Ilimin Usulul Fiqh yana da manufofi guda biyu manya.

Usool ul-Fiqh has two main objectives:

1) Don a tabbatar da cewa Adillah Al-Ijmaaliyah tabbatattu ne (Qat'an) daga Wahyi (ilhamin Allah). Wato wajibi ne ga wadannan Adillah (hujjoji) kamar Alkur'ani, Ijma'i da sauransu su tabbata babu shakka cewa daga Allah suke. Wannan kuwa saboda Allah Ta'ala yana cewa:

1) To verify that the Adillah Al-Ijmaaliyah are definitely (Qat’an) from the Wahi (divinely inspired revelation). This means that is essential for these Adillah (evidences) like the Qur’aan, Ijmaa’ and others to be definitely proven to be from Allah. This is because Allah Ta’Aalaa says:

Kuma Ya Ta'ala yana cewa:

And He Ta’Aalaa says:

dangane da ko yana daga Allah ko a'a? Kuma domin madogara (masdar) ta zama hujja (hujjar shari'a), wajibi ne a sami dalili tabbatacce (Daleel Al-Qat'iy), wato hujja bayyananniya (Burhaan Al-Qaat'i), wadda za ta tabbatar da cewa ana iya dogaro da ita a matsayin hujja. Wannan kuma domin Musulmi ya tabbata kuma ya natsu da cewa abin da yake aikatawa na ayyuka yana cikin umarnin Allah ne, kuma yana nesa da abin da Allah Ta'aala ya hana.

respect to whether it is from Allah or not? And for the Masdar (source) to be considered as a Hujjah (valid proof) then it is necessary for the Daleel Al-Qat’iy (definite evidence) which is the ‘Burhaan Al'Qaat’i’ (decisive proof) to establish its consideration as a Hujjah. This is so that the Muslim is convinced and assured that what he is undertaking in terms of actions are in line with the commands of Allah and what He Ta’Aalaa has forbidden.

2) Aiwatar da Qawaa'id na Usool ul-Fiqh a kan hujjojin Shari'a na tafsili, kamar Aayoyi, Hadisai da sauransu, yana da manufar isa ga Ahkaam Ash-Shar'iyyah na aiki wadanda suke ɗaure Musulmi a rayuwarsu, domin ya tsaya a kansu yayin da yake aikata ayyuka. Wannan manufa tana cikin manufofi mafi daraja, kuma hakan ne saboda Allah Ta'aala ya halicci mutum, ya kuma saukar masa da Shari'a domin ya bi Ahkaamanta a rayuwarsa ta Duniya. Daga nan kuma za a yi masa hisabi a kan hakan a Ranar Alkiyama, inda zai kasance ko dai Aljanna (aljanna) ko kuma Wuta (wuta). Allah Ta'aala ya ce:

2) The application of the Qawaa’id of Usool ul-Fiqh upon the detailed Shar’iyah evidences like the Aayaat, the Ahaadeeth and others is for the purpose of arriving at the practical Ahkaam Ash'Shar’iyah that bind the Muslims in their lives so that they adhere to them when undertaking actions. This objective is of the most noble of objectives and that is because Allah Ta’Aalaa created the human and revealed the Sharee’ah to him so that he abides by its Ahkaam in his life of the Dunyaa. He will then be held to account upon that on the Day of Judgement where it will either be Jannah (paradise) or the Naar (fire). Allah Ta’Aalaa said:

Kuma Allah Ta'ala ya ce:

And He Ta’Aalaa said:

Ga misali mai amfani game da yadda ake aiwatar da Qawa'id (ƙa'idodi) na Usulul-Fiqh a kan dalilan Shari'a na tsari, domin fitar da wani hukunci na Shari'a mai amfani ko zaƙulo shi:

The following is a practical example in respect to the manner of how to apply the Qawaa’id (principles) of Usool ul-Fiqh upon the detailed Shar’iyah evidences, in order to deduce or extract a practical Shar’iy Hukm (ruling):

Allah Ta'ala ya ce:

Allah Ta’Aalaa states:

Kuma Allah Ta'ala ya ce:

And Allah Ta’Aalaa said:

1) Idan za a dauki ka'idar Usul, wadda ta ce: 'Nassi na baya yana soke nassi na farko', to, ayar da ke cikin Suratut-Talaq za ta soke ayar da ke cikin Suratul-Baqarah saboda an saukar da ita daga baya. Lokacin jira (Iddah) na mace mai ciki wadda mijinta ya mutu zai cika ne ta hanyar haihuwa, bisa ga maganar Allah Ta'ala:

1) If we were to take the Qaa’idah (principle) from the Qawaa’id of Usool: ‘The later Nass (text) abrogates the former Nass (text)’ then the Aayah from Soorah At-Talaaq would be abrogating the Aayah from Soorah Al-Baqarah because it was revealed after it. The period of waiting (‘Iddah) of the pregnant woman whose husband had died would be completed by her giving birth in accordance to the Qawl of Allah Ta’Aalaa:

2) Akwai malamai na Usūl (ilimin ushūlul-fiqh) da suke cewa naskh (soke hukunci) yana bukatar wata hujja daban da ke nuna cewa wata āyah ta soke wata, baya ga batun cewa ɗayar ta fi ɗayar gabata ko ta jinkirta (watau dangane da lokacin saukar wahayi). Waɗannan malamai sun haɗa waɗannan hujjoji biyu waɗanda suka bayyana kamar sun saɓa wa juna, suka ce:

2) There are scholars of Usool who say that the Naskh (abrogation) requires another Daleel that indicates the abrogation of an Aayah by another, in addition to the issue of one being advanced and the other being delayed (i.e. in terms of the time of revelation). These scholars combined these two Daleels that appeared to be contradictory and said:

Wadda mijinta ya mutu alhali tana da ciki na iya ganin rikici dangane da tsawon lokacin 'iddarta (lokacin jira), musamman idan ta haihu bayan mutuwar mijinta cikin kasa da watanni huɗu da kwana goma. Saboda haka, malamai sun gabatar da mafita kamar haka:

The one whose husband dies whilst she is pregnant could perceive a contradiction in respect to the length of time of her ‘Iddah (waiting period) and particularly if she was to give birth after her husband’s passing in less than four months and ten days. As such they presented the following solution:

Ana yiwuwa a daidaita tsakanin hujjojin biyu ta wannan hanya. Mace mai juna biyu wadda mijinta ya rasu tana jira mafi tsawo daga cikin lokutan biyu. Idan ta haihu kafin cikar watanni hudu da kwanaki goma daga ranar mutuwarsa, to tana jira har sai watanni hudu da kwanaki goma sun cika. Kuma idan wannan lokaci ya kare kafin ta haihu, to tana jira har sai ta haihu. Wannan daidaitawa (tawfeeq) tsakanin hujjojin biyu tana nuna aiwatar da ka'idar (qaa'idah) a cikin Usool ul-Fiqh wacce ta ce: 'Aiki da hujjojin biyu ya fi (ko ya dace) da barin daya daga cikinsu'.

It is possible to reconcile between the two evidences in the following way. The pregnant woman whose husband has passed away waits for the longer of the two time periods. If she gives birth before four months and ten days from the date of his death, then she waits until the four months and ten days is completed. And if that time comes to an end before she has given birth then she waits until she has given birth. And this Tawfeeq (reconciliation) between the two evidences represents an application of the Qaa’idah (principle) in Usool ul-Fiqh that states: ‘Working with the two evidences is better (or more appropriate) than neglecting one of them’.