Al'ada ('Urf) ita ce abin da al'umma ta saba da shi, wanda ta mayar da shi tamkar dabi'a kuma take bi a rayuwarta ta fuskar magana da aiki, kuma tana wakiltar al'adar al'umma da take maimaitawa.

The ‘Urf is what the society is accustomed to, made habitual and proceeds upon in its life in terms of speech and action and it represents the repetitive custom of the society.

Wasu daga cikin malamai masu fikihu na Musulmai, kamar Al-Malikiyya da Al-Hanafiyya, sun ɗauki ƙa'ida ta 'urf (al'ada) a matsayin hujja ga tashri'i (kafa doka) a lokacin da babu nassi (rubutaccen hukunci) da ya shafi wani abu daga cikin abubuwan da ke faruwa. Sai dai, 'urf dangane da waɗanda ba Musulmi ba shi ne tushe mai muhimmanci da babba ga dokar da mutum ya ƙirƙira.

Some of the Fuqahaa of the Muslims like Al-Maalikiyah and Al Hanafiyah counted it as a Daleel for Tashree’ (making legislation) in the case where there is no Nass (text) (applying) upon a (given) reality from amongst the realities. However, the ‘Urf in respect to non-Muslims represents a fundamental and main source for the man-made law.

Yammacin duniya, gabaɗaya, suna kafa dokokin da ke tafiyar da rayuwarsu da alaƙar zamantakewarsu, kuma suna warware matsalolin da ke tasowa a tsakaninsu bisa ga 'Urf, wato bisa abin da suka saba da shi na al'ada da al'adun gargajiya.

The Westerners, in general, set the laws that regulate their life and their societal relationships and treat the problems arising amongst them based upon the ‘Urf or based upon what they have become accustomed to in terms of customs and traditions.

Saboda haka, al'ada (al-'Urf) ce ke tantance cewa wani al'amari, aiki ko magana halal ne, don haka ba a hana mutum aikata shi ba. Kamar yadda al'ada ke tantance cewa wani al'amari, aiki ko magana haramun ne, don haka dole mutum ya nisance shi.

Consequently, it is the ‘Urf that determines that a certain matter, action or speech is permissible and so the person is not prevented from undertaking that. Just as the ‘Urf determines that a particular matter, action or speech is impermissible and as such the person must avoid it.

Saboda wannan tushe ne hukunce-hukuncensu suka zama a bayyane kuma suna iya canzawa, bambanta da sabawa gwargwadon canjin al'adu da bambancinsu. Saboda haka, za ka ga abu guda halal ne ga wani mutane alhali haramun ne ga wani, kuma abin da yake halal a wani zamani haramun ne a wani zamanin.

It us upon this foundation or basis that their Ahkaam (rulings) have become open and susceptible to change, difference and contradiction in accordance to the change in customs and their differing. Therefore, you find that the same matter is permissible with a certain people whilst it is impermissible with another and what is permissible in a certain time is impermissible in another time.

Misali, Majalisar Commons ta Birtaniya, wadda ke wakiltar ikonta na majalisar dokoki, ta halatta luwadi a 'yan shekarun nan, alhali wannan mummunan aiki a baya an haramta shi. Ta halatta shi ne bisa ga 'Urf din da ya yi galaba kuma ya mamaye al'ummar Birtaniya a 'yan kwanakin nan.

For example, the House of Commons in Britain, which represents their legislative authority, made homosexuality permissible in recent years whilst this ugly act had been forbidden previously. It made it permissible based upon the ‘Urf that has prevailed and dominated over the British society in recent times.

Saboda haka, hukunce-hukuncen da aka gina bisa tushen ‘Urf (al'ada) suna juyawa tare da ita duk inda ta juya, kuma wani al'amari yana zama bai inganta ba idan ‘Urf ta soke shi. Don haka, idan ‘Urf da ‘Aadah (al'ada da dabi'a) suka canza, kuma wancan abin ƙyama (Makrooh) ya zama abin so (Mahboob), dokokin da mutum ya yi sai su halatta shi (ko su halasta shi). Haka nan, idan wancan abin da ake so ya zama abin ƙyama, sai a haramta shi.

