4.3 Khabar al-Ahad Si Hoja Madhubuti (Hujjah) Katika Itikadi - Utu wa Kiislamu | Quran Course

4.3 Khabar al-Ahad Si Hoja Madhubuti (Hujjah) Katika Itikadi - Utu wa Kiislamu | Quran Course

Hata hivyo, kutafuta hoja kutoka katika Sunnah kunatofautiana kulingana na somo ambalo hoja inahitajika. Iwapo jambo ambalo hoja inatafutwa juu yake linachukuliwa kuwa la uwezekano mkubwa (Ghalabatu zann), basi taarifa juu yake hutafutwa kwa msingi wa kile ambacho Mtume ﷺ huenda alikisema. Kwa sababu kubwa zaidi, tunatafuta taarifa juu yake kwa msingi kwamba msimulizi ana uhakika wa kile Mtume ﷺ alichosema. Katika mambo yanayohitaji uamuzi wa wazi na yakini, hoja yoyote juu yake lazima itokane na kile msimulizi ana uhakika nacho kuwa Mtume ﷺ alisema. Mambo kama hayo hayatolewi hukmu kwa kile ambacho Mtume ﷺ huenda alisema zaidi, kwa sababu dalili za dhana (Zann) hazichukuliwi kuwa imara vya kutosha kuthibitisha yakini (Yaqeen).

However, to seek inference from the Sunnah varies depending on the subject matter on which inference is required. If the matter on which inference is sought is considered probable (Ghalabatu zann), then information about it is sought on the basis of what the Messenger  most probably said. By greater reason, we seek information about it on the basis that the narrator is certain of what the Messenger  said. In matters requiring decisiveness and certainty, any inference about it must come from what the narrator is certain about what the Messenger  said. Such matters are not educted by what the Messenger  most likely said, this is because the speculative (Zann) evidences are not considered to be sound enough for establishing certainty (Yaqeen).

Inatosha kwa mtu kufikiri kuhusu Hukm Shar'i kwamba huenda hii ni Hukm ya Allah, na hapo analazimika kulifuata kama Hukm. Kwa hiyo inaruhusiwa dalili ziwe za dhana (zanni); iwe ni zanni kwa upande wa usahihi wake au kwa upande wa maana yake.

It is sufficient for a person to think of the Hukm Shar’i that this is probably the Hukm of Allah  and then he is bound to follow it as a Hukm. Therefore it is allowed for the evidences (dalīl) to be speculative (zanni); whether it is speculative (zanni) with regards to their authenticity or meaning.

Mtume alilikubali katika kesi za kimahakama na alihimiza kukubaliwa kwake katika maneno ya Hadithi zake; Masahaba nao walikubali katika utekelezaji wao wa hukumu za Sharia. Zaidi ya hayo, ‘aqīdah (itikadi) ni yenye uhakika, inaendana na uhalisia na inaungwa mkono na dalili. Hii ndiyo asili ya ‘aqīdah, hivyo dalili kama hizo zinapaswa kuzaa kukubaliwa kwa uhakika, na hilo halitatokea isipokuwa dalili yenyewe iwe ya uhakika. Dalili ya dhana (Zanni) haiwezi kuwa ya uhakika. Kwa hiyo Khabar al-Ahad (habari ya mpokezi mmoja) si dalili inayofaa kwa ‘aqīdah kwa sababu inategemea dhana, ilhali ‘aqīdah lazima iwe ya hakika isiyo na shaka. Allah katika Qur’ani Tukufu amekemea kufuata elimu ya dhana (zann). Amesema:

The Messenger accepted it in judicial cases and called for its acceptance in the sayings of his Ahadith; the Sahaba  also accepted it in their observance of the Shar’i rules. Furthermore, the ‘aqīdah (creed) is decisive, agrees with reality and is supported by evidence. This is the nature of the ‘aqīdah, so such evidence should produce decisive acceptance, and this would not happen unless the evidence itself is decisive. Probable (Zanni) evidence cannot be decisive. Therefore the solitary report (Khabar al Ahad) is not a suitable evidence for the ‘aqīdah because it is based on probability, whereas the ‘aqīdah must be certain and free of doubt. Allah  in the Noble Qur’ān has rebuked the following of speculative knowledge (zann). He  said:

Kwa hiyo, Yeye alifafanua upotevu (Dhalal) kuwa ni kufuru, ambayo hutokea baada ya kufuata dhana (Zann) katika imani. Hivyo, hii inaonyesha kwamba mada ya aya hizo ni ‘Aqa’id. Kwa upande mwingine, imethibitika kwamba Mtume ﷺ alihukumu kwa kutumia khabari ya mtu mmoja (khabar al-wahid). Katika zama zake, Waislamu walikubali Hukm Shar’i kwa khabari ya mtu mmoja (Khabar al-Ahad), na yeye ﷺ alikubali hilo. Hivyo, Hadithi ya Mtume ﷺ ilizibainisha aya hizi katika mambo yasiyo Hukm Shar’i, yaani katika ‘Aqa’id. Kwa hiyo, Hadithi ya Mtume ﷺ ilitoa Hukm Shar’i kutoka katika aya hizo, kwa dhana kwamba baadhi ya aya zina umbo la ujumla (‘Aamm).

