Kuna maneno machache ambayo hutokea katika Qur'ani na Sunnah yakiwa na maana zaidi ya moja ya kileksika; kwa mfano, neno Qur' (wingi wake ni Quroo' au Aqraa'), ambalo linamaanisha hedhi pamoja na kipindi cha usafi kati ya hedhi.

There are a few words which occur in both the Qur’aan and the Sunnah with more than one literal meanings; for example, the word Qur (plural Quroo’ or Aqraa’), which means menses as well as the time of purity between menses.

Kwa hiyo, wanazuoni wa Fiqh waligawanyika katika makundi mawili kuhusu tafsiri ya aya ya Qur'ani isemayo: "Wanawake walioachwa wangoje (kwa muda wa) Quroo' tatu."153

Thus, scholars of Fiqh were divided into two camps concerning the interpretation of the Qur’anic verse, “Divorced women should wait three Quroo’.”153

Tofauti ya tafsiri iliyochaguliwa ina athari kubwa katika kuzingatia kesi ya mwanamke aliyepewa talaka ambaye ameanza hedhi yake ya tatu. Kwa wale waliodhani kwamba Qur’ ni kipindi cha usafi (tohara), talaka inakamilika mara tu hedhi yake inapoanza, wakati kwa wale waliodhani kwamba Qur’ ni hedhi yenyewe, talaka haikamiliki hadi hedhi yake ya tatu imekwisha.

The particular interpretation chosen makes an important difference when considering the case of a divorced woman who has started her third menses. According to those who considered Qur’ to be the period of purity, the divorce becomes finalized as soon as her menses have started , while according to those who viewed Qur’ as the actual menses, it is not finalized until her third menses have ended.

(i) Maalik, Ash-Shaafi’ee na Ahmad walihukumu kwamba neno "Qur’" lina maana ya kipindi cha ṭuhr (usafi).

(i) Maalik, Ash-Shaafi’ee and Ahmad ruled that Qur’ meant the period of purity.

(ii) Abu Haneefa, alihukumu kwamba neno "Qur'" lilimaanisha hedhi yenyewe.154

(ii) Abu Haneefa, ruled that Qur’ meant the actual menses.154

Kumbuka:

Note:

‘Aa’eshah alisema, “Umm Habeebah alikuwa na hedhi zisizo za kawaida, akamwuliza Mtume ﷺ kuhusu hilo. Akamwambia asali wakati wa siku za hedhi yake.”155 Pia imepokewa kutoka kwa ‘Aa’eshah kwamba alisema, “Nilimwambia Bareerah atekeleze kipindi cha ‘Iddah cha hedhi tatu.”156

‘Aa’eshah said, “Umm Habeebah had irregualr menses and she asked the Prophet (s.w.) about it. He told her to stop praying during the days of her Qur’s.”155 ‘Aa’eshah was also reported to have said, “I told Bareerah to observe a waiting period (‘Iddah) of three menses.”156

Simulizi hizi zinaonyesha wazi kwamba maana iliyokusudiwa ya "Qur'" ni hedhi yenyewe.

These narrations clearly indicate that the intended meaning of Qur’ is the menses itself.

Pia katika Qur'ani na Sunnah kuna maneno yenye maana ya kawaida (ya moja kwa moja) na maana ya kimafumbo. Kwa mfano, neno Lams (kugusa) hutumika kimaana ya kawaida kuashiria kugusa kwa mkono au kugusana kwa vitu viwili, na kimafumbo kuashiria tendo la ndoa. Hivyo, wanachuoni wa sheria walitofautiana kwa maoni matatu kuhusu maana ya aya ya Qur'ani:

There are also some words in the Qur’aan and the Sunnah which have both literal and figurative meanings. For example to word Lams (touch) is literally used to indicate touching by the hand or the coming in contact of two objects, and figuratively to indicate sexual intercourse. Thus, the jurists were of three different opinions concernign the meaning of the Qur’anic verse:

Aya hii inatokea katika muktadha wa mambo yanayovunja hali ya Wudhuu.159

This verse occurs in the context of the factors which break the state of Wudoo.159

(i) Ash-Shaafi'ee na wanafunzi wake wengi walihukumu kwamba neno "Lams" lilimaanisha kugusa kwa mkono au kugusana kwa mwili. Kwa hiyo, mwanamume akimgusa mwanamke kwa makusudi au kwa bahati, au mwanamke akimgusa mwanamume, ikiwa ni kugusa ngozi, basi wote wawili watapoteza hali yao ya Wudhuu.

(i) Ash-Shaafi’ee and most of his students ruled that Lams meant the touch of the hand or body contact. Therefore, if a man intentionally of accidentally touche a woman or vice versa, skin, then both of them would lose their state of Wudoo.

