Kile Nahi inachoonyesha kutoka pembe za marudio, makatazo ya mara moja, mwendelezo na uharaka
What The Nahi Indicates From The Angles Of Repetition, The Single Forbiddance, The Continuity And Immediacy
1 – Nahi (katazo) ya kitendo kinamaanisha kujizuia kutoka kitendo hicho daima ikiwa umbo lake halijabadilika. Hiyo ni kwa sababu Nahi inawakilisha ombi au amri ya kutofanya kitendo, na ombi hilo la kuacha kitendo linaendelea pamoja na maana iliyoonyeshwa na umbo (Madlool As-Seeghah) isipokuwa kama Qareenah imekuja kuzuia hilo. Hii ni kama kauli yake ﷺ:
1 – The Nahi (forbiddance) of an action dictates refraining from it always if its form has not changed. That is because the Nahi represents the request or demand to not undertake an action and that request to leave the action continues along with the indicated meaning of the form (Madlool As-Seeghah) unless a Qareenah has come that halts that. This is like his Qawl (saw):
Nilikuwa nimewakataza kuzuru makaburi. Basi sasa zuruni, kwani hilo litawakumbusha Akhera yenu. (Sunan ya Ad-Daaru Qutniy)
I had forbidden you from visiting the graves. So (now) visit them so that it reminds you of your hereafter (Sunan of Ad-Daaru Qutniy).
Kama katazo la kutembelea makaburi lisingefutwa, basi kutembelea makaburi kungebaki kuwa haramu.
Had the forbiddance of visiting the graves not been abrogated, then visiting them would have remained forbidden.
2 – Nahi (katazo) ya kitendo inathibitisha kwamba kinapaswa kuachwa mara moja. Pia inathibitisha kurudiwa kwa kujizuia na kuendelea kwake katika nyakati zote. Maswahaba (rah) wakati wa Mtume ﷺ walielewa maana hiyo ya Nahi, na hivyo aya ilipoteremshwa kwa ajili ya kuharamisha khamr, ambayo ilimalizikia kwa kauli:
2 – The Nahi (forbiddance) of the action establishes that it is left immediately. It establishes the repetition of refraining and its continuation in all times. The Sahaabah (rah) at the time of the Messenger (saw) understood that meaning for the Nahi and so when the Aayah was revealed for the Tahreem (prohibition) of Khamr which ended with the speech:
Je, hamtakoma basi? (Al-Maa'idah 91)
So will you not desist? (Al-Maa’idah 91)
Walisema: "Tumeacha," nao wakamwaga kile walichokuwa nacho cha khamri barabarani mwa Al-Madinah.
They (the Sahaabah) declared: ‘We have refrained’ and they poured what they had of Khamr out upon the streets of Al-Madinah.
3 – Kuhusu Nahi inayotokana na kizuizi (Maani’) kama vile kufunga na kuswali kuhusiana na mwanamke aliye katika hedhi, basi Nahi hii hupotea au huisha pale sababu yake inapokoma. Hiyo ni kwa sababu Sababu ya Shar’iy ndiyo inayoamua kuwepo kwa Hukm pale inapokuwepo, na kutokuwepo kwa Hukm pale inapokosekana.
3 – As for the Nahi that has come due to a preventer (Maani’) like the fasting and prayer in relation to the menstruating woman, then this Nahi disappears or ceases upon the ceasing of its cause. That is because the Shar’iy Sabab (cause) is that which dictates from its presence, the presence (of the Hukm), and from its absence, the absence (of the Hukm).