Hukum-Hukum yang Berdasarkan kepada Al-Istishaab - Al-Waadih Fee Usool ul-Fiqh | Quran Course

Hukum-Hukum yang Berdasarkan kepada Al-Istishaab - Al-Waadih Fee Usool ul-Fiqh | Quran Course

Telah diketahui bahawa asal (hukum dasar) berkenaan dhimmah (tanggungan) seseorang manusia ialah tidak terbebani dengan hak sesiapa pun, melainkan apabila terdapat dalil yang menetapkannya.

It is known that the Asl (origin) in respect to the Dhimmah of the Insaan (liability/responsibility of the person) is its non-preoccupation in relation to the right of anybody unless a Daleel is established over it.

Contoh:

Example:

Jika seseorang mendakwa bahawa dia mempunyai hutang yang patut dibayar kepadanya oleh seseorang, dan orang itu menafikan hutang tersebut, maka berlaku istishab al-Baraa'ah al-Asliyah (kebebasan asal), iaitu pembebasan tanggungannya (dhimmah) daripada hutang itu. Hal ini berlaku kecuali jika pendakwa membuktikan wujudnya hutang itu melalui bayyinah (bukti saksi). Dan jika orang yang didakwa diminta bersumpah (hilf) tetapi enggan, maka keputusan tidak dibuat terhadapnya disebabkan keengganannya itu. Ini kerana kedudukan asal ialah bebas daripada tanggungan, dan yamin (sumpah) hanya dikenakan ke atas pendakwa; kemudian jika dia berbuat demikian, barulah orang yang didakwa atau yang didakwa terhadapnya dihukum (iaitu keputusan dijatuhkan terhadapnya).

If a person claims that he has a debt owed to him from somebody and that person denies the debt, then it would follow the Istishaab of Al-Baraa’ah Al-Asliyah (original innocence) which is the freeing of his Dhimmah (liability) from the debt. This is unless the claimant proves the existence of the debt by way of a Bayyinah (testimonial evidence). And if the one who has the claim made against him is requested to swear an oath (Hilf) but refuses, judgment is not passed against him because of his refusal. That is because the origin or original position is being free of liability and the Yameen (swearing of an oath) is only upon the claimant and then if he does that the one being accused or who has a claim against him is judged against (i.e. the verdict is passed against him).

Saya tidak pasti apa yang dimaksudkan dengan "Another example:" kerana tiada teks sumber untuk diterjemahkan selepas label ini. Sila berikan teks Inggeris yang ingin diterjemahkan ke dalam bahasa Melayu.

Another example:

Jika rakan kongsi mendakwa bahawa dia tidak menerima keuntungan daripada perniagaan yang telah dijalankan, maka kata-katanya diterima kerana keuntungan itu adalah perkara yang baharu ditambah ke atas asal ketiadaannya, kecuali jika dibawa bayyinah (bukti) yang mengesahkan perolehan keuntungan tersebut.

If the partner claims that he has not received profit from the trade that has been conducted, he is believed in his speech because the profit is a newly added matter upon the original non-existence unless a Bayyinah (evidence) is brought confirming the gaining of profit.

Jika Ijmaʻ terjadi ke atas sesuatu Hukum bagi Masalah tertentu, dan Sifat (ciri atau atribut yang melekat) dalam Masalah tersebut berubah, adakah Hukum bagi Masalah itu kekal sebagaimana adanya? Para ʻUlama berbeza pendapat mengenainya.

If Ijmaa’ occurs upon a Hukm of a particular Mas’alah (issue) and that Siffah (descriptive element/attribute) that is in the issue changes, then does the Hukm of the issue remain as it is? They (the ‘Ulamaa) have differed in respect to that.

Contoh:

Example:

Apakah hukumnya jika orang yang telah bertayammum kerana ketiadaan air mendapati air semasa dia sedang solat? Dan bagaimanakah dia patut bertindak berkaitan dengan meneruskan solatnya atau tidak meneruskannya?

What is the Hukm if the one who has made Tayammum due to the absence of water discovered water during his prayer? And how should he act in respect to completing his Salaah or not completing it?

A – Abu Haneefah berpendapat bahawa solatnya terbatal apabila dia melihat air, dan wuduk diperlukan olehnya serta untuk dia menyambung semula solatnya. Abu Haamid Al-Ghazaaliy, Abu At-Tayyib At-Tabari, Ibn As-Sabaagh dan para fuqaha lain juga bersetuju dengan pendapat ini. B – Adapun Ash-Shaafi'iy, beliau berpendapat bahawa solatnya adalah sah dan melihat air semasa solat tidak memberi sebarang kesan atau pengaruh terhadap solatnya. Pendapat ini turut dipegang oleh Dawood Azh-Zhaahiriy, Al-Aamadiy dan Ibn ul-Haajib antara lain.

A – Abu Haneefah views that his Salaah is invalidated upon the sighting of the water and Wudoo’ is necessary for him and to resume his Salaah. Abu Haamid Al-Ghazaaliy, Abu At-Tayyib At-Tabari, Ibn As-Sabaagh and other Fuqahaa’ also agreed with this opinion. B – As for Ash-Shaafi’iy then he viewed that his Salaah is Saheeh (valid) and the sighting of the water during his prayer has no impact or effect upon his Salaah. This opinion was also upheld by Dawood Azh-Zhaahiriy, Al-Aamadiy and Ibn ul-Haajib amongst others.

At-Tarjeeh (menimbang kekuatan dalil):

At-Tarjeeh (outweighing):

- Batalnya tayammum apabila air didapati bagi orang yang bertayammum kerana ketiadaan air ditetapkan berdasarkan nas, bukan berdasarkan ijmak. - Apabila orang yang bertayammum memasuki solat dalam keadaan dia masih berterusan dalam keadaan ketiadaan air (Istishaab), maka dia memulakan solatnya dengan memenuhi syarat-syarat sahnya secara sempurna, dan dia tidak keluar daripada solatnya kecuali dengan perkara yang membatalkannya. Melihat air tidak memutuskan atau membatalkan solat, dan solat ialah satu perbuatan yang berterusan bermula dengan Takbir Al-Ihram dan berakhir dengan salam. Oleh itu, solatnya dikira sah baginya selagi dia telah memenuhi syarat-syarat sahnya.

- The invalidity of At-Tayammum when water is present of the one who has made Tayammum due to the absence of water is established by the text and not by Ijmaa’. - When the one who made Tayammum entered into the state of the Salaah he was continuing upon (Istishaab) the case of the absence of the water and so he began his Salaah having met the conditions of its validity in full (completely) and he does not exit from his Salaah apart from by that which invalidates it. Seeing water does not break or invalidate the prayer and the prayer is one continuous action beginning with the Takbeer Al-Ihraam and ending with Salaam. Therefore, his performance of the Salaah counts for him as long as he had fulfilled the conditions for its validity.