Usul-e-Shashi​ ​Assignment

Thursday,​ ​26​ ​October​ ​2017

Evelyn​ ​Singgatama​ ​(APY3​)
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Question​ ​1

Give​ ​an​ ​example​ ​that​ ​you​ ​have​ ​studied​ ​of​ ​the​ ​following:

a) Khaas

In​ ​the​ ​Quran​ ​Surah​ ​Baqarah​ ​2:228,​ ​Allah​ ​SWT​ ​says​ ​that​ ​divorced​ ​women​ ​should​ ​wait​ ​for
three​ ​(thalatha)​ ​courses.​ ​The​ ​word​ ​“three​ ​or​ ​thalatha”​ ​is​ ​khaas​ ​in​ ​the​ ​Quran,​ ​so​ ​we​ ​must​ ​act
upon​ ​it.​ ​The​ ​problem​ ​arises​ ​whether​ ​three​ ​courses​ ​refer​ ​to​ ​three​ ​menstrual​ ​periods​ ​or​ ​three
purity​ ​periods,​ ​as​ ​the​ ​word​ ​“quroo”​ ​in​ ​Arabic​ ​can​ ​mean​ ​both​ ​menstrual​ ​period​ ​and​ ​purity
period.

Imam​ ​Shafi’i​ ​(ra)​ ​takes​ ​the​ ​meaning​ ​of​ ​“quroo”​ ​to​ ​be​ ​purity​ ​period.​ ​His​ ​reasoning​ ​is​ ​that​ ​the
number​ ​“thalatha”​ ​is​ ​feminine,​ ​thus​ ​according​ ​to​ ​the​ ​Arabic​ ​grammar​ ​rule,​ ​the​ ​counted​ ​object
must​ ​be​ ​masculine.​ ​In​ ​Arabic,​ ​purity​ ​period​ ​(tuhr)​ ​is​ ​masculine,​ ​while​ ​menstrual​ ​period
(haydh)​ ​is​ ​feminine.​ ​Thus,​ ​Imam​ ​Shafi’i​ ​(ra)​ ​takes​ ​the​ ​opinion​ ​that​ ​the​ ​iddat​ ​of​ ​a​ ​divorced
woman​ ​is​ ​three​ ​purity​ ​periods.

Imam​ ​Abu​ ​Hanifa​ ​(ra),​ ​however,​ ​is​ ​in​ ​the​ ​opinion​ ​that​ ​“quroo”​ ​means​ ​menstrual​ ​period.​ ​His
reasoning​ ​is​ ​that​ ​if​ ​the​ ​talaq​ ​takes​ ​place​ ​in​ ​the​ ​purity​ ​period​ ​(issuing​ ​talaq​ ​during​ ​the
menstrual​ ​period​ ​is​ ​bid’at),​ ​only​ ​then​ ​the​ ​khaas​ ​of​ ​“three”​ ​can​ ​be​ ​acted​ ​upon​ ​without​ ​any
change.​ ​If​ ​we​ ​were​ ​to​ ​follow​ ​the​ ​stand​ ​of​ ​Imam​ ​Shafi’i​ ​(ra),​ ​then​ ​there​ ​would​ ​be​ ​two
possibilities:​ ​the​ ​iddat​ ​would​ ​be​ ​2-and-some-fraction​ ​tuhr​ ​periods​ ​(if​ ​the​ ​tuhr​ ​period​ ​in​ ​which
talaq​ ​is​ ​issued​ ​is​ ​included)​ ​or​ ​3.5​ ​tuhr​ ​periods​ ​(if​ ​the​ ​tuhr​ ​period​ ​in​ ​which​ ​talaq​ ​is​ ​issued​ ​is
not​ ​included).​ ​In​ ​both​ ​cases,​ ​we​ ​would​ ​not​ ​be​ ​able​ ​to​ ​act​ ​upon​ ​the​ ​khaas​ ​of​ ​exactly​ ​“three”.
Thus,​ ​only​ ​by​ ​taking​ ​“quroo”​ ​to​ ​mean​ ​menstrual​ ​period​ ​can​ ​we​ ​act​ ​upon​ ​the​ ​khaas​ ​of​ ​three.

