Wasu daga cikin malaman (’Ulamaa’) sun ce:

Some of the ‘Ulamaa’ said:

Amr bayan haramci (hazhr) yana nufin halatta ne, kuma hakan yana kama da abin da ya zo a cikin fadar Allah Ta'ala:

The Amr after the prohibition (Hazhr) is one of Al-Ibaahah (permissibility) and that is like what has come in the Qawl of Allah Ta’Aalaa:

Wanda ya biyo bayan Qawlinsa (SWT):

Which followed His Qawl (swt):

Saboda haka Ash-Shaari' (Mai Shari'a) ya haramta farautar dabbobi ga wanda yake aikin Hajji alhali yana cikin halin Ihram, sannan a wata Aayar ya umarta da farauta bayan fitowa daga halin Ihram na Hajji. Saboda haka, wannan umarni bayan hani ana ganin wasu malamai suna nuna cewa halal ne (Ibaahah).

And so the Shaari’ (Legislator) made the killing of game Haraam for the one performing Hajj whilst he is in the state of Ihraam and then commanded in another Aayah to hunt after coming out of the state of Ihraam of the Hajj. Consequently, this command following the prohibition is considered by some of the ‘Ulamaa to indicate Ibaahah (permissibility).

Sai dai umarnin da ke biyo bayan hani ba koyaushe yake nuna halaccin abu ba, kamar yadda Allah (SWT) ya ce wa mushrikai (masu shirka):

However, the command following the Hazhr (prohibition) does not always indicate permissibility as Allah (swt) said to the Mushrikeen (polytheists):

Idan umarnin bayan hani ya kasance yana nufin halaccewa, to da kisan Mushrikai ba zai zama wajibi ba bisa ga abin da wannan nassi ya tanada. Ra'ayin da ya dace shi ne cewa umarni da aikata wani abu bayan hana shi yana nuna cewa an ɗage hanin, don haka hukuncin aikin ya koma yadda yake kafin hanin.

Had the Amr after the prohibition meant permissibility then the killing of the Mushrikeen would not have been obligatory in accordance to the dictates of this text. The correct view is that the command to do an action after its prohibition is indicative of the lifting of the prohibition and so the Hukm of the action returns to what it had been before the prohibition.

Farauta ta kasance halal kafin haramcin saboda aikin Hajji, sannan da umarni ya zo bayan wucewar dalilin haramcin, aikin ya koma ga asalin halaccinsa.

Hunting had been Mubaah before the Tahreem (prohibition) due to the Hajj, then when the command came with it after the passing of the reason of the prohibition, the action returned back to its original permissibility.

Kuma yaƙi a wajen watannin haramun ya kasance wajibi ga Musulmai. Don haka, a lokacin da aka haramta shi a cikin watannin haramun, sai ya zama haramun, sannan umarni ya zo na yin yaƙi bayan ƙarewar watannin haramun, watau bayan ɓacewar dalilin. Hukuncin ya koma saboda haka zuwa abin da yake a da, kafin haramcin, wato wajibcin yakar Mushrikai. Neman arziki kuwa ya kasance mandub kafin kiran sallar Juma'a, sannan aka haramta shi saboda ‘illar da yake jawowa ta karkatar da hankali daga sallar Juma'a. Sa'an nan idan umarni ya zo na yin sa bayan sallar Juma'a, sai ya koma mustahabbi, saboda ɓacewar ‘illar da aka haramta shi saboda ita.

And fighting in other than the sacred months had been an obligation upon the Muslims. So when it was forbidden in the sacred months it became Haraam and then the command came to fight after the end of the sacred months i.e. after the passing of the reason. The Hukm therefore returned to what it had been before the prohibition which is the obligation to fight the Mushrikeen. Making effort in search of Rizq was Mandoob before the call for the Jumu’ah prayer and then it was prohibited with the ‘Illah of it distracting from the Jumu’ah prayer. Then when the command came to do it after the performance of the Jumu’ah prayer, it returned to being recommended, due to the disappearance of the ‘Illah for the sake of which it was made Haraam.