Mafhoom Al-Mukhaalafah ni kile ambacho Madlool (maana iliyoonyeshwa) ya Lafzh (neno) katika mahali au hali ya Sukoot (kukaa kimya) kinapingana na maana yake iliyoonyeshwa (Madlool) katika mahali au hali ya kutamkwa. Pia huitwa ‘Daleel ul-Khitaab’ (ushahidi wa hotuba) kwa sababu Khitaab Ash-Shaari’ (hotuba ya Mtunga Sheria) huonyesha na kuongoza kwake, kama vile pia imejulikana kama ‘Lahin ul-Khitaab’ (ufahamu/akili ya hotuba). Mafhoom Al-Mukhaalafah hutumika katika aina au makundi manne, ambayo ni:

The Mafhoom Al-Mukhaalafah is that which the Madlool (indicated meaning) of the Lafzh (wording) in the place or situation of Sukoot (silence) is in opposition to its indicated meaning (Madlool) in the situation or place of utterance. It is (also) called ‘Daleel ul-Khitaab’ (evidence of the address) because the Khitaab Ash-Shaari’ (address of the Legislator) indicates and guides to it just as it has also been known as ‘Lahin ul-Khitaab’ (understanding/intellect of the address). The Mafhoom Al-Mukhaalafah is worked with in four types or categories which are:

Mafhoom As-Siffah, Mafhoom Ash-Shart, Mafhoom Al-Ghaayah na Mafhoom Al-‘Adad.

Mafhoom As-Siffah, Mafhoom Ash-Shart, Mafhoom Al-Ghaayah and Mafhoom Al-‘Adad.

Ni dalaalat ul-lafzh ya hukum iliyowekewa sifa (wasf), ambayo huonyesha kinyume cha hukum hiyo pale sifa hiyo inapokanushwa.

It is the Dalaalat ul-Lafzh of a Hukm restricted to a Wasf (description) which indicates the opposite of its Hukm upon the negation of that Wasf.

Neno "Wasf" linalokusudiwa hapa ni la jumla zaidi kuliko "Na't" (kivumishi). Kwa hiyo linaweza kuwa Na't Nahwiyah (kivumishi cha kisarufi) kama: "Fil Ghanami As-Sa'imah Zakaah" ("Kuhusu kondoo wanaochungwa malishoni huru kuna Zakaah (inayolipwa)") (katika hali ambapo "wanaochungwa malishoni huru" ni kivumishi au maelezo ya kondoo), au linaweza kuwa 'Mudaaf' (nyongeza) kama 'Fee Saa'imat ul-Ghanam Zakaah' (Kuhusu ufugaji wa kondoo kwa kuwachunga malishoni huru kuna Zakaah (inayolipwa)). Au linaweza kuwa Mudaaf Ilaihi (kiambatanisho chake) kama: "Matall Al-Ghinaa Zhulm" (Kupuuza utajiri ni dhuluma), au Zharf Makaan (kielezi cha mahali) kama katika mfano:

What is intended by ‘Wasf’ here is more general than the ‘Na’t’ (adjective). So it could be a Na’t Nahwiyah (adjective grammatically) like: “Fil Ghanami As-Sa’imah Zakaah” (“In (respect to) the freegrazing Sheep there is Zakaah (due)”) (in the case where ‘free-grazing’ is an adjective or description of the Sheep) or it could be ‘Mudaaf’ (an addition) like ‘Fee Saa’imat ul-Ghanam Zakaah’ (In respect to the free grazing of the sheep there is Zakaah (due)). Or it could be Mudaaf Ilaihi (Added to it) like: “Matall Al-Ghinaa Zhulm” (The overlooking of the affluence is injustice) or it could be Zharf Makaan (adverb of place) like in the example:

Mfano:

Example:

Mjumbe wa Allah ﷺ alisema:

The Messenger of Allah (saw) said:

Inaeleweka kutokana na sifa hii ambayo ni 'Saa'imah' (kulisha malisho kwa uhuru na kuishi kwenye malisho) kwamba kondoo ambao hawalishwi malisho kwa uhuru hawana Zakaah inayowapasa.

