1 – Madh’hab Al-Mu’tazilah na kundi miongoni mwa Ja’fariyah:
1 – Madh’hab Al-Mu’tazilah and a group from among the Ja’fariyah:
Waliona kwamba kuna uzuri (Husn) na ubaya (Qubh) wa asili ndani ya vitendo na vitu, na kwamba ‘akili (‘Aql) ya binadamu ina uwezo wa kutambua uzuri na ubaya huo kuhusiana na vitu na vitendo. Walihukumu kwamba kile ‘akili inachokiona kuwa ni chema (Hasan) ndicho kilicho chema mbele ya Allah, na kwamba binadamu anapaswa kufanya kitendo hicho, ambacho kinaambatana na sifa njema na thawabu. Vivyo hivyo, kile ‘akili inachokiona kuwa ni kibaya (Qabeeh) basi ni kibaya mbele ya Allah, na binadamu anatakiwa kukiacha, na kitendo hicho kinaambatana na lawama na adhabu.
They viewed that there exists an intrinsic Husn (good/prettiness) and Qubh (bad/ugliness) within the actions and things, and that the human ‘Aql (mind) is capable of perceiving the Husn and Qubh in respect to the things and actions. They determined that what the ‘Aql saw as being Hasan is Hasan with Allah and that the human should do the action which is accompanied by commendation and reward. Similarly, what the ‘Aql (mind) views to be Qabeeh then it is Qabeeh with Allah and it is required of the human to leave it whilst the action is accompanied by blameworthiness and punishment.
Kwa msingi huo, Ahkaam Ash-Shar'a kwa mtazamo wao hulingana au hukubaliana na kile akili inachokifahamu kuhusu Husn au Qubh ya vitendo na mambo. Kwa hiyo, kwa kile akili inachokiona kuwa Husn, Shar'a ilikuja ikikitaka kifanyike, na kwa kile akili inachokiona kuwa Qubh, Shar'a imekuja ikitaka kiachwe. Kisha wakajenga juu ya msingi huo kwamba mwanadamu ni Mukallaf kabla ya kutumwa kwa Mitume kwake au kabla ya Da'wah kumfikia, na hiyo ni kwa sababu 'Aql yake huona na kufahamu Husn na Qubh ya vitendo na mambo.
Upon that basis the Ahkaam Ash-Shar’a in their view comes in agreement or conformity to what the mind comprehends in respect to the Husn or Qubh of the actions and things. So in respect to what the mind perceives to be Husn, the Shar’a came requesting it to be undertaken and what the mind perceives to be Qubh, the Shar’a has come requesting for it to be left. They then built upon that the understanding that the human is Mukallaf before the sending of the Messengers to them or before the Da’wah had reached them, and that is because his ‘Aql perceives and comprehends the Husn and Qubh of the actions and things.
2 – Madh'hab Al-Ash'ariyah, wafuasi wa Abu-l-Hasan Ash'ariy na Fuqaha waliokubaliana naye, ambao wanachukuliwa kuwakilisha wengi wa wanazuoni wa Usuli.
2 – Madh’hab Al-Ash’ariyah, the follows of Abu-l-Hasan Ash’ariy and the Fuqahaa’ who agreed with him and are considered to represent the majority of the scholars of Usool.
Walichukulia kwamba vitendo na mambo havina ndani yake uzuri (Husn) wala ubaya (Qubh) uliomo ndani yake asili. Hivyo basi, Hasan (jema) ni kile ambacho Shar'a imeomba kitendwe, na Qabeeh (baya) ni kile ambacho Shar'a imekuja ikiomba kiachwe au kijiepushe nacho. Kwa hiyo, Husn na Qubh vyote viwili ni vya Shar'iy (yaani vinaamuliwa na Shar'a, si na 'Aql).
They viewed that the actions and things do not have an intrinsic Husn or Qubh present within them. Therefore, the Hasan is that which the Shar’a has requested to be undertaken and the Qabeeh is that which the Shar’a has come requesting to be left or refrained from. Consequently, the Husn and Qubh are both Shar’iy (i.e. determined by the Shar’a and not the ‘Aql).
Juu ya msingi huo, wao walijenga fahamu kwamba binadamu si Mukallaf kabla ya kutumwa kwa Mitume au kabla ya Da‘wah kuwafikia. Kwa hiyo, hakuna Hukm, wala Taklifu, wala Hisabu (kuhojiwa) kabla ya kuwasilishwa kwa Shari‘a.
Upon that they built the understanding that the human is not Mukallaf before the sending of the Messengers or before the Da’wah reaching them. Consequently, there is no Hukm, Takleef or Hisaab (being held to account) before the presentation of the Shar’a.