Asalin Fiqhu da yadda ya samu - Al-Waadih Fee Usool ul-Fiqh | Quran Course

Asalin Fiqhu da yadda ya samu - Al-Waadih Fee Usool ul-Fiqh | Quran Course

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Asalin Fiqhu da yadda ya samu

The origins of Fiqh and how it arose

by Muhammad Hussein Abdullah1 min readViewed 281 times

Fiqh ya samo asali tare da saukar Wahyi (ilhamin wahayi daga Allah), domin Wahyi (ta hannun Jibril (as)) yana sauka ga Manzon Allah Muhammad ﷺ, yana isar masa da tunani da hukunce-hukuncen Musulunci a cikin siffar Alqur'ani ko Hadisi. Sannan Manzon Allah ﷺ yana isar da hakan ga mutanen da ke kewaye da shi, Musulmai kuma suna bin abin da wannan Wahyi ya zo da shi, dangane da Aqa'id (akidu) da Ahkam (hukunce-hukunce). Wannan ya faru ne domin Alqur'ani Al-Kareem da Hadisin Annabi ﷺ an saukar da su ne da harshen da Larabawa suka kware a cikinsa suka kuma fahimta. Musamman sun fahimci ma'anoni da tunanin da lafuzan (kalmomin) waɗannan biyun suke nunawa, suke bayyanawa, suke kuma bayyanawa. Lafuzan wasu daga cikin waɗannan Ayoyi da Hadisai suna nuna ma'ana ɗaya kaɗai, ana fahimtarsu ba tare da wahala ba, kamar Aya

Fiqh arose with the descent of the Wahi (divinely revealed inspiration) as the Wahi (through Jibreel (as)) used to descend upon the Messenger of Allah Muhammad (saw) conveying to him the thoughts and Ahkaam of Islaam in the form of the Qur’aan or the Hadeeth. Then the Messenger (saw) would convey that to the people around him and the Muslims would adhere and commit themselves to what this Wahi came with, in respect to Aqaa’id (beliefs) and Ahkaam (rulings). This is because the Qur’aan Al-Kareem and the Prophetic Hadeeth were revealed in the language that the Arabs had excelled in and understood. In particular they had a clear understanding of the meanings and thoughts that the Alfaazh (worded expression) of these two guided to, indicated and expressed. The Alfaazh (wordings) of some of these Aayaat and Ahaadeeth indicate one single meaning and are understood without difficulty like the Aayah

Wannan Aaya dalili ce Juz'iy (dalili ta ɓangare) wadda ke jagora zuwa hukuncin Tahreem (haramci) na Zina, kuma ana fahimtar hukuncin daga Alfaazh (kalmomin) Aayar ba tare da an yi wani ƙoƙarin tunani ba.

So this Aayah is a Daleel Juz’iy (partial evidence) that guides to the Hukm of the Tahreem (prohibition) of Zinaa whilst the Hukm is understood from the Alfaazh (wordings) of the Aayah without exerting mental effort.

Akwai kuma Aayaat da Ahaadeeth wadanda kalmominsu (alfaazinsu) na iya dauke da ma'anoni fiye da daya, sahabbai (rah) kuma suna yin ijtihadi wajen fahimtar su. Sakamakon haka, daya daga cikinsu zai fahimci ma'ana daban da wacce wani ya fahimta, kowannensu kuma zai yi aiki ko ya aikata bisa abin da ya fahimta, alhali Manzon Allah (saw) yana amincewa da hakan. An ruwaito cewa lokacin da Nabiyy (saw) ya dawo daga Ghazwar (yakin) Al-Ahzaab, ya ce wa Musulmi: "Babu wani daga cikinku da zai yi sallar La'asar sai ya isa Bani Quraizah." Sai lokacin sallar La'asar ya zo alhali suna kan hanya, sai wasu daga cikinsu suka ce: "Ba za mu yi sallar La'asar ba sai mun isa Bani Quraizah kamar yadda Manzon Allah (saw) ya fada," wasu kuma suka ce: "A'a, ya kamata mu yi sallar La'asar yanzu, domin Manzon Allah (saw) bai nufi kome ba sai hanzarta mu." Da wannan magana ta kai ga Manzon Allah (saw), sai ya amince da bangarorin biyu, kowannensu bisa ga fahimtarsa.

There are also Aayaat and Ahaadeeth in which their Alfaazh (worded expressions) can hold more than one meaning and the Sahaabah (rah) would make Ijtihaad in respect to understanding them. Consequently, one of them would understand a meaning different from the meaning that another had understood and each would work or act in accordance to what they had understood, that is whilst the Messenger of Allah (saw) approved of them doing this. It was related that when the Nabi (saw) returned from the Ghazwah (battle) of Al-Ahzaab he said to the Muslims: “None of you shall pray ‘Asr until he is in Bani Quraizhah”. And so the time for ‘Asr came whilst they were on route and so some of them said: “We will not pray ‘Asr until we reach Bani Quraizhah as the Messenger of Allah (saw) said” whilst others said: “Rather we should pray ‘Asr now because the Messenger (saw) was only intending that we rush”. Then when this reached the Messenger (saw) he approved of both groups, each of them according to their understanding.

Saboda haka, Fiqh yana nufin fahimtar Aayah da Hadisi da kuma fitar da Hukunci Shari'a daga cikinsu.

Consequently, Fiqh refers and relates to understanding the Aayah and the Hadeeth and taking the Hukm Ash-Shar’iy from them.

Musulmi sun ci gaba da bin wannan hanya, don haka duk lokacin da suka ci karo da wani sabon lamari, sai su fahimci Hukuncin Shari'a na lamarin daga Ayoyi da Hadisai, sannan su tsaya a kan wannan fahimta. Ko kuma wasu daga cikinsu su fahimci Hukuncin, wasu kuma su karɓi ra'ayinsu su yi aiki da shi. Wannan ya faru ba tare da an rubuta Fiqh a takarda ba, kuma haka ya ci gaba har kusan farkon karni na biyu bayan Hijira.

The Muslims continued upon that method and so every time they came across a new incident they understood its Hukm Ash-Shar’iy from the Aayaat and the Ahaadeeth and then committed to that understanding. Or some of them would understand its Hukm whilst others would take and adopt their opinion. This took place without recording the Fiqh upon paper and this continued until approximately the beginning of the second Hijri century.