Wasu daga cikin malaman Mujtahidun suna ganin cewa Al'ada (’Urf) hujja ce daga cikin Adillah Ash-Shar'iyyah, kuma suna karɓar yawancin Ahkaam Ash-Shar'iyyah daga gare ta. Suna yin haka ne bisa ga maganar Allah Ta'aala da suke amfani da ita wajen tabbatar da halascinta a matsayin hujja:

Some of the Mujtahideen consider the ‘Urf to be a Daleel from among the Adillah Ash-Shar’iyah and take a lot of the Ahkaam Ash-Shar’iyah from it. They do that based upon the following speech of Allah Ta’Aalaa to prove its legitimacy as an evidence:

Sun kuma ambaci wasu daga cikin Masaa'il (al'amura) da Ahkaam (hukunce-hukunce) waɗanda aka sanya al'ada (ʿUrf) ta zama Daleel Shar'iy (hujja ta shari'a) a kansu.

They also cited a number of Masaa’il (issues) and Ahkaam that the ‘Urf was made a Daleel Shar’iy for.

Rashin ingancin ra'yinsu an taƙaita shi a cikin waɗannan maki:

The invalidity of their opinion is summarised in the following points:

1 – Aayar da suka yi amfani da ita a matsayin hujja ga Hujjiyyah (inganci) na 'Urf ba ta da alaka da shi. Wannan saboda Aayar Makkiyyah ce kuma daga Suratul A'raaf. Al'adu da dabi'un mutanen sun kasance na Jaahiliyyah, kuma sun saba wa Musulunci. Amru Bil-'Urf da aka ambata a cikin Aayar yana nufin umarni da abin da yake Jameel (kyakkyawa da nagari) daga cikin ayyuka, a lokacin da 'Urf ya zama aiki Hasan (mai kyau), kuma Hasan shi ne abin da Shari'a ta ayyana a matsayin Hasan. Hasan ba ya wakiltar abin da ya wanzu a cikin ayyukan Jaahiliyyah kamar binne 'ya'ya mata da rai, Riba, Zina ko shan giya misali. Saboda haka, Allah (SWT) yana neman Manzo ﷺ ya umarce su da aiki mai kyau da Shari'a ta bukata daga gare su, kamar bautar Allah, kyautatawa iyaye, da ciyar da talakawa, da sauransu.

1 – The Aayah that they have used as evidence for the Hujjiyah (validity) of the ‘Urf has no relationship to it. That is because the Aayah is Makkiyah and from Soorah Al-A’araaf. The norms and customs of the people were Jaahil and contrary to Islaam. The Amru Bil-‘Urf mentioned in the Aayah means ordering what is Jameel (beautiful and good) from amongst the actions in the case where the ‘Urf is the Hasan (good) action and the Hasan is that which the Shar’a has designated as being Hasan. The Hasan does not represent that which existed in terms of the actions of Jaahiliyah like burying the daughters alive, Ribaa, Zinaa or drinking alcohol for example. Consequently, Allah (swt) is requesting the Messenger (saw) to command them with the good action that the Shar’a has demanded from them like the worship of Allah, being kind to the parents and feeding the poor etc.

2 – Game da Hadith da suka yi amfani da shi a matsayin hujja da dalili don goyon bayan cewa 'Urf dalili ne na Shari'a, wato:

2 – As for the Hadeeth that they used as proof and evidence to support the ‘Urf being a Daleel Shar’iy which is:

Wannan magana ce (qawl) da aka danganta ga ‘Abdullah Ibn Mas’ood (ra), ba hadisi ba ne. Saboda haka, ba za a iya amfani da ita a matsayin hujja ba, kuma bugu da kari ba ta da alaka da ‘urf, domin rubutun ya ce: ‘Abin da Musulmi suka gani…’ ba abin da suka saba da shi kuma suka mai da shi al’ada a tsakaninsu ba.

This is a Qawl (speech) attributed to ‘Abdullah Ibn Mas’ood (ra) and is not a Hadeeth. Consequently, it cannot be used as a proof and additionally it has no relationship to the ‘Urf because the text states: ‘What the Muslims have seen…’ and not what they have become accustomed to and made habitual amongst themselves.

