Sura ya Pili
The Second Chapter
1) Al-Kitaab Al-Kareem
1) Al-Kitaab Al-Kareem
- Ufafanuzi wake, jinsi ulivyoteremshwa, na Hikmah (hekima) iliyomo ndani yake.
- Its definition, how it was revealed and the Hikmah (wisdom) in respect to that.
- Ni usambazaji wa Tawaatur na pembe zake za kimuujiza au zisizoweza kuigwa.
- Its Tawaatur transmission and the angles of its miraculous or inimitable character.
- Uhalali wake kama ushahidi (Hujjiyah) na umuhimu wake kuhusiana na Adillah nyingine.
- Its validity as a proof (Hujjiyah) and its importance in respect to the other Adillah.
- Hukumu (Ahkaam) ambazo kitabu hiki kinazijumuisha na namna kinavyoziwasilisha.
- The Ahkaam that it comprises and the manner in which it presents them.
2) As-Sunnah An-Nabawiyah Ash-Shareefah
2) As-Sunnah An-Nabawiyah Ash-Shareefah
- Ufafanuzi wake na mgawanyiko au aina zake za ndani.
- Its definition and its intrinsic divisions or categories.
- Uhalali (hoja/uthibitisho wa kisheria) wa Sunnah na uhusiano wake na Qur’aan Al-Kareem, pamoja na aina zake kulingana na Qur’aan.
- Hujjiyah (validity as an evidential proof) of the Sunnah and its connection to the Qur’aan Al-Kareem and its categories in relation to it.
Mgawanyo wake kwa mujibu wa Sihhah (usahihi/uhalali) na Da'f (udhaifu) na kwa mujibu wa Ruwaah (wasimuliaji/wapokezi). Mutawaatir, Mash'hoor, Aahaad, na namna ya kufanya kazi au kutumia kila aina.
- Its categories in terms of Sihhah (correctness/validity) and Da’f (weakness) and in the Ruwaah (relaters/transmitters). The Mutawaatir, the Mash’hoor, the Aahaad and working or utilising each category.
3) An-Naskh (kufuta hukumu) kuhusiana na Qur'aan na Sunnah:
3) An-Naskh (abrogation) in relation to the Qur’aan and the Sunnah:
- Maana ya An-Naskh (kufuta hukumu) na maoni ya Maulamaa kuhusu jambo hilo.
- The meaning of An-Naskh (abrogation) and the opinions of the ‘Ulamaa’ in respect to it.
Kiwango cha kutokea kwa An-Naskh katika Qur'aan na Sunnah.
- The extent of the occurrence of An-Naskh in the Qur’aan and the Sunnah.
- Kufutwa kwa Qur'ani kwa Qur'ani, kufutwa kwa Qur'ani kwa Sunnah, na kufutwa kwa Sunnah kwa Qur'ani.
- The abrogation of the Qur’aan by the Qur’aan, the abrogation of the Qur’aan by the Sunnah and the abrogation of the Sunnah by the Qur’aan.
Utangulizi
Introduction
Baada ya kuwasilisha katika sura ya kwanza maana ya Usul al-Fiqh, asili yake, historia yake, wanazuoni wake, mbinu zake, njia zake na vitabu vyake, sasa tunaendelea na somo lenye umuhimu mkubwa kuliko yote katika maudhui yake, nalo ni somo la Adillah al-Ijmaaliyah, yaani dalili za jumla, ambazo ni vyanzo vya sheria ya Kiislamu na ambavyo kutokana navyo hukumu za kivitendo za Shari'ah hutolewa.
After having presented the definition of Usool ul-Fiqh in the first chapter; its origins, history, men, methods, paths and its books, we now move on to the most important of its subject areas and this is the subject of the Adillah Al-Ijmaaliyah, which are the sources of the Islamic legislation and from which the practical Shar’iyah rulings are derived.
Dalili muhimu zaidi za Al-Adillah Al-Ijmaaliyah ni: Qur-aani Tukufu, Sunnah ya Kinabii, na yale ambayo Qur-aani na Sunnah zinaongoza kwayo kuhusu vyanzo kama Al-Qiyaas na Al-Ijmaa'. Eneo hili la somo pia linajumuisha vyanzo vingine kama Al-Istihsaan, Al-Masaalih Al-Mursalah, Al-'Urf, Al-Istishaab, Madh'hab As-Sahaabiy, na Shar'u Min Qablinaa.
The most important of the Adillah Al-Ijmaaliyah are: The Qur’aan Al-Kareem, the Sunnah An-Nabawiyah and what the Qur’aan and the Sunnah guide to in terms of sources like Al-Qiyaas and Al-Ijmaa’. This subject area also includes other sources like: Al-Istihsaan, Al Masaalih Al-Mursalah, Al-‘Urf, Al-Istishaab, Madh’hab As-Sahaabiy and Shar’u Min Qablinaa.
