Shar'iy 'Illah, wato abin da hukunci ya zo domin cimma manufarsa kuma aka samo shi daga nassi na Shari'a, ana rarraba shi, bisa ga yadda ya zo, zuwa nau'i huɗu:

The Shar’iy ‘Illah which is the matter for the purpose of which the Hukm was legislated and is derived from a Shar’iy text, is categorised or divided, in accordance to how it came, into four categories:

Yana iya zama Sarahatan (a bayyane), Dalalatan (a fakaice), Istinbatan (ta hanyar fitar da hukunci/ƙarewa) ko kuma Qiyasan (bisa kwatance).

It can be Saraahatan (explicit), Dalaalatan (implicit), Istinbaatan (derived/extracted/deduced) or it can be Qiyaasan (based on analogy).

Wannan ita ce ‘illah da ake fahimta daga alfaazh (kalmomi) na nass (nassi) waɗanda a harshen Larabci suke nuna ta’leel (bayanin dalili), wato

This is the ‘Illah that is understood from the Alfaazh (wordings) of the Nass (text) that linguistically indicate Ta’leel (reasoning i.e.

kasancewar 'Illah). Ga yadda kalmomin suke:

presence of an ‘Illah). These are like the wordings:

‘Min Ajli’ (domin/saboda) ko kuma kamar harafin ‘Kay’ (كي/domin), ‘Laam At-Ta’leel’ (ل), ‘Al-Baa’ (ب) da sauran su.

‘Min Ajli’ (for the sake or purpose of) or like the Huroof ‘Kay’ (كي/so that), ‘Laam At-Ta’leel’ (ل ,(Al-Baa’ (ب (amongst others.

Misalai akan wannan kamar haka:

Examples of this are as follows:

Maganar Manzon Allah ﷺ:

The statement of the Messenger of Allah (saw):

Wannan yana faruwa ne idan ma'anar dalili (ta'leel) ta fito fili daga abin da kalmomin ke nunawa (madlul al-lafzh). Harfin فاء harfin 'atf ne, kuma yana nuna ta'qeeb (bin abu a jere), amma tsarin jumla wani lokaci yana sa wannan harfin فاء ya nuna ta'leel (dalili), watau

This is when the reasoning (Ta’leel) is necessarily understood from what is indicated by the wording (Madlool Al-Lafzh). So the Harf (letter) فاء is a Harf ‘Atf (letter of connection) and Ta’qeeb (of following) however the construction or structure of the sentence sometimes makes this Harf (Faa’a) indicative of Ta’leel (reasoning i.e.

(misali) ya ƙunshi ‘Illah). Don haka misali:

containing an ‘Illah). So for example:

Manzon Allah ﷺ ya ce:

The Messenger of Allah (saw) said:

To haka, sanya mallakar filin ya zama sakamakon farfado da shi ta hanyar amfani da Faa' At-Tasbeeb (Faa' ta sababi), yana sa farfadowa (AlIhyaa) ta zama 'Illah ga mallaka, kuma hakan yana shafar duk abin da ke ɗauke da ma'anar farfadowa, kamar sanya duwatsu a kan iyakokinsa, noma shi, shuka a kansa, gina a kansa, ko kuma sa rafi ko tushen ruwa ya gudana a cikinsa. Duk wannan yana da alaƙa ne kawai da ƙasar matattu wadda ba ta da mai.

So making the ownership of the land a consequence of reviving it by using the Faa’ At-Tasbeeb (the Faa’ of causality) makes reviving (AlIhyaa) the ‘Illah for ownership and it extends to everything that holds the meaning of reviving like putting stones upon its borders, cultivating it, planting on it, building upon it or making a stream or water source flow in it. This is all specific to the dead land that has no owner.

Wani misalin illa ta hanyar dalala shi ne maganar Manzon Allah ﷺ:

Another example of an Illah by way of Dalaalah is the speech of the Messenger of Allah (saw):

Wannan saboda kalmar (wording) "Qaatil" wasf mufhim munaasib ce wadda ke kafa 'illah (dalili), alhali tsarin jumlar ya nuna cewa kisa shi ne 'illar hana wanda ya kashe gado daga gadon wanda ya bar gadon wanda aka kashe.

That is because the (wording) Qaatil is a Wasf Mufhim Munaasib that establishes an ‘Illah (reason) whilst the construction of the sentence indicates that killing is the ‘Illah for depriving the inheritor who has killed from the inheritance of the one leaving the inheritance who has been killed.

