4.2 Kuhitimisha Ushahidi Kutokana na Sunnah - Utu wa Kiislamu | Quran Course

4.2 Kuhitimisha Ushahidi Kutokana na Sunnah - Utu wa Kiislamu | Quran Course

0% read · 3 min left

Utu wa Kiislamu Bookmark

This chapter was translated automatically from English and may contain mistakes. Read the original

Show original

4.2 Kuhitimisha Ushahidi Kutokana na Sunnah

4.2 Inferring Evidences From The Sunnah

by Sheikh Taqīuddīn An-Nabahānī3 min readViewed 116 times

Inajulikana kwamba Sunnah ni kauli, vitendo na kimya cha Mtume ﷺ, na kwamba ni wajibu kufuata Sunnah kama vile Qur'ani. Hata hivyo, ni lazima kuthibitishwa kwamba Mtume ﷺ ndiye aliyesema kauli hii, alitenda kitendo hiki, au alinyamaza juu ya kauli au kitendo hicho. Na Sunnah inapothibitika, basi ni sahihi kuchukua hoja kutoka kwake kwa hukumu na itikadi za Sharia. Ni hoja kusema kwamba jambo hili lililothibitishwa na Sunnah ni hukumu ya Sharia au moja ya misingi ya imani. Usahihi wa Sunnah unaweza kuwa wa uhakika (qat'i), kama pale kundi la Tabi'in linaposimulia kutoka kundi la Tabi'in, kutoka kundi la Sahaba waliosimulia kutoka kwa Mtume ﷺ, kwa sharti kwamba kila kundi liwe na idadi ya kutosha inayozuia uwezekano wa kukubaliana juu ya uongo. Hii ndiyo Sunnah mutawatir (iliyopokelewa kwa mfululizo) au khabari mutawatir. Usahihi wa Sunnah unaweza pia kuwa wa dhana (zanni), kama pale msimulizi mmoja au wasimulizi wa pekee wanaposimulia kutoka kwa Tabi'i-Tabi'in, kutoka kwa Tabi'i mmoja au Tabi'in wa pekee, kutoka kwa Sahabi mmoja au Masahaba wa pekee waliosimulia kutoka kwa Mtume ﷺ. Basi Sunnah, kwa upande wa kuchukua hoja kutoka kwake, imegawanyika katika aina mbili: khabari mutawatir na khabari al-ahad (khabari ya pekee). Kuhusu mash-hur au mustafid, ni khabari iliyosimuliwa kupitia wasimulizi wa pekee waliosimulia kutoka kwa Mtume ﷺ, kisha khabari hiyo ikaenea na kujulikana katika zama za Tabi'in au Tabi'i-Tabi'in. Ni moja ya khabari za pekee (khabari al-ahad), wala si aina ya tatu. Sababu ni kwamba kwa upande wa hoja haizidi kiwango cha khabari al-ahad, wala haifikii kabisa kiwango cha mutawatir. Mradi usambazaji (isnad) una wapokezi wa pekee (ahad) katika tabaka yoyote, iwe miongoni mwa Maswahaba, Tabi'een au Tabi' Tabi'een, basi huhesabiwa kuwa ni riwaya ya pekee, hata kama tabaka mbili za mwisho zimeundwa na makundi. Kwa hiyo Sunnah ni either mutawatir (iliyopokelewa kwa wingi) au ahad (ya pekee); hakuna kundi la tatu.