It is understood from this Siffah (description) which is ‘Saa’imah’ (free grazing and living upon the pastures) that the non-free-grazing sheep do not have Zakaah due upon them.

Kwa njia hiyo tungekuwa tumechukua hukumu ya kondoo wanaolishwa majani makavu kutoka kwenye Mafhoom Al-Mukhaalafah ya Hadith “Kuhusu kondoo wanaochunga malisho huru kuna Zakaah (inayolazimu)”.

In that way we would have taken the Hukm for the foddered sheep from the Mafhoom Al-Mukhaalafah of the Hadeeth “In (respect to) the free-grazing sheep there is Zakaah (due)”.

Hivyo basi, hakuna Zakaat juu ya kondoo wanaolishwa majani (yaani wale wanaoishi kwa malisho yaliyokatwa na si kwa kula kwenye malisho ya asili). Hii ni kwa sababu 'malisho ya asili' ni Wasf Mufhim Munaasib (sifa yenye maana inayofaa, inayoweza kufikiriwa kwa akili) ambayo inaweza kufanyiwa kiakili (kuwa na 'Illah). Kwa hiyo, 'Illah ya kulipa Zakaat juu ya kondoo ni kwamba wanaishi kwa malisho ya asili. Kama 'Illah hii haipo, basi Hukm haipati kuwepo kwa sababu 'Illah hufuatana na Hukm katika kuwepo kwake na kutokuwepo kwake.

As such there is no Zakaah upon the foddered sheep (i.e. those which live upon fodder and do not live upon the pastures). That is because the ‘pasture or grazing land’ is a Wasf Mufhim Munaasib (Fitting description open to reasoning) that can be reasoned (with an ‘Illah). Consequently, the ‘Illah for paying the Zakaah upon the sheep is that they live upon the pasture. If this ‘Illah does not exist, then the Hukm does not come into being because the ‘Illah revolves with the Hukm in presence and absence.

Mradi 'illah hii haipo kwa kondoo waliolishwa malisho, basi hukumu yake ni kwamba hakuna Zakaah inayowajibika juu yao.

As long as this ‘Illah is not present within the foddered sheep then its Hukm is that there is no Zakaah due upon them.

Sawa, tafadhali nitumie maandishi unayotaka nitafsiri kutoka Kiingereza kwenda Kiswahili.

Another example:

Allah (SWT) alisema:

Allah (swt) said:

Mantooq ya aya (yaani Dalaalat ul-'Ibaarah) inaonyesha katazo la kufanya biashara wakati wa kuitwa kwa sala ya Ijumaa, ilhali kinachoelekeza kwake ni sifa (maelezo) iliyopo katika umbo la Zharf Zamaan (kielezi cha wakati) ambayo ni: 'Siku ya Ijumaa'.

The Mantooq of the Aayah (i.e. Dalaalat ul-‘Ibaarah) indicates the prohibition of conducting trade at the time of the call to the Jumu’ah prayer whilst that which guides to that is the Siffah (description) that is found upon the form of a Zharf Zamaan (adverb of time) which is: ‘On the Day of Jumu’ah).

Mafhoom Al-Mukhaalafah inaonyesha na kuelekeza kwamba kufanya biashara wakati wa wito wa Swala si marufuku siku nyingine isipokuwa siku ya Ijumaa.

The Mafhoom Al-Mukhaalafah indicates and guides to the non-prohibition of trading at the time of the call to prayer for the Salaah on other than the Day of Jumu’ah.

Kwa hiyo, katika kesi hii, tumechukua hukumu kutoka kwenye Mafhoom Al-Mukhaalafah ya maandishi hayo, nayo hukumu hiyo ni Ibaahah (kuruhusiwa) kufanya biashara wakati wa adhana ya swala siku nyingine isiyokuwa siku ya Ijumaa. Hiyo ni kwa sababu Ash-Shaari' amezuia katazo la kufanya biashara kwenye siku ya Ijumaa pekee.

