Khafiy ni lafdhi ambalo dalala yake juu ya maana yake ni dhahiri.

The Khafiy is the Lafzh (wording) which its Dalaalah (implication/indication) upon its meaning is Zhaahir (apparent)

isipokuwa kuna ukungu na ukosefu wa uwazi kuhusu matumizi ya maana zake kwa baadhi ya Afraad (mambo mahsusi yanayoangukia chini yake). Mambo hayo yanahitaji uchunguzi na tafakari ili kuondoa ukungu na ukosefu wa uwazi huo.

except that there is obscurity and lack of clarity in respect to the application of its meanings to some of its Afraad (individual matters falling within it). These then require some examination and deliberation in order to remove the obscurity and lack of clarity.

Kuondoa ukungu au ukosefu wa uwazi kutafanywa kwa Ijtihaad kwa kuchambua hali halisi ambayo maandiko yanakusudiwa kutumika juu yake.

The removal of the obscurity or lack of clarity would be undertaken by Ijtihaad in analysing the reality that the text is intended to be applied upon.

Ijtihaad hii inahitaji Tahqeeq Al-Manaat (kuthibitisha uhalisia), yaani kuchunguza kwa usahihi uhalisia ambao Nass (maandishi) inakusudiwa kutumika juu yake, ili kujua kama umo ndani ya maandishi hayo au hapana.

This Ijtihaad requires the Tahqeeq Al-Manaat (ascertaining of the reality) i.e. studying the reality that the Nass (text) is intended to be applied upon in a precise manner, in order to know whether it is encompassed within the text or not.

Mfano:

Example:

Allah (SWT) alisema:

Allah (swt) said:

Kuhusu neno ‘As-Saariq’ (mwizi), maana yake ni wazi, ilhali As-Saraqah (wizi) kwa mujibu wa Shari‘a ni: ‘Kuchukua mali inayohamishika yenye thamani fulani inayomilikiwa na mtu mwingine kwa siri kutoka mahali pa kawaida pa kuhifadhia (Hirz)’.

In respect to the Lafzh ‘As-Saariq’ (thief), its meaning is clear whilst As-Saraqah (theft) in accordance to the Shar’a is: ‘The taking of a movable property of a (certain) value owned by someone else covertly from a normal place of safekeeping (Hirz)’.

Na hirz ni mahali ambapo mali kwa kawaida huwekwa na kuhifadhiwa salama.

And the Hirz is the place that property is normally put and kept safe in.

Hata hivyo, wanazuoni wa fiqhi (Fuqahaa') walitofautiana kuhusu kutumika kwa maana hii juu ya aina mbalimbali za wizi ambazo zimepewa majina tofauti (maalum), kama vile An-Nashl (kunyofoa mfukoni) kwa mfano, ambalo ni kuchukua mali kwa haraka na kwa siri kubwa kutoka mifukoni mwa watu.

However, the Fuqahaa’ differed in respect to the application of this meaning upon different forms of theft which have been given different (specific) names like An-Nashl (pickpocketing) for instance which is the taking of property quickly and in a highly covert manner from the people’s pockets.

Je, mwenye kunyofoa mfuko (pickpocket) ni Saariq (mwizi)? Basi ijtihaadi inahitajika ili kujua kama Saraqah (wizi) inamhusu An-Nashl (mnyofoaji mfuko). Ikiwa inamhusu, basi Hukm ya Saraqah (wizi) itatumika, na mkono wa mnyofoaji mfuko utakatwa iwapo Arkaan (nguzo) za kosa la wizi zitatimia. Kwa hiyo, baadhi ya Fuqahaa walimchukulia mnyofoaji mfuko kuwa Saariq (mwizi) anayestahili kukatwa mkono, huku wengine wakisema hayuko hivyo, na kwamba atapewa adhabu ya Ta'zeer (ya hiari) kama itakavyoamuliwa na Qaadiy (hakimu) au Imaam (kiongozi). Pia walitofautiana kuhusu Nabbaash (mwizi wa makaburi), yaani mtu anayeiba makaburini ili kuchukua sanda au kilicho juu ya maiti. Je, mtu wa namna hiyo ni Saariq (mwizi) au si mwizi? Kwa hiyo, neno 'Saariq' ni Zhaahir (dhahiri) kuhusiana na wajibu wa kukata mkono kwa kila Saariq. Wakati huo huo, neno hilo ni Khafiy (lisilo wazi) kuhusiana na mnyofoaji mfuko na mwizi wa makaburi, kwa sababu wamepewa jina tofauti na mwizi ndani ya 'Urf (desturi) ya watu wa lugha hiyo. Hiyo ni kwa sababu kuwataja mnyofoaji mfuko kwa jina jingine kumefanywa kwa lengo la kuongeza maana ya Saraqah (wizi), kwani yeye anaiba kutoka kwa aliye macho na si kwa njia ya kujificha (Wajh Al-Khafiyah). Vilevile, kutajwa kwa jina la 'Nabbaash' (mwizi wa makaburi) ni kwa sababu ya kupungua kwa uzito wa maana ya wizi (Saraqah), kwa kuwa anaiba kutoka kwa maiti ambaye hana nia ya kulinda au kuhifadhi mali yake. Kwa hiyo, yote haya ni Khafiy (lisilo wazi) kuhusiana na lafdhi ya 'Saariq' (mwizi). Kwa sababu hiyo, ijtihaadi inahitajika ili kutumia hukumu ya Saariq (mwizi) kwa mnyofoaji mfuko na mwizi wa makaburi wote wawili.

1 – Nass (maandishi ya kisheria) hayatumiki kwa mambo mahususi (Afraad) ambayo kuna shaka juu ya kuingia kwake ndani ya maana yake ya jumla iliyoonyeshwa (Al-Madlool Al-‘Aamm).

1 – The Nass (text) does not apply to the Afraad (individual matters) in which there is doubt in respect to them entering within its general indicated meaning (Al-Madlool Al-‘Aamm).

2 – Hukmu hii inatumika kwa Afraad (vitu au kesi mahsusi) ambavyo Ijtihaad imeonyesha kwamba maana ya Lafdh (neno) inatimia ndani yake, na katika hali hiyo Hukm inatumika juu yao.

2 – It is applied upon the Afraad which the Ijtihaad has shown the realisation of the meaning of the Lafzh (wording) within them and in that case the Hukm is applied upon them.

3 – Wanachuoni wa fiqhi wanaweza kukubaliana na pia kutofautiana kuhusu matokeo ya ijtihaad zao; hivyo baadhi yao wanaitumia aya (maandishi ya hukumu) kwa mambo mahususi (afraad), huku wengine wasiitumie kwa mambo hayo hayo, kama ilivyotokea kuhusu suala la mwizi wa mfukoni na mwizi wa makaburi. Hiyo ni kwa sababu baadhi ya wanachuoni wa fiqhi waliitumia hukumu ya wizi (saraqah) kwa wote wawili, wengine wakawatoa wote wawili nje ya maana ya maandishi, na wengine bado wakaitumia kwa mwizi wa mfukoni lakini si kwa mwizi wa makaburi.

3 – The Fuqahaa could agree and they could disagree in respect to the result of their Ijtihaadaat and so some of them apply the text to the Afraad (individual elements) whilst others do not apply it upon the same Afraad, just as what happened in regards to the subject of the pickpocket and the grave robber. That is because some of the Fuqahaa applied the Hukm of Saraqah (theft) to both, others took them both outside of the meaning of the text whilst others still applied it upon the pickpocket but not the grave robber.