Tumeshughulikia tayari Adillah Ash-Shar'iyah Al-Mu'tabarah (ushahidi wa kisheria unaozingatiwa), nazo ni nne: Al-Kitaab, As-Sunnah, Ijmaa' As-Sahaabah, na Qiyaas ambayo 'Illah yake inapatikana ndani ya Shar'a (yaani nasi).

We have already dealt with the Adillah Ash-Shar’iyah Al-Mu’tabarah (the evidences given consideration to) and these are four: Al-Kitaab, As-Sunnah, Ijmaa’ As-Sahaabah and the Qiyaas for which the ‘Illah is found within the Shar’a (i.e. text).

Kuhusu baadhi ya Maimamu (Maimamu wa madhehebu) na Mujtahidina waliyoona kuwa ni Adillah na vyanzo vya sheria ya Kiislamu, basi hawajaleta dalili ya uhakika wa kupokelewa (na usahihi) kwa ushahidi huu kwamba unatoka katika Wahyi. Badala yake wamehitimisha uhalali wake kwa kutumia dalili za Dhanniy (zisizo na uhakika), ambazo hazifai wala hazikubaliki kutumiwa kama dalili katika eneo hili na muktadha huu. Hiyo ni kwa sababu Dalili ya Shari'ah ni Asl (msingi) miongoni mwa Usul za Shari'ah, na kwa hiyo ni kama Aqidah ambayo haithibitishwi wala kuwekwa imara isipokuwa kwa Yaqin (yakini). Kwa hiyo, lazima kuwepo na Dalili ya Qat'iy (ya uhakika) inayoonyesha na kuongoza kwake ili iweze kuchukuliwa kuwa Daleel (chanzo).

As for what some of the A’immah (Imaams) and Mujtahideen considered to represent Adillah and Islamic legislative sources, then they have not brought proof for the definite transmission (and authenticity) of these evidences in respect to them being from the Wahi. Rather they have only deduced their legitimacy by way of Zhanniy (indefinite) evidences which are not suitable or valid to be used as evidence in this area and context. That is because the Shar’iy Daleel represents an Asl (foundation) from the Usool of the Sharee’ah and as such it is like the Aqeedah which is not established and proven by other than Yaqeen (certainty). Consequently, there must be a Qat’iy (definite) Daleel that indicates and guides to it for it to be considered a Daleel (source).

Hata hivyo, hukumu inayotolewa kwa kutumia dalili nyingine zisizokuwa zile ushahidi nne zinazotambulika, ambazo zina Shubhat Ad-Daleel (kufanana kwa dalili), bado inachukuliwa kuwa ni istinbaṭ ya kishari'a, na Ahkaam zinazotolewa kulingana nayo zinachukuliwa kuwa ni Ahkaam Shar'iyyah kwa sababu zina Shubhat Daleel. Hukumu kama hiyo iliyotolewa haimlazimu yule ambaye hajaichukulia kuwa dalili, ingawa haijuzu kukanusha kwamba inawakilisha Hukm Shar'iy.

Despite that, deduction that has been made using other than the four considered evidences, which contain a Shubhat Ad-Daleel (semblance of an evidence), is still considered to represent a Shar’iy deduction and the Ahkaam that are deduced in accordance to it are considered to be Ahkaam Shar’iyah because they have a Shubhat Daleel. Such a deduced Hukm is not binding upon the one who does not consider it a Daleel although it is not permitted to deny that it represents a Hukm Shar’iy.

Ushahidi wa aina hii ni pamoja na: Al-Istihsaan, Al-Masaalih Al-Mursalah, Shar'u Min Qablinaa, Al-'Urf na Madh'hab As-Sahaabiy, miongoni mwa nyingine.

Evidences of this type include: Al-Istihsaan, Al-Masaalih Al- Mursalah, Shar’u Min Qablinaa, Al-‘Urf and Madh’hab As-Sahaabiy amongst others.

Kuona au kuchukulia jambo fulani kuwa jema. Neno hili hutumika kwa jambo ambalo mtu huelekea kulipenda, hata kama halichukuliwi kuwa jema kwa mtazamo wa wengine.

To count/regard a thing or matter as being good. It is used for that which the human inclines towards and even if is not regarded as being good in the view of others.

Wanazuoni wamefafanua Al-Istihsaan kulingana na msimamo wao kuhusu hilo. Yafuatayo ni baadhi ya fasili hizo:

The ‘Ulamaa have defined Al-Istihsaan in accordance to their stance towards it. The following are some of these definitions:

1 - Ufafanuzi wa Hanafiyah: Abu-l-Hasan Al-Karkhi alisema: 'Al-Istihsaan ni kwamba Mujtahid anaacha kutoa hukumu katika Mas'alah (suala) kwa mfano wa alichohukumu juu ya mifano yake kutokana na upande wenye nguvu zaidi unaoamuru kuacha ile ya kwanza'.

1 - The definition of the Hanafiyah: Abu-l-Hasan Al-Karkhi said: ‘Al- Istihsaan is that the Mujtahid departs from ruling in a Mas’alah (issue) with the like of what he ruled upon its likes due to a stronger aspect that dictates departing from the first’.

2 - Ufafanuzi wa Maalikiyah: Ibn ul-Anbaariy alilifafanua kama ifuatavyo: 'Al-Istihsaan ni kutumia Maslahah Juz'iyah (maslahi ya kipekee) badala ya Qiyaas Kulliy (kipimo cha jumla)'.