It is known that the Sunnah is the speech, actions and silence of the Messenger  and that it is obligatory to adhere to the Sunnah like the Qur’ān. However, it has to be established that the Messenger  is the one who has said this saying, that he  performed this action or was silent over this saying or action. And when the Sunnah has been proven, then it is correct to educe proofs from it for the Sharī’ah rules and beliefs. It is a proof to say that this thing established by the Sunnah is a Sharī’ah rule or one of the articles of belief. However, the authenticity of the Sunnah is either definite (qat'i), such as when a group of tabi-Tabi’een transmit from a group of Tabi’een from a group of Sahabah  who narrated it about the Prophet  on the condition that each group is composed of a sufficient number such as to preclude the possibility of an agreement on a lie, This is the mutawatir Sunnah (recurrently transmitted sunnah) or the mutawatir report. The authenticity of the Sunnah can be speculative (zanni), such as when a single narrator or separate single narrators transmit from a tabi'i-Tabi’een from a single tabi'i or separate single tabi'i's from a single Sahabi  or separate single sahabas  who narrated from the Prophet . Consequently, the Sunnah, with respect to its eduction, comprises of two categories; the mutawatir report and the solitary report (khabar al-ahad). As for the mash-hur or mustafid, it is the report transmitted via single narrators who narrated from the Prophet , then the report became widely known in the age of the Tabi’een or the tabi-Tabi’een, It is one of the solitary reports (khabar al-ahad), and it is not a third category. The reason is that in eduction it is not higher than the level of a khabar al-ahad, It definitely does not reach the level of mutawatir. As long as the transmission has the presence of solitary transmitters at any tier whether among the Sahabah, Tabi’een or Tabi Tabi’een, then it is considered a solitary report even if the last two tiers composed of groups. Thus, the Sunnah is either mutawatir (recurrect) or ahad (solitary), there is no third category.

Khabar al-ahad, ikiwa ni Sahih (sahihi) au hasan (nzuri), ni hoja kwa kanuni zote za Sharī‘ah, na ni wajibu kuzitendea kazi, iwe kanuni hizo zinahusu ibada ('ibadat), miamala (mu'amalat) au adhabu ('uqubat). Pia inaruhusiwa kutoa dalili kutoka kwake. Matumizi ya riwaya za mtu mmoja katika kuthibitisha kanuni za Sharī‘ah yamethibitika, na Masahaba pia walikubaliana (ijma') juu ya hilo. Dalili ya hili ni kwamba Sharī‘ah imekubali ushahidi katika kuthibitisha kesi ya kisheria, ambao ni riwaya ya mtu mmoja; hivyo kukubali usimulizi wa Sunnah na kukubali riwaya ya mtu mmoja kunafananishwa na kukubali ushahidi. Hii ni kwa sababu imethibitishwa kwa maandishi ya Qur’ani Tukufu kwamba hukumu inaweza kutolewa kwa msingi wa mashahidi wawili wa kiume, au mwanamume mmoja na wanawake wawili, kuhusu mali; kwa msingi wa ushahidi wa mashahidi wanne katika zina, na wawili kwa adhabu za hadd na kisasi (qisaas). Mtume wa Allah ﷺ alitoa hukumu kwa msingi wa ushahidi wa shahidi mmoja pamoja na kiapo cha mwenye haki (sahib al-haqq), na alikubali ushahidi wa mwanamke mmoja kuhusu kunyonyesha; na yote haya ni riwaya za mtu mmoja. Masahaba wote walikubaliana juu ya hili, wala hakuna riwaya inayothibitisha kinyume. Hukumu hiyo ina nguvu kwa kuwa ukweli unashinda uwongo, mradi tu kusiwepo au kutothibitika kwa dosari zinazofanya riwaya ishukiwe kuwa ya uwongo. Ulazima huu si kitu kingine isipokuwa kutendea kazi riwaya ya mtu mmoja. Kwa kupima kwa qiyas (kulinganisha), inatulazimu kutendea kazi riwaya ya mtu mmoja inayosimuliwa kuhusu Mtume ﷺ, kwa kuwa ukweli unashinda, mradi msimulizi ni 'adl (mwadilifu), thiqa (mwaminifu) na thabit (sahihi), na amekutana na yule ambaye amesimulia kutoka kwake. Basi shaka ya uwongo haipo, na shaka hiyo haijathibitika. Kukubali khabari ya mtu mmoja (khabar al-wāḥid) kuhusu Mtume ﷺ na kuchukua dalili kutoka humo kwa ajili ya hukumu kunafanana na kukubali ushahidi na kutoa hukumu kwa mujibu wa hukumu iliyotolewa. Kwa hiyo, khabari ya mtu mmoja pia ni dalili, kama Qur'ani ilivyoashiria.

