Wanazuoni wametofautiana kuhusu Hujjiyah (uhalali wa kuwa chanzo cha sheria) ya Shar'u Min Qablinaa, yaani sheria za umma zilizotangulia, ambazo zimetajwa katika Shari'ah yetu bila kukataliwa wala kuthibitishwa (kuungwa mkono). Je, sisi tumeelekezwa nazo au hapana? Maoni yao kuhusu jambo hili ni kama ifuatavyo:

The ‘Ulamaa have differed in respect to the Hujjiyah (legal validity as a source) of the Shar’u Min Qablinaa that has been mentioned in our Share’ah without denial or affirmation (support). Are we addressed by it or not? Their opinions in regards to this are as follows:

1 – Wengi wa Ahnaaf, Maalikiyah na baadhi ya Shaafi'iyah, pamoja na Ahmad katika kauli moja inayohusishwa naye, wameshikilia kwamba Shar'u Min Qablinaa, yaani sharia za waliotangulia kabla yetu, ambazo zimetajwa katika Sharia yetu bila ya Inkaar (kukataa au kukemea) na bila ya Ta'yeed (kuthibitisha), nazo pia ni Shar'a kwa ajili yetu, na kwamba sisi tunalazimika kuzifuata. Ili kuthibitisha msimamo wao, wametumia kauli ya Allah Ta'Aalaa kuwa ni dalili:

1 – The majority of the Ahnaaf, the Maalikiyah and some of the Shaafi’iyah in addition to Ahmad in one view attributed to him, upheld that the Shar’u Min Qablinaa that is mentioned in our Sharee’ah without Inkaar (denial or rebuke) and without Ta’yeed (support) is also a Shar’a for us and that we are bound to follow it. To support their opinion, they used the Qawl of Allah Ta’Aalaa as evidence:

Pamoja na Kauli Yake (SWT):

In addition to His Qawl (swt):

Na kwa kauli ya Mtume ﷺ:

And by the Qawl of the Messenger (saw):

Baada ya kusema hivi, yeye ﷺ alisoma kauli ya Allah (SWT):

As after stating this he (saw) recited the Qawl of Allah (swt):

Ambayo ilikuwa ni hotuba kwa Musa (as).

Which was an address to Mousaa (as).

Ndiyo sababu Wahanafiyyah walitoa hukumu ya kumuua Muislamu kwa sababu ya asiye Muislamu, kwa kutegemea kauli Yake (SWT):

It is for that reason that the Hanafiyah deduced the killing of the Muslim for the non-Muslim based on His Qawl (swt):

Hii ni wakati aya inapozungumzia Mayahudi na yale aliyoyafanya Allah (SWT) kuwa wajibu juu yao katika Tawrat. Zaidi ya hayo, Ibn Kathir alisema katika Tafsir yake kuhusu Ijmaa' (makubaliano ya wanazuoni) juu ya kutenda kwa mujibu wa maagizo ya aya hii.

This is whilst the Aayah is discussing the Yahood and what Allah (swt) had made obligatory upon them in the Tawrah. In addition, Ibn Katheer spoke in his Tafseer about the Ijmaa’ (consensus) upon acting in accordance to the dictates of this Aayah.

2 – Kundi jingine likiwemo Al-Ash'ariyyah, Mu'tazilah, Shi'ah, Ahmad katika maoni moja yanayohusishwa naye, Ibn Hazm, baadhi ya Al-Ahnaaf, na wengi wa Ash-Shaafi'iyyah wakiwemo Al-Ghazaaliy, Al-Aamadiy na Ar-Raaziy, pamoja na wengine miongoni mwa wanazuoni wa Usuul, walishikilia kwamba Shar'u Min Qablinaa si sheria kwetu, hata ikiwa imetajwa katika Qur'aan. Walitoa hoja hiyo kutokana na kauli ya Allah (SWT):

2 – Another group including the Ashaa’irah, Mu’tazilah, Shee’ah, Ahmad in another opinion attributed to him, Ibn Hazm, some of the Ahnaaf and the majority of the Shaafi’iyah including Al-Ghazaaliy, Al-Aamadiy and Ar-Raaziy in addition to others from the scholars of Usool, held that the Shar’u Min Qablinaa is not a Shar’a for us and even if it has been mentioned in the Qur’aan. They deduced that from the Qawl of Allah (swt):

Kwa hiyo, kila Ummah ina Shari'ah yake huru na Minhaaj (njia/mwenendo) mahususi, na Shari'ah za mataifa yaliyotangulia hazikuwa na sifa ya ujumla au ukamilifu kama Shari'ah yetu. Kila moja yao ilikuwa mahsusi kwa Qawm (watu) ambao Shari'ah yao iliteremshwa kwao, na kwa sababu hiyo hazikuwa Shari'ah kwetu sisi.

Therefore, every Ummah has an independent Sharee’ah and specific Minhaaj (method/way) and the Sharee’ahs of the previous nations did not possess the attribute of generalness or comprehensiveness like our Sharee’ah. Each of them had been specific to the Qawm (people) that their Sharee’ah had been revealed upon and as such they did not represent a Shar’a for us.

Pia walitumia kama ushahidi idhini aliyotoa Mjumbe wa Allah ﷺ kwa Mu’aadh Ibn Jabal alipomtuma kuwa qadhi huko Al-Yaman (Yemen). Hiyo ni kwa sababu hakumwagiza achukue chochote kutoka kwenye Sharaa’i zilizotangulia pale asipopata Hukmu katika Kitaab na Sunnah. Bali aliidhinisha kufanya Ijtihaad, na akamsifu kwa kuchukua mwelekeo huu.

They also used as evidence the approval of the Messenger of Allah (saw) provided to Mu’aadh Ibn Jabal when he sent him as a judge to Al-Yaman (Yemen). That is because he did not instruct him to take anything from the previous Sharaa’i in the case where he did not find the Hukm in the Kitaab and the Sunnah. Rather he approved of the undertaking of Ijtihaad and commended him in respect to taking this direction.