Mifano Kutoka Katika Fataawa za Maswahaba (ra) na Ijtihadi Zao - Al-Waadih Fee Usool ul-Fiqh | Quran Course

Mifano Kutoka Katika Fataawa za Maswahaba (ra) na Ijtihadi Zao - Al-Waadih Fee Usool ul-Fiqh | Quran Course

Mtume wa Allah (ﷺ) aliwapa sehemu katika kundi la wale ambao nyoyo zao zinatafutwa kupatanishwa au kulainishwa, kama alivyofanya Abu Bakr (ra) baada yake. Hata hivyo, watu hao walipomwendea 'Umar Ibn Al-Khattaab ili awape kutoka mali ya Zakaah, alikataa na hakuwapa. Alikuwa na maoni kwamba maandiko hayo hayakuwahusu katika zama zake, kwa sababu utoaji wa kupatanisha nyoyo ulikuwa kwa ajili ya kwamba dola ya Kiislamu ilikuwa bado katika siku zake za mwanzo, na kulikuwa na hofu kwa dola kutokana na nguvu zao, ushawishi wao na nia zao mbaya (njama zao). Lakini wakati wa 'Umar sababu hii ('Illah) haikuwepo tena, na hilo lilitokana na kuenea kwa Uislamu na kuongezeka kwa nguvu na uwezo wake. Hivyo hapakuwa tena na sababu ya kupatanisha au kulainisha nyoyo (kwa kuwapa msaada au motisha). 3 – Katika mwaka wa ukame na njaa, watumishi wavulana wa Haatib Bin Abi Balta'ah waliiba ngamia jike wa mtu mmoja kutoka Mazeenah. Hivyo 'Umar aliwaleta, nao wakakiri. Kisha alimtuma aitwe 'Abdur Rahmaan Bin Haatib; naye akaja, akamwambia: "Hakika watumishi wavulana wa Haatib wameiba ngamia jike wa Mazeenah, nao wamekiri." Kisha 'Umar alimwambia mmoja wa Sahaba: "Nenda ukakate mikono yao." Walipokuwa wamegeuka kuondoka, 'Umar aliwarudisha, kisha akasema: "Kwa Allah, kama nisingalijua kwamba mliwatumikisha vibaya na kuwafanya njaa hadi kufikia hali ambayo mmoja wao angekula kile ambacho Allah ameharamisha, lingekuwa halali kwake, ningeliwakatia mikono. Kwa Allah, kama sikufanya hivyo, basi nitakuwekea faini itakayokuumiza." Kisha akasema: "Ewe Muzniy, unataka kiasi gani kwa ngamia wako jike?" Akasema: "Dinari mia nne." 'Umar akasema: "Abdur Rahman, nenda umpe mara mbili, dinari mia nane." (Ni maneno yaliyofupishwa kutoka Al-Muwatta').

The Messenger of Allah (saw) gave to the category of those whose hearts are sought to be reconciled or softened as did Abu Bakr (ra) after him. However, when they (this category of people) came to ‘Umar Ibn Al-Khattaab for him to provide them from the wealth of the Zakaah he rejected and did not give it to them. He held the view that the text did not apply to them in his era because the provision to reconcile the hearts was due to the Islamic state being still in its early days and there had been fear in respect to the state from their power, influence and their evil (intentions/plans). This is whilst at the time of ‘Umar this ‘Illah (reasoning) was no longer present and that was due to the spread of Islaam and the increase of its strength and might. There was therefore no longer a reason to reconcile or soften the hearts (by providing them with a provision or incentive). 3 – In the year of the drought and famine, boy servants belonging to Haatib Bin Abi Balta’ah stole a she camel belonging to a man from Mazeenah. So ‘Umar brought them and they admitted it. Then he sent for ‘Abdur Rahmaan Bin Haatib; so he came and he said to him: “Verily the boy servants of Haatib stole a she camel belonging to Mazeenah and they admitted it”. Then ‘Umar said to one of the Sahaabah: “Go and cut off their hands”. Then when they had turned to go ‘Umar brought them back and then said: “By Allah, had I not known that you exploited them and starved them to the point where had one of them eaten that which Allah had made Haraam it would have been Halaal for him, I would have cut off their hands. By Allah, if I haven’t done that then I will impose upon you a fine that will hurt you”. Then he said: “O Muzniy, how much do you want for your she camel?” He said: “Four hundred”. ‘Umar said: “Abdur Rahman, go and give him 800” (A summarized wording from Al-Muwatta’).

