Alhamdu lillahi, wanda ya halicci mutum, kuma ya koya masa magana. Salloli da aminci su tabbata ga Muhammadﷺ, wanda aka saukar da Alƙur'ani a kansa, a matsayin shiriya da rahama ga ɗan Adam.

Al-Hamdu Lillah Who created man and taught him speech. And prayers and peace be upon Muhammad upon whom the Qur’aan was revealed as a guidance and mercy for mankind.

Hakika Allah Ta'ala ya aiko Muhammadu (saw) da Musulunci zuwa ga ɗan Adam baki ɗaya. Don haka ya fara da mutanensa na Larabawa, ya gabatar musu da mu'jizarsa wadda ta nuna annabcinsa, wato Alƙur'ani Mai Girma, wanda ya zo cikin harshen Larabci bayyananne, yana ƙalubalantar su su kawo wata sura irinsa, sai suka kasa, suka kasa yin hakan, saboda haka suka koma zargin sa da sihiri da kuma hauka. Manzon Allah (saw) ya ci gaba da kiran mutane zuwa ga addini, yana haƙuri da cutarwar da ta same shi da sahabbansa, ba tare da taurin kansu da girman kai nasu sun karkatar da shi ba. Haka ya ci gaba har sai da Allah Ta'ala ya shirya masa waɗanda za su taimake shi a Madinatul Munawwara, inda ya kafa daularsa. Wahayi ya riƙa sauka a kansa a kai-a kai, yana bayyana hukunce-hukuncen (ahkaam) da ke tsara alaƙar mutane da Ubangijinsu, da kansu, da sauran mutane a wannan duniya har zuwa Ranar Alƙiyama. Bayan Manzon Allah (saw) ya rasu ya koma ga mafi girman matsuguni da kusanci, kuma wahayi ya ƙare, aka bar Littafin Allah da Sunnarsa ga mutane, bayan haka sai Khulafa'u suka zo. Sai malaman fiqihu daga cikin Sahabbai suka fita domin fitar da hukunce-hukuncen shari'a masu amfani daga Littafi da Sunna, domin dukkan sababbin al'amura da suka faru ko suka samu.

Verily Allah Ta’Aalaa sent Muhammad (saw) with Islaam to mankind in its entirety. So he began with his own Arab people and presented to them his miracle that guided to his Prophethood. This is the Qur’aan Al-Kareem which came in a clear Arabic tongue challenging them to bring a Soorah that is comparable to it and so they failed, were incapable and as such resorted to accusing him of magic and insanity. The Messenger (saw) continued and persevered in his Da’wah patiently bearing the harm that afflicted him and his companions whilst not being deflected by their obstinacy and arrogance. This was until Allah Ta’Aalaa prepared and brought for him those who would give him support in Al-Madinah Al-Munawwarah within which he then established his State. The Wahi descended upon him continuously, explaining the Ahkaam (rulings) that regulate the relationship of the people with their Rabb, with themselves and with others upon this earth until the Day of Judgement. After the Messenger (saw) passed away and joined the highest abode and company and after the Wahi came to an end and the Kitaab of Allah and his Sunnah were left behind for the people, after that there came the Khulafaa’. The Fuqahaa of the Sahaabah then went forth to deduce the practical Ahkaam Ash-Shar’iyah from the Kitaab and the Sunnah for all new realities that occurred or came into being.

Ijtihadi da hukunce-hukuncen Sahabbai (ra) sun fi kusa da gaskiya idan aka kwatanta su da ijtihadin wasu, domin su ne suke da ilimin harshen Larabci da alamomi da ma'anoni da ire-iren furuci na kalmominsa. Su ne shaidu a kan yanayin saukar wahayi da dalilan saukarsa (Asbaab An-Nuzool), domin sun rayu tare da Annabi ﷺ a lokaci guda, sun kasance tare da shi, kuma sun shiga cikin ayyukansa da yakokinsa.

The Ijtihaad and the verdicts of the Sahaabah (rah) were the closest to the truth when compared to the Ijtihaad of others because they held the knowledge of the Arabic language and the indications and implications of its wordings and expressions. They were witnesses to the circumstances of the revelation and its causes (Asbaab An-Nuzool) as they lived alongside and at the same time as the Nabi (saw) and they accompanied him and took part in his actions and battles.

Sai Tabi'un, waɗanda suka biyo su, suka bi tafarkinsu suna yin ijtihadi suna fitar da hukunce-hukunce. Su kuma sai Tabi'u Tabi'in suka biye su, waɗanda suka rubuta Sunnar Manzon Allah ﷺ, haka kuma suka rubuta hukunce-hukuncen Sahabbai da ijtihadinsu tare da hakan. Daga nan suka rubuta suka yi littattafai a fannin Fiqh, duk da cewa a wannan lokaci ba su rubuta Qawa'id (ƙa'idodi) da ijtihadi da istinbadi ke dogara a kansu ba.

