Dalaalat At-tanbeeh Wa-l-iemaa’ (Dalili ya Kutahadharisha Au Kutoa Kidokezo au Ishara Kuhusu Jambo Hilo)
Dalaalat At-tanbeeh Wa-l-iemaa’ (the Indication Through Alerting To It Or Providing A Clue Or Indication To It)
Ufafanuzi wake:
Its definition:
Dalaalat ul-Iemaa' na At-Tanbeeh inarejelea kile ambacho kwa hakika ni maana iliyokusudiwa na Shaari' (Mtunga Sheria) kutoka kwenye Lafzh (matamshi), kulingana na kanuni za lugha, na hutokea katika yale yanayoongoza kwenye 'Illiyah (sababu ya kisheria). Hii ni pale ambapo Shar'a inaleta maandishi ambamo Hukm (hukumu) imepangwa juu ya sifa (Wasf) kwa kutumia herufi 'Faa' (الفاء). Mpangilio huu au uunganisho unatoa Tanbeeh (tahadhari) au Iemaa' (dalili/kidokezo) kwamba sifa hiyo ndiyo inayowakilisha 'Illah ya hukumu hiyo. Vinginevyo, uunganisho huu (Iqtiraan) au mpangilio (Tarteeb) usingekuwa na thamani wala faida yoyote.
Dalaalat ul-Iemaa’ and At-Tanbeeh refers to what must be the intended meaning of the Shaari’ (Legislator) from the Lafzh (wording) in accordance to the provision of the language and it occurs in that which guides to an ‘Illiyah (reasoning). This is when the Shar’a brings a text where the Hukm is arranged upon a description (Wasf) by the letter ‘Faa’a (الفاء(. This arrangement or linkage provides a Tanbeeh (alert) or Iemaa’ (indication/clue) for that Wasf being representative of the ‘Illah of the Hukm. Otherwise, there would have been no value or benefit for this linkage (Iqtiraan) or arrangement/ordering (Tarteeb).
Mfano:
Example:
Allah (SWT) amesema:
Allah (swt) said:
Kuhusu mwizi, mwanamume na mwanamke, kateni mikono yao (Al-Maa'idah 38).
[As for] the thief, the male and the female, amputate their hands (Al-Maa’idah 38).
Shari' (mtunga sheria) ameamuru au ameweka hukumu, ambayo ni kukatwa kwa mkono, kwa wizi kwa kutumia herufi 'Faa'a'. Hii inaonyesha kwa njia ya Al-I'maa' (dalili/kidokezo) na si kwa uwazi kwamba sifa ya 'Saraqah' (wizi) ni 'Illah ya hukumu ya kukatwa. Hata hivyo, ni 'Illah Qaasirah (sababu yenye upungufu), kwa sababu haiendelei zaidi ya hapo na kipimo cha kulinganisha (qiyas) hakifanywi juu yake. Badala yake, inawakilisha tu Sabab (sababu) ya kukatwa (yaani kwa ajili ya hukumu). Msingi (Asl) kuhusu 'Faa'a' kwa mtazamo wa lugha ni kwamba imewekwa kwa ajili ya Al-'Atf (kuunganisha) ili kuthibitisha mpangilio (At-Tarteeb) pamoja na matokeo (At-Ta'qeeb) bila kuchelewa (At-Tarakhiy). Hata hivyo, muundo wa maandishi ulifanya 'Faa'a' kuthibitisha 'Illiyah (sababu ya kisheria) au Sababiyah (uhusiano wa sababu), na kuthibitisha kwake sababu hii ndiyo Dalaalat ul-Iemaa' na At-Tanbeeh.
The Shaari’ (legislator) has arranged or ordered the Hukm, which is the cutting of the hand, upon theft by the Harf (letter) ‘Faa’a’. That indicates by the way of Al’Iemaa’ (indication/clue) and not explicitly that the Wasf (description of ‘Saraqah’ (theft) is the ‘Illah for the Hukm of the cutting. However, it is (nevertheless) an ‘Illah Qaasirah (deficient reasoning) because it does not extend beyond it and analogy is not made upon it. Rather it only represents the Sabab (cause) for the cutting (i.e. for the Hukm). The Asl (original position) in respect to the ‘Faa’a’ linguistically is that it has been provided for Al-‘Atf (connection) to establish the ordering (At-Tarteeb) along with the consequence (At-Ta’qeeb) without abatement/procrastination (At-Tarakhiy). However, the composition of the text made the ‘Faa’a’ establish the ‘Illiyah (reasoning) or Sababiyah (causality) and its establishing of this reasoning or causality is the Dalaalat ul-Iemaa’ and At-Tanbeeh.
