Tofauti kati ya Usool ul-Fiqh na Al Qawaa id Al Fiqhiyyah - Al-Waadih Fee Usool ul-Fiqh | Quran Course

Tofauti kati ya Usool ul-Fiqh na Al Qawaa id Al Fiqhiyyah - Al-Waadih Fee Usool ul-Fiqh | Quran Course

Kanuni hii inaonyesha kwamba ni Waajib kuingia kwa sehemu ya usiku pamoja na kufunga ili funga iwe sahihi. Hiyo ni kwa sababu wajibu wa funga na usahihi wake unahitaji kwamba siku nzima ifungwe, ilhali haiwezekani kuwa na uhakika kamili kwamba siku imekwisha bila kuingia katika sehemu ya usiku, hata kama ni kwa muda mfupi sana. Kwa hiyo, kufunga sehemu hiyo (ya usiku) ni Waajib, kwa sababu Waajib, ambao ni kufunga siku hadi kuzama kwa jua, hauwezi kutimizwa wala kukamilika isipokuwa kwa njia hiyo. Hii ni kulingana na kanuni: 'Kile ambacho Waajib hakitimii isipokuwa kwacho, (chenyewe) ni Waajib'.

The principle applied here indicates that it is Waajib for a part of the night to be entered into with the fast so that the fast will be valid. That is because the obligation of the fast and its validity requires that the whole day be fasted whilst it is not possible for us to be absolutely certain that the day has ended without entering into a part of the night and even if it is only very briefly. Therefore, fasting that part (of the night) would be Waajib because the Waajib, which is to fast the day until the sunset, cannot be fulfilled or completed except by it. This is in accordance to the principle: ‘That which the Waajib is not completed except with it is (in itself) Waajib’.

Kanuni hii pia inatumika kuonyesha wajibu wa kuanzisha Dola ya Kiislamu, kama ifuatavyo: Kutekeleza Hudood, kama vile kukata mkono wa mwizi na kumpiga mawe mzinifu, pamoja na hukumu nyinginezo, ni Waajib (wajibu) kwa Waislamu. Kutekeleza Hudood hizi zenye wajibu hakuwezi kufanyika isipokuwa pale ambapo kuna Dola inayotekeleza Shari'a ya Allah. Kwa hiyo, kuianzisha Dola hiyo ni wajibu kwa Waislamu kulingana na kanuni hiyo hiyo ya Usuli:

It (the principle) also applies to indicate the obligation of establishing the Islamic State as follows: Establishing the Hudood like cutting the hand of the thief and stoning the adulterer amongst other rulings are Waajib (obligatory) upon the Muslims. Establishing these obligatory Hudood cannot be implemented except in the existence of a State that applies the Shar’a of Allah. Therefore, bringing that State into existence is an obligation upon the Muslims based upon the same Usooli principle:

"Kile ambacho Waajib haikamiliki isipokuwa kwa kukitegemea, basi chenyewe pia ni Waajib." Kwa hiyo, kama inavyoonekana katika mifano hii miwili, Qaa'idah (kanuni) hiyo hiyo ilitumika kutoa Hukm moja katika 'Ibaadaat na Hukm nyingine kuhusiana na mfumo wa utawala.

‘That which the Waajib is not completed except with it is (in itself) Waajib’ Consequently, as can be seen by the two examples, the very same Qaa’idah (principle) was used to derive a Hukm in the ‘Ibaadaat and another Hukm in relation to the ruling system.

Kanuni ya kifiqhi (Al-Qaa'idah Al-Fiqhiyyah) haishughulikii isipokuwa aina moja ya hukumu zinazofanana. Mfano wa hilo ni 'Uqoobaat (sheria za adhabu) kuhusiana na kanuni: "Zuia Hudood kwa shaka." Hii ni kwa sababu kanuni hiyo ni mahsusi kwa Hudood na haienei kwenye hukumu nyingine zaidi ya hizo.

The Fiqhi principle (Al-Qaa’idah Al-Fiqhiyyah) does not cover except one kind from the Ahkaam that are similar to each other. This is like the ‘Uqoobaat (penal code/punishments) in respect to the Qaa’idah: ‘Avert the Hudood by doubts’. This is because it is specific to the Hudood and does not extend to other Ahkaam beyond them.

Mfano mwingine ni kanuni: ‘Amri ya Imamu huondoa hitilafu/mzozo’, na hii inahusu hasa kile ambacho Khalifah anakichukua kuhusu Ahkaam ambazo zimekhitilafiana. Hivyo, kile ambacho Khalifah amekichukua ni lazima kwa Waislamu kukifuata. Kanuni hii haijumuishi ndani yake Wulaah (magavana) wala Qudaah (mahakimu), wala haihusu kile ambacho Khalifah hajakichukua kwa kukipitisha.

Another example is the principle: ‘The command of the Imaam resolves the disagreement/dispute’ and this is specifically related to what the Khalifah adopts in terms of Ahkaam which have been differed upon. So what the Khalifah adopts is binding upon the Muslims to follow. This principle does not include within it the Wulaah (governors) or the Qudaah (judges) and it also does not include within it or cover that which the Khalifah has not made an adoption upon.

Kanuni nyingine ya kifiqhi ni: ‘Hali ya awali ni kutokuwa na hatia’, na kuna kanuni isemayo: ‘Ushahidi (Bayyinah) ni wajibu wa mdai/mshtaki (kuthibitisha/kuleta), na kiapo (Yameen) ni wajibu wa anayekanusha (tuhuma/mashtaka)’. Kanuni hizi mbili, kwa hiyo, zinahusu hasa kuhukumu kati ya pande mbili zinazozozana, ilhali hazina uhusiano wowote na ‘Ibaadaat (ibada) wala Akhlaaq (maadili), kwa mfano.

Another Fiqhi principle is: ‘The original position is innocence’ and there is the principle: ‘The proof (Bayyinah) is upon the claimant/accuser (to establish/produce) and the Yameen (oath) is upon the who denies (the accusation/charge)’. These two Fiqhi principles are therefore specific to judging between to disputants whilst neither have any relationship to the ‘Ibaadaat or the Akhlaaq (for example)