The Taabi’oon, who followed them, proceeded upon their path making Ijtihaad and deducing Ahkaam. They in turn were followed by the Taabi’ At-Taabi’een who recorded the Sunnah of the Messenger of Allah (saw) and also recorded the verdicts of the Sahaabah and their Ijtihaad alongside that. Then they recorded and wrote down books in Fiqh although they did not at this time record the Qawaa’id (principles) upon the basis of which Ijtihaad and Istinbaat takes place.

Sai a ƙarshen karni na biyu bayan Hijira, Daular Musulunci ta faɗaɗa sosai, Larabawa kuwa sun gauraya da sauran al'ummomi, suka zama al'umma guda, wadda tukunyar narkar da ta Musulunci ta narkar. A wannan hali sabbin al'amura sun yawaita, kuma matsalolin da ake fuskanta sun bambanta, sun kuma yi yawa. Saboda haka, muhawara da tattaunawa suka taso game da fitar da hukunce-hukunce, musamman tsakanin Ashaabul-Hadeeth da Ashaabur-Ra'y. Don haka Musulmi suna buƙatar ƙa'idoji da ma'auni na ladabi domin a bayyana Ijtihadi mafi daidaito. Sai malaman fiqhu suka fara kafa Qawa'id (ƙa'idoji), suna fitar da hanyoyin bincike da kafa ma'auni domin a auna sahihancin da ingancin Ijtihadi. Duk da haka, a wannan matakin, ba a rubuta wani sabon ilimi cikakke a kan wannan al'amari ba. A ƙarshen wannan karnin, Allah Ta'aala ya kawo wani babban malami daga Quraishawa, Muhammad Idrees Ash-Shaafi'iy, don ya magance wannan al'amari, ya kafa siffofi bayyanannu da ƙa'idoji masu ƙarfi (Qawa'id) ga ilimin Usoolul-Fiqh. Ash-Shaafi'iy ya cancanci wannan aiki, domin malami ne a harshen Larabci, a Hadeeth, kuma a Fiqhu a zamaninsa. Saboda haka, littafinsa "Ar-Risaalah" an rubuta shi a ilimin Usoolul-Fiqh cikin tsari, cikakke kuma kammalallen hanya. Sai malamai da suka biyo bayansa suka bi tafarkinsa da hanyarsa, suna bayyanawa, bayani da suka, amma ba su fita daga iyakar ilimin da Ash-Shaafi'iy ya kafa ga wannan ilimi ba.

Then by the end of the second century Hijriy the Islamic State had expanded greatly and the Arabs had mixed with other peoples and had become one Ummah melted by the melting pot of Islaam. In this situation the new realities were many and the issues being faced were various and numerous. As a result, debates and discussions arose related to deducing the Ahkaam and particularly between the Ashaab ul-Hadeeth and the Ashaab ur-Ra’y. As such the Muslims were in need of disciplinary principles and measures to make clear the most correct Ijtihaad. The Fuqahaa then began to lay down Qawaa’id (principles), drawing out methodologies and establishing measures to judge the correctness and validity of the Ijtihaad. However, this was without, at this stage, putting down in writing a new complete science in respect to this matter. At the end of that century Allah Ta’Aalaa brought a great Quraishi ‘Aalim, Muhammad Idrees Ash-Shaafi’iy, to address this matter and lay down clear features and firm principles (Qawaa’id) for the ‘Ilm (science) of Usool ul-Fiqh. Ash-Shaafi’iy was befitting of this because he was an ‘Aalim (scholar) in the Arabic tongue, in Hadeeth and of Fiqh in his time period. As such his ‘Risaalah’ was written in the ‘Ilm of Usool ul-Fiqh in an ordered, comprehensive and complete manner. Then ‘Ulamaa who followed him proceeded upon his path and methodology clarifying, explaining and critiquing however they did not go outside of the scope of knowledge that Ash-Shaafi’iy had put down for this ‘Ilm (science).

Bayan Ash-Shafi'i, ilimin Usul ul-Fiqh ya zama wani fanni mai muhimmanci sosai, wanda malamai da fukaha ke gasa a kansa. An sani cewa duk wanda ya kware sosai ya kuma ƙware a ilimin Usul ul-Fiqh, zai samu sauƙin fahimtar sauran ilimomi da fannoni na ilimi ('Ulum). Wannan saboda ilimi ne na hankali da na shari'a, wanda ya dogara da fahimtar ma'anonin kalmomin Larabci daidai, da tsarin harshen da salonsa, da hanyar kafa ƙa'idoji da gina hukunce-hukunce a kansu. Haka kuma ya dogara da tattaunawa da nazarin dalilai (Adillah), da kuma bincika alamomin nuni sosai domin sanin wuraren kamanci da bambanci a tsakaninsu, da kuma Tahqeeq ul-Manaat (tabbatar da hakikanin al'amari), wanda ake biye da shi da amfani da hukunci daidai kuma dacewa a kansa.

