'Urf ni kile ambacho jamii imezoea, kikawa ni tabia na kutekelezwa katika maisha yake kwa maneno na vitendo, na kinawakilisha desturi inayojirudia ya jamii.

The ‘Urf is what the society is accustomed to, made habitual and proceeds upon in its life in terms of speech and action and it represents the repetitive custom of the society.

Baadhi ya Fuqahaa wa Waislamu, kama Al-Maalikiyah na Al-Hanafiyah, waliliona kuwa ni Daleel ya Tashree' (kutunga sheria) pale ambapo hakuna Nass (maandishi ya wazi) yanayotumika kwa uhalisia fulani miongoni mwa uhalisia. Hata hivyo, 'Urf kwa upande wa wasiokuwa Waislamu ni chanzo cha msingi na kikuu cha sheria iliyotungwa na binadamu.

Some of the Fuqahaa of the Muslims like Al-Maalikiyah and Al Hanafiyah counted it as a Daleel for Tashree’ (making legislation) in the case where there is no Nass (text) (applying) upon a (given) reality from amongst the realities. However, the ‘Urf in respect to non-Muslims represents a fundamental and main source for the man-made law.

Watu wa Magharibi, kwa ujumla, huweka sheria zinazoongoza maisha yao na mahusiano yao ya kijamii, na hushughulikia matatizo yanayojitokeza miongoni mwao kwa kuzingatia ‘Urf, yaani kwa kuzingatia yale ambayo wamezoea kwa mila na desturi.

The Westerners, in general, set the laws that regulate their life and their societal relationships and treat the problems arising amongst them based upon the ‘Urf or based upon what they have become accustomed to in terms of customs and traditions.

Kwa hiyo, ni 'Urf ndiyo inayoamua kwamba jambo fulani, tendo fulani au usemi fulani ni halali, na hivyo mtu hazuiwi kulifanya. Vivyo hivyo, 'Urf huamua kwamba jambo fulani, tendo fulani au usemi fulani ni haramu, na hivyo mtu lazima ajiepushe nao.

Consequently, it is the ‘Urf that determines that a certain matter, action or speech is permissible and so the person is not prevented from undertaking that. Just as the ‘Urf determines that a particular matter, action or speech is impermissible and as such the person must avoid it.

Ni juu ya msingi huu ndipo hukumu zao (Ahkaam) zimekuwa wazi na zinazoweza kubadilika, kutofautiana na kupingana kulingana na mabadiliko ya desturi na tofauti zake. Hivyo, utakuta jambo lile lile ni halali kwa watu fulani, huku likiwa haramu kwa wengine; na kile kinachoruhusiwa wakati fulani huwa haramu katika wakati mwingine.

It us upon this foundation or basis that their Ahkaam (rulings) have become open and susceptible to change, difference and contradiction in accordance to the change in customs and their differing. Therefore, you find that the same matter is permissible with a certain people whilst it is impermissible with another and what is permissible in a certain time is impermissible in another time.

Kwa mfano, Baraza la Wawakilishi (House of Commons) nchini Uingereza, ambalo linawakilisha mamlaka yao ya kutunga sheria, lilihalalisha ushoga miaka ya hivi karibuni, ilhali kitendo hiki kibaya kilikuwa kimekatazwa hapo awali. Lilihalalisha jambo hilo kwa kuzingatia 'Urf (desturi) iliyoenea na kutawala jamii ya Waingereza katika nyakati za hivi karibuni.

For example, the House of Commons in Britain, which represents their legislative authority, made homosexuality permissible in recent years whilst this ugly act had been forbidden previously. It made it permissible based upon the ‘Urf that has prevailed and dominated over the British society in recent times.

Kutokana na hili, hukumu za kisheria zilizojengwa juu ya msingi wa ‘Urf (desturi) hugeuka pamoja nao popote wanapogeuka, na jambo hubatilika pale ‘Urf unapolibatilisha. Kwa hiyo, ikiwa ‘Urf na ‘Aadah (mila na kawaida) zitabadilika, na lile lililochukiwa (Makrooh) likawa linapendwa (Mahboob), sheria zilizotungwa na binadamu huliruhusu (au kulifanya halali). Vivyo hivyo, ikiwa lile lililopendwa likawa linachukiwa, huharamishwa.