Baada ya kuchunguza suala hilo, ‘Umar (ra) aligundua kwamba wizi katika hali hiyo ulitokana na kulazimishwa na haja yao kubwa ya chakula, ilhali Allah (SWT) amesema:

So after scrutinising the issue ‘Umar (ra) found that the theft in this reality was due to compulsion and their dire need for food whilst Allah (swt) has said:

Basi angewezaje yeye kutekeleza Hadd miongoni mwa Hudūd (adhabu zilizowekwa) kwa mtu ambaye Mwenyezi Mungu alishamsamehe dhambi yake?

So how could he apply the Hadd from the Hudood (set punishments) upon a person whom Allah had forgiven his sin.

4 – Diyah (fidia ya damu) ni wajibu kwa mujibu wa Shari'a kulipwa na ‘Aaqilah katika baadhi ya aina za kuua, kama vile pale kuua kunapokuwa ni nusu ya makusudi au kwa kosa. ‘Aaqilah wakati wa Mtume ﷺ walikuwa ni jamaa wa karibu wa mkosaji na watu wa kabila lake.

4 – The Diyah (blood money) is obligatory in accordance to the Shar’a upon the ‘Aaqilah in some forms of killing like when it is semi intentional or mistaken. The ‘Aaqilah at the time of the Messenger (saw) were the relatives of the criminal and the individuals of his tribe.

Wakati 'Umar (ra) alipoanzisha Dawaaween (rejista, wingi wa Deewaan) na kupanga mambo ya jeshi, alifanya diya (fidia ya damu) iwaangukie watu wa Deewaan ya muuaji, yaani wapiganaji waliobaleghe ambao majina yao yalisajiliwa katika Deewaan. Diya ingekatwa kutoka kwenye mishahara yao kwa msingi kwamba nusrah (msaada) ilikuwa imehamishwa kutoka kwa jamaa za muuaji na kabila lake kwenda kwa watu wa Deewaan yake, ambao wangesaidiana, hata kama walitokana na makabila tofauti tofauti. Maoni haya yalichukuliwa na Hanafiyah miongoni mwa Mafaqihi.

When ‘Umar (ra) made the Dawaaween (registers plural of Deewaan) and organised the affairs of the army he made the Diyah (blood money) fall upon the people of the Deewaan (register or organisational unit) of the killer i.e. upon the mature fighting men whose names were registered in the Deewaan. The Diyah would be taken from their wages upon the basis that the Nusrah (support) had been transferred from the relatives of the killer and his tribe to the people of his Deewaan who would provide support to one another and even if they were from a number of different tribes in origin. This opinion was taken by the Hanafiyah from amongst the Fuqahaa.

5 – Al-Bukhaari na Muslim wamepokea kutoka kwa Ibn ‘Abbaas kwamba alisema: “Talaka wakati wa Mtume wa Allah ﷺ na Abu Bakr na miaka miwili ya Ukhalifa wa ‘Umar ilikuwa (kutamka) talaka tatu zikihesabiwa kuwa moja, kisha ‘Umar akalikomesha jambo hilo.” Hii ina maana kwamba yeye alifanya talaka ya mara tatu katika kikao kimoja sawa na Talaaq Baa’in (talaka isiyorudishika) (Baynoonah Kubraa). Baadhi walitoa hoja hii kwa kusema kwamba Maslahah ya kukomesha ilikuwa na nguvu (au kubwa zaidi) kuliko Mafsadah ya Wuqoo’ (kuanguka au kutokea [katika dhambi]). Lakini mtazamo sahihi ni kwamba hilo lilikuwa ufahamu wa ‘Umar kulingana na ufahamu wake wa matini za Shar’iyah.

5 – Al-Bukhaari and Muslim related from Ibn ‘Abbaas that he said: “The Talaaq (divorce) in the time of the Messenger of Allah (saw) and Abu Bakr and two years of the Khilafah of ‘Umar was (the pronouncement of) three divorces counting as one then ‘Umar brought an end to it”. This means that he made the divorce of three times in a single sitting equivalent to the Talaaq Baa’in (irrevocable divorce) (Baynoonah Kubraa). Some reasoned this by stating that the Maslahah of terminating was stronger (or greater) than the Mafsadah of Wuqoo’ (falling or occurrence [into sin]). The correct view however is that it represented the understanding of ‘Umar in accordance to his understanding of the Shar’iyah texts.