11 Hitimisho - Mageuzi ya Fiqh | Quran Course

11 Hitimisho - Mageuzi ya Fiqh | Quran Course

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11 Hitimisho

11 Conclusion

by Bilal Philips3 min readViewed 91 times

Kutoka katika sura zilizotangulia tumeona kwamba Madhhab imepitia hatua nne za msingi kutokana na athari za mambo yafuatayo: hali ya dola ya Kiislamu (umoja, mgawanyiko), hadhi ya uongozi wa kidini (wa umoja na wa kiorthodoksi, au uliogawanyika na usio wa kiorthodoksi), na mawasiliano baina ya wanazuoni. Dola ilipokuwa chombo kimoja, uongozi ulikuwa wa umoja na wa kiorthodoksi, na wanazuoni wa Kiislamu walikuwa karibu wao kwa wao, jambo lililorahisisha mawasiliano. Wakati huo kulikuwa na Madhhab moja tu, iwe ile ya Mtume ﷺ au ya kila mmoja wa Makhalifa Waongofu.

From the preceding chapters we have seen that the Madhhab has gone through four basic stages as a result of the effects of the following factors: conditions of the Muslim state (unity, disunity), status of religious leadership (unified and orthodox, or fragmented and unorthodox) and communication among scholars. When the state was a single body, the leadership was unified and orthodox, and Muslim scholars were close to each other thereby facilitating communication. At that time there was only one Madh-hab, whether that of the Prophet (s.w.) or tha tof each of the Righteous Caliphs.

Kisha kukafuata kuvunjika kwa uongozi wa kisiasa na kidini ndani ya dola iliyokuwa imeungana kwa kiasi (chini ya utawala wa Banu Umayya na Banu Abbas), pamoja na kutawanyika kwa wanazuoni wakuu kote katika himaya. Matokeo yake, madhehebu nyingi zilizuka kwa sababu wanazuoni katika sehemu mbalimbali za dola walilazimika kutoa hukumu bila faida ya ushauriano wa karibu uliokuwepo wakati mawasiliano hayakuwa tatizo. Kwa kawaida, wanazuoni hawa waliweza kuhifadhi unyumbufu wa nyakati zilizopita, wakiacha kwa urahisi hukumu zao binafsi kwa ajili ya hukumu za wengine zilizotegemea Hadithi sahihi zaidi au pana zaidi. Baadaye, katika kipindi cha mwishoni mwa ukhalifa wa Banu Abbas, wanazuoni walinaswa katika ushindani wa kisiasa uliotokana na kugawanyika kwa uongozi wa dola.

Hali ya leo ni mchanganyiko wa hatua zilizotangulia.

The Situation today is a mixture of the preceding stages.

Mawasiliano ya watu wengi yamewaleta tena wanazuoni wa Kiislamu karibu sana na mmoja na mwingine, lakini uongozi wa kidini katika ngazi ya dola ulitoweka zamani sana, wakati ulimwengu wa Kiislamu ulipogawanywa katika vyombo vya kizalendo, kila kimoja chenye mfumo wake wa kisiasa-kiuchumi wa kiserikali.

Mass communication has brought Muslim scholars into close contact once again, but religious leadership at the state level disappeared long ago when the Muslim world became divided into nationalist evtities each with its own politico-economic governmental system.

Idadi ya Waislamu leo, iliyoongezeka sana (inakadiriwa kwa namna tofauti kati ya milioni 800 na bilioni moja), imeshikamana kwa imani yao kwa Allaah na Mtume Wake (s.w.), na kwa kujitolea kwao kwa Qur'aan na Sunnah. Uongozi wa kidini, kama upo, huelekea kutekelezwa kwa kupitia mojawapo ya Madh-habu nne, ambazo, ingawa hazina msimamo mkali kama zamani, kwa bahati mbaya bado ni za kimadhehebu na hivyo ni chanzo cha mgawanyiko. Hata hivyo, kumekuwa na dalili za kutia moyo, hasa tangu katikati ya karne hii, kwamba msukumo wa umoja uliojengwa kiungu ndani ya Uislamu unawasukuma Waislamu kote duniani kuelekea kuufufua dini yao kama jambo la maamuzi katika maisha yao, katika ngazi ya binafsi, ya jamii na ya taifa. Kutokana na wingi wa tamaduni zinazowakilishwa katika idadi ya Waislamu, na kuongezeka kwa aina mbalimbali za masuala na matatizo yanayotokana na maisha ya kila siku katika ulimwengu huu unaobadilika kwa kasi, wasomi wengi wa Kiislamu kwa muda mrefu wamehisi kwamba lengo la kurejesha Uislamu kuwa mwongozo mkuu katika maisha ya kila siku ya Waislamu, popote duniani, linaweza kufikiwa tu kwa kufufuliwa kwa Fiqh yenye nguvu kama ilivyofanyika katika kile tulichokieleza awali kuwa "Hatua ya kustawi". Hili linamaanisha kuunganishwa upya kwa Madh-habu, huku athari zote za msimamo mkali na za kimadhehebu zikiondolewa, na kufufuliwa kwa Ijtihaad ili Fiqh iwe tena mwili wa sheria wenye nguvu, uliotolewa kwa njia ya lengo, ili wasomi na mafaqihi wa Kiislamu binafsi waweze kutumia Sharee'ah kwa ufanisi na kwa usawa katika sehemu zote za ulimwengu wa Kiislamu, bila kujali hali za kijamii, kisiasa na kiuchumi.

