39. Sharti (Al Shart) - Utu wa Kiislamu | Quran Course

39. Sharti (Al Shart) - Utu wa Kiislamu | Quran Course

Sharti (sharti ya kitu) pamoja na mashrūṭ (kitu kilichowekewa sharti) ni kama sifa pamoja na kitu kinachoelezewa, hivyo hakuna kinachoweza kuelezewa bila kuwepo kwa sifa hiyo, lakini sifa inaweza kuwepo bila kuwepo kwa kitu kinachoelezewa. Hali kadhalika ni sharti: swala haipo bila kuwepo kwa twahara, lakini twahara inaweza kuwepo bila kuwepo kwa swala. Sharti haitokei kwa ajili ya hukumu ya kuwajibisha pekee, bali inaweza pia kuwa kwa ajili ya hukumu ya kimazingira. Kwa hiyo, kuna masharti yanayohusiana na mazingatio ya kuwajibisha, kama vile twahara, kufunika ʿawra, na usafi wa nguo; kila moja yao ni sharti la kuswali. Na kuna masharti yanayohusiana na mazingatio ya kimazingira, kama vile kupita kwa mwaka (ḥawl) pamoja na kiwango cha nisābu katika fedha ya zakāt, ndoa (iḥṣān) katika suala la zinaa, na ulinzi (al-ḥirz) katika wizi (kuchukua kitu cha wizi kutoka mahali pake palipohifadhiwa au palipolindwa kisha kuondoka nacho); yote hayo ni masharti ya sababu (sabab). Yote hayo yanachukuliwa kuwa masharti ambayo juu yake hutumika maana ya sharti, na yote ni masharti ya kisheria kwa ajili ya kuthibitika kwake katika dalili, isipokuwa kwamba aina ya kwanza ni masharti ya hukumu, na aina ya pili ni masharti ya kile kilichowekwa kuwa hukumu ya mambo inayoyalazimu.

The shart (condition) with the mashrout (conditioned matter) is like the quality with the described matter, so nothing can be described without the existence of the quality, but the quality may exist without the existence of the described one, and so is the shart, the salaat does not exist without the existence of the purity, but the purity may exist without the existence of the salaat. The shart does not come specifically for the assignment verdict, but it may also be for the circumstantial verdict. So there are shurout (conditions) related to the assignment address, like the purity, covering the awrah, and the purity of the dress, every one of them is a shart for praying. And there are shurout related to the circumstantial address like the hawl (elapsing of one year) with the nisaab of the money zakaat, the ihsaan (marriage) in the issue of the adultery, and the protection (al-hirz) in the stealing (taking the stolen thing from its storage or fortified and walking away with it), they are all shurout for the sabab (cause). And they are all considered as sharout upon which applies the definition of the shart, and they are all shari'ahi sharout for their arrival in the evidence, except that the first type are shurout for the hukm and the second type are shurout for what is set for the hukm of matters it necessitates.

