44. Dole Ne Dalilan Shari'a Su Zama Tabbatattu (Al Adillah- Tu-shariah Yajebo An Takoona Qateyyah) - Halin Musulunci | Quran Course

44. Dole Ne Dalilan Shari'a Su Zama Tabbatattu (Al Adillah- Tu-shariah Yajebo An Takoona Qateyyah) - Halin Musulunci | Quran Course

0% read · 1 min left

Halin Musulunci Bookmark

This chapter was translated automatically from English and may contain mistakes. Read the original

Show original

44. Dole Ne Dalilan Shari'a Su Zama Tabbatattu (Al Adillah- Tu-shariah Yajebo An Takoona Qateyyah)

44. The Shariah Evidences Must Be Decisives ( Al Adillah- Tu-shariah Yajebo An Takoona Qateyyah)

by Sheikh Taqīuddīn An-Nabahānī1 min readViewed 126 times

Adillah ash-shari'ah su ne tushen (usul) hukunce-hukuncen shari'ah, kuma suna da tabbas kamar yadda usulin addini (deen) suke, don haka ba su zama masu shakka (dhanniyah) ba. Usulin dukkan shari'ah, ko su ne usulin addini ko usulin ahkaam, wato hujjojin shari'ah, dole ne su zama masu tabbas, kuma ba a yarda su zama masu shakka ba, saboda faɗin Allah Ta'ala: {Kada ka bi abin da ba ka da ilimi a kansa…} Suratul Isra'i aya ta 36, da kuma faɗinSa: {Amma mafi yawansu ba sa bin kome sai zato; lallai zato ba ya wadatar da kome daga gaskiya. Lallai Allah Masani ne ga abin da suke aikatawa} Suratu Yunus aya ta 36. Yawancin malamai sun ambata cewa usulul ahkaam dole ne ya zama mai tabbas (qat'iyyah). Al-Haafidh Al-Mujtahid Abu Ishaaq Ibraheem Ibn Musa Al-Lakhmi Al-Gharnaati, wanda aka fi sani da Al-Shaatibi, ya ce a cikin littafinsa Al-Muwaafaqaat: "Lallai usulul fiqhi na addini tabbatattu ne, ba masu shakka ba, kuma hujjar hakan ita ce, suna komawa ga jimlolin shari'ah, kuma abin da yake haka, to mai tabbas ne." Ya kuma ce: "Idan mai shakka yana da alaka da jimlolin shari'ah, to yana iya kasancewa yana da alaka da tushen shari'ah (Aqeedah), domin ita ce jimla ta farko, kuma hakan ba a yarda da shi ba." Ya kuma ce: "Idan aka yarda a sanya mai shakka a matsayin daya daga cikin tushen fiqhi, to za a yarda a sanya shi tushen addini, kuma ba haka yake ba bisa ijma'i, haka ma a nan, domin usulul fiqhi suna da alaka da shari'ah kamar yadda usulud-din yake." Ya kuma ce: "Wasu malamai sun ce: babu hanyar tabbatar da tushen shari'ah da abu mai shakka, domin shari'ah doka ce, kuma ba mu bautawa da abu mai shakka sai a cikin rassa." Ya kuma ce: "Tushe kuwa dole ne ya zama mai tabbas; domin idan yana da shakka, to za a sami yiwuwar sabani, kuma irin wannan abu ba zai zama tushe a cikin addini ba."

Imaamu Jamaalu Al-Deen Abdu Al-Raheem Al-Asnawy, a cikin littafinsa Nihaayat Al-Sool, a cikin tattaunawar ma'anar fi'lin umarni (yi) dangane da hakan, hujjar da ba ta tabbata ba ba a la'akari da ita, ya ce: "Dangane da Aahaad (hadisin da mutum ɗaya ya ruwaito), to, ba ya inganci (baatil); domin hadisin mutum ɗaya yana fa'idar zato (ba tabbatacce ba), kuma Mai Shari'a ya halatta zato a cikin rassa kawai, wato al'amuran aiki, ba tare da al'amuran ilmi ba kamar tushen Usuulud-Deen, haka kuma tushen Usuulul-Fiqh, kamar yadda Al-Anbaariy (mai bayanin littafin Al-Burhaan) ya ruwaito daga malamai baki ɗaya." Sai dai ayoyin Alkur'ani sun bayyana hani ga zato a cikin usuli, da kuma zargin wanda ya bi zato, kuma waɗannan nassoshi suna nuna cewa tushen shari'a gaba ɗaya, ko na usuulud-deen ko na usuulul-ahkaam (usuli na hukunce-hukunce), dole ne ya zama tabbatacce, kuma ba ya halatta ya zama na zato. Saboda haka, babu wani abu na zato a cikin tushen fiqh kwata-kwata, saboda hani bayyananne a kan hakan, amma dukkan tushen usuul al-fiqh tabbatattu ne. Bisa haka, domin dalili na shari'a ya zama hujja, dole ne a kafa masa hujja tabbatacciya, kuma sai an kafa masa hujja tabbatacciya ba a ɗaukar sa a matsayin dalilin shari'a. Dalilan da hujja tabbatacciya ta tabbatar da ingancinsu su ne huɗu kacal: Alkur'ani, Sunnah, Ijma'in Sahabbai, da Qiyasi wanda illarsa ta tabbata da nassin shari'a. Duk abin da ba waɗannan huɗu ba, ba a ɗaukarsa a matsayin dalilin shari'a, domin babu hujja tabbatacciya a kansa. Bisa haka, tushen hukunce-hukuncen shari'a, watau dalilan shari'a, an iyakance su ga waɗannan huɗu, kuma babu wani abu banda su da ake la'akari da shi.

Imaam Jamaal Al-Deen Abd Al Raheem Al-Asnawy, in his book, Nihayat Al-Sou’l At the discussion of the denotation of the (imperative verb, do) with respect to that, the indecisive daleel is not considered he said: “And as for the Aahaad (individually narrated); it is invalid (baatil); because the individual narration avail the indecisive, and The Legislator allowed the indecisive in the branches only, which are the practical issues, without the knowledge issues like the basis of usoul al-deen, and also the basis of usoul al-fiqh, as Al-Anbaary (the explainer of Al-Borhaan book) transmitted from the scholars all together”. However, the verses of The Qur’aan are explicit about forbidding the indecisive in the usoul, and blaming whoever follows the indecisive, and these texts dictate that the basis (usoul) of the shari’ah in general whether they are usoul al-deen or usoul al-ahkaam (verdicts usoul); must be decisive, and it is not valid to be indecisive. Therefore there is nothing indecisive in the basis of the fiqh at all, because of the explicit forbiddance about that, but all basis of usoul al-fiqh are decisive. Accordingly, for the shari'ahi daleel to be considered as evidence; decisive evidence must be established for it, and unless decisive evidence is established for it; it is not considered as shari'ahi daleel. The adillah which the decisive evidence stood up to prove their validity are four only, they are: The Qur’aan, The Sunnah, The Consensus of The Sahaabah and The Qiyaas which has illah denoted by shari'ahi text, and anything other than these four is not considered as shari'ahi daleel, because there is no decisive evidence for them. Accordingly, the bases of the shari'ahi verdicts, i.e. the shari’ah evidences are confined to these four and nothing else is considered.