Then after Ash-Shaafi’iy the ‘Ilm of Usool ul-Fiqh became an area of knowledge of great significance which the ‘Ulamaa and Fuqahaa competed in. It became known that anyone who perfects and masters the ‘Ilm of Usool ul-Fiqh would find other sciences and areas of knowledge (‘Uloom) easy. That is because it is an ‘Aqly (intellectual) and Shar’iy science which depends upon a precise understanding of the indications of the Arabic worded expressions, the composition of the language and its styles, the manner of establishing principles and building upon them, just as it depends upon the discussion (and study) of the Adillah, closely examining the indications to acquire knowledge of the angles of similarity and difference between them and upon the Tahqeeq ul Manaat (understanding of the reality) which is followed by applying the correct and fitting Hukm upon it.

In-da malamin addini (Malam) zai kammala ko ya kware a waɗannan al'amura, to ilimomi irin su lissafi, ilimin taurari da sinadarai da sauran fannoni zai zama masa sauƙi ya samu. Wannan shi ne abin da ya faru da Ibn Seenaa, Al-Khawarazmiy da Ibn ul-Haitham da sauransu. Sun fara da Usool ul-Fiqh, sannan suka ƙwanƙwasa ƙofofin sauran ilimomi da fannonin sani. Don haka suka shiga cikinsu, suka yi fice a cikinsu, kuma suka kawo sabbin abubuwa a cikinsu.

If the ‘Aalim (Scholar) was to perfect or master these matters, then other sciences like mathematics, astrology and chemistry amongst other subjects would become easier for him to acquire. This is what happened with Ibn Seenaa, Al-Khawarazmiy and Ibn ul-Haitham amongst others. They began with Usool ul-Fiqh and then knocked upon the doors of other sciences and areas of knowledge. So they delved in to them, excelled in them and were innovative within them.

Bayan shekaru sama da ashirin ina karatu da koyar da Usool ul-Fiqh, na kamu da son wannan fanni na ilimi. Na bi littattafansa, na fahimci wasu daga cikin ka'idojinsa, da kuma yadda ake amfani da su wajen fitar da wasu hukunce-hukuncen Shari'ah.

After having studied Usool ul-Fiqh for more than twenty years as a student and teacher I became passionate about this area of knowledge. I pursued its books and understood some of its principles and how to utilise them to deduce some of the Shar’iyah rulings.

Bayan haka, na nemi taimakon Allah, sai na yanke shawarar ajiye wannan ƙaramin bulo a cikin ginin wannan katafaren gini wanda Salaf As-Saalih (magabata nagari) suka gina. Na zaɓi wa wannan aikina suna: ‘Al-Waadih Fee Usool ul-Fiqh’ (Bayyananne a cikin Tushen Fiqhu), kuma a cikin shirye-shiryena da rubuce-rubucena na dogara da littattafai da suka riga ni; wasu daga cikinsu na gargajiya ne, wasu kuma na zamani. Na isar da wasu maganganu yadda suke, kuma na ƙara wa wasu, na kuma yi bayaninsu. Haka nan na haɗa da abin da na samu da kuma abin da na tara daga auna tsakanin ra'ayoyin magabata da kuma nazarin littattafan Fiqhu, Tafsiri, Hadisi da harshe. Wannan kuwa domin in sa wannan littafi ya zama cikakke kuma bayyananne a salonsa da tsarinsa, tare da ƙarin misalai don taimakawa da sauƙaƙa fahimta.

After that, I sought assistance with Allah and decided to place down this humble brick in the building of this lofty fortress that was constructed by the Salaf As-Saalih (righteous predecessors). I choose for this work of mine the name: ‘Al-Waadih Fee Usool ul-Fiqh’ (The Clear in the Fundamentals of Fiqh) and in my preparation and writing I relied upon books that came before me; some of which were classical whilst others were more recent. I transmitted some of the statements as they were and I added to and explained others. I also incorporated some of what I had gained and acquired from weighing between those former opinions and from studying the books of Fiqh, Tafseer, Hadeeth and language. This was in an attempt to make this book comprehensive and clear in its style and presentation with extra examples to assist and facilitate understanding.

I'm ready to translate. Please paste the English text you'd like me to translate into Hausa, and I'll return the Hausa translation only.

