Islam tana ɗaukar ɗan adam a matsayin halitta mai haɗin kai (cikakkiyar gaba ɗaya wadda ba a iya rarrabata ba), kuma tana magance ayyukansa da Ahkam Shar'iyyah cikin daidaito da daidaituwa, ba tare da la'akari da yawa ko irin waɗannan ayyuka ba. Waɗannan Ahkam Shar'iyyah tsare-tsare ne na Musulunci da ke magance matsalolin ɗan adam. Idan aka magance matsaloli, ɗan adam yana mu'amala da su yana la'akari da cewa kowace matsala tana buƙatar mafita, watau yana ɗaukarta a matsayin matsalar da ke buƙatar Hukunci Shar'i. Don haka Musulunci yana magance dukkan matsaloli a matsayin matsalolin ɗan adam kawai, ba wani abu ba. Saboda haka, idan Musulunci ya yi nazari kan matsalar tattalin arziƙi kamar ciyar da mata da miji ke yi wa matarsa (nafaqah), ko matsalar mulki kamar naɗin Khaleefah, ko matsalar zamantakewa kamar aure, ba ya warware wannan matsala a matsayin matsalar tattalin arziƙi, mulki ko zamantakewa, sai dai yana ɗaukar matsalar a matsayin matsalar ɗan adam wadda ya kamata a samo mafita a gare ta, watau a samo Hukunci Shar'i a kanta. Musulunci yana da hanya guda ɗaya wajen magance matsalolin ɗan adam, wato fahimtar gaskiyar matsalar sannan a samo hukuncin Allah a kanta daga dalilan Shari'a dalla-dalla.

Islam considers a human being as an integrated being (indivisible whole), and addresses his or her actions with AHkam Sharai’ah in a consistent and balanced manner regardless of the number and type of these actions. These AHkam Sharai’ah are the Islamic systems which address the problems of human beings. When problems are addressed, human beings deal with them considering that every problem requires a solution i.e. considering it as a problem that requires a Hukm Shara’i. Thus Islam addresses all problems as human problems and nothing else. So when Islam treats an economic problem such as the husband’s financial support (nafaqah) of his wife or a ruling problem such as the appointment of a Khaleefah or a social problem such as marriage, it does not solve that problem as an economic, ruling or as a social problem but rather treats the problem as a human problem to which a solution should be derived i.e. a Hukm shara’i should be derived. Islam has one method in addressing the problems of human beings, which is to understand the reality of the problem and then derive the rule of Allah for it from the detailed shar’ai evidences.

Tsarin Musulunci ya kunshi hukunce-hukuncen Shari'a da suka shafi ibada, akhlaqi, abinci, tufafi, mu'amalat (ciniki da hulda tsakanin mutane) da kuma dokar hukunce-hukunce.

The Islamic systems are composed of AHkam Sharai’ah related to ‘ibadat, morals, foodstuffs, clothing, mu’amalat (transactions) and penal code.

Hukunce-hukuncen Allah masu alaƙa da ibada, ɗabi'a, abinci, da tufafi ba za a iya fahimtarsu ta hanyar 'illah (dalili na shari'a) ba. Manzon Allah ﷺ ya ce: "An haramta giya (khamr) saboda kanta."

The divine rules related to ‘ibadat, morals, food-stuffs, and clothing cannot be reasoned by ‘illah (legal reason). The Messenger (saw) said; “Wine (khamr) was forbidden for itself.”.

