Usūl al-Fiqh ina malengo mawili makuu:

Usool ul-Fiqh has two main objectives:

1) Kuthibitisha kwamba Adillah Al-Ijmaaliyah (dalili za jumla) hakika ni Qat'an (za uhakika) zinazotokana na Wahi (ufunuo wa kimungu). Hii ina maana kwamba ni lazima dalili hizi, kama vile Qur'an, Ijmaa' na nyingine, zithibitishwe kwa uhakika kuwa zinatoka kwa Allah. Hii ni kwa sababu Allah Ta'aalaa anasema:

1) To verify that the Adillah Al-Ijmaaliyah are definitely (Qat’an) from the Wahi (divinely inspired revelation). This means that is essential for these Adillah (evidences) like the Qur’aan, Ijmaa’ and others to be definitely proven to be from Allah. This is because Allah Ta’Aalaa says:

Na Yeye Ta'aala anasema:

And He Ta’Aalaa says:

...kuhusu iwapo ni kutoka kwa Allah au la? Na ili chanzo (Masdar) kiweze kuchukuliwa kuwa Hujjah (ushahidi halali), ni lazima uwepo Daleel Al-Qat’iy (ushahidi wa hakika), yaani ‘Burhaan Al-Qaat’i’ (hoja isiyopingika), kuthibitisha kukubalika kwake kama Hujjah. Hii ni ili Muislamu aridhike na kuhakikishiwa kwamba anachokifanya kwa vitendo kinaendana na amri za Allah na kile alichokikataza Ta’Aalaa.

respect to whether it is from Allah or not? And for the Masdar (source) to be considered as a Hujjah (valid proof) then it is necessary for the Daleel Al-Qat’iy (definite evidence) which is the ‘Burhaan Al'Qaat’i’ (decisive proof) to establish its consideration as a Hujjah. This is so that the Muslim is convinced and assured that what he is undertaking in terms of actions are in line with the commands of Allah and what He Ta’Aalaa has forbidden.

2) Utumiaji wa Qawaa'id za Usool ul-Fiqh katika dalili za kina za Shar'iyah, kama vile Aayaat, Ahaadeeth na nyinginezo, una lengo la kupata Ahkaam Ash-Shar'iyah za kiutendaji zinazowafunga Waislamu katika maisha yao, ili wazifuate wanapotekeleza vitendo. Lengo hili ni miongoni mwa malengo yenye heshima kubwa kabisa, na hiyo ni kwa sababu Allah Ta'aalaa alimuumba binadamu na kumteremshia Shari'ah ili aishi kwa kufuata Ahkaam zake katika maisha yake ya Dunia. Kisha atahesabiwa kwa hayo Siku ya Hukumu, ambapo ataingia Jannah (peponi) au Naar (motoni). Allah Ta'aalaa amesema:

2) The application of the Qawaa’id of Usool ul-Fiqh upon the detailed Shar’iyah evidences like the Aayaat, the Ahaadeeth and others is for the purpose of arriving at the practical Ahkaam Ash'Shar’iyah that bind the Muslims in their lives so that they adhere to them when undertaking actions. This objective is of the most noble of objectives and that is because Allah Ta’Aalaa created the human and revealed the Sharee’ah to him so that he abides by its Ahkaam in his life of the Dunyaa. He will then be held to account upon that on the Day of Judgement where it will either be Jannah (paradise) or the Naar (fire). Allah Ta’Aalaa said:

Na Yeye Mtukufu alisema:

And He Ta’Aalaa said:

Ifuatayo ni mfano wa vitendo wa namna ya kutumia Qawaa'id (kanuni) za Usool ul-Fiqh juu ya dalili za kina za Shari'ah, ili kuchambua au kutoa Hukm ya kishari'ah ya kivitendo.

