Hukm (yanke hukunci) kan ayyuka da abubuwa dangane da Tahseen ko Taqbeeh (tantance kyawunsu ko munanansu) na iya faruwa daga bangarori uku:

The Hukm (passing judgment) upon the actions and things in terms of Tahseen or Taqbeeh (determining their prettiness or ugliness) can occur from three directions:

1 – Daga fuskar hakikanin abubuwa da ayyuka da abin da suke (a cikin kansu) a zahiri?

1 – From the direction of the reality of things and actions and what they (intrinsically) are?

2 – Daga ɓangaren dacewarsa ko dacewarta ga ɗabi'ar ɗan Adam ta asali, ko kuma nisantarta daga gare ta.

2 – From the direction of its appropriateness or suitability to the natural disposition of the human or its aversion to it.

3 – Daga fuskar sakamakon Thawaab da ‘Iqaab (lada da azaba) da aka sanya a kansu, ko kuma Mad’h (yabo) ko Dhamm (kushe da zargi). Amma game da yanke hukunci a kan ayyuka da abubuwa daga fuskar hakikaninsu, da kuma daga fuskar dacewarsu, dai-daituwarsu ko kuma dacewarsu da dabi'ar ɗan Adam, ko rashin dacewarsu ko ƙyamarsu ga dabi'ar ɗan Adam, to babu shakka wannan hukunci yana hannun mutum da kansa ne ya yi shi, wato yana hannun ‘Aql (hankali), ba na Shar’a ba. Saboda haka, ‘Aql ne yake yanke hukunci a kan ayyuka da abubuwa daga waɗannan fuskoki biyu.

3 – From the direction of the Thawaab and ‘Iqaab (reward and punishment) applied to them or the Mad’h (commendation/praise) or Dhamm (disapproval/blameworthiness). As for passing judgment upon the actions and things from the perspective of their reality and from the perspective of their agreeability, suitability or appropriateness to the natural disposition of the human or their non-agreeability or aversion to the natural disposition, then there is no doubt that this judgment belongs to the human himself to make i.e. it belongs to the ‘Aql and not to the Shar’a. Consequently, it is the ‘Aql that passes judgment upon actions and things from these two perspectives.

Don't translate: no, the translation below. Haka mutum yana hukunta cewa zuma tana da daɗi, don haka yana sha'awar cin ta, kuma cewa tsamiyar daji (shuka ta Bahar Rum) tana da ɗaci, saboda haka yana guje mata. Daga wannan mahangar, zuma za ta zama Hasan, tsamiyar daji kuma za ta zama mummuna.

So the human judges that the honey is sweet and inclines towards eating it and that the colocynth (Mediterranean plant) is bitter and so he avoids it. From this perspective the honey would be Hasan and the colocynth ugly.

Haka kuma, yana hukunta cewa dukiya tana da kyau (Hasan) kuma talauci mummuna ne (Qabeeh), kuma ilimi yana da kyau (Hasan) kuma jahilci mummuna ne (Qabeeh), saboda abin da hakikaninsu ya ƙunsa na cika ko rashin cika (Al-Kamaal ko An-Naqs).

Similarly, he judges that wealth is Hasan and poverty Qabeeh and that knowledge is Hasan and ignorance is Qabeeh due to what their realities encompass in terms of completeness or deficiency (Al-Kamaal or An-Naqs).

Wannan hukunci kan abubuwa da ayyuka, da tantance kyawu da munanan abubuwa da ayyuka a cikin wadannan fannoni biyu, yana komawa ne ga hakikanin al'amarin da mutum yake fahimta ya kuma gane da hankalinsa, kuma abin da hankulansa suke sadarwa da shi, ko kuma yana komawa ga dabi'ar halittar mutum da Fitrarsa, da abin da yake ji da kuma abin da hankalinsa yake fahimta.

This judgement upon the things and actions and the Tahseen and Taqbeeh (determination of prettiness and ugliness) for things and actions in these two areas returns back to the reality of the matter that the Insaan (human) perceives and comprehends by his ‘Aql (mind) and upon which his senses fall or it returns back to the natural disposition of the Insaan and his Fitrah and what he feels and his mind comprehends.

Saboda haka, shi ne ‘Aql ke yanke hukunci kan aiki ko abu dangane da Husn ko Qubh daga waɗannan bangarori biyu ko kusurwoyi biyu. Saboda haka, hukuncin na mutum ne.

Therefore, it is the ‘Aql that passes judgment upon the action or thing in terms of its Husn or Qubh from these two perspectives or angles. As such, the Hukm belongs to the human.