Consequently, in this case, we have taken the Hukm from the Mafhoom Al-Mukhaalafah of that text and that Hukm is the Ibaahah (permissibility) of conducting trade at the time of the call to prayer on other than the day of Jumu’ah. That is because the Shaari’ has restricted the prohibition of conducting trade to the day of Jumu’ah.

Ni dalala ya lafdhi ya hukumu iliyofungwa kwa sharti (sharti) ambayo inaonyesha kuthibitika (thubuti) kwa kinyume chake wakati sharti hilo linapokanushwa.

It is the Dalaalah of the Lafzh of a Hukm restricted by a Shart (condition) that indicates the affirmation (Thuboot) of its opposite at the time of the negation of the Shart (condition).

Kwa hiyo, kufanya Hukm (hukumu) kuwa imefungwa kwa kuwepo kwa Shart (sharti) kunafuta hukumu hiyo sharti linapofutwa. Analomaanishwa na kukusudiwa kwa Shart (sharti) katika kesi hii ni Shart An-Nahwi (sharti la kisarufi), nalo ni sentensi inayoanza kwa kipengele kimojawapo miongoni mwa vipengele vya sharti kama vile: منَ إن, إذا, na vinginevyo.

Consequently, the making the Hukm restricted to the presence of the Shart negates that Hukm when the Shart is negated. What is meant and intended by Shart (condition) in this case is the Shart An-Nahwi (grammatical condition) and it is a sentence that begins with a particle from amongst the condition particles like: منَ إن, إذا, amongst others.

Mfano: Ukisoma, utafanikiwa.

Example: If you study you succeed.

Mfano:

Example:

Allah (SWT) alisema:

Allah (swt) said:

Maana ya wazi (Al-Mantooq) ya Aayah inaonyesha kwamba yule ambaye hawezi, kutokana na umaskini wake, kuwaoa wanawake huru, basi anaweza kuoa kutoka miongoni mwa wajakazi Waumini.

The Mantooq (expressed meaning) of the Aayah indicates that the one who is not able, due to his poverty, to marry free women then he can marry from the believing slave girls.

Maandishi haya yameweka sharti moja, nalo ni kukosekana kwa uwezo wa kifedha.

This text has placed down a Shart (condition) and that is the lack of financial capability.

Ikiwa kizuizi hiki (ukosefu wa uwezo wa kifedha) kingeondolewa, basi haiko ruhusa (Mubaah) kwake kuoa kutoka miongoni mwa wajakazi waumini, na ndoa nao inakuwa Makrooh (inachukiwa) pale wanawake huru wapo (au wanapatikana).

If this restriction was removed (the lack of financial capability) then it is not permitted (Mubaah) for him to marry from the believing slave girls and marriage with them becomes Makrooh (disliked) when free women are present (or available).

Hukm inayopatikana na kuthibitishwa kutoka Mafhoom Al-Mukhaalafah ni Nahi (katazo) kwa wale walio na uwezo wa kifedha wa kuoa wanawake/wasichana waumini watumwa.

The Hukm that is benefited and established from the Mafhoom Al-Mukhaalafah is the Nahi (forbiddance) upon those financially capable to marry believing slave girls/women.

Sawa, tafadhali nitumie maandishi unayotaka nitafsiri kutoka Kiingereza kwenda Kiswahili.

Another example:

Allah (SWT) alisema:

Allah (swt) said:

Aya iliyothibitishwa katika Mantooq yake (maana iliyotamkwa wazi, yaani katika Alfaazh zake): kwamba ni haki ya mume kuchukua sehemu ya Mahr (mahari) ya mkewe kwa ridhaa yake na idhini yake.

The Aayah established in its Mantooq (expressed wording) (i.e. in its Alfaazh): That it is the right of the husband to take from the Mahr (dowry) of his wife with her consent and approval.

Hiyo ni kwa kuwa Aayah hiyo, kwa Mafhoom Al-Mukhaalafah (maana ya kinyume), imethibitisha: Ukatazo wa kuchukua chochote katika Mahr (mahari) ya mke bila ridhaa yake au idhini yake.