b) Aam​ ​makhsoos​ ​anh​ ​ba’dh

In​ ​Surah​ ​Baqara​ ​QS​ ​2:275,​ ​Allah​ ​SWT​ ​says​ ​that​ ​bay’​ ​is​ ​permissible​ ​whilst​ ​riba​ ​is
impermissible.​ ​However,​ ​one​ ​can​ ​be​ ​confused​ ​because​ ​both​ ​the​ ​words​ ​bay’​ ​and​ ​riba
basically​ ​mean​ ​to​ ​increase.​ ​Thus,​ ​we​ ​are​ ​aware​ ​that​ ​the​ ​kind​ ​of​ ​increase​ ​that​ ​is
impermissible​ ​is​ ​the​ ​one​ ​that​ ​is​ ​explained​ ​by​ ​the​ ​Prophet​ ​SAW​ ​in​ ​the​ ​Hadith​ ​regarding​ ​riba.
Thus,​ ​bay’​ ​(trade)​ ​is​ ​generally​ ​permissible​ ​(aam)​ ​except​ ​for​ ​some​ ​trades​ ​which​ ​do​ ​not
comply​ ​with​ ​the​ ​instruction​ ​of​ ​the​ ​Prophet​ ​SAW,​ ​i.e.​ ​trading​ ​an​ ​item​ ​with​ ​the​ ​same​ ​item​ ​but​ ​of
different​ ​amount,​ ​or​ ​trading​ ​gold​ ​and​ ​silver​ ​with​ ​their​ ​kind​ ​of​ ​different​ ​amount​ ​or​ ​not​ ​on​ ​the
spot​ ​(makhsoos​ ​anh​ ​ba’dh).

c) Mutlaq
In​ ​Surah​ ​Noor​ ​24:2,​ ​Allah​ ​SWT​ ​says​ ​in​ ​the​ ​ayah​ ​of​ ​hadd​ ​punishment​ ​that​ ​a​ ​fornicating​ ​man
and​ ​a​ ​fornicating​ ​woman​ ​should​ ​be​ ​given​ ​100​ ​lashes.​ ​The​ ​punishment​ ​of​ ​100​ ​lashes​ ​is
mutlaq​ ​(general,​ ​unrestricted),​ ​hence​ ​we​ ​will​ ​not​ ​add​ ​exile​ ​as​ ​an​ ​additional​ ​punishment​ ​for
fornication.​ ​There​ ​is​ ​a​ ​khabar-e-wahid​ ​in​ ​which​ ​the​ ​Prophet​ ​SAW​ ​said,​ ​“If​ ​an​ ​unmarried​ ​man
fornicates​ ​with​ ​an​ ​unmarried​ ​woman​ ​give​ ​them​ ​100​ ​lashes​ ​and​ ​exile​ ​for​ ​one​ ​year.”​ ​The
Hanafi​ ​scholars​ ​have​ ​reconciled​ ​the​ ​Quran​ ​and​ ​the​ ​khabar-e-wahid​ ​by​ ​stating​ ​that​ ​the​ ​Shar’e
punishment​ ​for​ ​fornication​ ​is​ ​flogging,​ ​whilst​ ​the​ ​qadhi​ ​may​ ​give​ ​an​ ​additional​ ​punishment​ ​of
exile​ ​on​ ​a​ ​case-by-case​ ​basis.

d) Muqayyad

Surah​ ​Mujadila​ ​QS​ ​58:3-4​ ​talks​ ​about​ ​the​ ​kaffara​ ​of​ ​a​ ​man​ ​who​ ​pronounces​ ​zihar​ ​to​ ​his​ ​wife.
The​ ​Quran​ ​states​ ​that​ ​the​ ​kaffara​ ​is​ ​freeing​ ​a​ ​slave​ ​before​ ​the​ ​couple​ ​can​ ​have​ ​relations
again.​ ​If​ ​one​ ​cannot​ ​fulfill​ ​this​ ​kaffara,​ ​then​ ​he​ ​must​ ​fast​ ​for​ ​60​ ​consecutive​ ​days​ ​before​ ​they
can​ ​have​ ​relations​ ​again.​ ​If​ ​one​ ​is​ ​unable​ ​to​ ​fast,​ ​then​ ​he​ ​should​ ​feed​ ​sixty​ ​poor​ ​people.