Dangane da yanki na uku, wanda ya shafi yanke hukunci a kan abubuwa da ayyuka ta fuskar lada da azaba a Aakhirah, ko yabo da zargi a rayuwar wannan duniya (Ad-Dunyaa), to babu shakka ko tambaya cewa wannan yana komawa ga Allah shi kaɗai, kuma ba na mutum ba ne. Wannan yana nufin cewa aikin Shar'a ne ya ƙayyade shi, ba na 'Aql ba. Misali, wannan shi ne Husn na Imani da Qubh na Kufr, da Husn na ƙarya a yaƙi da Qubh na ƙarya idan aka yi ta da sarki azzalumi a yanayin da ba yaƙi ba, da Husn na inabi da Qubh na Khamr da ake yi daga gare su. Hukuncin da ya shafi abubuwa da ayyuka na Allah ne ta fuskar Thawaab (lada) da 'Iqaab (azaba), da kuma ta fuskar Al-Mad'h (yabo) da Adh-Dhamm (zargi), kuma yana da hujjoji guda biyu: Daleel 'Aqliy da Daleel Shar'iy.

As for the third direction and that relates to the passing of judgement upon the things and actions from the perspective of rewards and punishment in the Aakhirah or commendation and blame in the life of this world (Ad-Dunyaa), then there is no doubt or question that this returns to Allah alone and it does not belong to the human. This means that it belongs to the Shar’a to determine and not the ‘Aql. This is like the Husn of Imaan and the Qubh of Kufr, the Husn of lying in warfare and its Qubh when undertaken with the unjust ruler in a situation other than war, and the Husn of grapes and the Qubh of Khamr that is produced from them. The Hukm upon the things and actions belonging to Allah in terms of the Thawaab (reward) and the ‘Iqaab (punishment) and from the perspective of Al-Mad’h (commendation/praise) and Adh-Dhamm (blame) has two evidences for it: A Daleel ‘Aqliy and a Daleel Shar’iy.

Hakikanin 'Aql ya ƙunshi jin abu (Ihsaas), hakika, bayanai da suka gabata, da kwakwalwa. Don haka jin abu wani muhimmin bangare ne daga cikin abubuwan da hankali ya ƙunsa, domin idan mutum bai ji wani abu ba, ba zai yiwu 'Aqlinsa ya yanke hukunci a kansa ba, saboda 'Aql yana da iyaka wajen yanke hukunci kan abubuwan da ake ji ta hanyar ɗaya daga cikin gabobin jiki biyar, alhali ba zai yiwu ya yanke hukunci kan abubuwan da ba a iya ji ba. Saboda haka, Al-Hudaa (shiriya) da Al-Iemaan (imani), Ad-Dalaal (ɓata) da Al-Kufr (kafirci), Al-'Adl (adalci), Azh-Zhulm (zalunci), As-Sidq (gaskiya) da Al-Kadhib (ƙarya), da inabi da Khamr (abin maye), da sauran abubuwa, ba su cikin abubuwa da ayyukan da 'Aql ke iya tantancewa ko suna fusatar da Allah Ta'aalaa kuma suna cancanta da azaba. Wannan kuwa saboda 'Aql (hankali) ba ya jin yabon Allah (swt) ko zargin Sa (Dhamm) dangane da waɗannan abubuwa da ayyuka. Hankali ba ya jin lada ko azabar da take tattare da wani abu ko aiki sai dai idan Allah (swt) ya sanar da hakan ta hannun manzanninSa (as).

The reality of the ‘Aql consists of sensation (Ihsaas), a reality, previous information and a brain. The sensation therefore represents a fundamental part from the components of the mind, as when the person does not sense a matter, it is not possible for his ‘Aql to issue a judgment (Hukm) upon it because the ‘Aql is restricted in passing judgements over matters sensed by one of the five senses whilst it is not possible for him to pass a judgment upon matters which cannot be sensed. Therefore, Al-Hudaa (guidance) and Al-Iemaan (belief), Ad-Dalaal (misguidance/disbelief) and Al-Kufr (disbelief), Al-‘Adl (justice), Azh-Zhulm (oppression/injustice), As-Sidq (truthfulness) and Al-Kadhib (the lie/deceit), the grape and Khamr (intoxicatant) amongst other matters are not from the things and actions which are within the capability of the ‘Aql to determine whether they anger Allah Ta’Aalaa and are deserving of a punishment. That is because the ‘Aql (mind) does not sense the commendation of praise (Mad’h) of Allah (swt) or his Dhamm (censure or blame) in respect to these things and actions. The mind does not sense the reward or the punishment attached to a thing or action unless Allah (swt) informs of that through His messengers (as).

Daga wani bangaren kuma, idan aka bar mutum yana yanke hukunci kan ayyuka da abubuwa ta fuskar yabo da zargi (Mad'h da Dhamm), to hukuncin zai kasance yana banbanta gwargwadon mutanen da suke bayar da shi, ko kuma a lokuta da wurare daban-daban. Hakan ne saboda daga dabi'ar mutane akwai banbanci a tunaninsu da yanayin halittarsu, baya ga cewa muhallan da suke rayuwa a cikinsu na shafar su. Gaskiyar da aka saba gani a koyaushe ita ce mutum yana ganin wani abu a matsayin Hasanah (abin kyau ko abin yabo) a wata rana, sannan ya gan shi a matsayin Qabeehah (abin muni ko abin zargi) a wata rana ko a wani lokaci na gaba. Ta haka sai hukuncin kan abu guda ɗaya ya banbanta, ba ya tsayawa daidai, kuma kurakurai su kan faru babu makawa.