That is while the Aayah in its Mafhoom Al-Mukhaalafah (opposite understanding) established: The prohibition of taking anything from the Mahr (dowry) of the wife without her approval or consent.

Sawa, tafadhali nitumie maandishi unayotaka nitafsiri kutoka Kiingereza kwenda Kiswahili.

Another example:

Allah (SWT) alisema:

Allah (swt) said:

Dalaalat ul-‘Ibaarah (yaani maana yaliyoelezwa waziwazi katika maneno) inaongoza kwenye wajibu wa kutoa matumizi kwa mwanamke aliyeachwa kwa talaka ya Baa'in ikiwa alikuwa na ujauzito. Mafhoom Al-Mukhaalafh (maana ya kinyume) imeongoza kwenye kukanushwa kwa hukumu hii pale ambapo hakuna ujauzito.

The Dalaalat ul-‘Ibaarah (i.e. Mantooq/expressed meaning in the words) guides to the Wujoob (obligation) of spending upon the one who has been divorced with a Talaaq Baa’in if she was pregnant. The Mafhoom Al-Mukhaalafh has guided to the negation of this Hukm when there is no pregnancy.

Ni dalaalat ul-lafzh ya Hukm iliyofungwa kwa Ghaayah (lengo au kikomo) inayoonyesha kinyume cha Hukm hiyo baada ya au kufuatia (kufikiwa kwa) Ghaayah (kikomo/lengo).

It is the Dalaalat ul-Lafzh of the Hukm restricted to a Ghaayah (aim or end point) that indicates the opposite of that Hukm after or following the (reaching of the) Ghaayah (end point/aim).

Kufanya hukmu ya Mantooq (kile kilichotamkwa) kuwa kimefungwa au kimeunganishwa na Ghaayah (lengo au kikomo) kunaashiria kuthibitishwa kwa kinyume cha hukmu hiyo kwa kile kinachokuja baada ya (kufikiwa kwa) Ghaayah hiyo. Herufi (vihusishi) zinazoashiria Ghaayah katika lugha ya Kiarabu ni: (Hattaa wa ‘Ilaa) zenye maana ya ‘hadi’.

Making the Hukm of the Mantooq (what is expressed) restricted or tied to a Ghaayah indicates the affirmation of the opposite of that Hukm for that which is after or follows the (reaching of the) Ghaayah (aim/end point). The Huroof (letters/particles) indicative of the Ghaayah (in the Arabic language) are: (Hattaa wa ‘Ilaa) with the meaning of ‘until’.

Mfano: Allah Ta'aala alisema:

Example: Allah Ta’Aalaa said:

Aayah hii, kwa Mantuuq wake (yaani 'Ibaarah yake au maana ya moja kwa moja ya maneno yake), inaelekeza juu ya uhalali wa kupigana na kundi lenye uasi (yaani lile linalovuka mipaka na kukataa kwenda kwa Shari'a kwa ajili ya hukumu). Kupigana nao kunabaki kuwa halali na kuruhusiwa mpaka (au li-Ghaayah, yaani hadi kufikia hatua) kundi lenye uasi lirudi kwenye Hukmu ya Allah. Hii ndiyo Hukmu yake kwa kile kilicho kabla ya Ghaayah (yaani kabla lengo lake halijatimizwa au kufikiwa).

The Aayah in its Mantooq (i.e. its ‘Ibaarah or Alfaazh/expressed meaning of its words) guides to the legality of fighting the rebelling faction (i.e. the one who oversteps the limits and refuses to go to the Shar’a for judgement). Fighting them remains legal and legitimate until (or liGhaayah/to the point) the rebelling faction returns back to the Hukm of Allah. This represents its Hukm for what is before the Ghaayah (i.e. before its aim has been fulfilled or reached).