Masharti ya mikataba (shurūṭ al-ʿuqūd) imejumuishwa katika masharti ya kisheria ya Shari'ah, kama vile masharti ya mauzo, ushirika, na waqf (wakfu), na mengineyo, lakini hayafanani na masharti ya hukumu za kuhamisha (al-aḥkām al-tanjīziyya) na hukumu za kimazingira (al-aḥkām al-ḥaqīqiyya) kuhusu hitaji la dalili ya kisheria inayoonyesha sharti ili lichukuliwe kuwa sharti. Lakini kwa masharti haya ya mikataba inashurutishwa tu kwamba yasipingane na Shari'ah. Yaani, masharti ya hukumu za kuhamisha au za kimazingira yanahitaji dalili ya kisheria ili yachukuliwe kuwa masharti, tofauti na masharti ya mikataba, ambayo hayahitaji kuwa katika dalili ya kisheria. Ni halali kwa pande mbili za mkataba kuweka masharti wanayotaka, lakini si halali kwao au kwa mmoja wao kuweka masharti yanayopingana na maandiko ya kisheria. Basi masharti ya mkataba lazima yasipingane na Shari'ah, na si sharti yatokane na dalili ya kisheria. Hii ni kwa kauli ya Mtume ﷺ: "… ni nini kinawapata baadhi ya watu, wanaweka masharti yasiyomo katika Kitabu cha Allah. Sharti lolote lisilomo katika Kitabu cha Allah ni batili, hata likiwa ni sharti mia moja; hukumu ya Allah ni yenye haki zaidi, na sharti la Allah ni lenye kufunga zaidi," amepokea Al-Bukhari. Na maana ya "lisilomo katika Kitabu cha Allah" ni lenye kupingana na yale yaliyomo katika Kitabu cha Allah, yaani si katika hukumu Yake wala si kulingana na amri Yake. Hiyo ni kwa sababu Mtume ﷺ ameruhusu kuweka masharti bila vizuizi, na amebainisha kwamba kila kinachopingana na hukumu ya Allah Ta'ala ni batili, basi hakukataza kuweka masharti, na kwa kuwa amekanusha (kwamba maana ni) kuzingatiwa kwa kilichomo ndani ya Kitabu cha Allah (cha masharti), basi maana yake ni kukanusha kuzingatiwa kwa kinachopingana na Kitabu cha Allah.

The agreements shurout are included in the shari'ahi shurout, like the shurout of the sale, the partnership, the entailment (waqf), and the like, but they are not like the assignment verdicts and circumstantial verdicts shurout (conditions) with regard to the need of a shari'ahi evidence that shows the shart to make it considered as a shart, but it is conditional for these shurout that they don’t contradict the shari'ah. Which means that, the shurout of the assignment or circumstantial verdicts need a shari'ahi evidence to be considered as shurout, contrary to the agreements shurout, they don’t need to be included in the shari'ahi daleel, but it is permissible for the two parties of the agreement to set the shurout they want, however it is not permissible for them or any of them to set shurout which contradict the shari'ahi text. So the agreement shurout must not contradict the shari'ah and it is not conditional for them to come through a shari'ahi daleel, that is for the saying of the Messenger of Allah (SAW) : “… what is the matter with some men, they set conditions that are not in the book of Allah, what so ever of a condition that is not in the book of Allah; is invalid (baatel), even if it is a hundred shart, the decree of Allah is greater in the right, and the condition of Allah is more binding”, narrated by Al-Bukhari. And the meaning of “not in the book of Allah” is contrary to what is in the book of Allah, means it is not in His ruling nor is it in accordance with His decree; that is because the Messenger of Allah (SAW) has permitted the setting of the shurout (conditions) without restrictions, and clarified that whatever contradicts the hukm of Allah Ta’ala is baatel (invalid), so He did not forbid the setting of the shurout, and since He (SAW) negated (that the meaning is) the consideration of what is from within the book of Allah (of shurout), then the meaning of it is negating the consideration of what contradicts the book of Allah.

Hadithi katika Al-Bukhari ni: "A'ishah, Mwenyezi Mungu amridhie, alisema: Burayrah alinijia akasema: Nimefanya makubaliano na watu wangu (bwana wangu) ya kwamba nitajikomboa kwa wakia tisa, wakia moja kila mwaka, basi nisaidie tafadhali. Nikasema: Ikiwa watu wako wakikubali, nitawalipa hiyo fedha na walaji (haki ya urithi wa ukombozi) yako itakuwa kwangu, kisha nitafanya. Basi Burayrah akaenda kwa watu wake na kuwapa ofa hiyo, lakini wakaikataa. Akarudi wakati Mtume wa Allah ﷺ alikuwa ameketi, akasema: Nimewapa ofa hiyo lakini wamekataa; wanataka walaji kwa ajili yao wenyewe. Mtume wa Allah ﷺ akasikia hayo, ndipo A'ishah akamweleza, naye akasema: Mchukue na weka walaji kuwa sharti, kwa kuwa walaji ni wa yule aliyemwachia huru mtumwa. Basi A'ishah akafanya hivyo. Kisha Mtume wa Allah ﷺ akasimama akiwahutubia watu: Alimshukuru Mwenyezi Mungu na kumsifu, kisha akasema: "Vipi kuhusu watu fulani..." – hadithi. Hii inaonyesha kwamba kinachokatazwa ni sharti linalopingana na Kitabu cha Mwenyezi Mungu na Sunnah ya Mtume wake ﷺ, na haionyeshi kwamba sharti lazima liwemo katika Kitabu cha Mwenyezi Mungu na Sunnah. Kwa hiyo, masharti katika mkataba lazima yawekwe kwa namna ambayo hayavunji Sharia, yaani kwa kutopingana na maandiko yoyote ya Sharia, wala hukumu yoyote ya Sharia yenye ushahidi wa Kisharia. Kwa mfano, Sharia imefanya walaji kuwa wa yule aliyemwachia huru mtumwa kutoka kwa bwana wake; kwa hiyo si sahihi kumuuza mtumwa na kuweka sharti la kuendelea kumiliki walaji wake. Basi sharti hilo linabatilika, na mauzo yanabaki kuwa sahihi.