The vastly increased Muslim population of today (variously estimated between 800 million and a billion) has been held together by their belief in Allaah and His Prophet (s.w.) and by their commitment to the Qur’aan and the Sunnah. Religious leadership such as there is tends to be exercised in separate stated through one of the four Madh-habs, which though less fanatic than formerly, unfortuantely continue to be sectarian and hence divisive However, there have ben encouraging signs, especially since the middle of this century, that the drive towards unity divinely built into Islaam is propelling Muslims the world over towards a revival of their religion as the decisive factor in their lives at the personal, communal and national levels. Given the multiplicity of cultures represented in the Muslim population and the uncreasing diversity of issues and problems arising from daily living in this rapidly changing world, many Muslims scholars have long felt that the goal of reestablishing Islaam at the supreme guide in the daily lives of Muslims, anywhere in the world, is-chievable only by a revival of a dynamic Fiqh such as was practised in what we previously described as the “Stage of flowering”. This implies a reunification of the Madh-habs with all traces of fanaticism and sectarianism removed, and the revival of Ijtihaad to make Fiqh once more a dynamic, objectively deduced body of laws so that individual Muslim scholars and jurists may effectively and uniformly apply the Sharee’ah in all parts of the Muslim world, no matter what the socio-politicaleconomic conditions.

Lakini athari inayoweza kutokea za marekebisho kama hayo si ndogo, sio tu kwa Waislamu wapya, bali pia kwa kizazi kipya cha Waislamu waliozaliwa katika dini hii. Kwa upande wa wa kwanza, wangeepushwa na athari zinazochanganya za hukumu zinazopingana kutoka Madh-hab moja hadi nyingine, na kwa upande wa wa pili, wangeepushwa na kukatishwa tamaa kunakotokana na mifarakano iliyosababishwa na mikinzano ya Madh-hab, na pia wangeepuka mwelekeo wa kuzikataa kabisa Madh-hab na mchango bora wa wanazuoni wa mwanzo.

No less important is the possible impact of such a reformation, not only on new converts to Islsaam, but also on the new generation of Muslims born into the faith. In the case of the former, they would be spared the perplexing effects of conflicting rulings from Madh-hab to Madh-hab, while in the case of the latter, they would be spared the frustration of the sectarianism generated by Madh-hab contradictions and avoid the tendency towards total rejection of the Madh-habs and the outstanding contributions of early scholars.

Hatimaye, madhhab moja iliyounganishwa na mwili hai wa fiqh uliotazamwa hapo juu vinaonekana kuwa vinahitajika ili kuendeleza jamii za Kiislamu zenye uhai na kuziunganisha jamii hizo kote duniani katika aina za juhudi za ushirikiano zitakazolinda maslahi ya pamoja ya binadamu na kuufikisha Uislamu katika kiwango cha kimataifa.

Finally, a unified Madh-hab and a dynamic body of Fiqh envisioned above are felt to be needed in order to evolve vibrant Islamic communities and unite such communites throughout the world in the types of co-operative endeavors that would protect the common interest of mankind and project Islaam on a global scale.

Ikidhani kwamba lengo mbili za kuunganisha Madh-hab na kurejesha Fiqh hai ni jambo linalofaa na sahihi, basi ni hatua gani zinaweza kuchukuliwa ili kufikia malengo haya? Kwanza kabisa, itahitajika juhudi za pamoja za kutatua kwa njia ya kweli isiyo na upendeleo tofauti zilizopo kati ya Madh-hab zilizopo na watangulizi wao, kwa kutumia mbinu ya wanazuoni wa mwanzo kama ilivyofafanuliwa na kauli zao na mienendo yao iliyonukuliwa katika sura zilizotangulia.

Assuming the desirability and validity of the twin goals of unifying the Madh-habs and re-establishing a dynamic Fiqh, what are the steps that might be taken towards achieving these goals? In the first place, concerted efforts will have to be made to resolve in a truly objective way the differences between the existing Madh-habs and their predecessors, using the methodology of the early scholars as defined by their statements and practices quoted in the previous chapters.