Wani misali kuma shi ne Qawlinsa ﷺ:

A further example is his Qawl (saw):

Wannan saboda kalmar (lafzin) As-Saa’imah (kiwo a fili) sifa ce mai fahimtar ma'ana (Wasf Mufhim) wadda ke nuni da 'Illar wajibcin Zakka a kan tumaki idan ba a ciyar da su abinci daga wajen mai su ba, suna kiwo a zahiri a kan makiyaya.

That is because the Lafzh (wording) As-Saa’imah (free grazing) is a Wasf Mufhim that indicates the ‘Illah of the obligation of Zakaah upon sheep if they are not fed fodder from their owner and graze naturally upon the pastures.

Wannan shi ne lokacin da tsarin nassi, ta hanyar fasalinsa, ya bada damar fitar da (Istinbaat) ‘illa ga hukunci, alhali kuma ba a ambaci wannan ‘illar a cikin nassin ba, ko a fili (Saraahatan) ko a fakaice (Dalaalatan).

This is when the text through its composition provides for the deduction (Istinbaat) of an ‘Illah for the Hukm whilst this ‘Illah is not mentioned in the text either explicitly or implicitly (Saraahatan or Dalaalatan).

Misali kenan:

An example of this:

Allah Ta'ala ya ce:

Allah Ta’Aalaa said:

Allah Ta'aalaa ya ce a cikin Aayar da ta biyo bayan Aayar da ta gabata:

And Allah Ta’Aalaa said in the Aayah that follows the above Aayah:

To ga aayah ta farko tana dauke da hani (Nahi) daga yin ciniki a lokacin kiran sallar Juma'a, kuma aayah ta biyu tana dauke da umarni (Amr) da a warwatse a cikin kasa a nemi falalar Allah idan sallah ta kare, wanda hakan yana nufin halascin (Ibaahah) yin ciniki idan dalilin da ya hana shi ya tafi, wato yin sallah. Daga wannan ana fahimta (Istinbaat) cewa haramcin yin ciniki a lokacin kiran sallar Juma'a yana da dalili ('Illah) na shagaltuwa (Ilhaa'). Saboda haka, 'shagaltuwa daga yin sallah' shi ne 'Illar da aka fitar (Mustanbataa).

So the first Aayah contains a forbiddance (Nahi) from conducting trade at the time of the call to Jumu’ah and the second Aayah contains a command (Amr) to disperse in the land and seek the bounty of Allah when the Salaah has ended which means the Ibaahah (permissibility) of conducting trade if the circumstance forbidding it has gone away, which is the performance of the Salaah. From this it is deduced (Istinbata) that the forbiddance of conducting trade at the time of the call of the Jumu’ah prayer is due to the reason (‘Illah) of Ilhaa’ (distraction). Therefore ‘distraction from the performance of the Salaah’ represents the ‘Illah that has been deduced (Mustanbatah)

da kuma wanda ba a ambace shi a fili ko a kaikaice a cikin rubutun ba.

and which is not mentioned explicitly or implicitly within the text.

Idan 'Illar da aka ambata a cikin rubutu Wasf Mufhim ce (watau siffar da ake iya fahimtar dalili daga cikinta), to zai yiwu a yi qiyasi a kanta a samar da sabuwar 'Illah, kuma wannan sabuwar 'Illah ana kiranta 'Illah Qiyaasiyah. Ma'anar Wasf Mufhim ita ce tana bayar da fahimtar Ta'leel (bayanin dalili).

If the ‘Illah mentioned in the text is a Wasf Mufhim (i.e. a description open to reasoning) it is possible to make analogy upon it a new ‘Illah and this new ‘Illah is called an ‘Illah Qiyaasiyah. The meaning of Wasf Mufhim is that it provides understanding of Ta’leel (reasoning)

kuma kusurwar hujja. Wannan yana nufin cewa kamar a sami ‘illa ta ‘illa ce, don haka ba a halatta a yi qiyaasi na ‘illa a kan wata ‘illa ba, sai dai idan siffar (wasf) da aka ambata a cikin nassi tana iya a yi mata hujja, ko kuma tana kai ga fahimtar kusurwar ‘illar da ke cikinta.

and the angle of reasoning. This then is like having an ‘Illah for the ‘Illah and it is therefore not permitted to make Qiyaas of an ‘Illah upon an ‘Illah unless the Wasf (description) mentioned in the text is open to reasoning or provides the understanding of reasoning and leads to the understanding of the angle of the ‘Illah within it.

Misali kenan:

An example of this:

Maganar Manzon Allah ﷺ:

The Qawl of the Messenger (saw):

Wannan Hadisi ya ƙunshi wata ʿilla da aka ambata, wato fushi, kuma ita ce dalilin da ya sa Manzon Allah ﷺ ya hana yanke hukunci a lokacin fushi.

