Allah addressed An-Naas (the people/mankind) with all of the Islamic Sharee’ah; the Aqaa’id (beliefs) and Shar’iyah ‘Amaliyah (practical legislated rulings).

The ‘Ilm of Usool ul-Fiqh does not however examine the Aqaa’id (beliefs) but rather only examines the Ahkaam Ash-Shar’iyah Al- ‘Amaliyah from the angle of the bases or foundations upon which they are built. The ‘Ulamaa of Usool ul-Fiqh have defined Al-Hukm Ash-Shar’iy, explained its Aqsaam (categories/divisions) and explained its Masaadir (sources) which we mentioned in the first part of this book.

Linguistically Al-Hukm means: Al-Man’u (المنع) (to prevent/rein in) and so it is said Hakama Al-Hisaan (horse) i.e. he prevented it from launching off (i.e. he reined it in). This meaning is found in the speech of the poet Jareer:

The meaning of Al-Hukm Ash-Shar’iy in accordance to the Istilaah of the Usooliyeen:

The address (Al-Khitaab) of the legislator refers to the meanings included within the Alfaazh (wordings) and Taraakeeb (constructs/compositions) of the Shar’iyah texts like the Aayaat and the Ahaadeeth. As such a Mujtahid could deduce a Hukm from an Aayah that differs from the Hukm deduced by another Mujtahid. In that case the Hukm Ash-Shar’iy in respect to each of them would be what he had deduced from the text in terms of meaning.

And it is said Ash-Shaari’ (Legislator) whilst it is not said Allah in order to include the address of the Sunnah, the Ijmaa’ As-Sahaabah and the Qiyaas because all of these indicate the address of Allah. It is so that it is not imagined or perceived that what is intended by the address (Al-Khitaab) only refers to the Qur’aan alone due to it representing the Kalaam of Allah in Lafzh (wording) and meaning.

It is also called ‘Khitaab Ash-Shaari’’ (address of the Legislator) to indicate to what the speech in the texts provides in terms of benefit i.e. to indicate the meaning of the speech. That is because more than one meaning can be understood from the same speech and so the meaning that the Mujtahid understands is the Hukm of Allah in respect to him and the Hukm of Allah in respect to the one who makes Taqleed to him.

It is said ‘Af’aal Al-’Ibaad’ (actions of the slaves) in order to exclude the Aqaa’id. That is because the Hukm Ash-Shar’iy examines the practical Shar’iyah rulings and does not look into the Aqaa’id (beliefs) which is examined within the ‘Ilm of Kalaam or the ‘Ilm of Tawheed.

It is said ‘Al-‘Ibaad’ (slaves) and did not say Mukallafeen (those legally charged) like some of the definitions have mentioned in order to include the Ahkaam related to the Sabiy (boy) and the Majnoon (insane) in terms of the Zakaah and Ahkaam of property.

Bil-Iqtidaa’ (request): This means by way of the Talab (request). This is in the case where the Talab (request) is divided into types: Talab Fi’l (request to do) and Talab Tark (request to leave). If the Talab ul-Fi’l (the request to do) was Jaazim (decisive) then it (the Hukm) would be Fard or Waajib. If the Talab ul-Fi’l was not Jaazim then it would be Mandoob or Sunnah or Naafilah. If the Talab ut-Tark (request to leave) was Jaazim then it (the Hukm) would be Haraam or Mahzhoor and if it was not Jaazim (indecisive) then it would be Makrooh.

At-Takhyeer (choice):

Al-Ibaahah (permissibility) and this is the Takhyeer (choice or choosing) between doing or leaving without a substitute. Al-Wad’u:

It is the making of a matter a Sabab (cause/reason), or a Shart (condition) or a Maani’ (preventer) for the Hukm Ash-Shar’iy or what is similar to that in terms of Sihhah (validity), Fasaad (corruption) and Butlaan (invalidation), and like the ‘Azeemah and the ‘Rukhsah (exempting permission). Therefore, the definition of the Hukm Ash-Shar’iy: ‘The address of the legislator related to the actions of the ‘Ibaad (slaves/people) by way of Al-Iqtidaa’, At-Takhyeer’ encompasses the five Ahkaam which are: Al-Waajib, Al-Mandoob, Al-Haraam, Al-Makrooh and Al-Mubaah. And this represents Al-Hukm At-Takleefiy.