Due to this the Ahkaam that have been built upon the premise of the ‘Urf revolve with it wherever it revolves and a matter becomes invalid when the ‘Urf invalidates it. Consequently, if the ‘Urf and ‘Aadah (custom and norm) change and that Makrooh (hateful matter) becomes Mahboob (loved), the man-made laws then make it permissible (or legal). Similarly, if that liked matter becomes hateful, it is forbidden.

Saboda haka, muna lura da cewa ana samun sauye-sauye da gyare-gyare a dokokin da mutane suka yi, daga lokaci zuwa lokaci, domin su dace da al'adu da ƙa'idodin mutane.

For this reason, we notice that changes and adjustments take place in respect to the man-made laws from one time to another so that they are in line with the customs and norms of the people.

Saboda haka, Siyaadah (iko) a tsarin dimokuraɗiyya yana hannun al'umma (ko jama'a), kuma Siyaadarta ta ƙunshi zaɓar dokokin da suke so waɗanda suka dace da al'adunsu.

The Siyaadah (sovereignty) in the democratic system therefore belongs to the nation (or people) and its Siyaadah includes choosing the laws that they wish and which agree with their customs.

Yayin da Siyaadah (mulki/jagoranci) a Musulunci ke na Shari'a (dokar Musulunci), kuma Musulmi wajibi ne su karɓi Ahkaam (hukunce-hukunce) daga Shari'a. Allah Ta'aala ya ce:

This is whilst the Siyaadah in Islaam belongs to the Shar’a (Islamic legislation) and the Muslims are obligated to take their Ahkaam (rulings) from the Shar’a. Allah Ta’Aalaa says:

Yin magana game da Allah (SWT) da Manzonsa ﷺ na nufin magana game da Littafin Allah da kuma Sunnar Manzonsa ﷺ.

Referring to Allah (swt) and His Messenger (saw) means referring to the Kitaab of Allah and the Sunnah of His Messenger.

Malaman dokokin da mutane suka yi (na zamani) sun shimfiɗa sharuɗɗa masu alaƙa da inganci na 'Urf (al'ada) da aiki da ita. Su ne kamar haka:

The scholars of man-made laws have stipulated conditions related to the validity of the ‘Urf and acting in accordance to it. They are as follows:

1 – Cewa yana da kyau, kuma a nan suna nufin cewa al'ada (ʿUrf) tana cimma moriyar jama'a (ta gama-gari). Hakan ya faru ne saboda ma'aunin rayuwarsu shi ne cimma mafi girman moriyar abin duniya ga mafi yawan mutanen al'umma. 2 – Adalci. Ta haka suna nufin cewa al'ada (ʿUrf) ba ta sabawa ra'ayin adalci da ya yi rinjaye a cikin al'umma. Misalin adalci a ra'ayinsu shi ne: mace ta karɓi irin adadin gado kamar namiji a yanayin da ba a rubuta wasiyya ba.

1 – That it is well met and here they mean that the ‘Urf realises a public (general) benefit. That is because their criteria in life is to realise the greatest portion of material benefit for the greatest number of the individuals of the society. 2 – Justice and they mean by this that the ‘Urf does not oppose the prevailing concept of justice within the society. So an example of justice in their view is that the woman takes the same amount from the inheritance as the man in the case where a will has not been written.

3 – Cewa 'Urf ɗin na gaba ɗaya ne, kuma ana nufin da wannan cewa yana gaba ɗaya dangane da wurin da al'amarin ya faru, ko kuma cewa yana gaba ɗaya dangane da mutanen da yake faruwa a tsakaninsu. Wannan kamar al'adun sana'o'i da na ƙwarewa, kuma ana kiran wannan da 'urf na musamman (ko na keɓe).

3 – That the ‘Urf is general and they mean by this that it is general in respect to the place in which the conduct occurs or that it is general in respect to the people that it occurs amongst. This is like the manufacturing and professional customs and this is called the specific (or special) custom.

4 – Cewa al-'Urf ba ya sabawa ko ya saba wa wani nassi daga cikin nassoshin shari'a, duk da cewa shari'a ta bayyana cewa a yi la'akari da al'ada.

4 – That the ‘Urf is not contrary or in opposition to a text from the texts of the constitution even though the constitution states that the custom is to be taken.