The khabar al-ahad, if it is Sahih (sound) or hasan (good), is considered a proof for all of the Sharī’ah rules and it is obligatory to act upon them whether the rules pertain to worships ('ibadat), transactions (mu'amalat) or punishments ('uqubat). Inferring evidences from it is also allowed. The use of solitary reports in establishing Sharī’ah rules is proven, and the Sahabah  also had a consensus (ijma') on it. The evidence for this is that the Sharī’ah has recognised testimony in establishing a legal case, which is a solitary report, so accepting the narration of a Sunnah and accepting the solitary report is compared with the acceptance of a testimony. This is because it has been proven by the text of the Noble Qur’ān that a ruling can be passed on the basis; of two male witnesses or one man and two female witnesses regarding money, on the basis of testimonies by four witnesses in zina and two witnesses for hadd punishments and equal retribution (qisaas), The Messenger of Allah  passed judgement on the basis of a testimony by one witness and the oath of the sahib al-haqq, and he accepted the testimony of one woman regarding suckling and all of these are solitary reports. All the Sahabah  agreed on this and there is no narration that proves otherwise. The judgment is binding by the preponderance of the truth over the lie as long as the uncertainities which make the report to be suspected as a lie are absent or not proven. This binding (ruling) is nothing other than acting upon the solitary report. By qiyas (analogy) it is obligatory upon us that we act upon the solitary report narrated about the Prophet  to outweigh the truth as long as the narrator is just ('adl), trustworthy (thiqa) and accurate (thabit) and he has met the person from which he has narrated the report. Then the doubt of suspected lying is absent and this doubt is not proven. So the acceptance of the solitary report about the Messenger  and inferring evidences from it for a hukm is like the acceptance a testimony and giving the ruling according to the judgement that has been passed. Therefore, the solitary report is also a proof as the Qur’ān has indicated.

Mtume ﷺ amesema "Allah amfanye mja (mtumishi) kwa kung'aa", wala hakusema "watumishi". Neno "'abdan" (mtumishi) ni neno la jumla linalotumika kwa mtu mmoja au kwa watu wengi. Hivyo, anamsifu mtu mmoja mmoja na wengine mmoja mmoja kwa kupokea hadithi yake.

The Messenger PBUH says 'may Allah make a servant radiant' and not 'servants'. A servant ('abdan) is generic applicable to one or more persons. So he is praising the single and other single persons for transmitting his hadīth.

Zaidi zaidi, Mtume (SAW) anawahimiza watu kuhifadhi maneno yake na kuyafikisha. Kwa hiyo, ni faradhi kwa kila Muislamu anayesikia (awe mtu mmoja au zaidi) kuyafikisha, na kufikisha kwake na kuwasilisha kwa wengine maneno ya Mtume ﷺ hakutakuwa na athari yoyote ikiwa kauli yake haikubaliwi. Basi wito wa Mtume ﷺ wa kufikisha maneno yake ni wito wa kwamba yakubaliwe, mradi tu mtu ambaye hadithi inafikishwa kwake aamini kwamba hii ni kauli ya Mjumbe ﷺ, yaani mradi tu mpokezi awe mwaminifu, mkweli, mcha Mungu, mwenye usahihi, na ajue anachokifikisha na kile anachokiacha, mpaka shaka ya uongo iondoke na ukweli ushinde. Hii inaonyesha kwamba khabari ya mtu mmoja (khabar al-wahid) ni hoja kutoka katika matini wazi ya Sunnah, na kulingana na yale ambayo Sunnah imeyaashiria.

Moreover, the Prophet PBUH is calling people to memorise his sayings and transmit it. So it is fard on every Muslim who hears it (whether one or more persons) to transmit it, and his delivery and transmission of the Prophet's saying to others will have no effect if his statement is not accepted. So the call of the Prophet PBUH to transmit his sayings is a call for it to be accepted as long as the person to whom the hadīth is transmitted believes that this is the speech of the Messenger PBUH i.e as long as the transmitter is trustworthy, honest, God fearing, accurate and he knows what he is conveying and what he is leaving out, until the suspicion of lying is gone and the truth is preponderant. This shows that the solitary report is a proof from the explicit text of the Sunnah and according to what the Sunnah has indicated.