The​ ​first​ ​two​ ​kaffaras​ ​are​ ​muqayyad​ ​(restricted),​ ​in​ ​the​ ​sense​ ​that​ ​the​ ​man​ ​who​ ​does​ ​zihar
must​ ​pay​ ​the​ ​kaffara​ ​first​ ​before​ ​he​ ​can​ ​have​ ​relations​ ​with​ ​his​ ​wife.​ ​However,​ ​the​ ​third
kaffara​ ​is​ ​mutlaq​ ​(general),​ ​thus​ ​Imam​ ​Abu​ ​Hanifa​ ​(ra)​ ​is​ ​in​ ​the​ ​opinion​ ​that​ ​the​ ​muzahir​ ​is
allowed​ ​to​ ​have​ ​relations​ ​with​ ​his​ ​wife​ ​during​ ​the​ ​process​ ​of​ ​feeding,​ ​and​ ​he​ ​does​ ​not​ ​have
to​ ​restart​ ​the​ ​feeding​ ​of​ ​sixty​ ​people​ ​if​ ​he​ ​has​ ​intercourse​ ​with​ ​her​ ​during​ ​the​ ​process​ ​of
feeding.

e) Muawwal

The​ ​statement​ ​“You​ ​are​ ​upon​ ​me​ ​like​ ​my​ ​mother”​ ​which​ ​is​ ​said​ ​by​ ​a​ ​man​ ​to​ ​his​ ​wife​ ​is
mushtarak​ ​(it​ ​has​ ​more​ ​than​ ​one​ ​meanings).​ ​The​ ​meaning​ ​can​ ​be​ ​either​ ​to​ ​give​ ​respect​ ​to
his​ ​wife​ ​that​ ​she​ ​is​ ​equally​ ​respectable​ ​as​ ​his​ ​mother,​ ​or​ ​to​ ​make​ ​her​ ​haram​ ​upon​ ​him​ ​the
way​ ​her​ ​mother​ ​is​ ​haram​ ​upon​ ​him​ ​to​ ​marry.​ ​The​ ​man​ ​will​ ​be​ ​considered​ ​to​ ​have​ ​done​ ​zihar
according​ ​to​ ​his​ ​intention.​ ​If​ ​he​ ​does​ ​intend​ ​to​ ​make​ ​his​ ​wife​ ​haram​ ​upon​ ​him,​ ​then​ ​in​ ​this
case​ ​the​ ​muawwal​ ​will​ ​be​ ​hurmat.​ ​On​ ​the​ ​other​ ​hand,​ ​if​ ​his​ ​intention​ ​is​ ​to​ ​give​ ​respect​ ​to​ ​his
wife,​ ​then​ ​the​ ​muawwal​ ​will​ ​be​ ​taken​ ​as​ ​so.
Question​ ​2

What​ ​is​ ​the​ ​difference​ ​between​ ​qati​ ​daleel​ ​and​ ​zanni​ ​daleel?​ ​Give​ ​an​ ​example​ ​of​ ​how​ ​each
has​ ​been​ ​used​ ​in​ ​usool-e-fiqh.

Qati​ ​daleel​ ​is​ ​a​ ​daleel​ ​(evidence)​ ​whose​ ​source​ ​is​ ​very​ ​authentic.​ ​Included​ ​in​ ​qati​ ​daleel​ ​are
the​ ​Quran,​ ​khabar-e-mutawatir​ ​and​ ​khabar-e-mashhoor.​ ​There​ ​are​ ​so​ ​many​ ​transmitters​ ​of
these,​ ​such​ ​that​ ​it​ ​is​ ​impossible​ ​to​ ​say​ ​that​ ​all​ ​of​ ​them​ ​are​ ​lying.