So He  defined the Dhalal as Kufr, which happens after following conjecture (Zann) in belief. Thus, this indicates that the subject matter of the ayat is the ‘Aqa’id. From another angle, it has been established that the Messenger  judged using the solitary report. In his time, the Muslims accepted the Hukm Shar’i by the solitary report (Khabar al-Ahad) and he  accepted that. Thus the Hadith of the Messenger  specified these verses in other than Hukm Shar’i i.e. in the Aqa’id. Therefore, the Hadith of the Messenger excluded Hukm Shar’i from the verses on the assumption that some of the verses are general (‘Aamm) in form.

Kuhusu yaliyopokewa kuwa Nabii ﷺ alituma wajumbe mmoja mmoja kwa watawala na wajumbe mmoja mmoja kwa 'Amili zake, na yaliyopokewa kwamba Sahaba walikuwa wakikubali kauli ya mjumbe mmoja katika kuwafahamisha hukumu za Shari'ah, kama vile (amri ya) kuelekea Ka'ba, amri ya kukataza pombe, kutumwa kwa 'Ali na Mtume ﷺ kwa watu ili awasomee sura 'al-Tawba', na kadhalika. Haya hayaashirii kukubaliwa kwa khabar al-ahad katika 'aqīdah, bali yanaashiria kukubaliwa kwa khabar al-ahad katika kufikisha (tabligh) Da'wah, iwe ni katika kufikisha hukumu za Shari'ah au kufikisha Uislamu wenyewe. Haifai kudaiwa kwamba kukubali kufikishwa ujumbe wa Uislamu ni kufikisha 'aqīdah. Kwa kuwa kukubali kufikishwa kwa Uislamu ni kukubali habari na si kukubali 'aqīdah. Ushahidi wa hilo ni kwamba mtu ambaye habari inamfikia lazima atumie akili yake kuhusu kile kilichomfikia. Ikiwa dalili yenye kuthibitisha imeanzishwa kwake juu yake, ni lazima aiamini, na atahesabiwa ikiwa ataikataa. Hivyo, kukataa habari kuhusu Uislamu hakuchukuliwi kuwa kufuru, lakini kukataa Uislamu ambao dalili yenye kuthibitisha imeanzishwa kwake ndiko kunakochukuliwa kuwa kitendo cha kufuru. Kwa hiyo, kufikisha Uislamu hakuchukuliwi kuwa sehemu ya 'aqīdah. Hakuna mzozo kuhusu kukubali habari ya mtu mmoja katika kufikisha. Matukio yote yaliyopokewa yanaonyesha kwamba kueneza ujumbe kulikuwa ni kufikisha Uislamu, Qur’ān au hukumu. Kuhusu kufikisha 'aqīdah, hakuna ushahidi wa kuitoa kutoka khabar al-ahad.

As for what has been reported about the Prophet  that he sent single envoys to the rulers and single messengers to his 'Amils and what has been reported that the Sahabah  used to accept the saying of a single Messenger in informing them of the Sharī’ah rule such as (the order to) face the Ka'ba, the order prohibiting alcohol, the Messenger's  sending of 'Ali  to the people to read to them sura 'al-Tawba' and so on. This does not indicate the acceptance of the khabar al-ahad in ‘aqīdah but the acceptance of khabar al-ahad in conveing (tabligh) the Dawah, whether in conveying the Sharī’ah rules or conveying Islam itself. It should not be claimed that accepting the conveyance of the message of Islam is a conveyance of the ‘aqīdah. Since accepting the conveyance of Islam is an acceptance of a report and not the acceptance of ‘aqīdah. As evidenced by the fact that the one to whom a report is conveyed must use his intellect regarding that which has reached him. If decisive evidence is established for him upon it, he should believe in it and he will be accounted if he disbelieves in it. Thus, the rejection of a report about Islam is not considered kufr, but the rejection of Islam for which the decisive evidence has been established for him is what is considered to be an act of kufr. Therefore, conveying Islam is not considered part of ‘aqīdah. There is no dispute about the acceptance of a report of a single person in conveyance. All the reported incidents indicate that spreading the message constituted either the conveyance of Islam, Qur’ān or the rules. As for the conveyance of ‘aqīdah, there is no evidence for educing it from the khabar al-ahad.