Utaratibu wa kuanzisha hatua zinazofaa unahitaji uongozi wenye busara unaotokana na safu ya wanazuoni wenye maendeleo, wenye ushawishi na wenye kiwango cha juu cha elimu. Yaani, mtu au watu waliojaa shauku ya kuleta mabadiliko kwa mujibu wa yaliyopendekezwa watalazimika kuchukua hatua ya kuwasiliana na wadau wengine wenye nia, kwa lengo la kupanga na kuandaa maelezo ya kiutaratibu.

The mechanics of initiating appropriate action calls for enlightened leadership springing from the ranks of progressive and influential scholars of high calibre, that is, some person or persons imbued with the zeal to effect changes along the lines proposed will have to take the initiative to communicate with other interested parties with a view to planning nad organizing the procedural details.

Kwa kuzingatia mbinu za kisasa za kutatua matatizo kwa mfumo, hatua hizi zingejumuisha: kubainisha kwa lengo vikwazo halisi vya kupata suluhisho; kuchagua suluhisho linalofaa zaidi; kuamua njia zinazowezekana za utekelezaji; kuchagua njia inayofaa zaidi; kisha kuweka suluhisho katika vitendo. Katika kila hatua ya upangaji wa aina hii, hatua zilizochaguliwa zingepaswa kupimwa mara kwa mara kulingana na matatizo na malengo.

Drawing on modern day systems approaches to problem solving, these steps would include: objective definition of the real obstacles to solution; selection of the nost appropriate solution; determination of possible methods of implementation; selection of the most appropriate method; then putting the solution into effect. At each stage in this type of planning, the steps chosen would have to be continuously evalutad with regard to the problems and the goals.

Bila shaka, kazi ya kuunganisha madhehebu na kurejesha fiqhi hai yenye nguvu si jambo linalotatuliwa kwa suluhisho rahisi, lakini kwa baraka za Allaah zinawezekana.

Obviously, the task of unifying the Madh-habs, and restoring dynamic Fiqh are not susceptible to simplistic solutions, but with Allaah’s blessings they are within the realm of possibility.

Kwa kiwango cha kinadharia, ni rahisi kiasi kutoa mapendekezo ya kutatua tofauti za ufasiri na za utekelezaji baina ya Madh-habu. Mfumo ufuatao, unaotegemea mbinu ya Maimamu wa mwanzo, umependekezwa mara kadhaa na wanazuoni wa Kiislamu wenye mwelekeo wa kimaendeleo.

On a theoretical level, it is comparatively easy to make sugestions for the resolutions of interpretational and application differences among Madh-habs. The following framework, based on the methodology of the early Imaams, has been recommended at various times by progressive-minded Islamic scholars.

Tofauti zilizopo kati ya hukumu za Madh-hab zinaingia katika makundi mawili makuu. Kwanza, tofauti za kupingana (Ikhtilaaf Tadaadd), yaani hukumu zilizo kinyume kabisa ambazo haziwezi kwa mantiki kuwa sahihi kwa wakati mmoja, kwa mfano hukumu ambapo Madh-hab moja inaelezea jambo fulani kuwa Halaal na nyingine inaelezea kuwa Haraam. Pili, tofauti za aina mbalimbali (Ikhtilaaf Tanawwu'), yaani hukumu zinazokinzana lakini ni tofauti zinazokubalika kimantiki na zinaweza kuwepo pamoja, kwa mfano aina mbalimbali za mikao ya kukaa aliyotumia Mtume ﷺ katika Swalaah, ambazo baadhi yake zimependelewa kuliko nyingine na Madh-hab tofauti. Katika visa vingi vya tofauti zinazotokana na maana (halisi na za kimafumbo) za maneno na miundo ya kisarufi, zipo Hadiyth sahihi zinazobainisha maana zilizokusudiwa, na maana hizo zilizobainishwa zinapaswa kupewa kipaumbele kuliko tafsiri nyingine zote. Vivyo hivyo, hukumu za kisheria zilizotolewa kwa kuzingatia masharti yaliyoondoa riwaya sahihi zinapaswa kuchukuliwa kuwa batili na kubadilishwa kwa hukumu za wanazuoni wengine zilizotolewa kwa msingi wa Hadiyth sahihi. Kuhusu hukumu zinazotegemea kanuni zenye utata au Qiyaas isiyo na mipaka, hizi zinapaswa kupimwa kwa lengo kwa kuzingatia kanuni za msingi za Qur'aan, Sunnah na Ijmaa' ya Maswahaba; hukumu zinazokubaliana na misingi hiyo zikubaliwe, na zile zinazopingana nayo zikataliwe. Nje ya wigo wa suluhisho zilizopendekezwa hapo juu, bado zipo masuala kadhaa ambayo kuna zaidi ya hukumu moja zinazoungwa mkono sawasawa na Qur'aan, Hadiyth, Ijmaa' ya Maswahaba au Qiyaas. Hukumu tofauti katika kesi kama hizo zinapaswa kuchukuliwa kama chaguo halali za kutumika kulingana na mazingira, na hizi ni sehemu ya tofauti zinazokubalika kimantiki zilizotajwa kama kundi la pili la tofauti katika hukumu za Madh-hab.