Due to this the Ahkaam that have been built upon the premise of the ‘Urf revolve with it wherever it revolves and a matter becomes invalid when the ‘Urf invalidates it. Consequently, if the ‘Urf and ‘Aadah (custom and norm) change and that Makrooh (hateful matter) becomes Mahboob (loved), the man-made laws then make it permissible (or legal). Similarly, if that liked matter becomes hateful, it is forbidden.

Kwa sababu hii, tunaona kwamba mabadiliko na marekebisho hufanyika katika sheria zilizotungwa na binadamu kutoka wakati mmoja hadi mwingine, ili ziendane na desturi na kanuni za watu.

For this reason, we notice that changes and adjustments take place in respect to the man-made laws from one time to another so that they are in line with the customs and norms of the people.

Hivyo basi, Siyaadah (mamlaka kuu) katika mfumo wa kidemokrasia ni ya taifa (au watu), na Siyaadah hiyo inajumuisha kuchagua sheria wanazozitaka na zinazoendana na desturi zao.

The Siyaadah (sovereignty) in the democratic system therefore belongs to the nation (or people) and its Siyaadah includes choosing the laws that they wish and which agree with their customs.

Ingawa uongozi (al-Siyaadah) katika Uislamu ni wa Shariah (sheria ya Kiislamu), na Waislamu wanalazimika kuchukua hukumu zao (Ahkaam) kutoka katika Shariah. Allah Ta'aalaa anasema:

This is whilst the Siyaadah in Islaam belongs to the Shar’a (Islamic legislation) and the Muslims are obligated to take their Ahkaam (rulings) from the Shar’a. Allah Ta’Aalaa says:

Kurejea kwa Allah (SWT) na Mtume Wake ﷺ maana yake ni kurejea kwenye Kitabu cha Allah na Sunnah ya Mtume Wake ﷺ.

Referring to Allah (swt) and His Messenger (saw) means referring to the Kitaab of Allah and the Sunnah of His Messenger.

Wanazuoni wa sheria zilizotungwa na binadamu wameweka masharti yanayohusiana na uhalali wa ‘Urf (desturi) na kuitenda kwayo. Masharti hayo ni kama yafuatayo:

The scholars of man-made laws have stipulated conditions related to the validity of the ‘Urf and acting in accordance to it. They are as follows:

1 – Kwamba jambo hilo ni lenye manufaa, na hapa wanamaanisha kwamba ‘Urf (desturi) huleta manufaa ya umma kwa ujumla. Hiyo ni kwa sababu kigezo chao maishani ni kupata sehemu kubwa zaidi ya manufaa ya kimali kwa idadi kubwa zaidi ya watu wa jamii. 2 – Haki. Na kwa hili wanamaanisha kwamba ‘Urf (desturi) hailipingi dhana iliyopo ya haki ndani ya jamii. Kwa hiyo mfano wa haki kwa mtazamo wao ni kwamba mwanamke huchukua kiasi sawa cha urithi kama mwanamume katika hali ambayo wasia haujaandikwa.

1 – That it is well met and here they mean that the ‘Urf realises a public (general) benefit. That is because their criteria in life is to realise the greatest portion of material benefit for the greatest number of the individuals of the society. 2 – Justice and they mean by this that the ‘Urf does not oppose the prevailing concept of justice within the society. So an example of justice in their view is that the woman takes the same amount from the inheritance as the man in the case where a will has not been written.

3 – Kwamba ‘Urf ni wa jumla, na wanamaanisha kwa hili kwamba ni wa jumla kuhusiana na mahali ambapo mwenendo unatokea, au kwamba ni wa jumla kuhusiana na watu ambao unatokea miongoni mwao. Hii ni kama desturi za utengenezaji na za kitaaluma, na hii huitwa desturi maalum (au ya pekee).

3 – That the ‘Urf is general and they mean by this that it is general in respect to the place in which the conduct occurs or that it is general in respect to the people that it occurs amongst. This is like the manufacturing and professional customs and this is called the specific (or special) custom.

4 – Kwamba 'Urf (desturi) si kinyume wala si kupingana na nassi yoyote katika nasi za sharia, ijapokuwa sharia yenyewe inaeleza kwamba desturi inapaswa kuchukuliwa.

4 – That the ‘Urf is not contrary or in opposition to a text from the texts of the constitution even though the constitution states that the custom is to be taken.