Abin da Siffar Nahi (Siffar Hani) ke nunawa?
What The Seeghat An-nahi (forbiddance Form) Indicates?
Bincika ma'anar Seeghat An-Nahi (siffar hani) a cikin ilimin fiqhu na Musulunci. Fahimci yadda wannan siga ke nuni zuwa ga buƙatar barin ko kada a aikata wani aiki (Talab At-Tark), da bambancin ra'ayoyin malamai game da ma'anarta dangane da Hukm Ash-Shar'iy (hukuncin shari'a). Gano kusurwoyi daban-daban na Dalaalah (ma'anar nuni) da ke tattare da wannan siga, ciki har da ko tana nuni zuwa Al-Haraam (haramci) ko Al-Makrooh (abin ƙi), da kuma ko tana nuna maimaitawa, aikatawa sau ɗaya, ko ci gaba da aikatawa. Wannan nazari game da Hukm Shari (dokokin shari'a) yana ba da haske game da nau'o'in hukunce-hukunce a cikin dokar Musulunci, kamar Fard (wajibi), Haram (haramtacce), Mandub (wanda ake so), Makruh (abin ƙi) da Mubah (halal). Ya dace ga masu karatu masu sha'awar fahimtar zurfafan ilimin fiqhu na Musulunci da rarraba ayyuka bisa matsayinsu na shari'a.
"Explore the concept of the forbiddance form (Seeghat An-Nahi) in Islamic jurisprudence. Understand how this form guides to the request to leave or not do an action (Talab At-Tark) and the differing opinions among scholars regarding its meaning in relation to the Hukm Ash-Shar’iy (Islamic legal ruling). Discover the various angles of Dalaalah (indicative meaning) associated with this form, including whether it guides to Al-Haraam (prohibition) or Al-Makrooh (disliked), and whether it indicates repetition, singular undertaking, or continual undertaking. This analysis of Hukm Shari (Shari’ Rules) provides insights into the different types of rulings in Islamic law, such as Fard (compulsory), Haram (prohibited), Mandub (recommended), Makruh (disliked), and Mubah (permissible). Ideal for readers interested in understanding the nuances of Islamic jurisprudence and the classification of actions based on their legal status
1 – Wasu daga cikinsu sun ce yana nuna Al-Karaahah (ƙyama/ƙin yarda) kuma ba ya nuna wani abu banda haka sai dai idan akwai Qareenah (alamar tabbatarwa) da ke nuna shi.
1 – Some of them said that it indicates Al-Karaahah (dislike) and does not indicate other than that unless there is a Qareenah (connotation) to indicate it.
2 – Wasu daga cikinsu sun ce sigar An-Nahi (hani) tana nuna At-Tahreem (haramtawa), kuma ba a amfani da ita sai don haramtawa, sai dai idan an yi amfani da ita ta hanyar alama (Majaaz).
2 – Some of them said that the Seeghat An-Nahi indicates At-Tahreem (prohibition) and it is not used for other than the Tahreem unless it is in a metaphorical manner (Majaaz).
3 – Wasu kuma sun ce Seeghat An-Nahi ba ta nuna komai face da buƙata (Talab) ta barin aiki ko kada a yi shi ba, sai dai Qareenah (alamar tabbatarwa a cikin magana) ce ke karkatar da Nahi zuwa Al-Irshaad (shiryarwa/nuni) ko zuwa ɗaya daga cikin sauran ma'anoninsa.
3 – Some others said that the Seeghat An-Nahi does not indicate anything other than a Talab (request) to leave or not do an action whilst it is the Qareenah that diverts (or designates) the Nahi to Al-Irshaad (guidance/direction) or any one of its other meanings.
Ra'ayin da ke na ƙarshe daga cikinsu shi ne mafi kusa da abin da yake daidai, domin sigar Nahi (hani) tana wakiltar umarni da harshe ya tanada don nuna barin aikin ko rashin yin sa, yayin da Al-Qareenah (alamar haɗi ko nuni na tare) ce ke bayyanawa da ƙayyade irin Talab (buƙata), wato ko don Tahreem (haramtawa) ne, ko Al-Karaahah (ƙyama), ko Al-Irshaad (shiryarwa/nuni), ko wani abu banda waɗannan.
The last of these opinions is the closest to what is correct because the Seeghat An-Nahi (forbiddance form) represents the command provided in the language to indicate the leaving or not doing of the action, whilst it is the Qareenah (connotation or linking indication) that designates and specifies the kind of Talab (request) in terms of whether it is for Tahreem (prohibition) or Al-Karaahah (dislike) or Al-Irshaad (guidance/direction) or other than that.
