61. Mgongano Kati ya Kitendo cha Mjumbe wa Allah ﷺ na Kauli Yake - Utu wa Kiislamu | Quran Course

61. Mgongano Kati ya Kitendo cha Mjumbe wa Allah ﷺ na Kauli Yake - Utu wa Kiislamu | Quran Course

Mojawapo ya hayo ni: kitendo kinatangulia kauli. Yaani, ikiwa Mtume (SAW) alifanya kitendo na hakuna dalili kwamba ni miongoni mwa mambo yake maalum, basi kitendo hicho kinafuta kauli iliyotangulia inayopingana nacho, iwe kauli hiyo ni ya jumla, kama alivyosema: kufunga siku fulani ni wajibu kwetu, kisha akavunja funga siku hiyo; na dalili imekwisha kuthibitishwa ya kumfuata (SAW) kama tulivyothibitisha; au kitendo hicho kilikuwa maalum kwake kwa dalili inayoonyesha hivyo, au maalum kwetu kwa dalili inayoonyesha hivyo. Maana yake ni kwamba kitendo chake ambacho kimethibitishwa kurudiwa, na ambacho ni lazima kukiigwa, ikiwa kimekuja baada ya kauli inayopingana nacho, na ikiwa ni maalum kwake, au maalum kwetu, au cha pamoja kwake na kwetu; basi kinafuta kauli inayohusu yeye, au inayohusu sisi, au inayohusu yeye na sisi pamoja. Kitendo ambacho ni maalum kwake; kufutwa kwa kauli kunaonekana wazi ndani yake. Na kitendo ambacho ni maalum kwetu; hicho kinahusu wajibu wa kukiiga. Na kitendo ambacho ni cha pamoja kwake na kwetu; nacho pia kinahusu wajibu wa kukiiga.

One of them is: the saying is precedent, i.e. if the Prophet (SAW) did an action and there is no daleel that it is of his specialties, then it abrogates the preceded saying that conflicts it, whether the saying is common like if he said: fasting a particular day is obligatory upon us, then he broke the fasting on that day, and the daleel has been furnished to follow him (SAW) as we proved, or it was specially for him by a daleel which denotes that, or specially for us by a daleel which denotes that. It means that his action which is affirmed to be repeated, and which must be imitated, if it is belated from the saying it conflicts with and which is his specialty, our specialty, or common for him and for us; it abrogates the saying that is concerning him, or concerning us, or both him and us. As for action which is his specialty; the abrogation is apparent in it, and as for the action which is our specialty; that is for the obligation of the imitation, and as for the action which is common for him and us; that also is for the obligation of the imitation.

Ya pili kati yao ni: ikiwa kauli ni ya baadaye kuliko kitendo kilichotajwa, basi yale ambayo dalili ilionyesha kwamba lazima tumfuate katika hilo, kwa kuwa hakuna dalili kwamba ni jambo maalum kwake; inapaswa kuangaliwa: ikiwa dalili haionyeshi wajibu wa kurudia kitendo hicho, basi hakuna mgongano kati yake na kauli ya baadaye, kwa sababu kitendo kilitokea mara moja tu na kimekwisha, na kurudiwa kwake hakuombwi, hivyo kauli haipingani nacho kwa kuwa kurudiwa kwake hakuombwi. Na ikiwa dalili ilionyesha wajibu wa kurudia kitendo hicho juu yake ﷺ na umma wake, basi kauli ya baadaye inaweza kuwa ya jumla kwake yeye na umma wake, na inaweza kuwa ni maalum kwake, au maalum kwetu. Kwa hiyo, ikiwa kauli ni ya jumla, basi inafuta kitendo kilichotangulia; kwa mfano, ikiwa yeye ﷺ alifunga siku ya 'Aashuraa', na dalili ikawajibisha kurudia kwake na kutuhusisha nayo, kisha akasema ﷺ: si wajibu kwetu kuifunga, hii ni ikiwa kauli ni ya jumla. Na kama kauli ya baadaye ni maalum kwa Mtume ﷺ, basi kauli ya baadaye inafuta kitendo kilichotangulia kuhusu yeye, si kuhusu sisi; na ikiwa kauli ya baadaye inatuhusu sisi umma, kama alipasema: si wajibu kwenu kuifunga, basi hakuna mgongano katika hilo kuhusu Mtume ﷺ, hivyo kuhusishwa kwake nayo kunaendelea. Na inaonyesha kutokuwa na wajibu kwetu katika kitendo hicho. Na ikiwa kauli hiyo imekuja kabla umma haujatekeleza kitendo, basi ni kifafanuzi, yaani ufafanuzi wa kutokuwa na wajibu, yaani tumeondolewa katika kitendo hicho; na ikiwa kauli imekuja baada ya umma kutekeleza kitendo, basi haiwezekani kuichukulia kuwa kifafanuzi, kwa sababu hilo linalazimu kuchelewesha ufafanuzi kutoka wakati unapohitajika, hivyo inafuta kitendo chake kilichotangulia. Ya tatu kati yao ni: ikiwa haijulikani kama lililochelewa ni kauli au kitendo, yaani haijulikani kama kitendo ndicho kilichotangulia au kauli. Katika hali hii tunaangalia kama inawezekana kuvikusanya vyote viwili; ikiwa vinaweza kukusanywa, basi hakutakuwa na mgongano. Lakini ikiwa haiwezekani kuvikusanya, basi tunachukua kauli katika kile kinachotuhusu, au kile kilicho cha kawaida kwake ﷺ na kwetu sisi, bila kile kinachomhusu yeye peke yake. Kama ni hivyo, kauli lazima itangulizwe na ichukuliwe, na kitendo kiachwe. Hiyo ni kwa sababu kauli ni mahsusi kwa maana yake na imewekwa kwa ajili yake, tofauti na kitendo, ambacho hakijawekwa kwa maana hiyo; na kikidokeza maana, ni kwa msaada wa kauli. Pia, kwa kuwa kauli ina maana pana zaidi, kwani inajumuisha kisichokuwepo na kilichopo, cha kiakili na cha kuonekana, tofauti na kitendo, ambacho ni cha kilichopo na cha kuonekana tu.