Mafhoom Al-Mukhaalafah huashiria na kuongoza kwenye katazo la kupigana na kundi baada ya kutii, yaani baada ya kuacha uasi wake na kurudi kwenye amri ya Allah. Mfano mwingine:

The Mafhoom Al-Mukhaalafah indicates and guides to the prohibition of fighting the group after it has complied, meaning after it has stopped its rebellion and returned to the command of Allah. Another example:

Maandiko yanathibitisha kupitia maana ya moja kwa moja ya matamshi yake (yaani kwa Dalaalat ul-‘Ibaarah) kuruhusiwa kula na kunywa katika usiku wa Ramadhani mpaka alfajiri, yaani kwa neno "liGhaayah" (hadi), kuingia kwa Fajr.

The text establishes in its Mantooq (i.e. by the Dalaalat ul-‘Ibaarah) the Ibaahah (permissibility) to eat and drink in the nights of Ramadhaan until the dawn of Fajr i.e. liGhaayah (up until) the coming of Fajr.

Mafhoom Al-Mukhaalafah imeweka katazo la kula na kunywa baada ya Ghaayah hiyo, yaani baada ya kuingia kwa Alfajiri katika mwezi wa Ramadhani.

The Mafhoom Al-Mukhaalafah has established the prohibition to eat and drink after that Ghaayah i.e. after the coming of Fajr in the month of Ramadhaan.

Sawa, tafadhali nitumie maandishi unayotaka nitafsiri kutoka Kiingereza kwenda Kiswahili.

Another example:

Dalaalat ul-‘Ibaarah (yaani Mantooq) ndani ya Aayah inaelekeza wajibu wa kuosha mikono hadi kufikia Ghaayah (hadi) viwiko vya mkono katika kitendo cha Wudhuu’, ilhali Mafhoom Al-Mukhaalafah inaonyesha kuwa kuosha viwiko na zaidi ya hapo hakuhitajiki.

The Dalaalat ul-‘Ibaarah (i.e. Mantooq) within the Aayah guides to the obligation of washing the hands to the Ghaayah (up until) the elbows in the act of Wudoo’ whilst the Mafhoom Al-Mukhaalafah indicates that the washing of the elbows and beyond is not required.

Kwa kuzingatia maana ya moja kwa moja (Mantooq) ya Nusoos (maandiko) yenye Ghaayah (lengo/ukomo), ibara (‘Ibaaarah) iliyomo ndani yake, yaani maneno (Alfaazh) yake, yanaonyesha kwamba kinachohitajika ili hukumu itekelezwe ni kuitumia juu ya kile kilicho kabla ya Ghaayah (ukomo/lengo). Kwa mfano, kula na kunywa ni Mubaah kabla ya Fajr; kuosha mikono (mikono ya juu) ni lazima hadi ukomo (Ghaayah) wa viwiko; na kupigana na kundi la waasi kunahitajika hadi ukomo (hatua) ambapo wao hurudi kwenye hukumu ya Allah (SWT). Haiwezekani kutekeleza hukumu juu ya kile kilicho kabla ya Ghaayah isipokuwa sehemu ya Ghaayah ikiingizwa ndani ya kile kilicho kabla yake. Hii ndiyo inayoitwa kuingia kwa Al-Ghaayah ndani ya Al-Mughyaa (mahali pa ukomo), na kuingia kwa sehemu hii ya Ghaayah, ikiwa inahitajika ili kutekeleza Waajib, huangukia chini ya Qaa‘idah Ash-Shar‘iyyah: “Kile ambacho Waajib haikamiliki bila hicho, basi nacho ni Waajib.”

In respect to the Mantooq (expressed meaning) of the Nusoos (texts) that contain a Ghaayah (aim/end-point), the expression (‘Ibaaarah) within them (i.e. its Alfaazh/wordings), indicates that what is required, to realise the Hukm, is its application upon that which is before the Ghaayah (end-point/aim). As such, eating and drinking is Mubaah before Fajr, the washing of the hands (arms) is required up to the end point or extent (Ghaayah) of the elbows and fighting the rebellious faction is required or demanded until the Ghaayah (point) that it returns back to the judgment of Allah. It is not possible to accomplish the application of the Hukm upon that which is before the Ghaayah unless a part of the Ghaayah is entered into (or included within) what is before it. This is what is called the entering of Al-Ghaayah into Al-Mughyaa (the place of the end-point) and the entering of this part of the Ghaayah if it is required to accomplish the Waajib falls under Al-Qaa’idah Ash-Shar’iyah: “That which the Waajib is not completed except with (or by) it is Waajib”.

