56. Masharti ya Kukubali Taarifa ya Mtu Binafsi - Utu wa Kiislamu | Quran Course

56. Masharti ya Kukubali Taarifa ya Mtu Binafsi - Utu wa Kiislamu | Quran Course

Kwa upande wa sharti za elimu ya dirayah za kukubali khabar Al-Aahaad, ni kwamba habari hiyo isipingane na kilicho imara zaidi (sahihi zaidi) kuliko yenyewe, kama aya, au hadithi mutawaatir, au hadithi mashhuur. Mfano wa hilo ni kile kilichopokewa kutoka kwa Faatwimah binti Qays kwamba alisema: "Mume wangu alinitaliki talaka tatu, kisha Mjumbe wa Allah ﷺ hakunipa amri yoyote ya makazi wala matumizi," kama ilivyopokewa na Muslim. Hadithi hii inapingana na kauli ya Allah: {Wakaeni (wanawake walioachwa katika idda) mahali mnapokaa, kwa kadiri ya uwezo wenu} (Suratu Al-Twalaaq, aya ya 6). Kwa hiyo hadithi hii lazima ikataliwe, na haijuzu kuitendea kazi. Iwapo habari ya mtu mmoja inapingana na qiyaas, hadithi itatangulizwa na qiyaas itaachwa, iwe ile illah (sababu) ya qiyaas imetolewa, au imechukuliwa kutoka kwenye maana ya matini, au imepimwa kwa illah nyingine ya kishariah. Hivyo hadithi hutangulizwa juu ya qiyaas katika hali zote hizi. Iwapo illah kamili ya qiyaas imetajwa waziwazi katika matini yenye hoja madhubuti, kama aya au hadithi mutawaatir, basi amri itafuata illah hiyo, kwa kuwa kubainisha illah katika matini ni sawa na kubainisha hukumu yenyewe. Hapo suala litakuwa ni aina ya mgongano kati ya khabar Al-Aahaad na kilicho imara zaidi kuliko yenyewe, kama aya au hadithi mutawaatir, isipingane na qiyaas. Kwa muhtasari, iwapo habari ya mtu mmoja inapingana na aya ya Qur-aan, au hadithi mutawaatir, au hadithi mashhuur, au illah iliyotajwa waziwazi na Qur-aan, mutawaatir au mashhuur; basi hadithi hiyo haitakubaliwa kwa mujibu wa dirayah (elimu ya maana). Na ikiwa haipingani na yoyote kati ya hizo, itakubaliwa. Na ikiwa hadithi inapingana na qiyaas, hadithi itakubaliwa na qiyaas itakataliwa.

As for the knowledge (diraayah) conditions for accepting khabar Al Aahaad they are, that it does not contradict what is stronger (more authentic) then it, like an ayah or a mutawaatir or a mashhour Hadeeth, like what was narrated from Fatimah Bint Qays that she said: " My husband had divorced me by three then the Messenger of Allah (SAW) did not make (command) for me neither dwelling or alimony" narrated by Muslim. This Hadeeth contradicts the saying of Allah ... :ala'Ta {Let them (the divorced women) live (during the 'iddah,) where you live, from your means…) 6 Surat Al-Talaaq, Therefore it must be rejected and it is not permissible to act according to it. If the individuals report contradicts the qyas; the Hadeeth will be preferred and the qyas will be left if the illah (reasoning) of the qyas is derived, or taken from the denotation of the text, or measured on another shari'ahi illah. So the Hadeeth is preferred over the qyas in all these situations. If the comprehensive illah of the qyas came explicitly in a decisive text, like an ayah or mutawaatir Hadeeth; the action then must be according to the illah, because dictating the illah in the text is like dictating its verdict, and then the issue will be as a kind of contradiction between khabar Al-Aahaad and what is stronger then it, like an ayah or a mutawaatir Hadeeth, not contradicting with the qyas. In conclusion, if the individuals report contradicts an ayah of the Qur'aan or a mutawaatir or a mashhour Hadeeth or an illah explicitly dictated by the Qur'aan, Mutawaatir or Mashhour; the Hadeeth will be not accepted as per diraayah (after knowledge), and if it does not contradict any of those; it will be accepted. And if the Hadeeth contradicts the qyas; the Hadeeth will be accepted and the qyas will be rejected.