(ii) Imamu Malik na wanafunzi wake wengi pia walihukumu kwamba lams maana yake ni kugusa kwa mkono. Hata hivyo, aliweka sharti kwamba wudhuu utatenguka tu iwapo mguso huo utakuwa na raha, iwe mguso umekusudiwa au haukukusudiwa, ngozi kwa ngozi au vinginevyo. Huu pia ndio msimamo maarufu zaidi wa Imamu Ahmad. Walichukua msimamo kwamba jambo la kuamua ni kutokea kwa raha, kwa sababu ya kuwepo kwa Hadithi sahihi zinazosema kwamba Mtume ﷺ alikuwa akimgusa mke wake Aa'eshah mguu wake ili kuusogeza pembeni alipokuwa akisujudu katika sala.160

(ii) Imaam Maalik and most of his students also ruled that Lams meant touching by the hand. However, he stupulated that Wudoo would only be broken if the touch were pleasurable, whether the touch were intended or unintended, skin on skin or otherwise. This was also the most well known position of Imaam Ahmad. They took the position that the dciding factor was the occurrence of pleasure due to the existance of accurate Hadeeths stating that the Prophet (s.w.) used to touch his wife ‘Aa’eshah’s foot in order to move it out of the way when he was making Sujood (prostration during prayer).160

(iii) Imam Abu Hanifa alisema kwamba neno "Lams" katika aya inayohusika lina maana ya kujamiiana, na kwa hiyo kumgusa mwanamke hakuvunji Wudhuu, iwe kumegusa huko kumeambatana na hisia ya raha au hakuna raha.161 Msimamo huu ulitegemea Hadith ya 'Aa'eshah iliyotajwa hapo awali, pamoja na nyingine kutoka kwake, iliyopokewa na Sahaabee 'Urwah, kwamba Mtume ﷺ alibusu baadhi ya wake zake kisha akaenda kwenye Swalah bila kutawadha.162

(iii) Imaam Abu Haneefah ruled that Lams in the verse under consideration meant sexual intercourse and therefore, touching a woman did not break Wudoo, whether it was accompanied by a pleasurable feeling of not.161 This position was based on the previously mentioned Hadeeth of ‘Aa’eshah as well as another from her reported by the Sahaabee, ‘Urwah, that the prophet (s.w.) kissed some of his wives then left for Salaah without performing Wudoo.162

Kulikuwa pia na miundo fulani ya sarufi ya Kiarabu ambayo ilikuwa na utata. Kwa mfano, neno "elaa" (kwa, hadi)

There were also certain grammatical constructions in Arabic, which were ambiguous. For example, the word elaa (to)

"Elaa" inaweza kumaanisha tu "hadi lakini bila kujumuisha", kama ilivyo katika aya ya Qur'ani isemayo: {Kisha timizeni swaumu hadi (elaa) usiku.}163

could simply mean “up to but not including”, as in the case of the Qur’anic verse, “And complete the fast up to (elaa) the night.”163

Funga huendelezwa hadi Maghrib (machweo), mwanzo wa usiku, lakini haujumuishi usiku wenyewe. Hakuna mzozo kuhusu tafsiri hii. Hata hivyo, neno "elaa" pia lina maana ya "hadi na pamoja na", kama katika aya ya Qur'ani: {Na Tutawasukuma wakosefu hadi (elaa) Jahannamu kama kundi la wanyama waliochoka.}164

The fast is continued up to Maghrib (sunset), the beginning of the night, but does not include the night itself. There is no dispute about this interpretation. However, elaa also means “up to and including” as in the Qur’anic verse, “And We will drive the guilty up to (elaa) Hell like a weary herd.”164

Hivyo, wanazuoni wa Fiqh walitoa maoni mawili kuhusu maana ya aya ifuatayo ya Qur'ani inayoeleza kipengele kimoja cha utekelezaji wa Wudhuu:

Thus, Fiqh scholars held two opinions concerning the meaning of the following Qur’anic verse describing an aspect of the performance of Wudoo:

(i) Mwanafunzi wa Abu Hanifah, Zufar, Ibn Daawood adh-Dhaahiree166 na baadhi ya wanafunzi wa Maalik walifasiri aya hii kumaanisha "hadi lakini bila kujumuisha viwiko."167

(i) Abu Hane4efah’s student Zufar, Ibn Daawood adhDhaahiree166 and some of Maalik’s students interpreted this verse to mean “up to but not including the elbows.”167

(ii) Maimamu wote wanne walihukumu kuwa aya hiyo ina maana ya "mpaka na ikijumuisha viwiko."168 Msimamo huu unaungwa mkono na maelezo yaliyomo katika Hadithi sahihi kuhusu namna ya Mtume ﷺ alivyokuwa akitekeleza Wudhuu.169

(ii) The four Imaams all ruled that the verse meant “up to and including the elbows.”168 This position is supported by the description found in authentic Hadeeths of the Prophet’s (s.w.) method of performing Wudoo.169