Wahayi, wanda ya bayyana a cikin Alqur'ani da Hadisi, ya sauka ga Manzon Allah ﷺ domin bayyana hukunce-hukuncen wasu al'amura na musamman. Misali, ayar sata (Saraqah) ta sauka ne dangane da satar garkuwa ko riga ta Safwaan, ayar Zihar (Al-Mujadalah) ta sauka dangane da Salamah Bin Sakhr ko Khawlah Bint Tha'labah, matar Aws Bin As-Saamit, kuma ayar Li'an (rantsuwar la'ana) ta sauka dangane da Hilal Bin Umayyah.

The Wahy, manifested in the Qur’aan and the Hadeeth, descended upon the Messenger of Allah (saw) to explain the Ahkaam of specific incidents. For example, the Aayah of Saraqah (theft) was revealed in respect to the theft of the shield or cloak of Safwaan, the Aayah of Zhihaar (Al-Mujaadalah) was revealed in respect to Salamah Bin Sakhr or Khawlah Bint Tha’labah the wife of Aws Bin As-Saamit and the Aayah of Al-Li’aan (swearing a curse) was revealed in respect to Hilaal Bin Umayyah.

Dukkan wadannan ayoyi da wadanda muka ambata a farkon littafin, dangane da fitar da wannan Qaa'idar (ka'ida), an saukar da su ne dangane da takamaiman dalilai ko yanayi (Asbaab). Sai dai Manzon Allah ﷺ da Sahabbai (rah) sun yi amfani da su bisa ma'anarsu ta gaba daya, don haka suka yi amfani da su ga duk wani lamari ko al'amari makamancinsa, kuma wannan amfani ya tabbata ta hanyar Sunnah da Ijma'in Sahabbai. Wadannan ayoyi sun zo da kalmomi na gaba daya (Alfaazh 'Aammah), saboda haka suna nuna Al-'Umoom (gaba daya). Don haka kalmar 'As-Saariq' (dan sata namiji) da 'As-Saariqah' (macen sata) lafzi ne 'Aamm, domin an bayyana su (Mu'arraf) da ('ال' Alif Laam) Al-Jinsiyyah (na jinsi/nau'i). Ma'anarsa saboda haka ta kunshi ko ta hada cikinta kowane Saariq (dan sata) da kowace Saariqah (macen sata). Sai dai wadannan ayoyi an saukar da su ne dangane da wasu dalilai (Asbaab). Muhimmancin (Ibrah) ba ya cikin takamaiman dalilansu ba, a'a, muhimmancinsu (Ibrah) yana cikin Alfaazhinsu (kalmominsu) wadanda ke nuna Al-Umoom (gaba daya).

All of these Aayaat and those which we mentioned in the first part of the book, in relation to the deduction of this Qaa’idah (principle), were all revealed in relation to specific causes or circumstances (Asbaab). However, the Messenger (saw) and the Sahabah (rah) applied them in their generality and so they applied them to every similar incident or reality, and this application became established by the Sunnah and the Ijmaa’ As-Sahaabah. These Aayaat came with general wordings (Alfaazh ‘Aammah) and consequently indicating to Al-‘Umoom (generality). So the Lafzh ‘As-Saariq’ (the male thief) and ‘As-Saariqah’ (female thief) represent a Lafzh ‘Aamm because they are defined (Mu’arraf) with ‘ال) ‘Alif Laam) Al-Jinsiyah (of kind/type). Its meaning therefore encompasses or absorbs within it every Saariq (thief) and every Saariqah. However, these Aayaat were revealed in relation to certain causes (Asbaab). The ‘Ibrah (importance or that which is given consideration) does not lie in their specific Asbaab but rather the ‘Ibrah (significance) lies in their Alfaazh (wordings) that indicate to Al-Umoom (generality).