Differenes among Madh-hab’s rulings fall into two main cetegories; firstly, conradictory differences (Ikhtilaaf Tadaadd), totally opposite rulings which can not logically be simultaneously correct, for example rulings in which one Madh-hab defines something as Halaal and another difines it as Haraam, and secondly, variational differences (Ikhtilaaf Tanawwu’), conflicting rulings which are logically acceptable variations which can co-exist, for example, various sitting positions used by the Prophet (s.w.) in Salaah some of which have been preferred over others by the different Madh-habs. In many cases of differences arising from meanings (literal and figurative) of words and grammatical constructions, there are authentic Hadeeths which specify the meanings intended and these specified meanings should be given preference over all other interpretations. Similarly, legal rulings which were made according to conditions which eliminated authentic narrations, should be regarded as invalid and should be replaced by the rulings of other jurists which were made on the basis of authentic Hadeeths. As for rulings based on controversial principles or unrestricted Qiyaas, these should be objectively examined in the lighte of the fundamental principles of the Qur’aan, the Sunnah and the Ijmaa’ of the Sahaabah; rulings agreeing with these fundamentals should then be accepted and those contradicting them should then be rejected. Outside the scope of the foregoing suggested solutions, there remain a number of issues on which there is more than one ruling equally supported by the Qur’aan, the Hadeeth, the Ijmaa’ of the Shaabah or Qiyaas. The different rulings in such cases should be treated as viable options to be applied according to circumstances and these are a part of the logically acceptable variations mentioned as the second category of differences in Madh-hab rulings.

Mfumo huu wa kutatua tofauti miongoni mwa Madh-habu ungeweza kutekelezwa vyema zaidi ndani ya taasisi zilizojitolea kwa utafiti wa lengo wa Fiqh; yaani, taasisi zilizojitolea kwa utafiti wa lengo wa Fiqh, taasisi za elimu ambamo hakuna Madh-hab inayopewa upendeleo juu ya nyingine. Sheria ya Kiislamu ingeweza kisha kusomwa kutoka vyanzo vyake vya msingi, na misimamo ya Madh-habu mbalimbali ingeweza kisha kuchambuliwa kwa busara na kwa lengo, kama ilivyoelezwa hapo awali. Iwapo kiwango cha usomi katika vituo hivyo vya elimu kingekuwa cha juu, kazi kubwa ya kuunganisha upya Madh-habu ingeweza kisha kuanzishwa kwa matumaini makubwa ya mafanikio hatimaye. Madh-hab moja iliyo huru kabisa kutokana na umadhehebu na iliyosimama imara juu ya usomi thabiti, ingeweza kutoa si uongozi wa kuaminika na endelevu kwa ulimwengu wa Kiislamu kwa ujumla tu, bali pia mwongozo madhubuti kwa harakati mbalimbali za mageuzi zinazolenga kurejesha sheria ya Mwenyezi Mungu kuwa msingi pekee halali wa kuongoza nchi za Kiislamu. Kwa mafanikio katika eneo la kuunganishwa kwa Madh-habu na kuanzishwa kwa sheria ya Mwenyezi Mungu, tungeweza kisha kuelekea kwenye kuunganishwa kwa Ummah, taifa la Kiislamu, na kurejeshwa kwa Khilaafah, ukhalifa wa kweli. Hili lingetoa msingi unaohitajika wa kutekeleza sheria ya Allaah duniani kote, Allaah akipenda.

This framework for the resolution of differences among the Madh-habs could best be effected within institutions devoted to the objective study of Fiqh; that is, institutions devoted to the objective study of Fiqh’ that is, institutions of learning in which no Madh-hab is given preference over another. Islamic law could then be studied from its primary sources, and the positions of the various Madh-habs could then be analyzed rationally and objectively as outlined previously. If the standard of scholarship in such centers of learning were high, the enormous task of re-unifying the madh-habs could then be undertaken with excellent prospects for eventual success. A single Madh-hab completely free from sectarianism and firmly based on sound scholarship, could provide not only trustworthy and continuing leadership for the Muslim world in general, but also concrete guidence to various reformist movements aimed at reestablishim divine law as the only valid basis for geverning Muslim countries. With success in the area of the Madh-hab reunification and the establishment of divine law, we could then look towards the reunification to the Ummah, the Muslim nation, and the reestablishment of the Khilaafah, the true caliphate. This would provide the necessary foundation for the execution of Allaah’s law throughout the earth, if Allaah so wills it.