12.4 Simulizi za Madhehebu ya Waislamu - Utu wa Kiislamu | Quran Course

12.4 Simulizi za Madhehebu ya Waislamu - Utu wa Kiislamu | Quran Course

Baada ya fitna (vita vya ndani), zilizuka madhehebu kadhaa za Kiislamu ambazo zilikubali maoni mapya. Wafuasi wa madhehebu hayo walidai kwamba walizipata kwa uchambuzi maoni hayo waliyoyashikilia kutoka katika matini za Sharī’ah, hadi yakawa maoni ya Kiislamu. Na pale baadhi yao walipohitaji ushahidi lakini wasiupate katika matini za Sharī’ah kwa maoni aliyoyashikilia, angeunda hadīth inayounga mkono maoni yake na kuyanasibisha kwa Mtume ﷺ. Baadhi yao walikuwa wakiendeleza mwito wa kujiunga na madhehebu yao na kuamsha shauku kwayo, au kufanya da‘wah kwa maoni yao, na walikuwa na tamaa ya kuunda hadīth. Maoni haya mapya yaliitwa bid‘a (uzushi), na watu waliofanya hivyo waliitwa mubtadi‘a (wazushi). Hii ndiyo sababu kuchukua hadīth kutoka kwa watu hawa kunapaswa kuchunguzwa kwa makini, na usimulizi wao wa hadīth ulikuwa suala la mjadala. Kuna ufafanuzi wa kina kuhusu hali yao. Kwa hiyo, mubtadi‘ (mzushi) ambaye anatuhumiwa kwa kufuru kutokana na bid‘a yake, hakuna tatizo la kukataa usimulizi wake. Ikiwa hatuhumiwi kwa kufuru lakini anaruhusu uongo, basi usimulizi wake nao unakataliwa. Kwa wale wasioruhusu uongo, usimulizi wao unakubaliwa kwa sharti kwamba hawaitii watu kwenye madhehebu au shule yao (mazhab). Ikiwa anaitia watu kwenye madhehebu yake, basi usimulizi wake unakataliwa, na riwaya zake hazitumiwi kama hoja.

After the fitna (civil war), several Islamic sects arised which adopted novel opinions. The followers of these sects claimed that they deduced these opinions, which they came to profess, from the Sharī’ah texts until they became Islamic opinions. And when some of them required a proof but did not find the evidence in the Sharī’ah texts for the opinion he holds then he would fabricate a hadīth which supported his opinion and he would attribute it to the Messenger . Some of them use to carry the call to join his sect and grow interest in it or call (Da’wah) to their opinions and desire to fabricate the ahadīth. These new opinions were termed as bid'as (innovations) and the people who did this were called mubtadi'a (innovators). This is why taking ahadīth from these people is subject to scrutiny and their narration of hadīth used to be a subject of debate. There are detailed clarifications regarding their situation. Thus the mubtadi' (innovator) who is charged with kufr due to his bid'a (innovation), there is no problem in rejecting his narration. If he is not charged with kufr but he permits lying then his narration is rejected as well. As for the ones who does not permit lying then his narration is accepted on the provision that he does not call (invite) to his sect or school (mazhab). If he calls to his sect then his narration is rejected and his reports are not advanced as proofs.

Kwa kifupi, Mwislamu yeyote anayekidhi masharti ya kukubaliwa kwa riwaya, ikiwa ni mwaminifu ('adl) na sahihi katika kukumbuka na kuhifadhi (dabit), basi riwaya yake inakubaliwa bila kujali madhehebu yake au mazhabu yake, mradi tu hawaiti watu kwenye madhehebu au mazhabu yake, kwa kuwa kuwaita watu kwenye madhehebu au mazhabu ni jambo lisilo ruhusiwa. Kwa upande wa yule anayewaita watu kwenye Uislamu na kueleza mawazo aliyoyachukua pamoja na ushahidi wake, riwaya yake inakubaliwa kwa kuwa basi anawaita watu kwenye Uislamu. Na riwaya ya mtu huyu haitiliwi shaka.

In short, any Muslim who meets the conditions for the acceptance of a narration, if he is trustworthy ('adl) and accurate (dabit) then his narration is accepted irrespective of his mazhab or sect as long as he does not call to his sect or mazhab because inviting people to the sect or mazhab is not allowed. As for the one who invited people to Islam and explained the thoughts he has adopted with their evidences then his narration is accepted because then he is calling people to Islam. And this person's narration is not impugned.