Tumesema kwamba Mafhoom Al-Mukhaalafah hutumika kupitia Siffah, Shart, Ghaayah na 'Adad.

We have said that the Mafhoom Al-Mukhaalafah is utilised with the Siffah, the Shart, the Ghaayah and the ‘Adad.

Mafhoom ul-Mukhaalafah haitumiwi isipokuwa katika mifano kama ifuatayo:

The Mafhoom ul-Mukhaalafah is not utilised in other than these like:

1 – Mafhoom Al-Mukhaalafah haitumiki kabisa pamoja na Ism (nomino), iwe ni 'Alam (jina maalum) kama katika sentensi 'Zaid Qaa'im (amesimama)', na hiyo ni kwa sababu haionyeshi kwamba 'Sa'eed' (yaani mtu mwingine) hasimami. Vivyo hivyo inatumika ikiwa Ism ni ya Jins (jamii au aina), kama katika Hadeeth:

1 – The Mafhoom Al-Mukhaalafah is not used at all with the Ism (noun) whether it was an ‘Alam (name) like in the sentence ‘Zaid Qaa’im (is standing)’ and that is because it does not indicate that ‘Sa’eed’ (i.e. someone) else is not standing. The same applies if the ‘Ism’ was for a ‘Jins’ kind like in the Hadeeth:

Kwamba zakaa inalazimu kwa kondoo haimaanishi kwamba hakuna zakaa inayolazimu kwa ng'ombe.

The Zakaah being due on the sheep does not indicate that there is no Zakaah due upon cows.

Vivyo hivyo hivyo kwa kuzingatia Laqab (jina la kuitwa au lebo), kama katika kauli: ‘Mtu mrefu ni mkarimu’, na hiyo ni kwa sababu mtu asiye mrefu naye anaweza kuwa mkarimu (pia). 2 – Mafhoom Al-Mukhaalafah haifanyi kazi kwa Wasf (sifa) isiyo Mufhim (yenye kueleweka kwa hoja) kuhusiana na Mafhoom Al-Mukhaalafah, kama katika kauli ya Mtume wa Allah ﷺ:

The same applies in respect to the Laqab (title/label) like in the statement: ‘The tall man is generous’ and that is because the man who is not tall could (also) be generous. 2 – The Mafhoom Al-Mukhaalafah does not function with the Wasf that is not Mufhim (open to reasoning) in respect to the Mafhoom Al-Mukhaalafah like in the statement of the Messenger of Allah (saw):

Hadith hii haionyeshi kwamba asiyeomba (asiye Saa'il) hana haki katika Zakaat, bali Zakaat hutolewa kwa mwenye kuomba na kwa asiyekuwa yeye. Sifa (Wasf) hii si Mufhim, yaani haifungamani wazi na sababu ya hukumu, wala si Munaasib (inayofaa kuwa sababu). Kwa hiyo Mafhoom Al-Mukhaalafah haifanyi kazi kuhusiana nayo.

The Hadeeth does not indicate that other than the Saa’il does not have a right in respect to the Zakaah but rather the Zakaah is provided to the Saa’il and to other than him. The Wasf (description) is Ghair (not) Mufhim i.e. open to understanding a reasoning and not Munaasib (suitable). The Mafhoom Al-Mukhaalafah consequently does not work in respect to it.

3 – Mafhoom Al-Mukhaalafah haifanyi kazi kwa kuzingatia maana ya 'Innamaa' (إنَّما), kwa sababu haidhihirishi kwa uhakika 'Al-Hasr' (kizuizi na ukomo) isipokuwa inapoambatana na Qareenah (kiashirio cha muktadha au uhusiano). Ikiwa inadhihirisha 'Al-Hasr' (kizuizi/ukomo), basi ina Mafhoom Al-Mukhaalafah (maana ya kinyume), kama katika Kauli ya Allah Ta'aalaa:

3 – The Mafhoom Al-Mukhaalafah does not work with the understanding of ‘Innamaa’ (ماَّإن (because it does not decisively indicate ‘Al-Hasr’ (restriction and limitation) but only indicates ‘Al-Hasr’ when accompanied by a Qareenah (connotation or linking indication). If it does indicate the ‘Hasr’ (restriction/limitation) then it has a Mafhoom Al-Mukhaalafah (opposite understanding) like in the Qawl of Allah Ta’Aalaa:

Mafhoom Al-Mukhaalafah inayopatikana kutoka kwenye Aayah inaonyesha kwamba Zakaah haitolewi kwa wengine isipokuwa makundi manane yaliyotajwa ndani ya Aayah hiyo, kutokana na uwepo wa Qareenah inayoashiria kwamba 'Innamaa' ni kwa ajili ya 'Hasr' (kuweka mipaka/kizuizi).

The Mafhoom Al-Mukhaalafah that is attained from the Aayah indicates that the Zakaah is not given to other than the eight categories mentioned within the Aayah due to the presence of the Qareenah indicating that the ‘Innamaa’ is for ‘Hasr’ (restriction/limitation).