Daga cikin Qara'in (alamomi ko hanyoyin dangantaka) da ke nuna At-Tahreem (haramta) tare da Seeghat An-Nahi, kuma da ke nuna cewa Talab At-Tark (buƙatar barin aiki) Talab Jaazim (buƙata mai tabbaci) ne, su ne kamar haka:
From amongst the Qaraa’in (connotations or linking indications) that indicate At-Tahreem (prohibition) with the Seeghat An-Nahi and which indicate that the Talab At-Tark (request to leave) is a Talab Jaazim (decisive request) are the following:
Dangane da ɓarawo, namiji da mace, ku yanke hannayensu saboda abin da suka aikata, a matsayin azaba ta hana aikata laifi daga Allah. Kuma Allah Mabuwayi ne, Mai hikima (Al-Ma'idah 38).
[As for] the thief, the male and the female, amputate their hands in recompense for what they committed as a deterrent [punishment] from Allah. And Allah is Exalted in Might and Wise (Al-Maa’idah 38).
Saboda haka azaba tana wakiltar Qareenah ga Tahreem (haramcin) na As-Saraqah (sata).
The punishment therefore represents a Qareenah for the Tahreem (prohibition) of As-Saraqah (theft).
2 – Nassin da ke nuna cewa Allah Ta'ala yana ƙin wannan aiki, kamar faɗinsa (SWT):
2 – The text that makes clear that Allah Ta’Aalaa detests that action like in His Qawl (swt):
Kada ku auri matan da ubanninku suka aura, sai dai abin da ya riga ya wuce. Lallai wannan abu ne mai alfasha, abin ƙyama, kuma hanya ce mugunta (An-Nisaa’ 22).
And do not marry those women whom your fathers have married except for that which has already some to pass. Verily it was an immoral and detestable (matter to Allah) and an evil way (An-Nisaa’ 22).
Kuma a cikin Faɗinsa Ta'ala:
And in His Qawl Ta’Aalaa:
Abin ƙyama mai girma a wurin Allah ne ku faɗi abin da ba ku aikatawa ba. {Yā ayyuhal-ladhīna āmanū limā taqūlūna mā lā taf'alūn. Kabura maqtan 'indallāhi an taqūlū mā lā taf'alūn.}
Greatly detestable in the sight of Allah that you say that which you don’t do (As-Saff 3).
Aayah ta farko ta ƙunshi Qareena (alamar ishara) da ke nuna Tahreem (haramcin) auren waɗanda ubanninku suka riga suka aura, yayin da aayah ta biyu ta ƙunshi Qareena da ke nuna Tahreem na ƙarya da yin iƙirari na munafunci (na ƙarya).
The first Aayah contains a Qareenah for the Tahreem (prohibition) of marrying those whom your fathers have previously married whilst the second Aayah contains a Qareenah indicating to the Tahreem of lying and making deceitful (hypocritical) claims.
3 – Cewa dalili ta bayyana cewa aikin da aka haramta daga cikin ayyukan Shaidan ne. Kamar faɗin Allah Azza Wa Jalla:
3 – That the evidence has stated that the action being forbidden is from the works of Shaytaan. That is like His Qawl ‘Azza Wa Jalla:
Ya ku waɗanda suka yi imani, lallai giya (khamr), caca da bautar dutsen-hadaya (nusub), da kiban duba (al-azlam), abu ne mai ƙazanta daga aikin Shaiɗan. Don haka ku nisance su, domin ku samu rabauta. (Al-Ma'ida: 90)
O you who have believed, verily, intoxicants (khamr), gambling and (sacrificing upon) stone alters, and divining arrows are from the work of Shaytaan, so keep away from them so that you may be successful (Al-Maa’idah 90).
Saboda haka wannan yana wakiltar Qareenah (alamar haɗi) da ke nuna haramcin Khamr, caca, miƙa hadaya a kan bagadai, da kibau na duba.
This therefore represents the Qareenah (linking indication) guiding to the Tahreem (prohibition) of Khamr, gambling, sacrificing upon alters and divining arrows.
4 – Nassin da ke jagorantar zuwa ga la'anar Allah ga wanda ya aikata aikin. An ruwaito cewa:
4 – The text which guides to Allah having cursed the one who undertakes the action. It has been related that:
Ya la'anta maza masu kwaikwayon mata da mata masu kwaikwayon maza ﷺ (Al-Bukhaari). Wait, I need to correct that: the original has "(saw)" after "the Messenger", which should be replaced by ﷺ, and the Prophet should be marked once. Corrected translation: Ya la'anci maza masu kwaikwayon mata da mata masu kwaikwayon maza ﷺ (Al-Bukhaari).
