Ba ka ganin cewa Allah ya sanya muku abin da ke cikin ƙasa ya zama na amfanin ku?
Do you not see that Allah has put at your disposal (to use) whatever is upon the earth? (Al-Hajj 65).
Hukum Abubuwa da Hukum Ayyuka
The Hukm Of Things And The Hukm Of Actions
Mutum yana aikata ayyukansa ne don biyan buƙatun ilhami da na jiki. Misali, yana biyan buƙatar ilhamin jinsi ko haihuwa (Ghareezat An-Naw’i) ta hanyar aure, yana biyan ilhamin rayuwa (Ghareezat ul-Baqaa’) ta hanyar mallakar dukiya, kuma yana biyan ilhamin addini (Ghareezat At-Tadayyun) ta hanyar ibada. Yana biyan buƙatunsa na jiki ta hanyar ci, sha da barci, da sauran irin waɗannan ayyuka.
The human undertakes his actions in order to satisfy his instincts and organic needs. So for instance he satisfies his instinct of (human) kind or procreation (Ghareezat An-Naw’i) through marriage, he satisfies the survival instinct (Ghareezat ul-Baqaa’) through the ownership of property and the instinct of religiosity (Ghareezat At-Tadayyun) through acts of worship. He satisfies his organic needs by eating, drinking and sleeping amongst other such actions.
Menene to hukuncin abubuwa, to?
So what then is the Hukm of things?
Duk wanda ya yi nazari a cikin nassoshin Shari'a game da abubuwa, zai ga cewa Shari'a ta siffanta su da Ibaahah (halaccin amfani) ta hanya ta gaba ɗaya, sannan ta keɓe daga wannan gabaɗayan wasu abubuwa da Shari'a ta ba su hukuncin Tahreem (haramci).
The one who examines the Shar’iyah texts related to things finds that the Shar’a has provided them with the description of Ibaahah (permissibility) in a general manner and then exempted from that generality a number of things which the Shar’a has given the Hukm of Tahreem (prohibition).
Wasu daga cikin Adillah (hujjoji) da ke nuni da Ibaahah (halaccin) dukkan abubuwa:
Some of the Adillah (evidences) that indicate the Ibaahah (permissibility) of all the things:
Maganar Allah Ta'ala:
The Qawl of Allah Ta’Aalaa:
Ya ku mutane, ku ci daga abin da ke cikin duniya wanda yake halal ne kuma mai kyau (Al-Baqarah 168).
O mankind, eat from whatever is on earth [that is] lawful and good (Al-Baqarah 168).
Da kuma Maganarsa Ta'ala:
And His Qawl Ta’Aalaa:
Da kuma Maganarsa Ta'ala:
And His Qawl Ta’Aalaa:
Shin, ba ka gani ba cewa Allah ya hore maka duk abin da ke cikin sammai da duk abin da ke cikin ƙasa? (Luqmaan 20).
Do you not see that Allah has subjected to you whatever is in the heavens and whatever is in the earth? (Luqmaan 20).
Wasu daga cikin Adillah (hujjoji) da ke nuna Tahreem (haramcin) wasu daga cikin abubuwan:
Some of the Adillah (evidences) that indicate the Tahreem (prohibition) of some of the things:
Ya haramta muku kawai mushen dabbobi, da jini, da naman alade, da abin da aka keɓe wa wanin Allah (An-Nahl 115).
He has only forbidden to you dead animals, blood, the flesh of swine, and that which has been dedicated to other than Allah (An-Nahl 115).
Kuma Maganarsa (SWT):
And His Qawl (swt):
An haramta a kanku: matattun dabbobi, da jini, da naman alade, da abin da aka ambaci sunan wani ba Allah ba a kansa, da wanda aka shaƙe, da wanda aka buge shi da bugu mai tsanani, da wanda ya faɗi daga wuri mai tsayi, da wanda aka ƙwace shi da ƙaho, da wanda namun daji suka ci wani ɓangare nasa, sai dai abin da kuka yanka kafin ya mutu, da abin da aka yanka a kan duwatsun bagadai, da kuma neman hukunci ta hanyar kibiyoyin tsafi.