Lakini ikiwa "Innamaa" haidhihirishi "Al-Hasr", basi hakuna Mafhoom Al-Mukhaalafah kwake, na hilo ni kama kauli ya Mtume ﷺ:

If, however the ‘Innamaa’ does not indicate ‘Al-Hasr’, then there is no Mafhoom Al-Mukhaalafah for it and that is like the Qawl of the Messenger (saw):

Hakuna Mafhoom Al-Mukhaalafah kwa Hadith hii kwa sababu Riba haizuiliwi tu kwenye *An-Nasee'ah* (deni la kuchelewesha au deni lililocheleweshwa), kutokana na kukubaliana kwa Maswahaba (Ijmaa' As-Sahaabah) juu ya kuharamishwa kwa Riba Al-Fadl, ambayo ni kubadilishana pesa kwa pesa pamoja na ziada. Hii ni kama kubadilishana dhahabu kwa dhahabu, fedha kwa fedha, tende kwa tende, na vitu vingine vya zile aina sita za bidhaa zilizotajwa katika Hadith ya Mtume ﷺ, ambayo ilisema mwishoni mwake:

There is no Mafhoom Al-Mukhaalafah for the Hadeeth because Ribaa is not restricted to ‘An-Nasee’ah’ (the deferred or delayed debt) due to the convening of Ijmaa’ As-Sahaabah upon the Tahreem of Ribaa Al-Fadl which is the exchange of money for money with an increase. This is like the exchange of gold for gold, silver for silver, dates for dates, and the remainder of the six categories of items that were mentioned in the Hadeeth of the Messenger (saw) which stated at the end of it:

4 – Mafhoom Al-Mukhaalafah haifanyi kazi katika kila andiko ambalo Mantooq yake (maneno yaliyotamkwa wazi) imebainishwa kwa kutajwa jambo linalowakilisha kile kilicho cha jumla na kilicho kikubwa zaidi (yaani kilicho na uwezekano mkubwa au kinachotokea katika hali nyingi) (Al-A’ammu Al-Aghlab).

4 – The Mafhoom Al-Mukhaalafah does not work with every address where its Mantooq (expressed wordings) has been specified with a mention of a matter representing that which is most general and predominant (i.e. most likely or in most cases) (Al-A’ammu Al-Aghlab).

Mfano:

Example:

Allah Ta'ala amesema:

Allah Ta’Aalaa said:

Mantooq ya Aya hiyo imemfanya mume kuwa haramu kumuoa binti wa mkewe ambaye amelelewa katika nyumba yake, 467

The Mantooq of the Aayah has made it Haraam upon the husband to marry the daughter of his wife that has been raised in his house and 467

Hiyo ni kwa sababu katika hali ya jumla zaidi na iliyo kubwa zaidi au inayowezekana zaidi, mke angemchukua binti yake kutoka kwa mume wa kwanza aende kuishi nyumbani kwa mume wa pili pale binti alipokuwa mdogo. Kwa hiyo hakuna Mafhoom Al-Mukhaalafah kwa maneno: ‘Alaatiy Fee Hujoorikum’ (walio katika malezi yenu, yaani chini ya ulezi wenu) kwa sababu sifa hii (Wasf) imekuja katika Aayah kwa kuwa ndiyo inayowezekana zaidi au ndiyo inayotokea katika visa vingi ‘Al-A’ammu Al-Aghlab’, na si kwa sababu ni Munaasib (inafaa) au Mufhim lit-Ta’leel (inayoweza kufahamika kama sababu ya hukumu, yaani ‘Illah). Kwa hiyo, katazo la binti wa mke kwa mume linatumika iwe binti huyo anaishi chini ya paa lake au haishi chini ya paa lake. Mfano mwingine:

that is because in the most general and predominant or likely situation the wife would take her daughter from the first husband to live with her in the house of the second husband in the case where the daughter was young of age. As such there is no Mafhoom Al-Mukhaalafah for the wording: ‘Alaatiy Fee Hujoorikum’ (Those in your rooms i.e. under your guardianship) because this Wasf (description came in the Aayah because it is the most likely or what happens in most cases ‘Al-A’ammu Al-Aghlab’ and not because it is Munaasib (suitable) or Mufhim lit-Ta’leel (open to reasoning i.e. an ‘Illah). Consequently, the prohibition of the daughter of the wife upon the husband applies whether she lives under his roof or does not live under his roof. Another example:

Allah (SWT) amesema:

Allah (swt) said:

Aya hii haina Mafhoum Al-Mukhaalafah, kwa hiyo si halali kuwaua watoto ikiwa hakuna hofu ya umaskini. Hiyo ni kwa sababu Waarabu, kabla ya Uislamu, mara nyingi walikuwa wakiwaua watoto wao kwa sababu ya hofu ya umaskini, na hivyo Uislamu ukawakataza kufanya hivyo.