The second of them is: if the saying is belated from the mentioned action, that which the daleel denoted that we must follow him in it, because there is no evidence that it is his specialty; it should be looked at, if the daleel does not show the obligation of repeating the action, then there is no conflict between it and the belated saying, because the action occurred once only and it is over, and its repetition is not requested, and it became none, so the saying is not in conflict with it because its repetition is not requested. And if the evidence denoted the obligation of its repetition upon him (SAW) and his nation, then the belated saying could be common for him and his nation, and it could be his specialty, or our specialty. So if the saying is common, then it abrogates the precedent action, for example if he (SAW) fasted the day of Aashuraa', and the daleel obliges its repetition and assigned us with it, then he ((SAW) said: it is not obligatory upon us to fast it, this is if it is common. And as if the belated saying is specially for the Prophet ((SAW), then the belated saying abrogates the precedent action concerning him, not concerning us, and if the belated saying is concerning us the nation, like if he said: it is not obligatory upon you to fast it, then there is no conflict in that concerning the Prophet ((SAW), so his assignment with it continues. And it shows the none assignment for us with that action, and if it came before the Ummah performed the action, then it is a specifier, i.e. a clarifier for the none obligation, i.e. we are exempted from the action, and if the saying came after the Ummah performed the action, then it is not possible to consider it a specifier, because it necessitates the delay of the clarification from the time it is needed, so it abrogates his precedent action. The third of them is: if the belated is unknown whether it is the saying or the action, i.e. it is unknown if the action is the precedent or the saying. In this situation we look, if it is possible to gather them both, there will be no conflict, but if it is impossible to gather them, then we take the saying in that which is concerning us, or common for him ((SAW) and us, without that which is concerning him, if so the saying must be forwarded and taken, and the action will be left, that is because the saying is particular for the denotation and set for it, unlike the action, it is not set for the denotation, and if it denotes; it is but with the aid of the saying, and because the saying has more common denotation because it includes the nonexistent and the existent, the rational and the tangible, unlike the action for it is only for the existent and the tangible.

