Wanafunzi wa Maimamu - Mageuzi ya Fiqh | Quran Course

Wanafunzi wa Maimamu - Mageuzi ya Fiqh | Quran Course

Kwa mfano, Imam Muhammad ibn al-Hasan katika simulizi yake ya kitabu cha Imam Maalik, al-Muwatta, alipingana na mwalimu wake Imam Abu Haneefah katika hukumu kama 20 tofauti. Miongoni mwazo ni kisa kifuatacho ambapo Imam Muhammad alisema, "Abu Haneefah hakuona kuwa kuna Swalah (sala) iliyowekwa kwa ajili ya Istisqaa, 216 lakini kwa maoni yangu, Imam anapaswa kuwaongoza watu katika rakaa mbili za Swalah, (kwa ajili ya Istisqaa) afanye Du'aa217 na kugeuza vazi lake,"218 Mfano mwingine ni urithi wa babu endapo baba wa marehemu naye amekwisha fariki. Abu Yoosuf na Muhammad wote wawili walikataa msimamo wa Abu Haneefah na kujiunga na msimamo wa Maimamu wengine watatu, wakimpa babu sehemu ya sita ya urithi ambayo ingeenda kwa baba kama angekuwa hai.

For example, Imaam Muhammad ibn al-Hasan in his narration of Imaam Maalik’s book, al-Muwatta, contradicted his teacher Imaam Abu Haneefah in about 20 different rulings. Among them was the following case in which Imaam Muhammad said, “Abu Haneefah did not feel that there was any ordained Salaah (prayer) for Istisqaa, 216 but in my opinion, the Imaam should lead the people in two units of Salaah, (for Istisqaa) make a Du’aa217 and reverse his cloak,”218 Another example is that of the inheritance of the grandfather if the father of the dead person is also dead. Abu Yoosuf and Muhammad both rejected Abu Haneefah’s position and joined the position of the other three Imaams, giving the grandfather a sixth of the inheritance which would have gone to the father were he alive.

‘Isaam Ibn Yoosuf al-Balakhee, aliyekuwa mwanafunzi wa Imam Muhammad ibn al-Hasan na mfuasi wa karibu wa Abu Yoosuf, alikuwa akitoa hukumu nyingi zilizotofautiana na zile za Abu Haneefah na masahaba wake wawili, kwa sababu hao wa mwisho hawakuwa wamefahamu baadhi ya dalili ambazo baadaye zilimfikia yeye.219 Kwa mfano, alikuwa akiinua mikono yake kabla na baada ya Rukoo’ (kuinama katika Swalah),220 kama ilivyoelezwa katika Hadithi sahihi zilizopokelewa na masahaba wengi, ingawa Maimamu watatu wakuu wa madhehebu yake walikuwa na hukumu tofauti.

‘Isaam Ibn Yoosuf al-Balakhee, who was a student of Imaam Muhammad ibn al-Hasan and a close follower of Abu Yoosuf, used to make a lot of rulings which differed from those of Abu Haneefah and his two companions, because the latter were not aware of certain evidence which later became available to him.219 For example, he used to raise his hands before and after Rukoo’ (bowing in Salaah),220as described in authentic Hadeeths by host of Sahaabah, even though the three main Imaams of his Madh-hab ruled otherwise.

Allah pia aliwaonya wale wanaokataa Sunnah ya Mtume wake (s.w.), akisema,

Allaah also went on to warn those who reject the Sunnah of His Prophet (s.w.), saying,

Hata hivyo, katazo la Taqleed halimaanishi kwamba kila mtu lazima arejee kwenye vyanzo kabla ya kufanya jambo lolote, wala halimaanishi kwamba kazi zote za wanazuoni waliotangulia zinapaswa kukataliwa au kupuuzwa, kwani hilo lingekuwa halitekelezeki na katika hali nyingi lisingewezekana. Hata hivyo, linamaanisha kwamba wale wenye elimu ya kutosha katika matawi mbalimbali ya elimu za Kiislamu wasisite kuangalia vyanzo pamoja na maoni ya wanazuoni wote, bila kujali Madh-hab zao. Mwanazuoni anapaswa kuwa na akili iliyo wazi katika kutafuta elimu, vinginevyo hukumu zake zitakuwa na upendeleo na ubaguzi wa kimadhehebu. Tusisahau kwamba hata anapotafuta katika vyanzo, analazimika kutegemea kwa namna moja au nyingine kazi kubwa za wanazuoni waliotangulia. Katika Fiqh, fikra huru kabisa haiwezekani, na juhudi za kuifikia hazitakiwi, kwani huelekea kupelekea upotofu na uzushi. Katika suala lolote mahsusi, mwanazuoni wa kweli huenda akafuata hukumu ya mmoja wa wanazuoni wa mwanzo, au akatoa hukumu yake kutokana na mojawapo ya hitimisho lao. Kwa kufanya hivyo, atakuwa anamfuata mmoja wa Maimamu wa mwanzo moja kwa moja au kwa njia isiyo ya moja kwa moja. Hata hivyo, aina hii ya kufuata haipaswi kuchukuliwa kuwa Taqleed (kuiga kipofu na kwa ukakamavu), ambayo tumeonyesha kwamba ilikatazwa kabisa na Maimamu. Aina hii inaitwa Ittibaa’, ambapo Hadeeth zinazoaminika zina nguvu kuliko maoni yote, au kama Abu Haneefah na ash-Shaafi’ee walivyosema wote wawili: “Ikiwa Hadeeth itaonekana kuwa Saheeh, basi hiyo ndiyo Madh-hab yangu”.