3 – Amma ayyukan da Manzon Allah (saw) ya amince da su, waɗanda suke daga cikin al'adu da dabi'u, kamar hadin gwiwar Mudaarabah, Al-Istisnaa' (neman a yi wani abu), ko wasu nau'o'in ciniki, to aiki da su ana ɗaukarsa a matsayin aiki bisa ga Daleel Ash-Shar'iy. Hakan ya faru ne saboda yana wakiltar Iqraar (amincewa da yarda) na Manzon Allah ﷺ, alhali kuwa ba ya wakiltar aiki bisa ga 'Urf ko 'Aadah (al'ada). Hakan ya faru ne saboda Sunnah At-Taqreeriyah (amincewa da yarda) Daleel Shar'iy ce.

3 – As for the actions that the Messenger of Allah (saw) approved of which were from the customs and norms like the Mudaarabah partnership, Al-Istisnaa’ (ordering the manufacture of a thing) or some of the types of trade, then acting by them is considered to be acting in accordance to the Daleel Ash-Shar’iy. That is because it represents the Iqraar (approval and consent) of the Messenger (saw) whilst it does not represent acting in accordance to the ‘Urf or ‘Aadah (norm). That is because the Sunnah At-Taqreeriyah (approval and consent) is a Daleel Shar’iy.

4 – Dangane da abin da malaman fiqhu suka dauka a matsayin hukuncin Shari'a bisa ga ‘Urf Al-Qawliy (al'adar magana), to wasu daga cikinsa suna da alaka da Istilaah (al'adar ma'ana ta ilimi), wasu kuma suna da alaka da aunawa ko kimanta abubuwa (Taqdeer):

4 – In regards to what the Fuqahaa considered to represent a Hukm Shar’iy based upon the ‘Urf Al-Qawliy (speech custom) then some of this relates to the Istilaah (terminological convention) and some of it is related to the measuring or evaluating of things (Taqdeer):

Dangane da abin da ya shafi al'adar ƙa'idoji (istilaah), to babu shakka game da la'akari da shi a wajen waɗanda suka kafa wannan al'ada, kuma wannan ba ya shafar yanke hukunci a kan abubuwa ko al'amura, face dai yana shafar ba da sunaye na musamman ga ma'anoni.

A – As for what relates to the Istilaah (terminology) then there is no doubt in respect to its consideration amongst those who made the terminology and this is not related to providing the Hukm (judgment) upon things or matters but rather it relates to providing and designating specific names for meanings.

Saboda haka, idan mutum ya rantse cewa ba zai ba wata Daabbah ruwa ba, ba zai karya rantsuwarsa ba idan ya ba mutum ruwa. Wannan saboda Al-Istilaahul-Urfiy (al'adar ma'anar kalma ta yau da kullum) ta fitar da mutum daga cikin lafazin ‘Ad-Daabbah’. Za mu yi nazari kan wannan batu sosai, in Allah ya yarda, a cikin kashi na biyu na wannan littafi, wanda ke magana da kuma nazarin batun harshen Larabci.

Consequently, if a man was to swear an oath that he would not give water to a Daabbah he would not have broken this oath if he was to provide water to a human being. That is because the Istilaah Al-Urfiy (Customary terminological convention) has excluded the human from the Lafzh (wording) ‘Ad-Daabbah’. We will examine this subject in detail Inshaa Allah in the second part of this book which deals with and examines the subject of the Arabic language.

B – Dangane da Taqdeer (kimantawa da auna), wannan al'amari yana komawa ga ƙwararru, ko yana da alaƙa da Nafaqah (kashe kuɗi), ko Mahr Al-Mithl (sadakin irin), ko Ajr ul-Mithl (ladan irin), ko wasu fiye da waɗannan.

B – As for the Taqdeer (evaluating and measuring) then this matter returns to the people of expertise whether it relates to Nafaqah (spending) or the Mahr Al-Mithl (dowry of like) or Ajr ul-Mithl (wage of like) or other than these.

Ma'anar taqdeer (kimantawa) yana zuwa ne daga Shari'a kawai, ba ya zuwa daga 'Urf (al'ada). Hakan ya faru ne domin nassoshin Shari'a sun zo suna mai da kimantawar wancan ga abin da aka sani a tsakanin mutane (al-Ma'ruf), alhali kuwa waɗannan nassoshi ba su zo ba domin 'Urf ya yi hukunci a kan kowane abu ko kowane al'amari. Saboda haka sai Allah (SWT) ya ce:

The consideration of the Taqdeer (evaluation) comes only from the Shar’a and it does not come from the ‘Urf. That is because Shar’iyah texts have come making the evaluation (Taqdeer) of that belong to the Ma’roof (what is known) amongst the people whilst these texts did not come for the ‘Urf to pass judgment in everything or every matter. So when Allah (swt) said:

Abin da ake nufi da "ma'ruf" a nan shi ne abin da aka sani kuma aka saba da shi dangane da yanayin matar aure; ko ita daga cikin waɗanda ake yi wa hidima ne ko kuma ita ce take yi wa mijinta hidima. Don haka yana da alaƙa da cewa wannan mace, bisa ga yanayinta a cikin gidan aure, ita Sayyidah ce (uwargida) da ake yi wa hidima, ko kuma tana cikin waɗanda suke yi wa mijinsu hidima. Saboda haka, haƙƙoƙin da suke wajibi ga wasu irinta su ma suna wajibi a kanta. Don haka, idan ita Sayyidah ce da ake yi wa hidima, to mijin (idan yana da ikon hakan) zai kawo bawa da zai yi mata hidima. Idan kuma ba haka take ba, kuma tana iya yi wa mijinta hidima, to mijin ba shi da wajibi ya kawo bawa. Kuma lokacin da Allah (SWT) ya ce:

What is meant by Ma’roof here is that matter which is known to be accustomed to in relation to the reality of the wife; is she from amongst those who is served by others or is she the one who serves her husband. So it relates to whether this woman, in accordance to her reality present within the married home, is a Sayyidah (mistress) who is served or from those who serve her husband. So the same rights that are obligatory to others like her are obliged in respect to her. Therefore, if she is a Sayyidah who is served, the husband (if capable) will bring a servant to serve her and if she was not like that and was capable of serving her husband, the husband is not obliged to bring in a servant. And when Allah (swt) said:

Ma'ruf a nan yana nufin cewa wajibi ne a bayar da abinci da tufafinta bisa ga yadda ake yi wa mata irinta. Auna waɗannan al'amura tana hannun mutane masu ƙwarewa waɗanda suka san yawan nafaqa (kashe kuɗi) da ake buƙata ko wajibi ga wata mace ta musamman. Kowace ana auna ta ne bisa ga matsayin rayuwarta a cikin al'umma da kuma iyalin da take zaune a cikinsu.

The Ma’roof here means that the provision of their sustenance and clothing is required to be in accordance to those women who are similar to her. The evaluation of these matters would fall to the people of expertise who are aware of the amount of Nafaqah (spending) that is required or necessary for a particular woman. Each is evaluated in accordance to the level of their living in the society and the family that they live amongst.

Saboda haka, Istilaah (ƙayyadaddun ma'anonin kalmomi) da Taqdeer (tantancewa) suna da muhimmanci don tabbatar da Manaat (hakikanin al'amari) na Hukunci. Suna wajaba ne don a fayyace hakikanin abin, al'amari ko aikin da ake nufin yanke wa hukunci a kansa. Ba su zama tushe ga Daleel na Hukuncin ba.

The Istilaah (terminology) and Taqdeer (evaluation) are therefore necessary in order to realise the Manaat (reality) of the Hukm. They are required to make clear the reality of the thing, matter or action that is intended to pass judgment upon. They do not as such represent a source for the Daleel of the Hukm.

Duk wanda ya ɗauki Istilaah da Taqdeer a matsayin abin da ake amfani da shi wajen bayyanawa da auna ma'anoni da al'amura a lokacin binciken da tantance Manaat na Hukunci, to babu matsala a kan hakan. Haƙiƙa, dukkansu wajibi ne ga kowane Mujtahid dangane da fitar da Ahkaam Ash-Shar'iyah.

So whoever took the Istilaah and the Taqdeer to be used to explain and evaluate the meanings and matters during the process of investigating and realising the Manaat of the Hukm, then there is no issue with that. Indeed, they are both necessary for every Mujtahid in relation to deducing the Ahkaam Ash-Shar’iyah.

5 – Dangane da ‘Urf Al-‘Amaliy (al'ada ta aiki), wato ayyukan da ake maimaitawa, to dole ne su miƙa wuya kuma su yi biyayya ga Shari'a. Wannan saboda abu ne tabbatacce kuma bayyananne cewa wajibi ne ga Musulmi ya sa ayyukansa su kasance bisa umarnin Allah Ta'ala da hani nasa, ko an maimaita su ko ba a maimaita ba.

5 – As for the ‘Urf Al-‘Amaliy (action based custom), which are the repeated actions, then they must submit to and be subservient to the Shar’a. That is because it is decisive and definite that it is obligatory for the Muslim to make his actions proceed in accordance to and be regulated by the commands of Allah Ta’Aalaa and what He has forbidden, whether they have been repeated or not been repeated.