This Hadeeth contains a mentioned ‘Illah which is anger and it is the reason that the Messenger of Allah (saw) forbade passing judgement at the time of anger.

Amma wannan 'illar da aka ambata (fushi) wasf ce mufhim saboda tasirin fushi wajen yanke hukunci, saboda abin da fushi ke haifarwa na rufe tunani da rashin daidaituwar yanayi. Saboda haka, wannan sabuwar 'illa ana kiranta: 'Rufe hankali da rashin daidaiton yanayi', kuma tana wakiltar 'illar qiyaasiyyah, kuma 'illolin (dalilan) da suka hada da rufe hankali da rashin daidaiton yanayi ana auna su a kanta (watau ana yin qiyaasi).

However, this mentioned ‘Illah (anger) is a Wasf Mufhim due to the effect or impact of anger upon passing judgement due to what anger causes in terms of clouding the thought and destabilising the condition. As a result, this new ‘Illah is called: ‘Clouding the mind and destabilising the condition’ and it represents an ‘Illah Qiyaasiyah and the ‘Illal (reasons) that include the clouding of the mind and destabilising the condition are measured upon it (i.e. Qiyaas is made).

Wannan ya haɗa da yunwa, misali, ta yadda maganar: ‘Kada ku yanke hukunci alhali kuna jin yunwa’ za ta yi aiki a kansa, ko kuma ciwo, ta yadda ... 189

This would include hunger for instance so that the statement: ‘Don’t pass judgment whilst you are hungry’ would apply, or pain so that the 189

"Kada ka yanke hukunci a lokacin da kake cikin wahala mai tsanani" za a iya amfani da shi.

statement: ‘Don’t pass judgement whilst you are in a lot of pain’ would be applicable.

Ana buƙatar sharuɗɗa uku dangane da Lafzi (kalmomin da aka faɗa).

Three conditions are stipulated in regards to the Lafzh (wording)

daga abin da ake ɗaukar ‘Illah Qiyaasiyyah daga gare shi.

from which it is valid for an ‘Illah Qiyaasiyah to be taken:

1 – Cewa sifa ce Mushtaqq ba Jaamid ba. Mushtaqq (lafzi) shi ne abin da aka samo ko aka ciro daga wani abu banda shi, kamar 'Ghadbaan' (mai fushi) wanda aka samo daga 'Al-Ghadab' (fushi). Jaamid kuwa shi ne abin da ba a samo shi ko ciro shi daga wani abu banda shi ba, kamar 'Al-Asad' (zaki), 'Al-Burr' (alkama) da 'Adh-Dhahab' (zinariya).

1 – That it is a Wasf that is Mushtaqq and not Jaamid. The Mushtaqq (Lafzh) is that which is taken (derived) from other than it like ‘Ghadbaan’ (angry) is derived from ‘Al-Ghadab’ (anger). The Jaamid is that which is not taken or derived from other than it like ‘Al-Asad’ (lion), ‘Al-Burr’ (wheat) and ‘Adh-Dhahab’ (gold).

Abin da aka ambata a cikin wannan Hadisi ba a yi masa dalili (ba a ce an haramta shi saboda wani ma'ana ba). Hakan ba saboda yana da yawa ba ne, ko kuma saboda abinci ne, sai dai saboda abubuwan da aka ambata a cikin Hadisin lafazi ne na jamid (ba mushtaqq ba), ba kuma wasf mufhim ba ne da ke nuna dalili, kuma ba ya ƙunshe da ma'anar dalili ko daga fannin harshe ko na Shari'a. Saboda haka, haramcin Riba al-Fadl (ƙari) ya tsaya ne ga waɗannan abubuwa shida kawai. Ba a yin qiyas akan alkama a miƙa shi zuwa shinkafa, ko inabi zuwa dabino, ko sukari zuwa gishiri. Saboda haka ana halatta a musanya sukari da sukari tare da ƙari, haka ma inabi a musanya shi da inabi tare da ƙari (a cikin ciniki), matuƙar wata nassi ba ya haramta hakan.

That which is mentioned in this Hadeeth is not reasoned. That is not because it is an amount or because it is foodstuffs but rather because these mentioned things in the Hadeeth are Jaamid Alfaazh and are not Mushtaqqah (derived). As such it is not a Wasf Mufhim that indicates a reasoning and it does not contain the sense of reasoning whether from a linguistic or Shar’a angle. Therefore, the Tahreem (prohibition) of Ribaa Al-Fadl (excess) is restricted to these six items alone. Analogy is not made upon wheat and extended to rice, or grapes to dates, or sugar to salt. It is therefore permitted to exchange sugar for sugar with an increase and similarly for grapes to be exchanged for grapes with an increase (involved in the trade). This is as long as another text does not prohibit that.