Al-mushtarak

Al-mushtarak - Al-Waadih Fee Usool ul-Fiqh | Quran Course

1 – Tofauti za makabila ya Kiarabu katika kuhusisha maneno (al-Alfaazh) na maana zake. Hivyo, kabila fulani lingetumia neno fulani kwa maana fulani, huku kabila jingine likitumia neno hilo hilo kwa maana tofauti, na kadhalika.

1 – The differences in Arab tribes in respect to the provision of the Alfaazh to their meanings. So a certain tribe would provide a particular Lafzh for a meaning whilst another would use the same Lafzh for a different meaning, and so on.

2 – Lafzhi (neno) lilikuwa limewekwa kwa maana fulani, kisha likatumiwa katika maana nyingine kwa mujibu wa Majaaz (matumizi ya kimajazi), na baadaye matumizi hayo ya kimajazi yakawa maarufu au yakaenea sana. Kisha, baada ya kupita muda, linatufikia likiwa limetajwa kuwa limewekwa kwa maana mbili: ya Haqeeqiy (ya kihakika) na ya Majaaziy (ya kimajazi).

2 – The Lafzh has been provided for a meaning and then is used in other that meaning in accordance to Majaaz (metaphorical usage) and thereafter the metaphorical (Majaaziy) usage became well-known or widely employed. Then after the passing of time it is transmitted to us in regards to it being provided for two meanings; the Haqeeqiy (literal) and the Majaaziy (metaphorical).

3 – Kwamba neno (lafzh) liliwekwa na kupewa maana fulani ndani ya lugha, kisha likapewa maana nyingine ndani ya 'Istilaah' (makubaliano ya kitaalamu). Mfano wake ni neno 'As-Salaah' ambalo lilipewa maana ya 'Du'aa' (dua) katika lugha, kisha neno hili likapewa maana ya ibada inayojulikana inayodhihirika katika Rukoo', Sujood na kadhalika katika Istilaah ya Shar'a.

3 – That the Lafzh was provided and set for a meaning within the language and then it was provided within the ‘Istilaah’ (terminological convention) with another meaning. This is like the Lafzh ‘As-Salaah’ which was provided in the language with the meaning of the ‘Du’aa’’ (supplication) and then this Lafzh was provided in the Istilaah (terminological convention) of the Shar’a with the meaning of the well-known ‘Ibaadah (act of worship) manifested in the Rukoo’, the Sujood and so on…

Hiyo ni kwa sababu Sala, kwa maana ya lugha, ni Du'aa (dua), wakati Sala kwa maana yake ya Kishari'a ya istilahi ni ile Sala inayojulikana ambayo Mtume wa Allah ﷺ alitufafanulia. Vivyo hivyo kwa Zaka, kwa sababu maana yake kwa lugha ya Waarabu ni ukuaji (An-Namaa'), wakati maana yake ya Kishari'a ya istilahi ni mali (au pesa) inayochukuliwa kutoka kwenye utajiri wa Waislamu wenye uwezo na kupewa maskini wao kulingana na Shuroot (masharti) ambayo Shari'a imeyaweka na kuyafafanua.

That is because the Salaah linguistically is the Du’aa (supplication) whilst the Salaah in its Istililaahi Shar’iy meaning is the well-known Salaah that the Messenger of Allah (saw) explained to us. The same applies in respect to the Zakaah because its meaning as provided by the Arabs means growth (An-Namaa’) whilst its Shar’iy Istilaahi meaning is the money (or property) that is taken from the wealth of the wealthy Muslims and given to their poor in accordance to the Shuroot (conditions) that the Shar’a has stipulated and explained.

Katika Aya iliyotangulia hakuna Qarina (dalili ya kiunganishi) inayoonyesha kile kinachokusudiwa kwa maneno 'As-Salaah' na 'Az-Zakaah' kwa upande wa kama yanarejea maana ya kilugha au maana ya Kishari'a. Katika hali kama hii na zinazofanana nayo, maana ya Kishari'a ya lafdhi (neno) ndiyo inayochukuliwa, kwa sababu Mwenye Kutunga Sharia (Ash-Shaari') huzungumza kwa maana aliyoipa lafdhi hiyo, si kwa maana iliyokuwepo katika lugha asili.

In the previous Aayah no Qareenah is mentioned to indicate what is intended from the expressions ‘As-Salaah’ and Az-Zakaah’ in terms of them referring to the linguistic or the Shar’iy meaning. In this situation and those similar to them the Shar’iy meaning for the Lafzh (wording) is taken because the Shaari’ (Legislator) addresses with the meaning that He has provided for the Lafzh (wording) and not in accordance to the meaning that was provided within the language in origin.

Kama hili lisingekuwa hivyo, basi kuhamisha au kuhamishia maana ya kilugha kwenye maana ya Kisharia kungekuwa bila kusudi wala faida, na Allah ametakasika kutokana na hilo.

If this had not been the case, then transferring or moving the linguistic meaning to the Shar’iy meaning would be without purpose or point and Allah is glorified above that.

Al-mushtarak

Ufafanuzi wake:

Sababu za kuwepo kwa Mushtarak Alfaazh katika lugha ya Kiarabu:

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