Baadhi ya Mujtahidina wanaona kuwa ‘Urf ni Daleel miongoni mwa Adillah Ash-Shar’iyah, na wanachukua Ahkaam Ash-Shar’iyah nyingi kutoka humo. Wanafanya hivyo wakitegemea kauli ifuatayo ya Allah Ta’Aalaa ili kuthibitisha uhalali wake kama ushahidi:

Some of the Mujtahideen consider the ‘Urf to be a Daleel from among the Adillah Ash-Shar’iyah and take a lot of the Ahkaam Ash-Shar’iyah from it. They do that based upon the following speech of Allah Ta’Aalaa to prove its legitimacy as an evidence:

Walinukuu pia idadi ya Masaa'il (masuala) na Ahkaam ambazo 'Urf ilifanywa kuwa Daleel Shar'iy kwazo.

They also cited a number of Masaa’il (issues) and Ahkaam that the ‘Urf was made a Daleel Shar’iy for.

Ubatili wa maoni yao unafupishwa katika mambo yafuatayo:

The invalidity of their opinion is summarised in the following points:

1 – Aya ambayo wametumia kama ushahidi wa Hujjiyah (uhalali) ya ‘Urf haina uhusiano nayo kabisa. Hiyo ni kwa sababu Aya hiyo ni ya Makkiyah na inatoka katika Suratul-A’araaf. Mila na desturi za watu zilikuwa za Jaahil na kinyume na Uislamu. Amru Bil-‘Urf iliyotajwa katika Aya inamaanisha kuamrisha yaliyo Jameel (mazuri na mema) miongoni mwa matendo, katika hali ambapo ‘Urf ni tendo la Hasan (jema), na Hasan ni kile ambacho Shar’a imekiweka kuwa Hasan. Hasan haiwakilishi yale yaliyokuwepo katika matendo ya Jaahiliyah kama kuzika watoto wa kike wakiwa hai, Ribaa, Zinaa au kunywa pombe, kwa mfano. Hivyo basi, Allah (subhanahu wa ta’ala) anamwomba Mtume (ﷺ) awaamrishe tendo jema ambalo Shar’a imewataka, kama vile kumwabudu Allah, kuwafanyia wema wazazi na kuwalisha masikini n.k.

1 – The Aayah that they have used as evidence for the Hujjiyah (validity) of the ‘Urf has no relationship to it. That is because the Aayah is Makkiyah and from Soorah Al-A’araaf. The norms and customs of the people were Jaahil and contrary to Islaam. The Amru Bil-‘Urf mentioned in the Aayah means ordering what is Jameel (beautiful and good) from amongst the actions in the case where the ‘Urf is the Hasan (good) action and the Hasan is that which the Shar’a has designated as being Hasan. The Hasan does not represent that which existed in terms of the actions of Jaahiliyah like burying the daughters alive, Ribaa, Zinaa or drinking alcohol for example. Consequently, Allah (swt) is requesting the Messenger (saw) to command them with the good action that the Shar’a has demanded from them like the worship of Allah, being kind to the parents and feeding the poor etc.

2 – Kuhusu Hadithi ambayo walitumia kama ushahidi na dalili kuunga mkono kwamba ‘Urf ni Daleel Shar’iy, ambayo ni:

2 – As for the Hadeeth that they used as proof and evidence to support the ‘Urf being a Daleel Shar’iy which is:

Hili ni Qawl (kauli) inayohusishwa na ‘Abdullah Ibn Mas’ood (ra) na si Hadeeth. Kwa hiyo, haliwezi kutumika kama ushahidi, na zaidi ya hayo halina uhusiano wowote na ‘Urf, kwa kuwa maandishi yanasema: ‘Kile ambacho Waislamu wameona…’ na si kile ambacho wamezoea na kukifanya desturi miongoni mwao.

This is a Qawl (speech) attributed to ‘Abdullah Ibn Mas’ood (ra) and is not a Hadeeth. Consequently, it cannot be used as a proof and additionally it has no relationship to the ‘Urf because the text states: ‘What the Muslims have seen…’ and not what they have become accustomed to and made habitual amongst themselves.

3 – Kuhusu vitendo ambavyo Mtume wa Allah (ﷺ) aliviidhinisha, ambavyo vilikuwa miongoni mwa desturi na kanuni, kama vile ushirikiano wa Mudaarabah, Al-Istisnaa’ (kuagiza utengenezaji wa kitu) au baadhi ya aina za biashara, basi kutenda kwa mujibu wake kunahesabiwa kuwa ni kutenda kwa mujibu wa Daleel Ash-Shar’iy. Hiyo ni kwa sababu linawakilisha Iqraar (idhini na ridhaa) ya Mtume (ﷺ), ilhali haliwakilishi kutenda kwa mujibu wa ‘Urf au ‘Aadah (desturi). Hiyo ni kwa sababu Sunnah At-Taqreeriyah (idhini na ridhaa) ni Daleel Shar’iy.

