Al-Mubaah (Lililoruhusiwa)
Al-mubaah (the Permissible)
Mubaah ni Khitaab (maelekezo) ya Shaari' katika kutoa uchaguzi kati ya kufanya na kuacha bila mbadala (Min Ghair Badal). Ibaahah (ruhusa) ni miongoni mwa Ahkaam Ash-Shar'iyah kwa kuwa ni maelekezo ya mtunga sheria, na ni lazima ruhusa ithibitishwe kutokana na maelekezo ya mtunga sheria yanayoitaja. Hii ni kwa sababu Allah Ta'aalaa ameeleza Hukm Ash-Shar'iy kwa kila jambo na kuhusiana na kila tendo. Allah (SWT) amesema:
The Mubaah is the Khitaab (address) of the Shaari’ in providing the choice between doing and leaving without alternative (Min Ghair Badal). The Ibaahah (permissibility) is from the Ahkaam Ash-Shar’iyah because it is the address of the legislator and it is necessary for the permissibility to be established from an address of the legislator that mentions it. That is because Allah Ta’Aalaa has explained the Hukm Ash-Shar’iy for every matter and in respect to every action. Allah (swt) said:
Na Tumekuteremshia Kitabu kuwa ni maelezo ya kila kitu (An-Nahl 89).
And We have revealed upon you the Kitaab as an explanation for every matter (An-Nahl 89).
Kwa hiyo, Mubaah si kile ambacho Shar'a imenyamaza kukihusu, bali ni kile ambacho Shar'a imeeleza hukmu yake kuwa ni Mubaah. Hivyo basi, ruhusa (Ibaahah) ya kuwinda inadhihirika kutokana na kauli ya Allah (SWT):
Therefore, the Mubaah is not that which the Shar’a has remained silent upon but rather it is that which the Shar’a has explained its Hukm to be Mubaah. As such, the permissibility (Ibaahah) of hunting is clear from the statement of Allah (swt):
Lakini mtakapotoka kwenye Ihram (ya Hijja au 'Umrah), mnaruhusiwa kuwinda (Al-Maa'idah 2).
But when you finish the Ihram (of Hajj or 'Umrah), you may hunt (Al-Maa’idah 2).
Hukumu hiyo hiyo inatumika pia kwa ruhusa ya kutawanyika baada ya Swalaat-ul-Jumu'ah na kutafuta Rizki, kama ilivyokuja katika Kauli Yake Ta'aalaa:
The same applies to the permissibility of dispersing after Salaat-ul-Jumu’ah and seeking Rizq as it has come in His Qawl Ta’Aa
Kisha swala ya (Jumu'ah) itakapomalizika, mnaweza kutawanyika katika ardhi, na kutafuta fadhila ya Allah (Jumu'ah 10).
Then when the (Jumu'ah) Salat (prayer) is finished, you may disperse through the land, and seek the Bounty of Allah (Jumu’ah 10).
Kwa upande wa kauli ya Mtume ﷺ:
As for the Qawl of the Messenger (saw):
Halal ni kile ambacho Allah amekihalalisha katika Kitabu chake, na haramu ni kile ambacho Allah amekiharamisha katika Kitabu chake, na kile ambacho kimenyamaziwa, basi ni katika kile alichokisamehe (Ibn Maajah na At-Tirmidhi kutoka kwa Salmaan Al-Faarisy).
The Halaal is that which Allah has made Halaal in His Kitaab and the Haraam is that which Allah has made Haraam in His Kitaab and that which has been silent upon then it is from that which he has pardoned (Ibn Maajah and At-Tirmidhi from Salmaan Al-Faarisy).
Hii haimaanishi kwamba kile ambacho Qur'aan imenyamaza juu yake ni Mubaah, kwa sababu kuna mambo ambayo yamefanywa Haraam na mambo ambayo yamefanywa Halaal ndani ya Hadith (Sunnah). Maana inayokusudiwa kwa 'kile ambacho kimenyamazwa juu yake' ni kufanywa kwake Halaal. Kufanywa kwake Halaal kunachukuliwa kuwa ni msamaha (‘Afw) kutoka kwa Allah, na ukimya uliotajwa katika Hadith hii na nyinginezo zinazofanana nayo unaashiria ukimya kuhusu Haraam, na si ukimya kuhusu kubainisha Hukm Ash-Shar’iy ya kitendo au jambo fulani.
This does not mean that what the Qur’aan has been silent upon is Mubaah because there are things which have been made Haraam and things that have been made Halaal within the Hadeeth (Sunnah). The meaning that is intended from ‘that which has been silent upon’ is its being made Halaal. Its being made Halaal is considered to represent a pardoning (‘Afw) from Allah and the silence mentioned in this Hadeeth and others like it signifies the Sukoot (silence) from the Haraam and not the Sukoot (silence) in respect to explaining the Hukm Ash-Shar’iy for an action or matter.