Vyanzo vya Sheria ya Kiislamu

Vyanzo vya Sheria ya Kiislamu - Mageuzi ya Fiqh | Quran Course

Desturi za wenyeji zilikubaliwa kama chanzo cha sheria katika eneo fulani, mradi tu hazipingani na kanuni yoyote ya sheria ya Kiislamu; kwa mfano, desturi za ndoa za wenyeji kuhusu malipo ya mahari. Mahari (Mahr), kwa mujibu wa sheria ya Kiislamu, lazima yakubaliwe kama sehemu ya mkataba wa ndoa, lakini hakuna wakati uliowekwa wa kulipwa. Ni desturi ya Wamisri pamoja na watu wengine kwamba sehemu yake, iitwayo Muqaddam, lazima ilipwe kabla ya sherehe ya ndoa, huku salio lake, liitwalo Mu’akhkhar, linahitajika kulipwa tu endapo kutatokea kifo au talaka, kulingana na lipi litakalotokea kwanza.126 Mfano mwingine wa ‘Urf unaweza kuonekana katika desturi za kukodisha.

Local customs were accepted as a source of law in a given region as long as they did not contradict any of the principles of Islamic law; for example local marriage customs concerning dowry’ payment. The dowry (Mahr) according to Islamic law, must be agreed upon as part of the marriage contract but it has no set time to be paid. It is the custom of Egyptians as well as others that a portion of it called the Muqaddam must be paid before the marriage ceremony while the reminder called the Mu’akhkhar is only required to be paid in the case of death or divorce, according to whichever occurs first.126 Another example of ‘Urf can be seen in rental customs.

Sharia haiitaki malipo ya bei hadi kitu kinachouzwa kitakapokuwa kimekabidhiwa kikamilifu. Hata hivyo, ni desturi inayokubalika kwamba kodi hulipwa kabla ya mahali au kitu kilichokodiwa kutumika kwa muda uliokubaliwa.

Islamic law does not require the payment of a price until the thing being sold has been delivered completely. However, it is the accepted custom that rent is paid before the rented place or object has been used for the agreed time period.

Ingawa mchakato huu wa kupanga na kuainisha ulikuwa, kwa sehemu kubwa, maendeleo chanya; hata hivyo, pamoja na mwelekeo uliokuwepo wa mgawanyiko wa kimakundi, ulisaidia kuongeza zaidi mapengo kati ya Madh-habs. Hivyo, tunaona tofauti ndogo katika istilahi zilizotolewa kwa kanuni hiyo hiyo zikigeuka kuwa vyanzo vya msuguano na upinzani. Kwa mfano, Madhhab ya Maalikee iliona kanuni ya Hanafee ya Istihsaan kuwa haikubaliki, lakini ikatumia kanuni hiyo hiyo chini ya jina Masaalih Mursalah.

Although this process of organization and classification was, for the most part, positive development; nevertheless, when coupled with the prevailing trends toward factionalism, it served to further widen the gaps between the Madh-habs. Thus, we find slight variations in the terminology given to the same principle become sources of friction and opposition. For example, the Maalikee Madhhab considered the Hanafee principle of Istihsaan unacceptable yetapplied the same principle under the name Masaalih Mursalah.

Wakati Madhhab ya Shafi'i ilikataa maneno yote mawili haya, ilitumia kanuni inayofanana nayo na kuiita Istis-haab.

While the Shaafi’ee Madh-hab rejected both these terms and applied a similar principle calling it Istis-haab.

1. Fiqh ilichukua umbo maalum kama sayansi huru ya Kiislamu wakati huu.

1. Fiqh took on a definite shape as an independent Islamic science during this period.

2. Madhehebu nyingi zilizoibuka katika kipindi cha mwishoni mwa utawala wa Bani Umayya zilistawi, na vituo vya elimu viliongezeka kote katika dola ya Bani Abbas kutokana na udhamini wa serikali.

2. The many Madh-habs which had appeared in the latter part of the Umayyad period flourished and the centers of learning increased throughout the ‘Abbaasid state due to state patronage.

3. Kwa mara ya kwanza, Fiqh ya Madh-habs mbalimbali ilikusanywa kwa mafanikio na kwa kiwango kikubwa na chenye mpangilio maalum.

3. For the first time the Fiqh of the various Madh-habs was successfully compiled on a large and systematic scale.

4. Fiqh ilipangwa vizuri na kugawanywa katika sehemu mbili kuu: Usul (kanuni za msingi) na Furuʻ (kanuni za pili), na vyanzo vikuu vya sheria ya Kiislamu vikabainishwa wazi na kupangwa kwa daraja.

4. Fiqh became organized and divided into two main segments: Usool (fundamental principles) and Furoo’ (secondary principles) and the main sources of Islamic law were clearly defined and graded.

5. Sunnah nzima pia ilikusanywa na kuandikwa katika vitabu vya Hadith kufikia mwisho wa hatua hii.

5. The Sunnah in its entirety was also collected and tecorded in books of Hadeeth by the end of this stage.

6. Katika nusu ya kwanza ya kipindi hiki, Madh-habs chini ya uongozi wa waasisi wao ziliendelea kubadilishana sana mawazo. Hata hivyo, chini ya kizazi cha pili cha wanafunzi, kulikuwa na mwelekeo wa ukakamavu na kuvunjika kwa unyumbufu uliokuwa sifa ya kipindi cha Maimamu wakubwa na wanazuoni waliowatangulia.

6. During the first half of this period, the Madh-habs under the guidance of their founders continued to experience a great deal of mutual exchange of ideas. However, under the second generation of students, there was a trend toward rigidity and a breaking down of flexibility which characterized the period of the great Imaams and the scholars before them.

Vyanzo vya Sheria ya Kiislamu

1. Qur'aan

2. Sunnah

Maoni ya Maswahaba

4. Qiyaas

5. Istihsaan (Upendeleo wa Kisheria)

6. ‘Urf (Desturi)

Muhtasari wa Sehemu