin laifi), kuma akwai ƙa'idar: ‘Hujja tana kan mai da'awa (mai tuhuma) don ya kafa ta/ya kawo ta, kuma rantsuwa tana kan wanda ya musanta (tuhumar/zargin)’. Waɗannan ƙa'idodi biyu saboda haka sun shafi yanke hukunci tsakanin masu jayayya biyu ne kawai, kuma babu wata alaƙa tsakaninsu da al-'Ibadaat ko al-Akhlaaq (misali).

Another Fiqhi principle is: ‘The original position is innocence’ and there is the principle: ‘The proof (Bayyinah) is upon the claimant/accuser (to establish/produce) and the Yameen (oath) is upon the who denies (the accusation/charge)’. These two Fiqhi principles are therefore specific to judging between to disputants whilst neither have any relationship to the ‘Ibaadaat or the Akhlaaq (for example)