Abin da ke sama yana da alaƙa da Daleel Al-‘Aqliy wajen tantance Husn da Qubh. Amma dangane da Daleel Ash-Shar’iy, to Shari'a ita ce ta yanke hukuncin Tahseen (hukunta wani abu a matsayin mai kyau da abin yabo) da Taqbeeh (hukunta wani abu a matsayin mai muni da abin zargi) ga Allah, watau ga Shari'a. Allah (SWT) ya ce:

The above relates to the Daleel Al-‘Aqliy in respect to determining the Husn and Qubh. As for the Daleel Ash-Shar’iy then the Shar’a has made the determination of the Tahseen (judging something to be good and praiseworthy) and the Taqbeeh (judging something to be ugly and blameworthy) to Allah i.e. to the Shar’a. Allah (swt) said:

Kuma ya ce (SWT):

And he (swt) said:

Kuma Manzon Allah ﷺ ya ce:

And the Messenger of Allah (saw) said:

Saboda haka, yanke hukunci game da ayyuka da abubuwa na hannun Shari'a ne ba na 'Aql ba. Wannan dangane da yabo da zargi a cikin duniya, da kuma dangane da lada da azaba a Lahira. Don haka, ɗan adam yana iya yanke hukunci da hankalinsa cewa ilimi abu ne mai kyau (Hasan), amma hankali ba zai iya yanke hukuncin cewa akwai lada da aka haɗa da ilimin ba; a'a, wannan Shari'a ce ke ƙayyade shi. Haka nan, yana iya yanke hukuncin cewa zalunci abu ne mara kyau (Qabeeh), amma ba zai iya yanke hukuncin cewa akwai azaba a kansa a Lahira ba, domin hukuncin game da hakan na hannun Shari'a ne ba na 'Aql ba.

Therefore, the issuing of the Hukm (judgement) upon the actions and things belongs to the Shar’a and not to the ‘Aql. That is in terms of Al-Mad’h and Adh-Dhamm for them in the Dunyaa (life of this world) and in terms of the Thawaab and ‘Iqaab (reward and punishment) in the Aakhirah (Hereafter). As such, the human is able to judge with his mind that ‘Ilm (knowledge) is Hasan however the mind is not capable of judging that there is Thawaab (reward) attached to the ‘Ilm but rather that is determined by the Shar’a. Similarly, he is able to judge that oppression is Qabeeh but he is unable to judge that there is a punishment for that in the Aakhirah because the Hukm in respect to that belongs to the Shar’a and not the ‘Aql.

Dangane da abubuwan da suka shafi Shari'a, kamar yadda muka bayyana, hukuncinsu na iya kasancewa ko dai Ibaahah (halaccin yin su) ko kuma Tahreem (haramcin yin su), kuma ka'idar Shari'a ta ce:

In respect to the things in relation to the Shar’a, then as we have explained they can either take the ruling of Ibaahah (permissibility) or Tahreem (prohibition) whilst the Qaa’idah Ash-Shar’iyah states:

Dangane da hukuncin ayyuka (Af'aal), to sun kasu zuwa nau'o'i biyar:

As for the Hukm for the actions (Af’aal) then it falls into five categories:

Al-Waajib, Al-Mandoob, Al-Haraam, Al-Makrooh da Al-Mubaah, kuma waɗannan su ne nau'o'in Hukm At-Takleefiy.

Al-Waajib, Al-Mandoob, Al-Haraam, Al-Makrooh and Al-Mubaah, and these are the types of the Hukm At-Takleefiy.

Dangane da Hukm Al-Wad'iy kuwa, shi ma an wakilce shi cikin nau'i biyar, kuma su ne: As-Sabab, Ash-Shart, Al-Maani', As-Sihhah, Al-Butlaan da Al-Fasaad, da kuma Ar-Rukshah da Al-'Azeemah.

As for the Hukm Al-Wad’iy then this is also represented in five types and they are: As-Sabab, Ash-Shart, Al-Maani’, As-Sihhah, Al-Butlaan and Al-Fasaad, and Ar-Rukshah and Al-‘Azeemah.

Don haka, a ƙarshe, Haakim (alkali) a kan ayyuka, da kan abubuwan da aka haɗa ko suka danganci ayyukan, da kuma al'amuran da suka danganci duka biyun, Shari'a ita kaɗai ce.

Therefore, in conclusion, the Haakim (judge) over the actions, upon the things attached or related to the actions and the matters related to both of these is the Shar’a alone.