Asili ya Fiqh na jinsi ilivyoanza - Al-Waadih Fee Usool ul-Fiqh | Quran Course

Asili ya Fiqh na jinsi ilivyoanza - Al-Waadih Fee Usool ul-Fiqh | Quran Course

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Asili ya Fiqh na jinsi ilivyoanza

The origins of Fiqh and how it arose

by Muhammad Hussein Abdullah1 min readViewed 281 times

Fiqh ilianza pamoja na kushuka kwa Wahyi (ufunuo wa kimungu), kwani Wahyi (kupitia Jibril (as)) ulikuwa ukishuka kwa Mtume wa Allah Muhammad ﷺ, ukimfikishia mawazo na Hukmu za Uislamu katika mfumo wa Qur'ani au Hadithi. Kisha Mtume ﷺ alikuwa akawafikishia watu waliomzunguka hayo, nao Waislamu walikuwa wakifuata na kujifunga na yale aliyokuja nayo Wahyi huo, kuhusu Aqaa'id (itikadi) na Ahkaam (hukumu). Hii ni kwa sababu Qur'ani Tukufu na Hadithi ya Mtume ﷺ viliteremshwa kwa lugha ambayo Waarabu walikuwa mahiri nayo na kuielewa. Hasa sana, walikuwa na ufahamu wazi wa maana na mawazo ambayo Alfaazh (maneno na usemi) ya vitu hivi viwili yalikuwa yakielekeza, yakiashiria na kueleza. Alfaazh (maneno) ya baadhi ya Aayaat hizi na Ahaadeeth huashiria maana moja tu, na hueleweka bila ugumu, kama vile Aayah

Fiqh arose with the descent of the Wahi (divinely revealed inspiration) as the Wahi (through Jibreel (as)) used to descend upon the Messenger of Allah Muhammad (saw) conveying to him the thoughts and Ahkaam of Islaam in the form of the Qur’aan or the Hadeeth. Then the Messenger (saw) would convey that to the people around him and the Muslims would adhere and commit themselves to what this Wahi came with, in respect to Aqaa’id (beliefs) and Ahkaam (rulings). This is because the Qur’aan Al-Kareem and the Prophetic Hadeeth were revealed in the language that the Arabs had excelled in and understood. In particular they had a clear understanding of the meanings and thoughts that the Alfaazh (worded expression) of these two guided to, indicated and expressed. The Alfaazh (wordings) of some of these Aayaat and Ahaadeeth indicate one single meaning and are understood without difficulty like the Aayah

Aya hii ni Daleel Juz'iy (ushahidi wa sehemu) inayoongoza kwenye Hukm ya Tahreem (kukatazwa) kwa Zinaa, na hukumu hiyo inafahamika kutoka katika Alfaazh (maneno) ya Aya bila kufanya juhudi ya kufikiri.

So this Aayah is a Daleel Juz’iy (partial evidence) that guides to the Hukm of the Tahreem (prohibition) of Zinaa whilst the Hukm is understood from the Alfaazh (wordings) of the Aayah without exerting mental effort.

Kuna pia Aayaat na Ahadith ambazo maneno yake (Alfaazh) yanaweza kubeba zaidi ya maana moja, na Sahaba (ra) walikuwa wakifanya Ijtihaad katika kuzielewa. Kwa sababu hiyo, mmoja wao angeelewa maana tofauti na maana ambayo mwingine ameielewa, na kila mmoja angefanya kazi au kutenda kulingana na alichokielewa; na Mtume wa Allah ﷺ aliidhinisha jambo hili. Imepokewa kwamba Nabii ﷺ aliporejea kutoka Ghazwah (vita) ya Al-Ahzaab, aliwaambia Waislamu: “Asiswali yeyote kati yenu Asr mpaka awe Bani Quraizhah.” Wakati wa Asr ukafika wakiwa njiani, baadhi yao wakasema: “Hatutaswali Asr mpaka tufike Bani Quraizhah kama alivyosema Mtume wa Allah ﷺ,” na wengine wakasema: “Bali tuswali Asr sasa, kwa kuwa Mtume ﷺ alikusudia tu tuharakishe.” Kisha jambo hili lilipomfikia Mtume ﷺ, aliwaidhinisha wote wawili, kila kundi kulingana na uelewa wake.

There are also Aayaat and Ahaadeeth in which their Alfaazh (worded expressions) can hold more than one meaning and the Sahaabah (rah) would make Ijtihaad in respect to understanding them. Consequently, one of them would understand a meaning different from the meaning that another had understood and each would work or act in accordance to what they had understood, that is whilst the Messenger of Allah (saw) approved of them doing this. It was related that when the Nabi (saw) returned from the Ghazwah (battle) of Al-Ahzaab he said to the Muslims: “None of you shall pray ‘Asr until he is in Bani Quraizhah”. And so the time for ‘Asr came whilst they were on route and so some of them said: “We will not pray ‘Asr until we reach Bani Quraizhah as the Messenger of Allah (saw) said” whilst others said: “Rather we should pray ‘Asr now because the Messenger (saw) was only intending that we rush”. Then when this reached the Messenger (saw) he approved of both groups, each of them according to their understanding.

Kwa hiyo, Fiqh inahusu na kuhusiana na kuelewa Aayah na Hadith na kuchukua Hukm Ash-Shar'iy kutoka kwake.

Consequently, Fiqh refers and relates to understanding the Aayah and the Hadeeth and taking the Hukm Ash-Shar’iy from them.

Waislamu waliendelea juu ya mbinu hiyo, hivyo kila walipokutana na tukio jipya walilifahamu Hukmu yake ya Kishariya kutoka kwenye Aayaat na Ahaadeeth kisha wakajifunga na ufahamu huo. Au baadhi yao walifahamu Hukmu yake huku wengine wakichukua na kufuata maoni yao. Hili lilifanyika bila kuandika Fiqh kwenye karatasi, na hali hii iliendelea hadi takriban mwanzo wa karne ya pili ya Hijria.

The Muslims continued upon that method and so every time they came across a new incident they understood its Hukm Ash-Shar’iy from the Aayaat and the Ahaadeeth and then committed to that understanding. Or some of them would understand its Hukm whilst others would take and adopt their opinion. This took place without recording the Fiqh upon paper and this continued until approximately the beginning of the second Hijri century.