Kwa hiyo, dalili za ‘aqīdah lazima ziwe za hakika, yaani dalili zilizo wazi kabisa. Kwa sababu ‘aqīdah ni ya uhakika na ya kuamua. Haiwi ya uhakika wala ya kuamua isipokuwa ikitokana na dalili zilizo wazi kabisa. Kwa hiyo, dalili hiyo lazima iwe Qur’ani au Hadithi mutawatir, zote mbili zikiwa na maana ya uhakika. Inapaswa kuchukuliwa katika ‘aqīdah na katika hukumu za Sharī’ah. Anayeikataa hushtakiwa kwa kufuru, na vilevile anayekanusha kile inachodhihirisha, iwe ni itikadi au hukumu ya Sharī’ah.

Therefore, the evidence of the ‘aqīdah must be certain, i.e, definite evidence. Because the ‘aqīdah is definitive and decisive. It is not definitive or decisive unless derived from definite evidence. Therefore, the evidence must be Qur’ān or Hadith mutawatir such that both are definite in meaning. It has to be taken in ‘aqīdah and Sharī’ah rules. The one who rejects it is charged with kufr as well as the one who denies what it indicates, whether it is a belief or a Sharī’ah rule.

Lakini ikiwa dalili inatokana na hadithi ya mtu mmoja (Khabar al-Ahad), basi haitakuwa ya hakika (Qat'i). Ikiwa ni sahihi (Sahih), basi itaonyesha uwezekano mkubwa, na itikadi (‘Aqa’id) inayoletwa nayo itakubaliwa kama ya kudhania, lakini si kama ya hakika. Hairuhusiwi kuamini itikadi kama hizo kwa kuwa hazitakuwa za uhakika. Hii ni kwa sababu ‘aqīdah ni jambo la uhakika na usadikifu kamili, ilhali hadithi ya mtu mmoja (Khabar al-Ahad) inaonyesha uwezekano tu. Anayekataa hadithi ya mtu mmoja (Khabar al-Ahad) hahesabiwi kuwa kafiri. Hata hivyo, hairuhusiwi kuikadhibisha, kwa sababu ikiwa ingeruhusiwa kuikadhibisha, basi ingeruhusiwa kuikadhibisha hukumu zote za Sharia zinazotokana na dalili za kudhania (zanni), jambo ambalo Waislamu hawakuwahi kulizungumzia kamwe.

However, if the evidence is based on a solitary report (Khabar al-Ahad), then it would not be definite (Qat’i). If it is sound (Sahih) then it would indicate high probability and the creed (‘Aqa’id) brought by it would be accepted as speculative, but not as definite. It is not permitted to believe in such ‘Aqa’id as it would not be decisive. This is because ‘aqīdah is a matter of decisiveness and certainity, while the solitary report (Khabar al-Ahad) only indicates probability. The one who rejects the solitary report (Khabar al-Ahad) is not considered a Kafir. However it is not allowed to belie it because if it was allowed to belie it then it would be allowed to belie all the Ahkam Sharī’ah inferred from the speculative (zanni) evidences, a matter of which no Muslims ever talked about.

Katika suala hili, Khabar al-Ahad ni kama Qur'ani. Qur'ani ilifikishwa kwa Ummah kwa njia ya Tawatur (usimulizi wa wengi unaofuatana), hivyo Waislamu lazima waamini hilo, na yeyote anayekataa hilo anachukuliwa kuwa Kafiri. Hata hivyo, zile Aya za Qur'ani zilizosimuliwa kupitia Khabar al-Ahad hazichukuliwi kuwa zinatoka katika Qur'ani, wala hatuna wajibu wa kuziamini. Ingawa aya hizi zilisimuliwa kama Qur'ani, zilisimuliwa kwa njia ya habari ya mtu mmoja (Khabar al-Ahad), na hili linaondoa uhalali wake wa kuwa sehemu ya Qur'ani, na kwa hiyo linaondoa wajibu wa kuziamini. Hii ni kama ile inayoitwa aya ...

In this matter, Khabar al-Ahad is like the Qur’ān. The Qur’ān was delivered to the Ummah by Tawatur (recurrent narration), so the Muslims must believe in this and whoever denies this is considered a Kafir. However those Ayahs of the Qur’ān narrated through Khabar al-Ahad are not considered as being from the Qur’ān nor must we believe in them. Though these Ayahs were narrated as Qur’ān, they were narrated through solitary report (Khabar al-Ahad) and this negates their validity of them being from the Qur’ān and therefore negates the obligation of believing in them. This is like the so-called ayah