Nevertheless, the prohibition of Taqleed does not mean that everyone must return to the sources before doing anything and it does not mean that all the work of the earlier scholars should be rejected or neglected, for that would be impractical and in most cases impossible. It does, however, mean that those who have sufficient knowledge of the various branches of Islamic sciences should not hesitate to took at the sources as well as the opinions of all the scholars, regardless of their Madh-hab. A scholar should be openminded in his search for knowledge otherwise his rulings are likely to be biased and sectarian. Let us not forget that even in searching through the sources he is obliged to rely on the great works of the earlier scholars in one way or another. In Fiqh, totally independent thought is impossible and efforts to achieve it undesirable, as it tends to lead to deviation and heresy. On any particular issue the true scholar is likely to either follow a ruling of one or another of the early scholars, or deduce his ruling from one of their deductions. In so dong, he will be following one of the early Imaams directly or indirectly. However, this form of following is not to be considered Taqleed, (blind rigid imitation), which we have shown was forbidden categorically by the Imaams. This form is called Ittibaa’ wherein reliable Hadeeths take precedence over all opinions, or as both Abu Haneefah and ash-Shaafi’ee said, “If the Hadeeth is found to be Saheeh, it is my Madh-hab”.

Ni dhahiri kwamba sehemu kubwa ya Waislamu hawataweza kurejea kwenye vyanzo vya msingi, kutokana na upungufu wao wa elimu, na hivyo watalazimika kufuata Ittibaa' kwa kiwango cha uwezo wao. Wengi wanaweza kupata ufahamu wa Hadiyth husika kwa kuuliza maswali kuhusu msingi wa hukumu wanazopewa na kwa kusoma vitabu vya Hadiyth. Hakuna mwanachuoni wa kweli anayepaswa kukasirishwa na maswali ya namna hiyo yanapoulizwa kwa adabu. Vilevile, ikiwa watu wa kawaida wanalazimika kutafuta majibu katika vitabu, wanapaswa kujaribu kuchagua vitabu vinavyotoa maelezo na dalili pamoja na hukumu mbalimbali, na vitabu visivyo na upendeleo wala ushabiki wa kimadhehebu. Ikiwa vitabu kama hivyo havipatikani kwa urahisi, bado wanaweza kujiepusha na Taqliid kwa kutojizuia kwenye vitabu vya madhehebu moja tu. Mradi wako tayari kufuata Sunnah itakapowasilishwa kwao, bila kujali imepatikana katika madhehebu gani, kwa vitendo wanakuwa wanafanya Ittibaa', si Taqliid.

It is obvious that the great majority of Muslims will not be able to return to the sources, due to their lack of knowledge, and they will therefore be obliged to apply Ittibaa’ to the degree of their ability. Many can achieve an awareness of the relevant Hadeeths by asking questions concerning the basis for rulings given to them and reading the books of Hadeeth. No true scholar should be offended by such questions if politely worded. Similarly, if the masses are forced to seek answers from books, they should try to choose books, which mention explanations and proofs along with the various rulings, and books, which are not biased, or sectarian. If such books are not readily available, then they may still avoid Taqleed by not restricting themselves to the books of one Madh-hab. As long as they are prepared to follow the Sunnah, whenever it is presented to them, regardless of which Madh-hab it may be found in, they are in effect practicing Ittibaa’, not Taqleed.

1. Waislamu wengi hawajui ukweli kwamba kufuata kipofu madhhab (taqlīd) kunapingana kabisa na msimamo na mafundisho ya waasisi wa madhhab hizo.

1. Most Muslims are unaware of the fact that blind following of a Madh-hab (Taqleed is diametrically opposed to the position and teachings of the founders of the Madh-habs.

2. Maimamu wote na wanafunzi wao walijulikana kuwa wanapinga kufuata kwa upofu maoni yao. Badala yake, walisisitiza mara kwa mara umuhimu wa kurejea vyanzo vya msingi, yaani Qur-aan na Sunnah, kama msingi wa hukumu za kisheria.

2. All of the Imaams and their students were on record as being opposed to the blind following of their opinions. Instead they repeatedly emphasized the importance of referring to the primary sources, the Qur’aan and the Sunnah, as the basis of legal rulings.

3. Maimamu na wanafunzi wao walisisitiza mara kwa mara kwamba hukumu zao zinaweza kuwa na makosa.

3. The Imaams and their students continuously emphasized the fact that their rulings were subject to error.

4. Maimamu walipa hadithi sahihi kipaumbele kuliko maoni yao wenyewe. Kwa msingi wa hadithi sahihi ambazo hazikuwa zimefikia maimamu, wanafunzi wao baadaye walibatilisha hukumu kadhaa zilizokuwa zimetolewa awali na maimamu.

4. Authentic Hadeeths were given precedence by the Imaams over their own opinions. On the basis of authentic Hadeeths not available to the Imaams, their students later overruled several rulings previously made by the Imaams.

5. Kumpendelea maoni ya madhehebu fulani kuliko Hadithi sahihi kunakaribia shirki, kwa kuwa kupendelea huko kunapingana na utiifu na uaminifu unaostahili kwa Allah na Mtume wake aliyemteua.

5. Giving preference to the opinion of a Madh-hab over an authentic Hadeeth borders on Shirk since preference contravenes the allegiance owed to Allaah and His chosed messenger.

6. Waislamu wote wanapaswa kufuata kwa hoja (Ittibaa') hukumu za wanazuoni wa mwanzo, ili kuhifadhi usafi wa asili wa Uislamu kama ulivyoteremshwa kwa Mtume ﷺ na kufikishwa kwa Maswahaba zake.

6. All Muslims are repaired to follow with reason (Ittibaa’) the rulings of the early scholars in order to preserve the pristine purity of Islaam as revealed to the Prophet (s.w.) and conveyed to his companions.