Saboda haka, mujtahidai sun cire daga waɗannan ayoyi da waɗanda suke kama da su, tare da yadda Manzon Allah ﷺ da sahabbansa suka yi amfani da waɗannan dokoki a kan dukkan al'amura irinsu, wannan ƙa'ida:

For that reason, the Mujtahidoon deduced from these Aayaat and those which are similar to them, in addition to the application of the Messenger (saw) and his companions of these rules upon all similar incidents, the following Qaa’idah:

Misali:

Example:

Nabi (ﷺ) ya wuce ta kusa da wata tunkiya matacciya, sai ya ce: "Da kun iya ɗaukar fatarta (fatar jikinta), ku yi mata magani (tanning), sannan ku amfana da ita." A wata riwayar kuma Manzo (ﷺ) ya ce: "Duk wata fata (fatar dabba) da aka yi wa magani, to ta zama tsarkakakkiya." A wannan misali, maganar Nabi (ﷺ) tana da alaƙa da wani takamaiman Sabab (dalili), wato wannan matacciyar tunkiya da ya wuce ta kusa da ita, wadda aka ce ta Maymoona ce. Sai dai kalmomin Hadisin (Alfaazh) sun zo ta hanya ta gaba ɗaya, watau da Lafzi mai nuna Al-'Umoom (gaba ɗaya). Lafzin da ke cikin wannan Hadisi shi ne 'Ayy' (duk wani ko wanne), kuma wannan Lafzi ya rungumi kowace fata ko fatar dabba dangane da zama tsarkakakkiya ta hanyar aikin tanning. Wannan yana bisa ƙa'idar: "Muhimmanci (ko la'akari) yana cikin gaba ɗayan kalma, ba a cikin takamaiman dalili ba."

The Nabi (saw) passed by a dead sheep and then said: “You could have taken its hide (skin), tanned it and then utilised (or benefit from) it”. In another narration the Messenger (saw) said: “Whatever (ماُّأي (hide (animal skin) is tanned then it has become purified”. In this example the statement of the Nabi (saw) was connected to a specific Sabab (cause) which was that dead sheep that he passed by which was said to have been the sheep of Maymoona. However the Alfaazh (wordings) of the Hadeeth came in a general manner i.e. with a Lafzh that is indicative of Al-‘Umoom (generality). The Lafzh in this Hadeeth was ‘Ayy’ (whatever or whichever) and so this Lafzh encompasses every hide or animal skin in respect to it becoming purified by way of the process of tanning. That is based upon the principle: ‘The importance (or consideration) is found with the generality of the wording and not in the specificity of the cause’.

Haka kuma duk Lafzh ‘Aamm (kalma ta gaba ɗaya) da aka ambata da alaƙa da wani takamaiman Sabab (dalili) dangane da tambaya (da aka yi ko ta taso) ko wani lamari (da ya faru), yana aiki bisa ga gabaɗayan ma’anarsa, muddin babu wata ‘Ibrah (muhimmanci) ga takamaiman Sabab ɗin. Hakan ya faru ne saboda abin da Al-Imaam Ash-Shaafi’iy ya ce: “Sabab ba ya haifar da komai; abin da ke haifar da komai shi ne kalmomi (Alfaazh), kuma ta hanyarsu ake amfana.” Kuma bisa wannan ne Fuqahaa’in Musulmi a zamanin Annabi ﷺ da zamanin Sahabbai suka tafi.

In the same way every Lafzh ‘Aamm (general wording) that has been mentioned related to a specific Sabab (cause) in relation to a question (that was asked or arose) or an incident (that happened), works in accordance to its generality whilst there is no ‘Ibrah (significance) in respect to the specificity of the Sabab (cause). That is because as Al- Imaam Ash-Shaafi’iy said: “The Sabab does not produce anything, rather it is the wordings (Alfaazh) that produce (i.e. benefited from). And it was in accordance to this that the Fuqahaa’ of the Muslims in the era of the Nabi (saw) and the era of the Sahaabah (rah) proceeded.