2 - The definition of the Maalikiyah: Ibn ul-Anbaariy defined it as: ‘Al-Istihsaan is the use of a Maslahah Juz’iyah (partial interest) as opposed to a Qiyaas Kulliy (comprehensive analogy)’.

3 – Al-Hanaabilah: Baadhi yao walilifafanua kama ifuatavyo: ‘Al-Istihsaan ni kuacha Hukm ya Mas’alah (suala) kwa kuiondoa katika mifano yake (yaani yanayofanana nayo) kutokana na Daleel Shar’iy maalum (Khaass).’

3 – Al-Hanaabilah: Some of them defined it as: ‘Al-Istihsaan is the departure from the Hukm of a Mas’alah (issue) departing from its likes (i.e. what is similar) due to a specific (Khaass) Daleel Shar’iy.

Kutokana na tafsiri zilizotangulia ni wazi kwamba mambo mawili yanakusudiwa kuhusu Al-Istihsaan:

From the above definitions it is apparent that two matters are intended in respect to Al-Istihsaan:

Ya Kwanza: Kuacha Qiyaas Jaliy (qiyaas dhahiri) na kuhamia Qiyaas Khafiy (qiyaas fiche au iliyofichika), na hili ndilo wanaloliita Al-Ihtisaan Al-Qiyaasiy.

The First: Departure from a Qiyaas Jaliy (evident analogy) to the Qiyaas Khafiy (hidden or concealed analogy) and they call this Al- Ihtisaan Al-Qiyaasiy.

Mfano wa hili:

An example of this:

Ikiwa washirika wawili walinunua gari kutoka kwa washirika wawili kwa njia ya deni linalowalipa, kisha mmoja wa washirika wawili waliokuwa wakidai pesa alichukua sehemu ya deni hili, na kisha akapoteza kiasi hicho alichokichukua kabla mwenzake hajachukua sehemu yake, basi hukmu yake ni ipi kwa kuzingatia Qiyaas Al-Jaliy na Qiyaas Al-Khafiy ambavyo wafuasi wa Istihsaan wanavishikilia?

If two partners purchased a car from two partners in the form of a debt due upon them, then one of the two partners who were owed money took possession of a part of this debt and he then lost this amount that he had taken possession of before the partner took his share, what is the Hukm for that in respect to the Qiyaas Al-Jaliy and the Qiyaas Al-Khafiy which the followers of Istihsaan hold.

Kuhusu Qiyaas Al-Jaliy:

In respect to the Qiyaas Al-Jaliy:

Qiyaas Al-Jaliy (ambayo inawakilisha qiyaas sahihi) inaamuru kwamba pesa iliyopotea kwa mmoja kati ya washirika wawili ichukuliwe kuwa imetoka katika akaunti ya washirika wote wawili, ili hasara igawanywe kwa usawa baina yao.

The Qiyaas Al-Jaliy (which represents the sound Qiyaas) dictates that the money lost by one of the two partners is to be considered to be from the account of the two partners so that the loss is shared equally between the two of them.

Kulingana na Qiyaas Al-Khafiy:

In accordance to the Qiyaas Al-Khafiy:

Pesa iliyopotea inachukuliwa kuwa ni sehemu ya yule aliyeimiliki peke yake, na mshirika wake hashiriki katika gharama ya hasara hiyo kwa sababu ya Istihsaan. Hiyo ni kwa sababu, kwa mtazamo wao, haikuwa lazima kwake kushiriki na yule aliyeimiliki kwa asili; bali ilikuwa haki yake kuiacha pesa aliyoimiliki mwenye kuimiliki, kisha kumfuatilia mdaiwa kwa sehemu yake bila kulipa chochote kwa pesa iliyopotea ambayo mshirika wake alikuwa ameimiliki.

The lost money is considered to be from the share of the one who took possession alone whilst the partner does not share in the cost of the loss as a result of Istihsaan. That is because, in their view, it was not binding for him to share with the one who took possession in origin but rather it was his right to leave the money that had been taken possession of by the possessor and then pursue the indebted for his share without paying any consideration to the lost money that his partner had taken possession of.

Kwa hiyo, Bayyinah (ushahidi) itakuwa juu ya muuzaji, na ikiwa mnunuzi atakanusha (dai lake), basi Yameen (kiapo) kinahitajika kutoka kwake.

Therefore, the Bayyinah (proof) would be upon the seller and if the buyer denies (his claim) then the Yameen (oath) is required of him.

Isipokuwa kwa suala hili, kwa kutumia 'Istihsaan' msamaha ni kama ifuatavyo:

The exemption to this issue using ‘Istihsaan’ is as follows:

Kwamba muuzaji na mnunuzi wote wawili waape kiapo, ambapo kila mmoja wao anaapa kiapo juu ya ukweli wa anachokisema, na hii ni kutokana na kauli ya Mtume wa Allah ﷺ:

That both the seller and the buyer swear an oath where each of them swears an oath upon the truthfulness of what he is saying and this is due to the statement of the Messenger of Allah (saw):

Hukm hii imefikiriwa na baadhi ya watu kuwa inawakilisha Istihsaan, lakini kwa kweli inawakilisha kurudi kwenye Sunnah ya Mtume wa Allah ﷺ na kufafanua kwa kubainisha (Takhsees) Asl Al-Kulliy (kanuni ya jumla) kwa Hadith hiyo.

This Hukm has been considered by some to represent Istihsaan whilst in reality it represents referring back to the Sunnah of the Messenger of Allah (saw) and a specification (Takhsees) of the Asl Al-Kulliy (general origin) by the Hadeeth.