Hujjiyyah (Uhalali wa Uthibitisho) wa Al-Istishaab na Dalili za Kuitumia
Hujjiyat (proof Of Validity Of) Al-istishaab And The Adillah For Utilising It
1 – Hukm Ath-Thaabit (hukumu iliyothibitika) ya zamani inabaki kwa muda wote ambao mabadiliko ya hukumu hiyo hayajathibitishwa. Hii ni kwa sababu jambo lililothibitishwa kwa yakini (Yaqeen) halitoweki isipokuwa kwa yakini.
1 – The Hukm Ath-Thaabit (established ruling) in the past remains as longs as the change of that Hukm has not been confirmed. That is because the matter established by certainty (Yaqeen) does not go away except by certainty.
Kwa hiyo, mtu anayetawadha kwa ajili ya Swalah kisha akawa na shaka kuhusu kutengua wudhuu, huswali kwa wudhuu wake kadiri anavyotaka kuswali. Hiyo ni kwa sababu imepokewa kwamba mtu mmoja alimjia Mtume ﷺ akiwa na shaka na akasema: "Mtu huhisi kwamba kitu kinatokea katika Swalah yake." Yeye ﷺ akasema:
So the one who makes Wudoo’ for the Salaah and then has doubt in respect to breaking the Wudoo’, prays with his Wudoo’ as much as he wishes to pray. That is because it has been related that a man came to the Messenger of Allah (saw) with doubt and said: “The person perceives that something happens in his Salaah”. He (saw) said:
"Hatoki (kwa msisitizo) mpaka asikie sauti au ahisi harufu" (Amepokewa na Muslim).
“He does not (with emphasis) leave until he hears a sound or finds a smell” (Related by Muslim).
Kwa hiyo, kuendelea au kubaki kwa jambo ambalo limethibitika kuwepo kunatangulia kuliko kutokuwepo kwake, wakati shaka kuhusu jambo hilo haliondoi. Hili ndilo Hadithi ya Mtume ﷺ imeelekeza, na kwa hiyo Istishaab ya Wudhuu' ya zamani haiondolewi na shaka (Shakk) ya sasa, bali inabaki kuwepo. Kisha, ikiwa mtu ana yakini kuhusu kutokea kwa kitu kinachobatilisha Wudhuu' hiyo, basi haibaki tena kuwepo.
Therefore, the continuance or remaining of a matter that has been determined to be present remains predominant over its absence whilst doubt in respect to it does not remove it. This is what the Hadeeth of the Messenger of Allah (saw) has guided to and as such the Istishaab of the Wudoo’ from the past is not removed by doubt (Shakk) in the present but rather it remains present. Then if the person is certain about the occurrence of that which invalidates it, it is no longer present.
2 – Mtume wa Allah ﷺ alisema:
2 – The Messenger of Allah (saw) said:
"Hakika mimi ni binadamu tu, na mashauri hunifikia mbele yangu. Basi huenda baadhi yao wakawa mahiri zaidi wa kusema kuliko wengine, na hivyo nikaamini kuwa yeye ni mkweli na kumhukumu kwa niaba yake. Basi yule ambaye nimemhukumu kwa niaba yake kwa gharama ya haki ya Mwislamu, basi hiyo itakuwa ni kipande tu cha Moto wa Jahannamu..." (Al-Bukhari)
“Verily I am only a man and disputes are presented before me. So it might be that some of them are more eloquent than others and so I believe him to be truthful and judge in his favour. So the one whom I have judged in his favour at the expense of a Muslim’s right then it will only be a piece of the hell-fire…” (Al-Bukhari)
Hii inaweka msingi wa kutoa hukumu kulingana na kilicho dhahiri, yaani kile kinachosikika katika mzozo. Jambo dhahiri ni lile ambalo hukumu yake imethibitishwa kwake huko nyuma, hivyo hukumu lazima iwe kulingana na kilicho dhahiri. Ikiwa mtu kisha anadai kinyume na kilicho dhahiri, basi lazima alete Daliili inayounga mkono dai lake. Vinginevyo, jambo hilo linabaki kama lilivyokuwa zamani kuhusu hukumu yake, na hii ndiyo hali halisi ya Al-Istishaab. Ni kutoa hukumu juu ya jambo la sasa kwa kuzingatia kuthibitika kwake huko nyuma, yaani kabla.
This establishes passing judgment upon what is apparent i.e. that which is heard in the dispute. The apparent matter is that which the Hukm of a matter has been confirmed for it in the past and so the Hukm must be in accordance to what is apparent. If someone then claims the contrary to what is apparent, then he must bring a Daleel that supports his claim. Otherwise the matter stays as it was in the past in respect to the Hukm and this represents the reality of Al-Istishaab. It is the passing of judgment upon a matter in the present based upon its affirmation (or having been established) in the past i.e. previously.
3 – Ikiwa jambo, sifa au kitu fulani kilishathibitika au kuthibitishwa zamani, na kutoweka kwake hakujadhihirika, basi ni lazima kwa dharura (Daroorah) kudhania (Zhann) kwamba kinaendelea kubaki wakati wa sasa, kama kilivyokuwa kabla ya hapo. Hili linahusu hali ambapo kutegemea Zhann katika Ahkaam Ash-Shar'iyah ni Waajib, yaani pale Ahkaam Ash-Shar'iyah zinapojengwa juu ya Ghalabat Azh-Zhann (uwezekano mkubwa zaidi), na pale Al-Istishaab inapomaanisha kutoa Hukm juu ya jambo hilo kwa wakati wa sasa kwa kuzingatia uthibitisho wake na kuwa kwake kumethibitika zamani.
3 – If that which has been established or confirmed in the past in terms of the existence of a matter, description or thing, and its disappearance has not become apparent, then it is necessary by Daroorah (necessity) for to be thought (Zhann) to be remaining in the present time, as it had been before that. This is in the case where working with Zhann in respect to the Ahkaam Ash-Shar’iyah is Waajib in the case where the Ahkaam Ash-Shar’iyah are built upon Ghalabat Azh-Zhann (preponderance/what is most likely) and where Al-Istishaab represents passing the Hukm upon the matter in the present based upon its confirmation and having been established in the past.
Mambo haya matatu ni dalili ya kwamba Istishaab ni *Qaa'idah Shar'iyah* ambayo inapaswa kutumiwa. Hii ina maana kwamba inaruhusiwa kufanya At-Tafree' (kutoa matawi ya masuala) juu yake. Kwa hiyo, kuhusu jambo ambalo kuwepo kwake au uwepo wake umethibitishwa, na kutoweka kwake hakujadhihirika, basi kuendelea kwake kunapewa nguvu zaidi (Ghalaba 'Alaa zh-Zhann).
These three matters represent a Daleel for the Istishaab being a ‘Qaa’idah Shar’iyah’ that is to be utilised. This means that it is permissible for branching (At-Tafree’) to take place upon it. Consequently, in regards to that which its presence or existence has been established or affirmed and its disappearance has not become apparent, then its remaining or continuance is preponderant (Ghalaba ‘Alaa zh-Zhann).