Kwa hiyo, sehemu ya kiwiko lazima iingizwe katika kuosha mikono (mikono ya juu) ndani ya Wudhuu ili kutimiza kuosha mikono kikamilifu au kwa ufanisi. Kundi linalofanya uasi au uchokozi pia lazima liache uasi wake na litangaze kwamba linataka hukumu itolewe kwa mujibu wa Uislamu kabla ya mapigano dhidi yake kusitishwa. Vilevile, sehemu ya usiku lazima iingizwe katika funga ili kuikamilisha, ili kauli ya Allah Ta'aalaa itimie:

Consequently, a part of the elbow must be included into the washing of the hands (arms) within the Wudoo’ so as to accomplish the washing of the arms completely or effectively. The rebelling or aggressing faction must also stop its rebellion and announce its seeking judgment by Islaam before fighting against it is stopped. Similarly, a part of the night of fasting must be entered in to to complete it so that the Qawl of Allah Ta’Aalaa is realised:

Na hata kama sehemu hii ya usiku ilikuwa sekunde moja au mbili tu.

And even if this part of the night was just a second or two.

Ni dalaalat ul-lafdh ya hukumu iliyofungwa kwa idadi, inayoonyesha kinyume cha hukumu hiyo katika idadi isiyokuwa ile.

It is the Dalaalat ul-Lafzh of a Hukm restricted to a number indicating the opposite of that Hukm in other than that number.

Kwa hiyo, kuzuia hukmu kwa idadi maalum kunaonyesha na kuelekeza kwenye kukataa hukmu hiyo kwa idadi nyingine isipokuwa ile, iwe idadi hiyo ni ongezeko au punguzo juu yake.

So the restriction of the Hukm by a specific number indicates and guides to the negation of the Hukm in respect to other than that number whether the number was an increase or decrease to it.

Mfano:

Example:

Mantooq (Dalaalat ul-‘Ibaarah) inaongoza kwenye wajibu wa kumpiga Qaadhif (yule anayetoa tuhuma au kutoa ushahidi bila idadi ya mashahidi inayohitajika katika kesi ya Zinaa) viboko themanini.

The Mantooq (the Dalaalat ul-‘Ibaarah) guides to the obligation of lashing the Qaadhif (the one who makes an accusation or gives testimony without the required number of witnesses in the case of Zinaa) with eighty lashes.

Mafhoom Al-Mukhaalafah inaelekeza kwamba haijuzu kumpiga Qaadhif (mtu anayemtuhumu mwingine kwa zina) kwa viboko pungufu au zaidi ya themanini. Hadd (adhabu iliyowekwa) haitimii kwa viboko pungufu ya themanini, wakati kuongeza juu yake kunachukuliwa kuwa ni kitendo cha dhulma na uvunjaji wa sheria.

The Mafhoom Al-Mukhaalafah guides to the non-permissibility of lashing the Qaadhif with less or greater than eighty lashes. The Hadd (prescribed punishment) is not dropped (i.e. fulfilled) by less than eighty whilst increasing upon it is considered to be an act of oppression and violation.

Sawa, tafadhali nitumie maandishi unayotaka nitafsiri kutoka Kiingereza kwenda Kiswahili.

Another example:

Allah (SWT) alisema:

Allah (swt) said:

Mafhūm Al-Mukhālafah kuhusiana na aya hii inaonyesha kwamba kufunga siku nyingine zisizokuwa idadi hii hakutahesabiwa (wala hakutatimiza kile kilichoamrishwa kuhusu Kafara).

The Mafhoom Al-Mukhaalafah in respect to this Aayah indicates that fasting other than this number of days will not count (or fulfil what has been required in respect to the Kaffaarah).