Zaidi ya hayo, Mtume ﷺ wakati mmoja alituma wajumbe kumi na wawili kwa wafalme kumi na wawili, akiwaalika kuingia katika Uislamu. Kila mjumbe alipelekwa kwa mtu mmoja katika mwelekeo aliotumwa. Kama kufikisha (tabligh) wito wa Da’wah hakukuwa lazima kufanywa kwa kutegemea taarifa ya mtu mmoja, basi Mtume ﷺ asingeridhika kutuma mtu mmoja tu kufikisha Uislamu. Hii ni dalili wazi kutoka katika kitendo cha Mtume ﷺ kwamba taarifa ya mtu mmoja ni hoja katika kufikisha Uislamu. Mtume ﷺ alikuwa akituma barua kwa magavana kwa mkono wa wajumbe mmoja mmoja, na haikumjia akili yoyote kati ya magavana wake kuacha kutekeleza amri yake kwa sababu mjumbe alikuwa mtu mmoja. Badala yake walishikamana na yale aliyoleta mjumbe kutoka kwa Mtume ﷺ katika hukumu na amri. Hiyo pia ni dalili wazi kutoka katika kitendo cha Mtume ﷺ kwamba taarifa ya mtu mmoja ni hoja inayotulazimu kutenda kwa mujibu wa hukumu za Sharī’ah, na ni hoja kwa amri na makatazo ya Mtume ﷺ. Vinginevyo, Mtume ﷺ asingeridhika kutuma mtu mmoja tu kwa gavana.

In addition to this, the Prophet  sent at one time twelve messengers to twelve kings inviting them to Islam. Every messenger constituted one person to the direction he was sent. If the conveyance (tabligh) of the Da’wah was not obligatory to follow through a solitary report then the Messenger  would not be content to send one person to convey Islam. This is explicit evidence from the action of the Messenger  to say that the solitary report is a proof in the conveyance of Islam. The Messenger  used to send letters to governors in the hand of solitary messengers, it did not occur to any of his governors to abandon implementing his order because the messenger was a single person. Rather they adhered to what the messenger brought from the Prophet  in terms of rulings and orders. That is also explicit evidence from the action of the Messenger  for the fact that the solitary report is a proof that obliges us to act upon the Sharī’ah rules and it is proof for the orders and prohibitions of the Prophet . Otherwise the Messenger  would not be content in sending just one person to the governor.

Zaidi, imethibitika kuhusu Masahaba kwa yale yanayojulikana sana kuhusu wao na kwa yale yaliyosimuliwa juu yao kwamba walikuwa wakikubali khabari ya mtu mmoja (khabar al-wahid) pale msimulizi alipokuwa mwaminifu. Ukweli uliothibitika katika jambo hili hauweki kizuizi wala mipaka yoyote, na hakuna simulizi iliyopokelewa kuhusu mmoja wao kwamba alikataa khabari ya mtu mmoja kwa sababu ilisimuliwa na msimulizi mmoja tu. Badala yake, walikuwa wakikataa khabari ya mtu mmoja tu pale msimulizi wake asipokuwa mwaminifu. Kwa hiyo, khabari ya mtu mmoja ni hoja ya hukumu za kisheria (shari'ah) na katika kufikisha Uislamu, kama inavyothibitishwa na Qur'ani, Sunnah, na Ijma' (makubaliano) ya Masahaba (radhi za Allah ziwe juu yao).

Further it is established about the Sahabah  in what has become well known about them and what has been narrated about them that they used to accept the solitary report when the narrator was trustworthy. The proven facts in this matter exclude any limitation or restriction and there is no narration reported about any one of them that they rejected a solitary report because it was narrated by a single narrator. Rather they would only reject the solitary report if its narrator was not trustworthy. Therefore, the solitary report is a proof for shari’ rules and in conveying Islam as evidenced by the Quran, Sunnah, Ijma' (consensus) of the Sahabah (may Allah be pleased with them)