He [the Messenger (saw)] cursed the men who make themselves resemble the women and the women who make themselves resemble the men (Al-Bukhaari).
Kamar maganar Manzon Allah ﷺ:
And like the Qawl of the Messenger (saw):
Allah ya la'anci Al-Waasilah da Al-Mustawsilah (Al-Bukhaari)
Allah has cursed the Waasilah and the Mustawsilah (Al-Bukhaari)
(Lura: Al-Waasilah mutum ne da sana'arsa yin ƙarin gashi, kuma Mustawsilah ita ce wadda ake yi wa hakan. Hadisi na farko yana jagora ga haramcin maza su yi kama da mata da mata su yi kama da maza, yayin da hadisi na biyu yana jagora ga haramcin haɗa gashi don ƙara tsawonsa, wanda al'ada ce da ta yaɗu a Jahiliyya (al'ummar Larabawa kafin Musulunci). Abin da ke nuna cewa Siga ta An-Nahi tana nuna Karaahah (ƙi) (watau cewa Makruh ce), kuma cewa Talab Tark ul-Fi'l (roƙon barin aikata abu) Ghair Jaazim ne (ba mai yanke hukunci ba), ya haɗa da waɗannan: 1 – Idan An-Nahi ba ta haɗu da wata Qareenah da ke nuna Tahreem (haramci) kamar Qaraa'in da muka ambata a sama ba. Misali shi ne maganar Manzon Allah ﷺ ga waɗanda suka ci tafarnuwa-daji (leek), kuma aka ji ƙamshinta daga gare su: "Ashe ba na riga na hana ku (Nahi) cin wannan shuka ba? Mala'iku suna shan wahala daga abin da mutum ke shan wahala daga gare shi (watau ƙamshinsa)." (Ibn Maajah ne ya ruwaito shi a cikin Sunan dinsa). Wannan yana nuni da Karaahah (ƙin) cin tafarnuwa-daji da abubuwan da suka yi kama da ita kamar albasa da tafarnuwa idan za a je Masallaci.
(Note: Al-Waasilah is the one who makes hair extensions by profession and the Mustawsilah is the one who has it done). The first Hadeeth guides to the Tahreem of men seeking to resemble women and women seeking to resemble men, whilst the second Hadeeth guides to the Tahreem of attaching hair to extend its length which used to be a widespread practise in Jaahilliyah (Arab society prior to Islaam). That which indicates that the Seeghat An-Nahi is indicative of Karaahah (dislike) (i.e. that it is Makrooh) and indicates that the Talab Tark ul-Fi’l (request to leave or not do the action) is Ghair Jaazim (indecisive) includes the following: 1 – If the Nahi is not connected to a Qareenah indicating to the Tahreem (prohibition) like the Qaraa’in that we mentioned above. An example of this is like the statement of the Messenger (saw) to those who ate leeks and a smell was detected from them: “Have I not already forbidden you (Nahi) from eating this plant. The Angels suffer from that which the human suffers from (i.e. its smell)” (Related by Ibn Maajah in his Sunan). This guides to the Karaahah (dislike) of eating leaks and what is similar to them like onions and garlic when going to the Masjid.
2 – Talab At-Tark (buƙatar barin aikin ko kada a yi shi) ta haɗu da Taqreer (amincewa) ko Sukoot (shiru) na Manzon Allah ﷺ game da wani aiki. Misali shi ne maganar Manzon Allah ﷺ:
2 – For the Talab At-Tark (request to leave or not to do) to be combined with the Taqreer (approval) or the Sukoot (silence) of the Messenger (saw) in respect to an action. That is like the statement of the Messenger of Allah (saw):
Duk wanda yake da arziki (yana da hali) amma bai yi aure ba, to ba ya cikin mu ba (Al-Baihaqi).
Whoever is wealthy (has the means) and has not married then he is not from us (Al-Baihaqi).
Manzon Allah ﷺ ya hana wanda yake da arziki kuma yana da ikon aure kada ya yi aure. Sai dai wannan nahi (hani) ba hani mai tsanani ba ne (ba Jaazim ba ne), saboda alamar shirunsa ﷺ game da wasu daga cikin attajiran Musulmi wadanda ya sani ba su yi aure ba. Saboda haka, wanda yake da arziki ya ki yin aure, hakan Makrooh ne (abin ki ne).
The Messenger (saw) has forbidden not getting married for the one who is wealthy and has the means. However, this Nahi (forbiddance) is not Jaazim due to the indication of his silence in respect to some of the wealthy Muslims whom he (saw) knew had not got married. Consequently, the wealthy person not getting married is Makrooh (disliked).