Aiki Da Hujjoji Biyu: Aiki Da Hujjoji Biyu, Har Ma A Wani Bangare Yana Da Kyau (wato Ya Fi Dacewa) Fiye Da Barin Ko Daya Daga Cikinsu

Aiki Da Hujjoji Biyu: Aiki Da Hujjoji Biyu, Har Ma A Wani Bangare Yana Da Kyau (wato Ya Fi Dacewa) Fiye Da Barin Ko Daya Daga Cikinsu - Al-Waadih Fee Usool ul-Fiqh | Quran Course

At-Ta’aarud (rikici) yana cikin ma’anar Al-Ikhtilaaf (bambanci ko sabani).

At-Ta’aarud (conflict) is included within the meaning of Al-Ikhtilaaf (difference or contradiction).

Sai dai, ga wanda ya duba dalilan Shari'a a farkon kallo, yana iya ganin cewa a cikinsu akwai wani sabani ko karo da juna. Saboda haka, malaman Usulu suka kafa dokoki da ka'idoji don kawar da wannan sabanin da ake tunani. Kuma hakan ta hanyoyi biyu:

However, it appears to the person examining the Shar’iyah evidences at first glance that amongst some of them there is some conflict or opposition. For that reason, the scholars of Usool placed down and set principles in order to remove this imagined conflict. And that is by two methods:

1 – Hanyar rinjaye (At-Tarjeeh) tsakanin hujjoji. 2 – Hanyar aiki da dukkan hujjojin biyu, kuma hakan ne saboda amfani da hujjoji biyun da ke da alama suna karo da juna shi ne Awlaa (mafi dacewa) fiye da barin ko watsi da ɗaya daga cikinsu.

1 – The method of outweighing (At-Tarjeeh) between the evidences. 2 – The method of making both evidences work and that is because utilising both evidences which appear to be in conflict with each other is Awlaa (more appropriate) than abandoning or neglecting one of them.

Mun riga mun ambaci misali na yadda ake aiki da dalilai biyu masu karo da juna dangane da ‘Iddar (lokacin jira ko makoki) na mace wacce mijinta ya rasu alhali tana da ciki. Wannan an tattauna shi a cikin karatun a karkashin taken: ‘Ruɗin At-Ta’aadul tsakanin dalilai biyu Qat’iy’.

We have mentioned earlier an example of how to work with two conflicting evidences in respect to the ‘Iddah (waiting or mourning period) of the woman whose husband has passed away whilst she is pregnant. That was discussed in the study under the heading: ‘The delusion of At-Ta’aadul between two Qat’iy evidences’.

Misali na gaba:

A further example:

Wannan maganar Manzon Allah ﷺ an ruwaito ta a cikin Musnad na Ahmad bin Hanbal:

The following speech of the Messenger of Allah (saw) was related in the Musnad of Ahmad Bin Hanbal:

Hadisin farko ya bayyana hukuncin mai ridda (murtadd), wato kisa, ko mai ridda namiji ne ko mace. Sai dai hadisi na biyu ya hana kashe mata gabaɗaya.

The first Hadeeth explains the Hukm (ruling) of the Murtadd (apostate), which is to kill, whether the apostate is a man or a woman. That is whilst the second Hadeeth forbids the killing of the women in general.

Saboda haka, an ga alama cewa akwai sabani game da hukuncin mace mai ridda, domin hadisi na farko ya umarci a kashe ta, na biyu kuma ya hana kashe mace. Shin, ana aiki da dukkan wadannan dalilai biyu da suke da alama suna karo da juna, kuma ana amfani da su?

Consequently, a conflict appears to exist in respect to the Hukm of the female apostate, as the first Hadeeth commands that she be killed whilst the second forbids the killing of woman. So are both of these evidences which appear to be in conflict with each other worked with and utilised?

Jawabin: Maudu'in (batun magana) na hadisai biyu ya bambanta, domin na farko yana magana ne akan hukuncin murtadd (wanda ya fita daga addini), na biyu kuma yana bayyana hukuncin mace wadda ba ta yin yaƙi (a yaƙi), kuma hukuncinta shi ne kada a kashe ta. Don haka ana haɗa dalilai biyu ta hanyar da za a yi amfani da hadisin farko a kan kashe murtadd, namiji ko mace, sannan a yi amfani da hadisi na biyu a kan rashin kashe matar da ba ta yin yaƙi a lokacin yaƙi. Wato, ba a ce hana kashe mata ya haɗa da matar da ta canja (watau ta yi ridda) daga addininta ba, saboda bambancin maudu'in kowane ɗayan dalilan biyu. Kuma saboda irin waɗannan dalilai da ake ganin sun saɓa wa juna ko suna karo da juna, malaman Usul sun kafa ƙa'ida: "Aiki da dalilai biyu – ko da ta fuskar guda ɗaya – ya fi kyau (ya fi dacewa) fiye da barin ɗaya daga cikinsu ko watsi da shi."

The answer: The subject area (Mawdoo’) of the two Hadeeth is different as the first relates to the Hukm of the Murtadd (apostate) whilst the second explains the Hukm of the woman who does not fight (in battle) and that Hukm is not to kill. The two evidences are therefore brought together in the case where the first Hadeeth is applied upon the killing of the apostate whether male or female whilst the second is applied upon the non-killing of the woman who does not fight during the war. That is whilst it is not said that the forbiddance from killing women encompasses the woman who changes (i.e. apostatizes) from her Deen and that is because of the difference of the subject area for each of the two evidences. And due to evidences like this which are thought to be contrary to one another or conflicting the scholars of Usool placed down the Qaa’idah (principle): “Working with the two evidences – and even if from one aspect – is Awlaa (better or more appropriate) than neglecting or abandoning one of them”.

Misali na biyu don aiwatar da ka'idar:

Another example for the application of the principle:

Qais Bin Al-Haarith ya ce: Na musulunta, kuma ina da mata takwas. Sai na je wurin Annabi ﷺ na ambaci hakan gare shi. Sai ya ce: "Zaɓi huɗu daga cikinsu" (Abu Dawud).

Qais Bin Al-Haarith said: I became Muslim and I had 8 women (wives). So I went to the Nabi (saw) and mentioned that to him. So he said: “Choose four from among them” (Abu Dawud).

Wannan yana daga cikin abubuwan da aka tabbatar da su cewa Manzon Allah ﷺ ya auri mata tara a lokaci guda, kamar yadda Al-Bukhaari ya rawaito.

That is whilst it has been authenticated that the Messenger of Allah (saw) had been married to nine women at one single time as recorded by Al-Bukhaari.

Hadisai biyu suna da alama kamar sun saba wa juna kuma suna cin karo da juna, domin Manzon Allah ﷺ yana da mata tara a lokaci guda, alhali kuma ya umarci wanda ba shi ba da ya zaɓi mata huɗu kaɗai. Hanyar haɗa hujjojin biyun (al-jam'u) ita ce kamar haka: Hadisi na farko magana ce da take ga Musulmi, yayin da Hadisi na biyu magana ce da take ga Manzon Allah ﷺ.

The two Hadeeth appear to be contrary to one another and in conflict as the Messenger (saw) had nine wives at the same time whilst he commanded other than him to choose four wives alone. The ‘Jam’u’ (bringing together) of the two evidences is as follows: The first Hadeeth is an address to the Muslims whilst the second Hadeeth is an address to the Messenger (saw).