3 – As for the actions that the Messenger of Allah (saw) approved of which were from the customs and norms like the Mudaarabah partnership, Al-Istisnaa’ (ordering the manufacture of a thing) or some of the types of trade, then acting by them is considered to be acting in accordance to the Daleel Ash-Shar’iy. That is because it represents the Iqraar (approval and consent) of the Messenger (saw) whilst it does not represent acting in accordance to the ‘Urf or ‘Aadah (norm). That is because the Sunnah At-Taqreeriyah (approval and consent) is a Daleel Shar’iy.

4 – Kuhusu kile ambacho wanafiqhi (Fuqahaa) walichukulia kuwa ndicho kinachowakilisha Hukm Shar'iy kwa mujibu wa 'Urf Al-Qawliy (desturi ya kauli/maneno), baadhi yake kinahusiana na Istilaah (makubaliano ya kiistilahi), na baadhi yake kinahusiana na kupima au kutathmini mambo (Taqdeer):

4 – In regards to what the Fuqahaa considered to represent a Hukm Shar’iy based upon the ‘Urf Al-Qawliy (speech custom) then some of this relates to the Istilaah (terminological convention) and some of it is related to the measuring or evaluating of things (Taqdeer):

Kuhusu yale yanayohusu Istilaah (istilahi), basi hakuna shaka katika kuyazingatia miongoni mwa wale waliotunga istilahi hizo. Hili halihusiani na kutoa Hukm (hukumu) juu ya mambo, bali linahusu kutoa na kuteua majina maalum kwa maana fulani.

A – As for what relates to the Istilaah (terminology) then there is no doubt in respect to its consideration amongst those who made the terminology and this is not related to providing the Hukm (judgment) upon things or matters but rather it relates to providing and designating specific names for meanings.

Kwa hiyo, ikiwa mtu angeapa kiapo kwamba hatampa maji Daabbah, hatakuwa amevunja kiapo hiki endapo atampa maji binadamu. Hiyo ni kwa sababu Istilaah Al-Urfiy (makubaliano ya kimila ya kiistilahi) yameitoa binadamu katika Lafzh (neno) ‘Ad-Daabbah’. Tutachunguza somo hili kwa kina Inshaa Allah katika sehemu ya pili ya kitabu hiki, ambayo inashughulikia na kuchunguza somo la lugha ya Kiarabu.

Consequently, if a man was to swear an oath that he would not give water to a Daabbah he would not have broken this oath if he was to provide water to a human being. That is because the Istilaah Al-Urfiy (Customary terminological convention) has excluded the human from the Lafzh (wording) ‘Ad-Daabbah’. We will examine this subject in detail Inshaa Allah in the second part of this book which deals with and examines the subject of the Arabic language.

B – Kuhusu Taqdeer (kukadiria na kupima), jambo hili hurejea kwa watu wenye utaalamu, iwe linahusu Nafaqah (matumizi ya kifedha kwa mtu anayetegemewa), au Mahr Al-Mithl (mahari ya mfano), au Ajr ul-Mithl (ujira wa mfano), au mambo mengine yasiyo haya.

B – As for the Taqdeer (evaluating and measuring) then this matter returns to the people of expertise whether it relates to Nafaqah (spending) or the Mahr Al-Mithl (dowry of like) or Ajr ul-Mithl (wage of like) or other than these.

Kipimo (Taqdeer) cha jambo hutokana na Shariah pekee, wala hakitokani na ‘Urf (desturi ya watu). Hiyo ni kwa sababu maandiko ya Kishariah yameshuka yakifanya kipimo (Taqdeer) cha jambo hilo kuwa ni kile kinachojulikana (Ma’roof) miongoni mwa watu, ilhali maandiko haya hayakushuka ili ‘Urf iwe na mamlaka ya kuhukumu katika kila jambo au kila suala. Basi Allah (SWT) alipo sema:

The consideration of the Taqdeer (evaluation) comes only from the Shar’a and it does not come from the ‘Urf. That is because Shar’iyah texts have come making the evaluation (Taqdeer) of that belong to the Ma’roof (what is known) amongst the people whilst these texts did not come for the ‘Urf to pass judgment in everything or every matter. So when Allah (swt) said:

