Mkusanyiko wa Fiqh
Compilation Of Fiqh
Wakati wa Makhalifa Wanne Waongofu (632-661 CE) hakukuwepo ukusanyaji wa fatwa (hukumu za kisheria) zilizotolewa na Maswahaba. Dola ya Kiislamu ilikuwa ikipanuka kwa kasi na kila kitu kilikuwa katika hali ya mabadiliko. Desturi ya kusimulia Hadithi ilikuwa imeanza hivi karibuni, na kundi la mwanzo la Waislamu lililounda kiini cha dola lilikuwa ndio kwanza linaanza kazi kubwa ya kuliongoza taifa changa la Kiislamu. Kwa hiyo, hapakuwa na wakati wala nafasi ya kuanza ukusanyaji wa hukumu mbalimbali na maoni yaliyoshikiliwa na Maswahaba. Zaidi ya hayo, Maswahaba wenyewe walielekea kutoona juhudi zao za ijtihaad kuwa ni ukweli usiokosea unaowalazimu taifa zima la Kiislamu, bali waliziona kuwa ni maoni yanayofaa kwa wakati wao maalum na hali yao maalum tu.
During The Period Of Four Righteous Caliphs (632-661 CE) There Was No Compilation Of The Fatwaas (legal Rulings) Which Had Been Made By The Sahaabah. The Muslim State Was Rapidly Expanding And Everything Was In A State Of Flux. The Practice Of Narration Of Hadeeth Had Just Started And The Early Band Of Muslims Who Formed The Core Of The State Had Just Begun The Awesome Task Of Guiding The Young Muslim Nation. Thus, There Was Neither The Time Nor Opportunity For Undertaking A Compilation Of The Various Rulings And Opinions Held By The Sahaabah. Furthermore, The Sahaabah Themselves Tended To View Their Efforts At Ijtihaad Not As Infallible Truth Binding On The Entire Muslim Nation, But Merely As Opinions Applicable To Their Particular Time And Situation.
Ilikuwa wakati wa enzi ya Bani Umayya ambapo majaribio ya kwanza kabisa ya kukusanya hukumu za kisheria yalitokea. Muundo wa serikali ulipobadilika kutoka ukhalifa kwenda ufalme katika kipindi hiki, hukumu zilizidi kutolewa zikienda kinyume na hukumu za Maswahaba. Wale waliokuwa wamejifunza kwa Maswahaba katika vituo mbalimbali vya elimu ya Kiislamu walitambua kwamba, ikiwa hakutafanywa juhudi za pamoja kuhifadhi hukumu za awali, vizazi vijavyo vya Waislamu vingeshindwa kunufaika na michango ya Maswahaba. Kwa hiyo, wanazuoni wa mwanzo wa Hijaaz walikusanya Fatwa mbalimbali za ‘Abdullaah ibn ‘Abbaas, ‘Abdullaah ibn ‘Umar na ‘Aa’eshah bint Abee Bakr.108 Vivyo hivyo, wanazuoni wa Iraq walikusanya hukumu za ‘Abdullaah ibn Mas’oud na zile za ‘Alee ibn Abee Taalib. Kwa bahati mbaya, hakuna mkusanyiko wowote kati ya huu wa mwanzo uliosalia katika hali yake ya asili. Sasa unajulikana tu kupitia marejeo yaliyofanywa kwao katika vitabu vya kizazi kilichofuata cha wanazuoni. Hata hivyo, idadi kubwa ya hukumu zilizomo katika mikusanyiko ya awali zimehifadhiwa kwa njia ya riwaya katika vitabu vya Hadithi, vitabu vya historia, pamoja na vitabu vya baadaye vya Fiqhi.
It was during the Umayyad period that the very first attempts at a compilation of legal rulings occurred. With the change of the governmental structure from caliphate to monarchy during this period rulings were increasingly being made which went against the rulings were increasingly being made which went against the rulings of the Sahaabah. Those who had studied under the Sahaabah in the various centers of Islamic learning realized that if a concerted effort were not made to preserve the earlier rulings, later generations of Muslims would be unable to benefit from the contributions of the Sahaabah. Accordingly, early scholars of the Hijaaz collected the various Fatwaas of ‘Abdullaah ibn ‘Abbaas, ‘Abdullaah ibn ‘Umar and ‘Aa’eshah bint Abee Bakr.108 Similarly, the scholars of Iraq collected the rulings of ‘Abdullaah ibn Mas’oud and those of ‘Alee ibn Abee Taalib. Unfortunately none of these early collections have survived in their original form. They are now only known by references made to them in the books of the next generation of scholars. However, a large number of the rulings contained in the original collections have been preserved by way of narration in the books of Hadeeth, in history books, as well as in later books of Fiqh.
Muhtasari wa Sehemu
Section Summary
1. Majaribio ya kwanza ya kukusanya Fiqh yalifanywa wakati wa kipindi cha Banu Umayya.
1. The first attempts at compilation of Fiqh were made during the period of the Umayyads.
2. Wanazuoni wa Fiqh katika kipindi hiki walifuata mwelekeo mikuu miwili katika kutoa hukumu zao: ule wa Ahl al-Hadeeth (watu wa Hadithi) na ule wa Ahl ar-Ra’i (watu wa Maoni).
2. The scholars of Fiqh during this period followed two main trends in making their rulings: that of Ahl al-Hadeeth (the people of Hadeeth) and that of Ahl ar-Ra’i (the people of Opinion).
Kwa kutawanyika kwa wanazuoni kulionekana ongezeko kubwa la ijtihadi zao binafsi. Matokeo kwa jumla yalikuwa kuibuka kwa madhehebu kadhaa mapya.
With the dispersion of the scholars there was a marked increase in their individual Ijtihaads. The overall result was the evolution of a number of new Madh-habs.
3. Kanuni ya Ijmaa' na kanuni ya serikali ya kishauri zote mbili zilipotea kutokana na wanazuoni kujiepusha na mahakama ya Ummayad iliyoharibika.
3. Both the principle of Ijmaa’ and that of consultative government were lost due to the scholars’ avoidance of the degenerate Umayyad court.
4. Ili kuhifadhi kanuni muhimu za Kiislamu mbele ya kupotoka kwa Umayyad kutoka kwenye Sunnah, wanazuoni waliotawanyika walitegemea usimulizi wa mara kwa mara wa Hadithi na kukusanya hukumu za kisheria za wanazuoni mashuhuri kati ya Maswahaba.
4. In order to preserve essential Islamic principles in the face of Umayyad divergence from the Sunnah, the dispersed scholars relied on frequent narration of Hadeeths and compiled the legal rulings of the most prominent jurists among the Sahaabah.
5. Vurugu za kijamii na machafuko yalikuwa mengi katika kipindi hiki, na idadi ya madhehebu ya kidini na makundi ya kisiasa yalizaliwa.
5. Social unrest and turmoil sere prevalent during this period and a number of religious sects and political factions came into being.
6. Kutungwa kwa Hadithi za uongo ili kuunga mkono misimamo ya kimadhehebu kulianza katika hatua hii kwa mara ya kwanza. Kwa hiyo, wanazuoni waliona haja ya kukusanya Hadithi na kuzichambua kwa kina.
6. The Fabrication of Hadeeths in support of sectarian views arose during this stage for the first time. Scholars, therefore, saw a need to compile and critically analyze the Hadeeths.
Pwani ya Magharibi ya Rasi ya Arabia, ikiwemo Makkah na Madinah.
106 Western coast of the Arabian peninsula including Makkah and Madeenah.
Mke wa tatu wa Mtume ﷺ.
108 The third wife of the Prophet (s.w.).