Hizi ni hali za mgongano kati ya kauli na tendo, na mfano wa hilo ni kile Abu Dawood alichosimulia kupitia njia ya Al-Rubay' binti Mu'awwith Ibn Afraa': kwamba Rasoul Allah (SAW) alipangusa kichwa chake kwa mabaki ya maji yaliyokuwa mkononi mwake", na Sufyan Al-Thawry alisema: Al Rubay' binti Mu'awwith Ibn Afraa' aliniambia: "Kwamba Nabii (SAW) alikuwa akimbusu baadhi ya wake zake, kisha alikuwa akisali bila kutawadha", amekusanywa na Al-Nassa'i. Hadith hii imehukumiwa kuwa dhaifu (dha'ief), lakini ikadhihirika kwamba aliyeisema ni dhaifu; alisema hivyo kwa sababu hadith hii ni mursal. Lakini mursal ni miongoni mwa ushahidi unaozingatiwa. Al-Nssa'i alisema kuhusu hadith hii: "Hakuna katika mada hii kilicho bora kuliko hadith hii, ingawa ni mursal." Al-Daraqutny alisimulia hadith hii kwa usimulizi uliounganishwa, akisema: kutoka kwa Ibraaheem kutoka kwa baba yake kutoka kwa Aa'ishah (RA). Na kutoka kwa Aa'ishah (RA) kwamba alisema: " " Nilimkosa Rasoul Allah (SAW) usiku mmoja kitandani, nikamtafuta, kisha mkono wangu ukagusa nyayo zake alipokuwa akisali, nazo zilikuwa zimesimama", amekusanywa na Muslim. Basi hadith hizi zinaonyesha mgongano wa kitendo chake na Aya ile isemayo: "...au mmegusana na wanawake, msipate maji, basi tayammamu..." (Surat Al-Nisaa', 43). Aya hii inafafanua kwamba kugusa ni miongoni mwa mambo yanayolazimu wudhuu, na maana halisi ni kugusa kwa mkono, ilhali kimajazi ni tendo la ndoa. Haifai kwenda kwenye majazi isipokuwa maana halisi isiwezekane, na maana halisi hapa si isiyowezekana bali ni dhahiri. Hatuendi kwenye majazi bila dalili (qareenah), na hakuna dalili hapa inayoelekeza kwenye maana ya kimajazi, kwa hiyo hili linathibitisha maana yake halisi. Na kisomo: {au mkiwagusa}. Inaunga mkono maana halisi kwa kuwa ni wazi kwamba ni kugusa kwa mkono tu, si kwa jimai. Kwa hiyo, kitendo cha Mtume ﷺ cha kumgusa mwanamke na mwanamke kumgusa, hasa kumgusa Aa'ishah chini ya mguu wa Mtume ﷺ, kimethibitishwa kwa usahihi kwa kunasibishwa na Mtume ﷺ (marfu') na kusimama kwa Sahaba (mawquf). Kunasibishwa kwa Mtume ﷺ (al-rafa') ni uthibitisho wa ziada unaoamua kukubaliwa kwa hadithi hii. Hadithi hii inapingana na maneno ya Aayah, yaani Qur'aan. Njia ya kuyapatanisha ni kwamba Aayah inasema: {au mkiwagusa}, hivyo ni maalum kwa Ummah, ingawa Mtume ﷺ amejumuishwa katika ujumla wake. Kitendo chake kinachopingana na maandiko ni dalili kwamba kitendo hicho kinamhusu yeye peke yake, na maneno ya Aayah yanawahusu Ummah. Kwa hiyo kugusa kwa mkono kulitokea kutoka kwa Mtume ﷺ, naye hakutawadha, kwa sababu hilo ni maalum kwake ﷺ. Basi kitendo chake hakipingani na maneno ya Aayah yanayowahusu Ummah, bali ni maalum kwake, kwa sababu muunganiko wa Aayah na kitendo cha Mtume ﷺ kinachopingana nayo ni dalili kwamba Aayah ni maalum kwa Ummah. Hivyo, baadhi ya matendo ya Mtume ﷺ yanaweza kuonekana kupingana na kauli yake, na sisi tunajaribu kuyapatanisha. Lakini ikiwa upatanisho hauwezekani, tunayatumia juu yake kanuni za hali tatu.

These are the situations of the conflict between the saying and the action, and an examples for that is that which Abu Dawood narrated from the way of Al-Rubay' the daughter of Mu'awwith Ibn Afraa': That Rasoul Allah (SAW) wiped his head with a remainder of water that was in his hand", and Sufyan Al-Thawry said: Al Rubay' the daughter of Mu'awwith Ibn Afraa' told me: " That the Prophet (SAW) used to kiss some of his wives, then he used to pray without performing the ablution" compiled by Al-Nassa'i. This hadeeth has been certified as weak (dha'ief), but it became clear that who said it is weak; said it is because this hadeeth is mursal. But the mursal is of the considered proves, Al-Nssa'i said about this hadeeth: "There is nothing in this subject better than this hadeeth, even though it is mursal" and Al-Daraqutny narrated this hadeeth with a linked narration, he said: from Ibraaheem from his father from Aa'ishah (RA). And from Aa'ishah (RA) that she said: ِ " ِ" I missed Rasoul Allah (SAW) one night of the bed, so I searched for him then my hand touched the bottom of his feet while he was in his prayer and they were erected" compiled by Muslim. So these ahaadeeth that show his Aayah the conflict action have you or been in contact with women, and you find no water, then perform the tayammom…) 43 Surat Al-Nisaa', so this Aayah clarifies that the touching is of the things which necessitate the wadhu', and the real meaning is touching by the hand, where as metaphorically it is the sexual intercourse, and it should not end up to the metaphor (majaaz) unless the real meaning is impossible, and the real meaning here is not impossible but it is certainty, and we don't end up to the metaphor without an indication (qareenah), and there is no indication here to render it to the metaphoric meaning, so this determines the real meaning of it. And the recitation: {or if you touch) supports the remaining of the real meaning because it is clear only the touching by hand not the SI. Accordingly, the action of the Messenger (SAW) in touching the woman and the woman touching him, particularly touching Aa'ishah the bottom of the foot of the prophet is authentically proven with reference to the Messenger (marfu') and pending on the companion (mawquf), and the reference to the Messenger (al-rafa') is an additional authenticity which determines the acceptance of the hadeeth. This hadeeth conflicts saying text of the Aayah, i.e. the Qur'aan. The gathering between them is that the Aayah says: {or if you touch), so it is special for the Ummah, although the Messenger is included in its generality; his action contrary to the text is an indication that the action is concerning him, and the saying text is concerning the Ummah. So the touch by the hand occurred by the Messenger and he did not perform wadhu' that is because it is especially for him (SAW). So his action does not contradict the saying text which is concerning the Ummah, but it is especially for him, because the conjunction of the Aayah and the action of the Messenger that is contrary to it is an indication that the Aayah is especially for the Ummah. And thus some actions of the Prophet (SAW) may appear that they contradict his saying, so we try to reconcile between them, but if the reconciling is impossible; we apply on them the principles of the three situations.