The following is a practical example in respect to the manner of how to apply the Qawaa’id (principles) of Usool ul-Fiqh upon the detailed Shar’iyah evidences, in order to deduce or extract a practical Shar’iy Hukm (ruling):

Allah Ta'ala anasema:

Allah Ta’Aalaa states:

Na Allah Ta'ala akasema:

And Allah Ta’Aalaa said:

1) Ikiwa tutachukua Qaa'idah (kanuni) kutoka katika Qawaa'id za Usool: "Nass (maandishi) ya baadaye hufuta Nass ya awali," basi Aya iliyo katika Surat At-Talaaq ingefuta Aya iliyo katika Surat Al-Baqarah kwa sababu ilishushwa baada yake. Kipindi cha kusubiri ('Iddah) cha mwanamke mjamzito ambaye mumewe amefariki kingekamilika kwa kujifungua, kulingana na kauli ya Allah Ta'aalaa:

1) If we were to take the Qaa’idah (principle) from the Qawaa’id of Usool: ‘The later Nass (text) abrogates the former Nass (text)’ then the Aayah from Soorah At-Talaaq would be abrogating the Aayah from Soorah Al-Baqarah because it was revealed after it. The period of waiting (‘Iddah) of the pregnant woman whose husband had died would be completed by her giving birth in accordance to the Qawl of Allah Ta’Aalaa:

2) Kuna baadhi ya wanazuoni wa Usuul wanaosema kwamba naskh (kufuta hukumu) inahitaji dalili nyingine inayoonyesha kwamba aya moja imefutwa na nyingine, pamoja na jambo la moja kutangulia na nyingine kucheleweshwa (yaani kwa kuzingatia wakati wa kuteremshwa kwake). Wanazuoni hao waliziunganisha dalili hizi mbili zilizoonekana kupingana, wakasema:

2) There are scholars of Usool who say that the Naskh (abrogation) requires another Daleel that indicates the abrogation of an Aayah by another, in addition to the issue of one being advanced and the other being delayed (i.e. in terms of the time of revelation). These scholars combined these two Daleels that appeared to be contradictory and said:

Mwanamke ambaye mume wake hufa wakati yeye ni mjamzito anaweza kuona mkanganyiko kuhusu urefu wa muda wa ‘Iddah (kipindi cha kusubiri), hasa kama atajifungua baada ya kifo cha mumewe chini ya miezi minne na siku kumi. Kwa sababu hiyo, walitoa suluhisho lifuatalo:

The one whose husband dies whilst she is pregnant could perceive a contradiction in respect to the length of time of her ‘Iddah (waiting period) and particularly if she was to give birth after her husband’s passing in less than four months and ten days. As such they presented the following solution:

Inawezekana kuyapatanisha ushahidi hizo mbili kwa njia ifuatayo. Mwanamke mjamzito ambaye mumewe amefariki anasubiri kipindi kirefu zaidi kati ya vipindi viwili vya muda. Ikiwa atajifungua kabla ya miezi minne na siku kumi tangu tarehe ya kifo chake, basi anasubiri hadi miezi minne na siku kumi zitimie. Na ikiwa muda huo utamalizika kabla hajajifungua, basi anasubiri hadi ajifungue. Na upatanisho huu kati ya ushahidi hizo mbili ni utumiaji wa Qaa’idah (kanuni) katika Usool ul-Fiqh inayosema: ‘Kutumia ushahidi hizo mbili ni bora (au kwa kufaa zaidi) kuliko kupuuza moja yao’.

It is possible to reconcile between the two evidences in the following way. The pregnant woman whose husband has passed away waits for the longer of the two time periods. If she gives birth before four months and ten days from the date of his death, then she waits until the four months and ten days is completed. And if that time comes to an end before she has given birth then she waits until she has given birth. And this Tawfeeq (reconciliation) between the two evidences represents an application of the Qaa’idah (principle) in Usool ul-Fiqh that states: ‘Working with the two evidences is better (or more appropriate) than neglecting one of them’.