Kwa hiyo, ikiwa maana ya lazima kwa upande wa Dalaalat ul-Iqtidaa' (dalili ya kulazimishwa na muktadha) imeamuliwa na 'Aql au Shar'a, basi maana ya lazima kwa upande wa Dalaalat ul-Iemaa' na At-Tanbeeh imeamuliwa na mahitaji ya lugha.
Consequently, if the necessary meaning in respect to the Dalaalat ul-Iqtidaa’ (dictated indication) is dictated by the ‘Aql or the Shar’a, then the necessary meaning in respect to the Dalaalat ul-Iemaa’ and At-Tanbeeh is dictated by the provision of the language.
Mfano mwingine:
Another example:
Mtume wa Allah ﷺ alisema:
The Messenger of Allah (saw) said:
Mtu hapaswi kutoa hukumu baina ya watu wawili wakati yeye mwenyewe amekasirika.
A man does not pass a judgment between two men whilst he is angry
‘Wakati ana hasira’ ni Wasf Munaasib (sifa inayofaa) kwa ajili ya kukataza kutoa hukumu, kwa maana kwamba ina athari au matokeo juu ya hukumu. Mradi ni Wasf Munaasib, kulingana na kanuni za lugha, maana ya lazima imepewa kwake kulingana na lugha. Ni lazima iwe ndiyo ‘Illah ya Hukm inayohusishwa nayo, yaani Hukm ya kukatazwa kuhukumu au kutoa hukumu. Kile kinachoonyesha ‘Illiyah (sababu) ya muundo huu katika lugha huitwa Dalaalat ul-Iemaa’ na At-Tanbeeh, na hiyo ni kwa sababu kanuni ya muundo huu, kulingana na kanuni za lugha, inatahadharisha na kuashiria (au kuelekeza) kwamba ‘Illah ya kukatazwa kuhukumu ni ‘hasira’.
‘Whilst he is angry is a Wasf Munaasib (a suitable description) for forbidding the passing of judgment meaning that it has an impact or effect upon the judgment. As long as it is a Wasf Munaasib, according to the provision of the language, a necessary meaning has been made for it in accordance to the language. It is for it to be the ‘Illah for the Hukm that it is connected to i.e. the Hukm of the forbiddance of judging or passing judgment. That which has indicated the ‘Illiyah (reasoning) of this composition in the language is called the Dalaalat ul-Iemaa’ and At-Tanbeeh and that is because the provision of this composition, in accordance to the provision of the language, alerts to and indicates (or points) to the ‘Illah of the forbiddance of judging being ‘anger’.
Mfano mwingine:
Another example:
Mtume wa Allah ﷺ alisema:
The Messenger of Allah (saw) said:
Muuaji hairithi (Abu Dawud, At-Tirmidhi na An-Nasaa’iy).
The killer does not inherit (Abu Dawud, At-Tirmidhi and An-Nasaa’iy).
Muuaji ni Wasf Munaasib (sifa inayofaa kwa kuelewa) inayohusishwa na Hukm, na kwa sababu hiyo inaonyesha na kuongoza kwamba ni 'Illah (sababu ya kisheria). Hilo limefahamika kutokana na Wad'u l-Lughah (maana ya lugha), kwani imeeleza kwamba Wasf Munaasib huyu (muuaji) yuko nje ya auametengwa kutoka miongoni mwa wale wanaorithi kutoka kwa aliyeuawa, na hiyo ni kwa sababu ya kumuua kwake.
‘The killer is a Wasf Munaasib (fitting description for understanding) linked to the Hukm and as such it indicates and guides to it being an ‘Illah (reasoning). That has been understood from the language provision (Wad’u l-Lughah) as it has informed that this Wasf Munaasib (the killer) is outside or excluded from those who inherit from the one who has been killed which is due to the reason of him killing him.
Kwa hiyo, masharti ya lugha ya utunzi huu yalihitaji kwamba 'Illiyah (sababu ya hukumu) ieleweke kutoka humo, na hii ndiyo inayowakilisha Dalaalat ul-Iemaa' na At-Tanbeeh.
The language provision for this composition therefore dictated that an ‘Illiyah (reasoning) be understood from it and this represents the Dalaalat ul-Iemaa’ and At-Tanbeeh.
Dalaalat al-Ijmaa' na At-Tanbeeh ni miongoni mwa dalaalaat za al-Mafhoom (maana iliyofahamika kwa kudokezwa) wala si miongoni mwa dalaalaat za al-Mantooq (maana iliyotajwa waziwazi).
The Dalaat ul-Iemaa’ and At-Tanbeeh are from the Dalaalaat of the Mafhoom (understood implicit meaning) and not from the Dalaalaat (indications/implications) of the Mantooq (expressed or explicit meaning).