The hadeeth in Al- Bukhari is : “ A’ishah may Allah be pleased with her said: Burayrah came to me and said: I have made an agreement with my people (my master to free me) over nine ounces, one ounce a year, so help me please, I said: if your people like it I count it to them and your loyalty will be to me, then I will do. Then Burayrah went the her people with the offer, and they refused it, so she came back while the Messenger of Allah (SAW) was sitting, she said I offered them that, but they refused, they want the loyalty for themselves, so the Messenger of Allah heard that, then A’ishah told Him, and He said: take her and set the loyalty as a shart, as the loyalty belongs to whoever sets the slave free, so A’ishah did. Then the Messenger of Allah (SAW) stood up addressing the people: He thanked Allah and praised Him, then he said “what is the matter with some men...”, the hadeeth. This shows that what is prohibited is the condition that contradicts the book of Allah and the Sunnah of His Messenger, and does not show that the shart must be in the book of Allah and in the Sunnah. Accordingly the shurout in the agreement must be set so they do not violate the shari'ah, that is by not contradicting any of the shari'ah texts, or any shari'ahi verdicts which has a shari'ahi evidence. For example, the shari'ah has made the loyalty to whoever sets the slave free from his master, so it is not right to sell the slave and setting the shart of keeping his loyalty, so the shart is cancelled and the sale is valid.

Haifai kusema: Nimekuuzia hii kwa shilingi elfu moja taslimu (naqdan) au kwa elfu mbili kwa mkopo (nasi'ah). Kwa hiyo hii ni biashara moja yenye masharti mawili, lengo lake hutofautiana kulingana na tofauti zao; kwa hiyo hili ni sharti batili, ambalo kwa sababu yake mauzo yanakuwa batili, kwa kauli yake (SAW): "Mkopo na mauzo hayaruhusiwi, wala si halali kuweka masharti mawili katika mauzo moja", imepokewa na Abu-Dawood. Na kama mfano, mtu akiuza bidhaa kwa mwingine na kumwekea sharti kwamba asiiuze kwa mtu yeyote; sharti hilo linafutwa na mauzo yanakuwa sahihi (sahih), kwa sababu sharti hili linapingana na muktadha (muqtada) wa mkataba, ambao ni umiliki wa bidhaa iliyouzwa na haki ya kuitumia kwa namna yoyote, hivyo linapingana na hukumu ya kisheria (shari'ah). Na hivyo basi, masharti yanayopingana na shari'ah hayazingatiwi kabisa, iwe yanakiuka maandiko ya shari'ah au hukumu ambayo shari'ah imeileta. Je, ni hukumu ya kisheria ya kuteuliwa (shari'ahi assignment) au moja ya hukumu za kimazingira (circumstantial)?