This Ayah does not have a Mafhoom Al-Mukhaalafah and so it is not permissible to kill the children if poverty is not feared. That is because the Arabs, before Islaam, in most cases would kill their children due to the reason of the fear of poverty, and so Islaam forbade them from doing that.

5 – Mafhoom Al-Mukhaalafah haitumiwi pale ambapo kuna dalili nyingine (Nass) inayoifanya kuwa batili (au inayopinga maana yake).

5 – The Mafhoom Al-Mukhaalafah is not utilised when another text (Nass) exists that makes it ineffectual (or negates its meaning).

Mfano:

Example:

Allah (SWT) amesema:

Allah (swt) said:

Hii haifanyi kazi na Mafhoom Al-Mukhaalafah kiasi kwamba iseme kwamba riba ni halali mradi tu isiongezeke mara mbili na kuzidishwa. Hiyo ni kwa sababu Mafhoom hiyo (maana inayoeleweka kwa kupingana) inafutwa na kubatilishwa na andiko lingine, nalo ni Kauli Yake (SWT):

This does not work with the Mafhoom Al-Mukhaalafah so that it could be said that Ribaa is Halaal as long as it is not doubled and multiplied. That is because such a Mafhoom (understand) is made redundant and invalidated by another text and that is His Qawl (swt):

(Kumbuka ya mtafsiri: Katika toleo la Kiarabu, rejeo la Aya na Aya yenyewe iliyowasilishwa ni tofauti, kwa hiyo nitawasilisha zote mbili, Inshaa Allah, kama tahadhari.)

(Translator’s note: In the Arabic edition the Aayah reference and actually Aayah presented are different and so I will present both Inshaa Allah as a precaution).

Na:

And:

6 – Mafhoom Al-Mukhaalafah haifanyi kazi kwa kutumia ‘Adad (idadi) ikiwa muktadha au mazingira (Siyaaq) ya Kalaam (kauli) hauonyeshi Hukm inayofungamana na idadi iliyotajwa.

6 – The Mafhoom Al-Mukhaalafah does not function with the ‘Adad (number) if the frame or context (Siyaaq) of the Kalaam (speech) does not indicate a Hukm that is restricted to the mentioned number.

Mtume (ﷺ) alisema:

The Messenger (saw) said:

Makusudi ya kisheria katika kuweka idadi maalum si kwa ajili ya ‘Hasr (kikomo cha pekee), bali ni kwa ajili ya kuonyesha tu. Kwa hiyo, zipo pia vitendo vingine vinavyoshiriki nao katika maana yao na athari zao, kwa kuwa ni vitendo vya uasi vinavyoharibu. Hadithi inaendelea kutaja: Shirki kwa Allah, uchawi, kuua roho ambayo Allah ameiharamisha isipokuwa kwa haki (yaani kihalali), kula mali ya yatima, kula riba, kukimbia siku ya kupambana vitani, na kuwashutumu wanawake waumini wasiojua (kwa zinaa). Hata hivyo, haikutaja zinaa, vitendo vya ushoga, ujasusi, wala vitendo vingine ambavyo pia ni katika vitendo vya uasi na dhambi zinazoharibu (Mūbiqāt).

The legislative intention by restricting the number is not for the purpose of ‘Hasr (limitation) but rather it is for demonstration. Consequentky, there are other acts, which share with them in their meaning and their effect in terms of being destructive acts of disobedience. So the Hadeeth goes on to mention: Shirk in Allah, magic, killing the life that Allah has prohibited except by right (i.e. legitimately), the devouring of the orphan’s wealth, eating of interest, turning back on the day of the march (to battle) and accusing unaware believing women (of fornication). It did not however mention Zinaa, homosexual acts, spying or other actions which are also from the acts of disobedience and destructive sins (Moobiqaat).

Kwa hiyo, idadi (‘Adad) katika Hadith hii haina Mafhoom Mukhaalafah kwa sababu hukumu haikuzuiliwa wala kukomezwa kwenye idadi hiyo.

Consequently, the ‘Adad (number) in this Hadeeth does not have a Mafhoom Mukhaalafah attached to it because the Hukm is not restricted or limited to the number.

Ili kwa ajili ya 'Adad (idadi) kuwa na Mafhoom Mukhaalafah, masharti mawili ni ya lazima:

For the ‘Adad (number) to have a Mafhoom Mukhaalafah two conditions are necessary:

Kwanza: Kwamba hukumu imewekewa kikomo kwa idadi fulani.

Firstly: That the Hukm is restricted by (or to) a number.

Pili: Kwamba Siyaaq (muktadha) wa maneno unaonyesha kukanushwa kwa Hukm kwa idadi nyingine isipokuwa ile iliyotajwa.

Secondly: That the Siyaaq (framing/context) of the speech indicates the negation of the Hukm for other than that number.