Mushkil ni Lafdhi ambalo Dalalah yake (maana inayodokezwa) si wazi kuhusiana na maana inayokusudiwa kutoka ndani yake. Inawakilisha ukosefu wa uwazi unaotokana na Seeghah (umbo) au Usloob (mtindo), na maana hii haiwezi kueleweka au kuthibitishwa bila Ijtihaad.

The Mushkil is the Lafzh which its Dalaalah (implication) is not clear in respect to the meaning that is intended from it. It represents a lack of clarity arising from the Seeghah (form) or the Usloob (style) and this meaning cannot be comprehended or ascertained without Ijtihaad.

Kwa hiyo Mushkil ni yenye utata zaidi kuliko Khafiy, kwa sababu lafdhi ya Khafiy ni wazi katika dalaalah (maana inayodokezwa), ilhali lafdhi ya Mushkil si wazi katika dalaalah yake.

The Mushkil is therefore more obscure that the Khafiy because the Lafzh of the Khafiy is clear in Dalaalah (implication), whilst the Lafzh of the Mushkil is not clear in its Dalaalah.

Mfano:

Example:

Allah (SWT) alisema:

Allah (swt) said:

Qur'u ni Mushtarak Lafzh (neno lenye maana zaidi ya moja) na kwa hiyo maana yake haiko wazi. Miongoni mwa Waarabu linaashiria maana mbili (zinazowezekana): At-Tuhr (usafi) na Al-Haid (hedhi). Ingawa inajulikana kwamba Shaari' (Mtunga Sheria) alikusudia mojawapo kati ya hizo na si nyingine, kwa sababu ni lazima kuwe na Hukm moja kwa Mas'alah moja. Wakati huo huo, ni wajibu wa Muislamu kutafuta Hukm hii na kuijua kupitia Ijtihaad.

The Qur’u is a Mushtarak Lafzh (a worded expression that holds more than one meaning) and hence its meaning is unclear. Amongst the Arabs it indicates two (possible) meanings: At-Tuhr (purity) and Al-Haid (menstruation). That is whilst it is known that the Shaari’ (Legislator) intended one of them and not the other because it is necessary for there to be one Hukm for one Mas’alah. At the same time, it is the duty of the Muslim to search for this Hukm and know it via Ijtihaad.

Kwa hiyo neno ‘Qur’un’ ni neno la Mushtarak linaloonyesha maana mbili: usafi (twahara) na hedhi, na kutokana na matumizi ya neno hili katika Aya, kumejitokeza Ishkaal (jambo gumu au lenye utata). Kwa sababu hiyo, maandishi haya yamezingatiwa kuwa Mushkil (yenye utata).

So the Lafzh ‘Qur’un’ is a Lafzh Mushtarak indicating two meanings: Purity and menstruation and as a result of the usage of this Lafzh in the Aayah an Ishkaal (a difficult or problematic issue) has arisen. This text has therefore been considered to be Mushkil (problematic).

Sasa nitawasilisha picha ya Ijtihaadaat za Fuqahaa kuhusu kuyarajihisha maana moja juu ya nyingine kwa njia ya Qaraa'in (dalili zinazoambatana na neno) na Adillah (ushahidi) ambao Mujtahid aliona kuwa ndio wenye uwezekano mkubwa au wenye mizani nzito zaidi katika kuakisi kile ambacho Ash-Shaari' (Mtunga Sheria) alikusudia.

I will now present a picture of the Ijtihaadaat of the Fuqahaa in regards to outweighing one of the two meanings over the other by way of Qaraa’in (connotations) and Adillah (evidences) that the Mujtahid found most probable or preponderant to reflect what the Shaari’ (Legislator) intended.

A – Maoni ya Hanafiyah kwamba maana iliyokusudiwa ya ‘Al-Qur’u’ ni ‘Al-Haid’ (hedhi):

A – The opinion of the Hanafiyah that the intended meaning of ‘Al-Qur’u’ is ‘Al-Haid’ (menstruation):

Walitoa hoja yao kwa yafuatayo: kwamba Allah Ta'Aala ameweka kipindi cha kusubiri ('Iddah) kwa miezi pale ambapo kipindi cha kusubiri kwa hedhi (hedhi) hakiwezekani. Hilo linaonyesha kwamba hedhi ndiyo Asl (msingi) kuhusiana na kipindi cha kusubiri, kama ilivyotajwa katika Qawl ya Allah Ta'Aala:

They based their deduction upon the following: That Allah Ta’Aalaa made I’tidaad or ‘Iddah (period of waiting) by months in the case where the period of waiting by the Haid (menstruation) is not possible. That indicates that the Haid (menstruation) is the Asl (origin) in respect to the waiting period as was mentioned in the Qawl of Allah Ta’Aalaa:

Hekima ya kuwekwa kwa sheria ya 'iddah (kipindi cha kusubiri) ni kujua kwamba tumbo la uzazi liko huru na kwamba hakuna mimba. Kinachothibitisha hilo ni hedhi (haid) na si kipindi cha usafi (tuhr).