I have made it two parts:

Ɓangare na farko wanda ya ƙunshi:

1) The first part which includes:

Ma'anar Usul al-Fiqh, asalinsa, fagen batunsa da hanyoyinsa.

- The definition of Usool ul-Fiqh, its origins, its subject area and its paths.

- Adillah Al-Ijmaaliyah (dalilai gabaɗaya) waɗanda aka amince da su dangane da Hujjiyyarsu (ingancinsu a matsayin hujja da tushen shaida). Su ne: Al-Kitaab, As-Sunnah, Qiyaas da Ijmaa'u As-Sahaabah.

- The Adillah Al-Ijmaaliyah (the comprehensive evidences) that have been agreed upon in respect to their Hujjiyah (validity as a proof and source of evidence). These are: The Kitaab, the Sunnah, Qiyaas and Ijmaa’ As-Sahaabah.

- Adillah Al-Ijmaaliyah waɗanda aka sami sabani a kansu dangane da Hujjiyyarsu (inganci a matsayin hujja) kuma su ne: Al-Istihsaan, Al-Masaalih Al-Mursalah, Al-‘Urf, Al-Istishaab, Madh’hab As-Sahaabiy da Shar’i Min Qablinaa.

- The Adillah Al-Ijmaaliyah that have been differed upon in respect to their Hujjiyah (validity) and these are: Al-Istihsaan, Al-Masaalih Al-Mursalah, Al-‘Urf, Al-Istishaab, Madh’hab As-Sahaabiy and Shar’i Min Qablinaa.

Na gabatar da hujjojin inganci (hujjiyah) na kowace Daleel, kuma na ambaci ra'ayoyin malamai game da su. Sannan na gabatar da ra'ayina game da hujjiyar kowace Daleel da aka sami saɓani a kanta, na kuma bayyana ra'ayin da ya fi ƙarfi game da wannan Daleel daga mahangar da na karɓa. Wannan mahangar ita ce: hujjiyar Daleel Al-Ijmaaliy dole ne ta zama Qat'iyyah (tabbatacciya), dangane da cewa an kawo wannan Daleel ta hanyar Wahayi (saƙon Allah da aka yi wahayi).

I have presented the evidences for the Hujjiyah (validity) of every Daleel and have mentioned the opinions of the ‘Ulamaa in respect to them. I then presented my opinion in respect to the Hujjiyah of every Daleel that has been differed upon and made clear the stronger opinion in regards to that Daleel from the viewpoint that I have adopted. That viewpoint is that the Hujjiyah (validity) of the Daleel Al-Ijmaaliy must be Qat’iyah (definite) in respect to this Daleel having been brought by the Wahi (divinely inspired revelation).

Kashi na biyu wanda ya ƙunshi:

2) The second part which includes:

Ma'anar Hukm da rarrabuwa ko nau'o'in Hukm (Aqsaam)

- The meaning of the Hukm and the divisions or categories (Aqsaam) of the Hukm.

Nazarin harshen da ke bayyana Dalaalah (ma'ana/ishara) na Alfaazh (kalmomi) dangane da ma'anoninsu, kuma daga cikinsu akwai Alfaazh (kalmomin) Littafi da Sunnah.

- Studies of the language that explain the Dalaalah (indication/implication) of the Alfaazh (worded expressions) in respect to their meanings and included in these are the Alfaazh (wordings) of the Kitaab and the Sunnah.

- Hanyar Istidlaal (cirewa da hukunci) kuma wannan ta ƙunshi: Al-Ijtihaad, At-Taqleed, At-Ta’aadul da At-Taraajeeh (jam'in Tarjeeh).

- The manner of Istidlaal (deduction) and this includes: Al-Ijtihaad, At-Taqleed, At-Ta’aadul and At-Taraajeeh (plural of Tarjeeh).

Na yi iyakar ƙoƙarina wajen sanya wannan littafi, 'Al-Waadih Fee Usool ul-Fiqh', ya zama mai sauƙin fahimta ga kowane ɗalibi, mai neman ilimi da mai bincike, domin ya ƙaunaci wannan ilimi kamar yadda na ƙaunace shi.

I have expended all my effort to make this book ‘Al-Waadih Fee Usool ul-Fiqh’ clear for every student, seeker of knowledge and researcher so that he or she will love this ‘Ilm (discipline of knowledge) just as I have loved it.

Ina roƙon Allah ya amfanar da Musulmai da shi, da kuma ni a Lahira. Lalle shi Samee'un Mujeeb ne (Mai ji, Mai amsawa).

I ask Allah to benefit the Muslims by it and me in the hereafter. Verily he is Samee’un Mujeeb (The One who hears and responds).

Marubucin (Muhammad Hussein Abdullah).

The author (Muhammad Hussein Abdullah).