Ma'roof hapa maana yake ni jambo linalojulikana kuwa ni la kawaida kuhusiana na hali halisi ya mke; je, yeye ni miongoni mwa wale wanaohudumiwa na wengine, au ni yule anayemhudumia mumewe. Kwa hiyo inahusu kama mwanamke huyu, kulingana na hali yake halisi ndani ya nyumba ya ndoa, ni Sayyidah (bibi) anayehudumiwa au ni miongoni mwa wale wanaomhudumia mumewe. Hivyo haki zile zile zinazowalazimu wengine kama yeye ndizo zinazomlazimu yeye pia. Basi, ikiwa yeye ni Sayyidah anayehudumiwa, mume (akiwa na uwezo) atamletea mtumishi wa kumhudumia; na ikiwa hakuwa hivyo, bali alikuwa na uwezo wa kumhudumia mumewe, mume hana wajibu wa kumletea mtumishi. Na Allah (SWT) alipozungumza:

What is meant by Ma’roof here is that matter which is known to be accustomed to in relation to the reality of the wife; is she from amongst those who is served by others or is she the one who serves her husband. So it relates to whether this woman, in accordance to her reality present within the married home, is a Sayyidah (mistress) who is served or from those who serve her husband. So the same rights that are obligatory to others like her are obliged in respect to her. Therefore, if she is a Sayyidah who is served, the husband (if capable) will bring a servant to serve her and if she was not like that and was capable of serving her husband, the husband is not obliged to bring in a servant. And when Allah (swt) said:

Ma'roof hapa linamaanisha kwamba utoaji wa riziki yao na mavazi unapaswa kuwa kulingana na wanawake wengine wanaofanana naye. Upimaji wa mambo haya utawaachia watu wenye utaalamu ambao wanajua kiasi cha Nafaqah (matumizi) kinachohitajika au kinachohitajika kwa mwanamke fulani. Kila mmoja hupimwa kulingana na kiwango cha maisha yake katika jamii na familia anayoishi miongoni mwao.

The Ma’roof here means that the provision of their sustenance and clothing is required to be in accordance to those women who are similar to her. The evaluation of these matters would fall to the people of expertise who are aware of the amount of Nafaqah (spending) that is required or necessary for a particular woman. Each is evaluated in accordance to the level of their living in the society and the family that they live amongst.

Istilaah (istilahi) na Taqdeer (tathmini) kwa hiyo ni muhimu ili kufikia Manaat (uhalisia) wa Hukm. Zinahitajika kuweka wazi uhalisia wa kitu, jambo au kitendo ambacho hukumu inakusudiwa kutolewa juu yake. Hata hivyo, zenyewe haziwakilishi chanzo cha Daleel ya Hukm.

The Istilaah (terminology) and Taqdeer (evaluation) are therefore necessary in order to realise the Manaat (reality) of the Hukm. They are required to make clear the reality of the thing, matter or action that is intended to pass judgment upon. They do not as such represent a source for the Daleel of the Hukm.

Hivyo basi, yeyote aliyechukua Istilaah na Taqdeer kuwa njia ya kufafanua na kutathmini maana na mambo wakati wa mchakato wa kuchunguza na kubainisha Manaat ya Hukm, basi hakuna tatizo katika hilo. Kwa kweli, zote mbili ni za lazima kwa kila Mujtahid kuhusiana na kuistinbati Ahkaam Ash-Shar'iyah.

So whoever took the Istilaah and the Taqdeer to be used to explain and evaluate the meanings and matters during the process of investigating and realising the Manaat of the Hukm, then there is no issue with that. Indeed, they are both necessary for every Mujtahid in relation to deducing the Ahkaam Ash-Shar’iyah.

5 – Kuhusu ‘Urf Al-‘Amaliy (desturi inayotokana na vitendo), yaani vitendo vinavyorudiwa mara kwa mara, hivyo lazima vinyenyekee na kutii Shar’a. Hiyo ni kwa sababu ni jambo la uhakika na lenye msimamo kwamba ni wajibu kwa Muislamu kuelekeza vitendo vyake kulingana na amri za Allah Ta’aalaa na yale Aliyoyakataza, iwe vitendo hivyo vimerudiwa au havijarudiwa.

5 – As for the ‘Urf Al-‘Amaliy (action based custom), which are the repeated actions, then they must submit to and be subservient to the Shar’a. That is because it is decisive and definite that it is obligatory for the Muslim to make his actions proceed in accordance to and be regulated by the commands of Allah Ta’Aalaa and what He has forbidden, whether they have been repeated or not been repeated.