Maganar Shari'a (Al-Khitaab) ta Mai Shari'a tana nufin ma'anonin da ke cikin kalmomi (Alfaazh) da tsare-tsaren jumloli (Taraakeeb) na nassoshin Shari'a kamar Ayoyi da Hadisai. Saboda haka wani Mujtahid zai iya fitar da wani hukunci daga wata Aya wanda ya bambanta da hukuncin da wani Mujtahid ya fitar. A wannan yanayin, Hukmu Ash-Shar'iy dangane da kowannensu zai zama abin da ya fitar daga nassin ta fuskar ma'ana.
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.
Ana kuma cewa "Ash-Shaari'" (Mai shimfida shari'a), amma ba a cewa "Allah" ba, don a hada da hukuncin Sunnah, Ijma'in Sahabbai da Qiyas, domin dukkansu suna nuna hukuncin Allah. Wannan kuwa don kar a yi zato ko a fahimta cewa abin da ake nufi da hukunci (Al-Khitaab) shi ne Alkur'ani kadai, saboda shi ne Maganar Allah a lafazi da ma'ana.
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.
Ana kuma kiran sa da ‘Khitaab Ash-Shaari’’ (kiran Mai Shari'a), don nuna abin da maganar da ke cikin nassoshi ke bayarwa na amfani, watau don nuna ma'anar maganar. Hakan ne saboda ana iya fahimtar fiye da ma'ana ɗaya daga magana guda ɗaya, don haka ma'anar da Mujtahid ya fahimta ita ce Hukuncin Allah game da shi, da kuma Hukuncin Allah game da wanda ya yi Taqleed gare shi.
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.
Ana cewa ‘Af'aal Al-'Ibaad’ (ayyukan bayi) don a fitar da Al-'Aqaa'id. Wannan saboda Al-Hukm Ash-Shar'iy yana duba hukunce-hukuncen shari'a na aiki, ba ya duba Al-'Aqaa'id (akidu), waɗanda ake dubawa a cikin ilimin Kalaam ko ilimin Tauhidi.
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.
Ana cewa "Al-'Ibaad" (bayi) ba "Mukallafeen" (waɗanda aka ɗora wa taklifi) ba, kamar yadda wasu ta'arifofi suka ambata, domin a haɗa da hukunce-hukuncen da suka shafi yaron da bai balaga ba (Sabiy) da mahaukaci (Majnoon) dangane da Zakka da hukunce-hukuncen dukiya.
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’ (buƙata): Wannan yana nufin ta hanyar Talab (buƙata). Wannan yana faruwa ne idan Talab (buƙata) ta kasu zuwa nau'o'i: Talab Fi'l (buƙatar aikatawa) da Talab Tark (buƙatar barin aiki). Idan Talab ul-Fi'l (buƙatar aikatawa) ta kasance Jaazim (mai tabbatarwa), to hukuncin zai zama Fard ko Waajib. Idan Talab ul-Fi'l ba ta kasance Jaazim ba, to hukuncin zai zama Mandoob ko Sunnah ko Naafilah. Idan kuma Talab ut-Tark (buƙatar barin aiki) ta kasance Jaazim, to hukuncin zai zama Haraam ko Mahzhoor, idan kuma ba ta kasance Jaazim (mara tabbatarwa) ba, to hukuncin zai zama Makrooh.
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 (zaɓi):
At-Takhyeer (choice):
Al-Ibaahah (ibada, halal) da kuma wannan shi ne Takhyeer (zaɓi ko zaɓar aikatawa ko barin yi ba tare da wani madadi ba). Al-Wad'u:
Al-Ibaahah (permissibility) and this is the Takhyeer (choice or choosing) between doing or leaving without a substitute. Al-Wad’u:
Shi'anta sanya wani abu ya zama Sabab (dalili ko dalilin wani hukunci), ko Shart (sharadi), ko Maani' (mai hana) ga Hukm Ash-Shar'iy, ko abin da yake kama da haka ta fuskar Sihhah (ingancin aiki), Fasaad (lalacewa) da Butlaan (rashin ingancin aiki), da kuma kamar 'Azeemah da Rukhsah (izinin sassauci). Saboda haka, ma'anar Hukm Ash-Shar'iy: "Umarnin Mai shari'a da ya shafi ayyukan bayi ta hanyar Al-Iqtidaa', da At-Takhyeer", ta ƙunshi hukunce-hukunce biyar, wato: Al-Waajib, Al-Mandoob, Al-Haraam, Al-Makrooh da Al-Mubaah. Kuma wannan shi ne Al-Hukm At-Takleefiy.
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.
Sauran ma'anar don haka shi ne: 'Umarnin Mai Shari'a da ya shafi ayyukan bayi (mutane) ta hanyar Al-Wad'u', kuma wannan ya hada da abin da yake Sabab, da Shart, da Maani', da Sihhah, da Butlaan da Fasaad, ko Rukhsah da 'Azeemah. Wannan shi ne Al-Hukm Al-Wad'iy.
The remainder of the definition is therefore: ‘The address of the legislator related to the actions of the ‘Ibaad (slaves/people) by Al-Wad’u’ and this encompasses that which is a Sabab, a Shart, a Maani’, Sihhah, Butlaan and Fasaad, or a Rukhsah and ‘Azeemah. This represents Al-Hukm Al-Wad’iy.