Another example, it is not right to say: I sold this to you for one thousand in cash (naqdan) or for two thousands as credit (nasi’ah). So this is one sale consists of two conditions, the aim of it differs in accordance with their differences; so this is an invalid shart, for which the sale becomes invalid because of His (SAW) saying“ :credit and sale is not permissible, nor is it permissible to make two sharts in one sale”, narrated by Abu-Dawood. And as an example, if a man sells a good to another one and sets a condition for him that he does not sell it to anyone; the shart is cancelled and the sale is valid (sahih), because this shart contradicts the requirement (muqtada) of the agreement, which is the ownership of the sold good and having the right of its disposal, so that contradicts the shari'ahi verdict. And thus the conditions that contradict the shari'ah are not considered at all, whether they violate a shari'ahi text or a verdict which the shari'ah brought it. Has it been a shari'ahi assignment verdict or one of the circumstantial verdicts.

Kimesimuliwa na Al-Haakem, maana yake ni kwamba wao ni wafuasi wa masharti waliyoweka, kwa hiyo Yeye (SWT) aliyarejesha masharti hayo kwao. Pia Mtume ﷺ alikubali kuwekwa kwa masharti ambayo hayatajwi katika Kitabu cha Allah, katika mikataba. Muslim amesimulia kwa mamlaka ya Jaber kwamba: "Alikuwa amepanda ngamia wake dhaifu, akataka kumwacha. Mtume ﷺ alinifuata, akaniombea dua, akampiga kwa mkono, kisha akaanza kutembea kwa kasi ambayo hakuwahi kutembea hapo awali. Akasema: Niuzie kwa wakia moja. Nikasema hapana. Akasema: Niuzie. Basi nikamuuzia kwa wakia moja, nikatenga mzigo wake kwa ajili ya familia yangu." Muslim ameisimulia. Kutenga mzigo wake ni sharti aliloliweka katika mauzo. Kwa mamlaka ya Sufaynah Abi Abd-Arrahman, alisema: "Ummu Salamah alininasua utumwani na akaweka sharti juu yangu kwamba nimhudumie Mtume ﷺ." Ahmad ameisimulia. Katika simulizi nyingine: "Nilikuwa mtumwa wa Ummu Salamah. Akasema: Nakuacha huru kwa sharti kwamba utamhudumia Mjumbe wa Allah ﷺ maisha yako yote. Nikasema: Hata usiponiwekea sharti hili, sitamwacha Mjumbe wa Allah ﷺ maisha yangu yote. Kisha akaniacha huru." Abu Dawood ameisimulia. Na hivyo ndivyo yalivyo matukio mengi ambamo masharti huwekwa, si yanayotokana na shari'ah, bali yanayowekwa na kila mtu kadiri atakavyo. Na yote yaliyokuja katika jambo hili ni kwamba sharti linadhibitiwa kwa kutovunja Kitabu cha Allah wala hukumu yoyote ya shari'ah. Lakini ni sharti kwamba sharti lililowekwa lisiruhusu haramu wala kukataza halali, kwa sababu ya kauli ya Mjumbe wa Allah ﷺ: "..."

narrated by Al-Haakem, means they are adherents to the conditions they set, so He referred the conditions to them. Also the prophet (SAW) acknowledged the setting of conditions that are not mentioned in the book of Allah, in the agreements, Muslim narrated on the authority of Jaber “that he was riding his weak camel, so he wanted to leave it, he said: the prophet (SAW) followed me and made supplication for me and patted on it then it walked actively in a way it never walked like it before, He said: sell it to me for one ounce, I said no, He said: sell it to me, then I sold it to him for one ounce, and I excluded its load for my family”, narrated by Muslim. Excluding its load is a shart he set in the sale. On the authority of Sufaynah Abi Abd- Arrahman said “ Ummu- Salamah set me free and set a condition on me that I serve the prophet (SAW)”, narrated by Ahmad, and in a narration : I was a slave for Ummu- Salamah, she said: I free you under the condition that you serve the Messenger of Allah as long as you live, I said: even if you don’t set this condition on me I will not leave the Messenger of Allah as long as I live, then she set me free”, narrated Abu Dawood. And thus many incidents in which conditions are set, not taken from the shari'ah, but set by every human as he wants. And all what came in this matter is that the shart is restricted by not violating the book of Allah or any verdict of the shari'ah. But it is conditional that the set condition does not permit a haram or forbid a halal; because of the saying of the Messenger of Allah (SAW) ." :