The Hikmah (wisdom) of the legislation of the I’tidaad (waiting period) is to know that the womb is free and that there is no pregnancy. What makes that evident is the Haid (menstruation) and not the Tuhr (purity).

B – Maoni ya Ash-Shaafi'iyah kwamba maana iliyokusudiwa ya 'Al-Qur'u' ni 'At-Tuhr' (kipindi cha usafi kati ya hedhi), hitimisho lao likiwa limejengwa juu ya yafuatayo:

B – The opinion of Ash-Shaafi’iyah that the intended meaning of ‘Al-Qur’u’ is ‘At-Tuhr’ (period of purity in between menstruation) the deduction of which was based upon the following:

Allah (SWT) alisema:

Allah (swt) said:

Waacheni waachwe kwa ajili ya kuanza kwa kipindi chao cha ‘Iddah, na hili ni wakati ambapo inajulikana kwamba Talaaq (talaka) halali au ya kisheria hutokea katika hali ya Tuhr (usafi) na si katika hali au kiwango cha Haid (hedhi). Kwa hiyo, jina la ‘Iddah (kipindi cha kusubiri) liliwekwa kwa kipindi cha Tuhr (usafi). Nao walisema kwamba neno ‘Thalaathah’ (tatu) katika Qawl Yake (swt):

This means: Divorce them for the commencement of their ‘Iddah and this is whilst it is known that the legitimate or legal Talaaq (divorce) occurs in the state of Tuhr (purity) and not the state or condition of Haid (menstruation). Consequently, the name of ‘Iddah (waiting period) was provided for the (period of) Tuhr (purity). And they said that the Lafzh (wording) ‘Thalaathah’ (three) in His Qawl (swt):

Kwamba neno "Lafzh" limekuja katika umbo la kike (Mu'annath), ilhali inajulikana katika lugha ya Kiarabu kwamba iwapo namba ni ya kike basi kitu au jambo kinachohesabiwa (Al-Ma'dood) huwa cha kiume (Mudhakkar) na si cha kike. Kwa hiyo, kinachokusudiwa ni "At-Thalatha Athur" (yaani vipindi vitatu vya usafi), maana yake ni kwamba neno "Al-Qur'u" lina maana ya At-Tuhr (kipindi cha usafi) na si Al-Haidh (kipindi cha hedhi). Mfano mwingine:

That the Lafzh came in the feminine form (Mu’annath) whilst it is known in the Arabic language that if the number is feminine then the thing or matter being numbered (Al-Ma’dood) is masculine (Mudhakkar) and not feminine. What is intended therefore is three ‘At’hur’ (i.e. three Tuhrs) meaning that the Qur’u is At-Tuhr (period of purity) and not Al-Haid (period of menstruation). Another example:

Ugumu (tatizo) hapa haupo katika neno moja tu (lafdhi), bali liko katika mtindo wa usemi (uslubu). Basi ni nani anayekusudiwa katika kauli ya Allah Ta'ala:

The ‘Ishkaal (problematic matter of difficulty) here does not lie in one single Lafzh (worded expression) but it is rather within the Usloob (style). So who is it that is intended by the Qawl of Allah Ta’Aalaa:

Je, ni mume au ni Wali (mlezi)? Wahanafi walisema kuwa inamaanisha mume kwa sababu ndiyo maana inayolingana na mtindo wa lugha (Usloob), na yeye (mume) ndiye mwenye fundo au mkataba wa ndoa uliokamilishwa kwa akidi ya ndoa. Walakini Waliki (Al-Maalikiyah) walisema kuwa yule mwenye mkono wake fundo la ndoa ni ‘Wali’, kwa kuzingatia kwamba yeye ni Qaasirah (mdogo). Hata hivyo, hiyo ni tafsiri ya mbali.

Is it the husband or it is the Wali (guardian)? The Hanafiyah viewed that it refers to the husband because it is the meaning that is in agreement with the Usloob (style) and he (the husband) is the possessor of the knot or contract of marriage that was completed by the contract of the marriage. Al-Maalikiyah however said that the one in whose hand is the knot of the marriage is the ‘Wali’ with the consideration that she is Qaasirah (young). That however is a distant interpretation.

Nassi haitekelezwi wala kutumiwa hadi maana iliyokusudiwa (Al-Maqsood) kutoka kwenye nassi ijulikane kwa njia ya Al-Ijtihaad Al-Mu’tabar (yaani mchakato halali na unaotambulika wa Ijtihaad).

The text is not implemented or applied until after the Maqsood (intended meaning) from the text is known by way of Al-Ijtihaad Al-Mu’tabar (i.e. valid and recognised process of Ijtihaad).