9.3 Enzi ya Tabi‟een - Kuelewa Usul Al-Fiqh | Quran Course

9.3 Enzi ya Tabi‟een - Kuelewa Usul Al-Fiqh | Quran Course

Miongoni mwa Tabi'een huko Madina walikuwa Sa'eed bin Al-Musayyab, Zuhri, Yahya, na Rabi'ah Ar-Ra'iy, 'Urwa, Abu Bakr bin 'Ubaid bin Al-Harith, Al-Qasim bin Muhammad bin Abu Bakr, 'Ubaidullah, Sulayman bin Yasar, na Kharija bin Zayd bin Thabit. Walichukua Fiqh yao kutoka kwa Abdullah bin Umar (ra). Sa'eed bin Al-Musayyab alijulikana kama Al-Jareei (Mwenye Kusema Waziwazi) au mtu mwenye ujasiri wa kufanya Ijtihad, ilhali Rabi'ah aliitwa Ar-Ra'iy kwa sababu ya desturi yake ya mara kwa mara ya kufanya Ijtihad.

Among the Tabi‟een in Madinah were Sa‟eed ibnu Musayeb, Zuhri, Yahya, and Rabiah-ar-Ra‟ie, „Urwa, Abu Bakr bin „Ubaid bin Harith, Qasim bin Muhammad bin Abu Bakr, „Ubaidullah, Sulayman bin Yassar, Khaija bin Zayd bin Thabit. They took their Fiqh from Abdullah bin Umar (ra). Sa‟eed ibnu Musayeb was known as Al-Jareei (The Outspoken) or the on who has guts to make Ijtihad, while Rabiah was called Ar-Ra‟ie because of his common practice of making Ijtihad.

Watu wa Madinah walikuwa wameishi pamoja na Nabii ﷺ, na walichukua matendo na maneno yake ﷺ kwa namna ya kivitendo zaidi. Hivyo, Ahlul-Hadith (Watu wa Hadith) walijitokeza Madinah.

The populace in Madinah had lived with the Prophet (saw) and took his (saw) actions and sayings in a more practical manner. Thus, Ahlel Hadith (People of the Book) emerged in Madinah.

Pia kuna dhana potofu kwamba Ahlul-Hadith (Watu wa Hadith) walikuwa wakifuata Hadith tu bila kufanya Ijtihad hata kidogo. Dai hili si la kweli. Kwa mfano, Imamu Malik bin Anas, aliyeibuka kutoka Shule ya Madina, alikuwa akifanya Ijtihad kwa kuzingatia Maslahah Mursalah kiasi cha kuzidi hata Abu Hanifah, aliyeibuka kutoka Shule ya Kufa.

There is also a misconception that Ahlel-Hadith (The People of Hadith) used to only adhere to the Hadith without performing Ijtihad whatsoever. This claim is false. For example, Imam Malik bin Anas, who emerged from the School of Madinah, used to do Ijtihad according to Maslahah Mursalah even more than Abu Hanifah, who emerged from the School of Kufah.

Miongoni mwa Tabi'een huko Kufah walikuwepo Ash-Sha'bee, Hasan al-Basri, na Ibraheem an-Nakha'ee, Hammaad, Alqamah bin Qais, Masjood bin Ajdah. Tabi'een hawa walichukua Fiqh yao kutoka kwa Ali bin Abi Talib (ra) na Abdullah bin Mas'ood (ra). Baadhi ya Tabi'een, kama Ash-Sha'bee, walichukuliwa kuwa Muhaditheen (Wanachuoni wa Hadithi).

Among the Tabi‟een in Kufah were Ash-Sha‟bee, Hasan al-Basri, and Ibraheem an-Nakha‟ee, Hammaad, Alqamah bin Qais, Masjood bin Ajdah. These Tabi‟een took their Fiqh from Ali bin Abi Talib (ra) and Abdullah bin Mas‟ood (ra). Some of the Tabi‟een such as Ash-Sha‟bee was considered Muhaditheen (Scholars of Hadith).

Wakazi wa Kufah (Iraq) walikuwa wakikabiliwa na matatizo mengi kama vile kuzuka kwa Hadith za kutungwa, misukosuko ya kisiasa, na mengineyo, na wanazuoni walikuwa waangalifu sana katika kukusanya Hadith kutokana na uwezekano wa kutungwa kwake. Kwa sababu ya matatizo haya, mara nyingi walitumia akili ya kufikiri (Ra‟ee). Ra‟ee hapa inamaanisha maoni yanayotokana na tofauti za kuelewa maandiko. Hivyo, wakajulikana kama Ahlel Ra‟ee (Watu wa Ra‟ee).

The populace in Kufah (Iraq) was experiencing many problems such as the fabrication of Hadith, political turmoil, etc., and the scholars were very careful in collecting Hadith due to the possibility of fabrication. Due to these problems, they often used reasoning. Reasoning (Ra‟ee) here implies opinion derived from different understandings of the text. Thus, they came to be known as Ahlel Ra‟ee (People of the Reasoning).