Tutachunguza kila Daleel miongoni mwa hizi Adillah Al-Ijmaaliyah kwa kila moja peke yake, na tutaangalia Hujjiyah yake (uhalali wake kama chanzo) kwa kutegemea ushahidi na dalili, na kwa msingi wa kama ni Daleel inayotokana na Wahyi (ufunuo wa kimungu). Hiyo ni kwa sababu sisi Waislamu tumeamrishwa kufuata yale aliyokuja nayo kwa hakika Mtume wa Allah Muhammad ﷺ kutoka kwa Allah Ta’Aalaa. Hii ni kutokana na Kauli ya Allah Ta’Aalaa:
We will take each Daleel from amongst these Adillah Al-Ijmaaliyah separately and examine its Hujjiyah (validity as a source) based on proof and evidence and upon the basis of whether it is a Daleel emanating from the Wahi (divinely inspired revelation). That is because we as Muslims have been commanded to follow what the Messenger of Allah Muhammad (saw) definitely brought from Allah Ta’Aalaa. This is due to the Qawl (statement) of Allah Ta’Aalaa:
Na lolote alilokuletea Mtume, lichukueni; na lolote aliloakataza, jiepusheni nalo (Al-Hashr 7).
And whatever the Messenger brought to you take it and whatever he has forbidden you from abstain from it (Al-Hashr 7).
Kauli Yake Ta'ala:
His Qawl Ta’Aalaa:
Wala hasemi kwa matamanio yake mwenyewe. Hayo si chochote isipokuwa ni Wahyi unaofunuliwa (An-Najm 3-4).
And he does not utter from (his own) desire. It is only Wahy (divine inspiration) that has been inspired (An-Najm 3-4).
Na kutokana na kauli ya Allah Ta'aala:
And due to the speech of Allah Ta’Aalaa:
Na yeyote anayetafuta dini nyingine isipokuwa Uislamu, haitakubaliwa kutoka kwake, na Akhera atakuwa miongoni mwa waliopoteza (Aali ‘Imraan 85).
And whoever seeks a Deen other than Islaam, it will never be accepted of him, and in the Hereafter he will be one of the losers (Aali ‘Imraan 85).
Al-Islaam ni Dini ambayo Allah Ta'aalaa alimteremshia Muhammad ﷺ kupitia njia ya Wahy (ufunuo wa kimungu).
Al-Islaam is the Deen that Allah Ta’Aalaa revealed to Muhammad (saw) through the means of the Wahy (divine inspiration).
Mwenyezi Mungu Ta'ala amekataza kufuata yale yasiyo ya yakini (ya hakika na dhahiri) kuhusiana na mfano wa Adilah hizi (vyanzo vya ushahidi). Mwenyezi Mungu Ta'ala amesema:
Allah Ta’Aalaa has forbidden following that which is not Yaqeeniy (certain and definite) in respect to the like of these Adillah (evidential sources). Allah Ta’Aalaa said:
Na usifuate lisilo na elimu nalo (Al-Israa' 36).
And follow not that of which you have no knowledge (‘Ilm) (Al-Israa’ 36).
'Ilm (elimu) ni Al-Yaqeen (yakini), na Zhann (kutokuwa na yakini) haiwezi kuchukua nafasi ya Yaqeen. Allah Ta'aalaa anasema:
The ‘Ilm (knowledge) is Al-Yaqeen (certainty) and the Zhann (absence of certainty) cannot compensate for the Yaqeen. Allah Ta’Aalaa says:
Hakika, dhana haiwezi kuwa na faida yoyote dhidi ya haki (Yunus 36).
Certainly, conjecture can be of no avail against the truth (Younus 36).
Hii ni kwa sababu ikiwa Daleel Al-Ijmaaliy (ushahidi wa kijumla) ulijengwa juu ya kutokuwa na uhakika au dhana (Zhann), basi kungekuwa na uwezekano na nafasi ya kutofautiana kuhusu kama ni kutoka kwa Allah au si kutoka kwa Allah. Hapa ndipo chanzo cha kuwa Hujjah (hoja na ushahidi) lazima kiwe Qat’iy Ath-Thuboot (kilicho thabiti kwa usimulizi) kwamba kinatoka kwa Allah. Hii ni ili Muislamu awe na imani na utulivu kwamba vitendo anavyovifanya vinaendana na amri na makatazo ya Allah Ta’Aalaa. Imethibitika miongoni mwa Waislamu wote kupitia hoja na ushahidi sahihi wa uhakika (Baraaheen), baadhi ya kiakili ('Aqliy) na baadhi ya kinukuu (Naqliy), kwamba Qur’aan na Sunnah vinatoka kwa Allah na kwamba vinawakilisha Hujjah. Wamehitilafiana kuhusu Hujjiyah ya Adillah zilizobaki kama Al-Ijmaa’, Al-Qiyaas, Al Masaalih Al-Mursalah na nyinginezo zilizo nje yake.
This is because if the Daleel Al-Ijmaaliy (source evidence) was based on uncertainty or conjecture (Zhann) then the potential and possibility of difference would occur in respect to whether it is from Allah or not from Allah. This is the case where the source for it to be a Hujjah (proof and evidence) must be Qat’iy Ath-Thuboot (definite in transmission) that it is from Allah. That is so that the Muslim is convinced and comfortable that the actions he is undertaking are in accordance to the commands and forbiddances of Allah Ta’Aalaa. It has been established amongst the Muslims as a whole through definite correct proofs and evidence (Baraaheen), some ‘Aqliy and some Naqliy, that the Qur’aan and the Sunnah are from Allah and that they represent a Hujjah. They have differed in respect to the Hujjiyah of the remainder of the Adillah like Al-Ijmaa’, Al-Qiyaas, Al Masaalih Al-Mursalah and the others beside them