Prohibited to you are dead animals, blood, the flesh of swine, and that which has been dedicated to other than Allah, and [those animals] killed by strangling or by a violent blow or by a head-long fall or by the goring of horns, and those from which a wild animal has eaten, except what you [are able to] slaughter [before its death], and those which are sacrificed on stone altars, and [prohibited is] that you seek decision through divining arrows (Al-Maa’idah 3).
Daga waɗannan nassoshi da waɗanda suke kama da su aka samo wannan Qaa'idah Ash-Shar'iyyah:
From these texts and those similar to them the following Qaa’idah Ash-Shar’iyah was deduced:
"Asalin matsayin abubuwa shi ne Ibaahah (halaccin su) muddin babu wata hujja da ta haramta su."
‘The original position in respect to things is Ibaahah (permissibility) as long as there is no evidence of prohibition’.
Wannan yana nufin cewa Ash-Shaari' ya halatta dukkan abubuwa ta hanyar dalilai na gaba ɗaya, ba tare da ambaton sunan kowane abu ba, sannan ya keɓe daga cikin waɗannan abubuwa duka waɗanda Ash-Shaari' ya haramta ta hanyar dalilai na musamman, waɗanda suka ambaci kowane ɗayan waɗannan abubuwa da sunansa.
This means that the Shaari’ has made all of the things permissible by the general evidences without mentioning the name of each thing and then exempted from all of these things those things which the Shaari’ prohibited through specific evidences which mentioned each of these things by its name.
Dangane da hukuncin ayyukan mutum (insaan)?
As for the Hukm (ruling) of the actions of the Insaan (human)?
Allah Ta'ala ya bukaci daga kowane Mukallaf (mutum mai hakkin dokoki) cewa, a lokacin aiwatar da ayyukansa, ya takaita ga umarnin Allah da hani nasa, kuma ya riki su. Wannan saboda Shi (SWT) zai hisabta mutum a Ranar Alkiyama akan kowane aiki da ya yi, ko alheri ne ko sharri. Allah Ta'ala ya ce:
Allah Ta’Aalaa has requested from every Mukallaf (legally responsible person) during the undertaking of his actions to be restricted to and to adhere to the commands of Allah and his forbiddances. This is because He (swt) will hold the person account on the Day of Judgement for every action that he has done whether it is Khair (good) or Sharr (bad/evil). Allah Ta’Aalaa said:
Saboda haka duk wanda ya aikata zarrar alheri zai gani. Kuma duk wanda ya aikata zarrar sharri zai gani (Az-Zalzalah 7-8).
So whoever does an atom's weight of good will see it. And whoever does an atom’s weight of bad shall see it (Az-Zalzalah 7-8).
Kuma Manzon Allah ﷺ ya ce:
And the Messenger of Allah (saw) said:
Duk wanda ya kawo wani abu a cikin al'amarinmu (wato Musulunci) wanda ba daga cikinsa yake ba, to an mayar da shi (an ki shi). (Al-Bukhaari da Muslim).
Whoever brings anything into our matter (i.e. Islaam) that is not from it, then it is rejected (Al-Bukhaari and Muslim).
Daga waɗannan dalilai da wasu irinsu ne ake fitar da Qaa'idah Ash-Shar'iyyah.
From these evidences and others like them the Qaa’idah Ash-Shar’iyah is deduced
Asalin matsayi game da ayyuka shi ne bin Hukunce-hukuncen Shari'a (Hukm Ash-Shar'iy).
‘The original position in respect to the actions is adherence to the Hukm Ash-Shar’iy’.
Saboda haka, dole ne Musulmi ya san Hukm Ash-Shar’iy (hukuncin shari'a) na aiki kafin ya aikata shi, ko hukuncin ya zama Fard, Mandoob, Haraam, Makrooh ko Mubaah, kuma hakan ya zama domin ya aikata abin da yake Halaal kuma ya nisanci abin da yake Haraam.
Therefore, a Muslim must know the Hukm Ash-Shar’iy (ruling) of the action before proceeding upon it whether the Hukm was Fard, Mandoob, Haraam, Makrooh or Mubaah, and that is so that he does that which is Halaal and stays away from what is Haraam.