Neno Ra‟ee kwa lugha maana yake ni: maoni. Kwa hiyo baadhi ya watu wanadhani kwamba neno Ahlel-Ra‟ee (Watu wa Ra‟ee) lina maana ya watu wanaotoa maoni yao. Hii ni dhana potofu, kwa yeyote anayeamini kwamba maoni yao yalitokana na matamanio yao. Maoni yaliyotolewa na Ahlel-Ra‟ee yalitokana na Ijtihadi yao, ambayo ilijengwa juu ya dalili za kisheria, yaani Qur'ani na Sunnah.

The word Ra‟ee linguistically means: opinion. Therefore some people think that the term Ahlel-Ra‟ee (The People of Ra‟ee) means the people who present their opinion. This is a misconception, to anyone who believes that their opinion was based on their desires. The opinion presented by Ahlel-Ra‟ee was through their Ijtihad, which was based on the legislative evidences, i.e. Qur‟an and Sunnah.

Mtume ﷺ alisema:

The Prophet (saw) said:

"Allah haondoi elimu baada ya kukupa, bali elimu itaondolewa kwa kufa kwa maulamaa. Kisha watu fulani, ambao ni wajinga, wataanza kutoa maoni yao ya kibinafsi kwa kufuata matamanio yao, nao watapotoka na kuwapotosha Ummah." (Bukhari na Ahmad)

“Allah does not remove the „Ilm after it was given to you, rather the „Ilm would be removed with the death of the „Ulema. Then some people, who are ignorant, will start giving their Ra‟ee based on their desires and they are misled and will lead the Ummah astray.” (Bukhari & Ahmad)

Ameripokea kutoka kwa Awf b. Malik al-Ashja'i kwamba Mtume wa Allah ﷺ alisema:

Awf b. Malik al-Ashja'i narrated that the Messenger of Allah (saw) said:

"Umma yangu itagawanyika katika makundi takriban sabini. Kundi kubwa zaidi kati yao litakuwa lile la watu wanaofananisha dini na maoni yao wenyewe, wakikataza kile ambacho Allah ameruhusu na kuruhusu kile ambacho Allah ameharamisha."39

“My Ummah will become divided into some seventy sects, the greatest will be the test of the people who make analogy to the deen with their own opinions, with it forbidding what Allah has permitted and permitting what Allah has forbidden.”39

Mtume ﷺ alisema: "Yeyote atakayezungumza kuhusu Qur'ani bila elimu, basi na ajiandalie kiti chake motoni." (Tirmidhi, Ahmad, An-Nasai na Ibn Jarir)

The Prophet (saw) said: “Whoever speaks about the Qur'an without knowledge, then let him prepare for himself his seat in the fire.” (Tirmizi, Ahmad, An-Nisai & Ibn Jarir)

Hadithi hizi wazi zinamrejelea mtu anayetoa maoni au kutoa Fatwa kwa kutegemea akili yake (`Aql) pekee, bila ushahidi wowote kutoka katika Shari'ah. Ahlu r-Ra'y, kwa upande mwingine, walikuwa ni wale waliojitahidi kwa uwezo wao wote kuchunguza matini za Kiislamu, kisha wakatoa maoni. Mchakato huu huitwa Ijtihadi, kama ilivyojadiliwa awali.

These Ahadith are clearly referring to the person who adopts opinions or gives Fatwa based on his „Aql without any evidence from the Shari‟ah, Ahlel-Ra‟ee on the other hand, were those who exerted their utmost effort in scanning the Islamic texts, and then issued an opinion. This process is called Ijtihad as discussed earlier.

Baadhi ya watu husema kwamba Ahlul-Ra'ee hawakutumia Hadith katika kutoa maoni yao. Madai haya si sahihi. Watu kama Ash-Sha'bee walitambuliwa kuwa Muhaddithoon huku wakiwa kutoka Kufah na miongoni mwa Ahlul-Ra'ee.

Some people say that Ahlel-Ra‟ee did not utilise Hadith in issuing their opinions. This claim is false. People like Ash-Sha‟bee were recognised Muhaditheen while being from Kufah and from Ahlel-Ra‟ee.

Tofauti kuu kati yao ilikuwa kwamba Watu wa Ra'y walitumia Qiyas na Istihsan kwa wingi zaidi, na walichimba ndani zaidi ya maandiko ili kutoa hukumu nyingi zaidi kuliko Watu wa Hadith. Madhehebu hayo mawili makuu yaliathiri madhehebu mengine mengi ya kifikra.

The main difference between them was that the People of Ra‟ee practiced more Qiyas and Istihsan and they went deeper into the text to extract more rulings than the People of Hadith. These two main schools influenced many other schools of thought.