Zanni​ ​daleel​ ​is​ ​a​ ​daleel​ ​(evidence)​ ​whose​ ​source​ ​is​ ​still​ ​authentic,​ ​but​ ​slightly​ ​less​ ​than​ ​qati
daleel.​ ​An​ ​example​ ​of​ ​qati​ ​daleel​ ​is​ ​khabar-e-wahid​ ​(a​ ​Hadith​ ​that​ ​is​ ​narrated​ ​by​ ​a​ ​single
Sahabi).

The​ ​rule​ ​in​ ​usool-e-fiqh​ ​is​ ​that​ ​a​ ​qati​ ​daleel​ ​can​ ​be​ ​used​ ​to​ ​explain​ ​a​ ​qati​ ​daleel,​ ​whereas​ ​a
zanni​ ​daleel​ ​can​ ​be​ ​used​ ​to​ ​explain​ ​a​ ​zanni​ ​daleel.​ ​A​ ​zanni​ ​daleel​ ​cannot​ ​be​ ​used​ ​to​ ​explain
a​ ​qati​ ​daleel.

For​ ​example,​ ​as​ ​discussed​ ​earlier​ ​in​ ​Question​ ​1​ ​regarding​ ​aam​ ​makhsoos​ ​anh​ ​ba’dh,​ ​in
Surah​ ​Baqara​ ​QS​ ​2:275,​ ​Allah​ ​SWT​ ​says​ ​that​ ​bay’​ ​is​ ​permissible​ ​whilst​ ​riba​ ​is​ ​impermissible.
However,​ ​one​ ​can​ ​be​ ​confused​ ​because​ ​both​ ​the​ ​words​ ​bay’​ ​and​ ​riba​ ​basically​ ​mean​ ​to
increase.​ ​In​ ​this​ ​case,​ ​the​ ​Quranic​ ​ayah​ ​has​ ​become​ ​zanni​ ​because​ ​we​ ​are​ ​unsure​ ​of​ ​what
kind​ ​of​ ​bay’​ ​is​ ​impermissible​ ​and​ ​what​ ​is​ ​not.​ ​Thus,​ ​we​ ​are​ ​able​ ​to​ ​explain​ ​this​ ​by​ ​using​ ​the
zanni​ ​daleel​ ​of​ ​a​ ​khabar-e-wahid​ ​Hadith​ ​narrated​ ​by​ ​Ubadah​ ​bin​ ​Saamit​ ​RA,​ ​that​ ​the
Prophet​ ​SAW​ ​said:​ ​“Sell​ ​gold​ ​in​ ​exchange​ ​of​ ​equivalent​ ​gold,​ ​sell​ ​silver​ ​in​ ​exchange​ ​of
equivalent​ ​silver,​ ​sell​ ​dates​ ​in​ ​exchange​ ​of​ ​equivalent​ ​dates,​ ​sell​ ​wheat​ ​in​ ​exchange​ ​of
equivalent​ ​wheat,​ ​sell​ ​salt​ ​in​ ​exchange​ ​of​ ​equivalent​ ​salt,​ ​sell​ ​barley​ ​in​ ​exchange​ ​of
equivalent​ ​barley,​ ​but​ ​if​ ​a​ ​person​ ​transacts​ ​in​ ​excess,​ ​it​ ​will​ ​be​ ​usury​ ​(riba).​ ​However,​ ​sell
gold​ ​for​ ​silver​ ​anyway​ ​you​ ​please​ ​on​ ​the​ ​condition​ ​it​ ​is​ ​hand-to-hand​ ​(spot)​ ​and​ ​sell​ ​barley
for​ ​date​ ​anyway​ ​you​ ​please​ ​on​ ​the​ ​condition​ ​it​ ​is​ ​hand-to-hand​ ​(spot).”​ ​Thus,​ ​bay’​ ​(trade)​ ​is
generally​ ​permissible​ ​except​ ​for​ ​some​ ​trades​ ​which​ ​do​ ​not​ ​comply​ ​with​ ​the​ ​instruction​ ​of​ ​the
Prophet​ ​SAW.