Dalili mbili ni Qat'iy Ath-Thuboot na Qat'iy Ad-Dalaalah (yenye uhakika katika usimulizi na maana).
- The two evidences are Qat’iy Ath-Thuboot and Qat’iy Ad-Dalaalah (definite in transmission and meaning).
- Aya ya kwanza inaonyesha kwamba kila mwanamke ambaye mume wake amefariki ana kipindi cha kusubiri (‘Iddah) cha miezi minne na siku kumi, iwe alikuwa mjamzito au hakuwa mjamzito.
- The first Aayah indicates that every woman whose husband passes away has a waiting period (‘Iddah) of four months and ten days, whether she was pregnant or not pregnant.
- Aya ya pili inaonyesha kwamba eda ya kila mwanamke mjamzito huendelea hadi atakapojifungua, iwe mumewe amefariki au ametalikiwa.
- The second Aayah indicates that the waiting period of every pregnant woman lasts until she gives birth, whether her husband died or she was divorced.
Mgongano dhahiri kati ya dalili hizo mbili ni:
The apparent conflict between the two evidences is:
- Kwa mwanamke ambaye mume wake amefariki akiwa mjamzito, andiko la kwanza linaamuru kwamba kipindi chake cha eda (‘Iddah) ni miezi minne na siku kumi. Hiyo ni kwa sababu maneno (Alfaazh) ya andiko ni ya ‘Aammah (ya jumla), yakiwahusu wajawazito na wasio wajawazito.
- For the one whose husband has died whilst she is pregnant the first text dictates that her waiting period (‘Iddah) is four months and ten days. That is because the Alfaazh (wordings) of the text are ‘Aammah (general), encompassing the pregnant and non-pregnant.
- Kwa mwanamke ambaye mume wake amefariki akiwa na ujauzito, maandiko ya pili yanaelekeza kwamba kipindi chake cha kusubiri ('Iddah) ni hadi atakapojifungua, na kipindi hicho kinaweza kuwa cha wiki moja tu au hata pungufu, jambo linalomaanisha kwamba 'Iddah yake (kipindi cha kusubiri au maombolezo) inaweza kuwa pungufu ya miezi minne na siku kumi (iliyotajwa katika Aayah ya kwanza).
- For the one whose husband has died whilst she is pregnant the second text dictates that her waiting period (‘Iddah) is until she gives birth and that period of time could be as little as a single week or even less which means that her ‘Iddah (waiting period or mourning) could well be less than the four months and ten days (mentioned in the first Aayah).
Matokeo yake, hukmu ya Al-‘Iddah katika maandishi ya kwanza inapingana na hukmu yake katika maandishi ya pili kuhusu mwanamke mjamzito ambaye mumewe amefariki. Je, kipindi chake cha ‘iddah ni miezi minne na siku kumi au mpaka atakapojifungua?
Consequently, the Hukm of Al-‘Iddah in the first text conflicts with its Hukm in the second text in relation to the pregnant woman whose husband has died. Is her waiting period four months and ten days or until she has given birth?
Mgongano uliopo katika hizi nusu mbili za Qat'iy (dalili za hakika) ni mgongano wa kidhahiri (yaani unaonekana kama mgongano), na hiyo ni kwa sababu, kama tulivyofafanua, hakuna mgongano halisi kati ya dalili mbili za Qat'iy au dalili mbili za Zhanniy zenye nguvu sawa. Kwa hiyo inawezekana kuondoa mgongano huu wa kidhahiri kati ya hizo nusu mbili kwa njia ya Al-Jam'u (kuziunganisha), At-Tawfeeq (kupatanisha) baina yake, na kwa Mukallaf (mtu mwenye jukumu la kisheria) kufanya kazi kwa kuzitumia zote mbili.
- The conflict in these two Qat’iy (definite) texts is an apparent conflict (i.e. seems to be conflicting) and that is because as we have explained, there is no real conflict between two Qat’iy or two Zhanniy evidences of the same strength. It is therefore possible to remove this apparent conflict between the two texts by way of Al-Jam’u (bringing them together), At-Tawfeeq (reconciling) between them and by the Mukallaf working with or acting by them both.
- Miongoni mwa njia za kuunganisha (Al-Jam'u) na kupatanisha (At-Tawfeeq) kati ya maandiko mawili yaliyojadiliwa hapo juu ni kwamba eda (kipindi cha kusubiri) ya mwanamke mjamzito ambaye mumewe amefariki iwe kulingana na muda mrefu zaidi kati ya hiyo miwili. Kwa hiyo, ikiwa atajifungua kabla ya kupita miezi minne na siku kumi baada ya kifo cha mumewe, ataendelea kusubiri hadi miezi minne na siku kumi zitakapokamilika. Ikiwa, kwa upande mwingine, miezi minne na siku kumi zitapita kabla hajajifungua, atasubiri hadi ajifungue ndipo eda yake itakapokamilika. Kwa njia hii, yaliyomo katika maandiko yote mawili yamefanyiwa kazi na kutendwa kwa mujibu wake, huku mgongano uliodhaniwa kuwepo kati yake ukiondolewa.
- From amongst the paths of bringing together (Al-Jam’u) and reconciling (At-Tawfeeq) between the two texts discussed above is that the ‘Iddah (waiting period) of the pregnant woman whose husband has died be in accordance to the furthest of the two times. So if she was to give birth before the passing of the four months and ten days following the death of her husband, she would continue to wait until the four months and ten days had been completed. If, on the other hand, the four months and ten days passes before she gives birth, she would wait until she gives birth for her ‘Iddah to be completed. In this way what is included within both texts has been worked and acted in accordance with, whilst the conflict which was imagined to exist between them has been removed.