Duk da haka, Ahkam Shar'iyyah da suka shafi muamalat da hukunce-hukuncen laifuffuka (penal code) ana hujjantar da su ta hanyar 'illah. Wannan saboda Hukm Shar'i a waɗannan al'amura an gina shi ne a kan 'illah, wato dalilin da ya sa aka shar'anta hukuncin. Mutane da yawa sun saba da bayyana dukkan hukunce-hukuncen Shari'ah bisa maslahah (amfani), saboda tasirin akidar Yammacin Duniya da al'adunsu, waɗanda ke ganin amfani kaɗai a matsayin ma'auni na ayyuka. Irin wannan fahimta tana karo da jagorancin ilimin Musulunci, wanda ke ɗaukar ruhi a matsayin tushen dukkan ayyuka, kuma yana sanya haɗuwar ruhi da abin duniya ita ce mai daidaita dukkan ayyuka. Ahkam Shar'iyyah da suka shafi ibadu, ɗabi'u, abinci da tufafi ba a hujjantar da su, domin babu 'illah ga waɗannan hukunce-hukunce. Ya kamata a karɓe su kamar yadda suka zo a cikin nassi, kuma kada a gina su bisa wata 'illah. Sallah, azumi, Hajji, zakka, yadda ake yin sallah da adadin raka'o'inta, ayyukan Hajji, da mafi ƙarancin dukiyar da ake biyan zakka a kanta (nisab na zakka) da makamantansu, ya kamata a karɓe su, a yarda da su, a miƙa wuya gare su kamar yadda suka zo a nassi (tawqeefiyyah), kuma ba a nemi wata 'illah a gare su ba. Haka abin yake ga haramcin cin naman dabba da ta mutu, da naman alade da makamantansu. Neman 'illah ga waɗannan hukunce-hukunce kuskure ne kuma abu ne mai haɗari. Wannan saboda idan aka nemi 'illah, sakamakon zai zama cewa idan 'illar hukuncin ta ƙare, to hukuncin ma zai daina wanzuwa. 'Illah tana da alaƙa da hukunci a lokacin wanzuwarsa da kuma a lokacin rashinsa. Misali, idan muka ɗauka cewa tsafta ita ce 'illar wudu', motsa jiki kuma ita ce 'illar sallah', tsafta kuma ita ce 'illar azumi' da sauransu, to a irin waɗannan yanayi, duk lokacin da 'illar ba ta wanzu ba, hukuncin ma ba zai wanzu ba, alhali al'amarin ba haka yake ba. Saboda haka neman 'illah yana da haɗari ga hukuncin da kuma aikin da ake yi da shi. Saboda haka, wajibi ne a karɓi hukunce-hukuncen ibada yadda suke, ba tare da neman 'illah a gare su ba. Amma game da hikima da ke bayan wani hukunci, Allah ne kaɗai ya san ta, domin hankalinmu ba zai iya tasawwurin zatin Allah ba, don haka ba ma iya fahimtar hikimarSa. Amma hikimar da aka ambata a cikin nassoshi, kamar faɗin Allah (SWT),

However the AHkam Shara’iah related to transactions and penal code are are reasoned by an ‘illah. This is because the Hukm Shar’ai in these matters are built upon an ‘illah, which is the reason for legislating the rule. Many people have become used to justifying all the Sharee’ah rules according to benefit (maslaHah), because they are influenced by the Western ideology and Western culture, which views benefit alone as a criterion for actions. Such an understanding contradicts the Islamic intellectual leadership which considers spirit as the basis for all actions; and makes the mixing of the spirit with the material the regulator of all actions. The AHkam Sharai’ah related to ‘ibadat, morals, foodstuffs, and clothing are absolutely not reasoned, since there is no ‘illah for these rules. They should be taken as they came in the text and should not be based upon an ‘illah. Prayer (Salaah), fasting (Sawm), the Hajj, zakaah, the method of praying the Salaah and the number of its rak’at, the rites of Hajj and the minimum amount of property liable to payment of zakaah (niSaab of zakaah) and the like, should be taken, accepted and submitted to as they came in the text (tawqeefiyyah) and no ‘illah is sought for them. The same thing applies to the prohibition of eating the meat of a dead animal, pork and the like. Seeking an ‘illah for these rules is wrong and dangerous. This is because if an ‘illah was sought the result would be that if the ‘illah of the rule ceased to exist then the rule would no longer exist. The ‘illah is connected to the rule in existence and absence. As an example, if we assumed cleanliness was the ‘illah for the wudu, and physical exercise as the ‘illah for salaah, and hygiene as the ‘illah for fasting (Sawm) etc., then in these situations, whenever the ‘illah does not exist, the rule would not exist either, though the matter is not like this. Therefore seeking an ‘illah is dangerous for the rule and its performance. Thus, it is obligatory to take rules of ‘ibadat as they are, without seeking an ‘illah for them. As for the Hikmah (wisdom) behind a rule, Allah alone knows it, since our mind cannot conceive the essence of Allah, and hence we cannot comprehend His Hikmah. As for the Hikmah mentioned in the texts, such as the saying of Allah (swt),

"Lalle, Sallah (Salah) tana kare daga alfasha da mugunta." [TMQ Al-’Ankabut:45]

“Lo! Prayer (Salah) preserves from lewdness and iniquity.” [TMQ Al-’Ankabut:45]

Kuma maganar Allah (SWT),

And Allah (swt) words,

"Dan su shaidi amfanin da aka tanada musu" [TMQ Al-Hajj:28], da kuma maganar Sa (SWT),

“That they may witness the benefits (provided) for them” [TMQ Al-Hajj:28] and for His (swt) words,

"Abin da kuke bayarwa a matsayin zakka kuna neman yardar Allah, shi ne zai ninka." [TMQ Ar- Rum:39]

“That which you give in Zakah seeking Allah’s countenance, has increased manifold.” [TMQ Ar- Rum:39]

Sauran nau'ikan hikima da aka ambata a cikin nassoshi, ya kamata a karɓe su kamar yadda aka faɗa a cikin nassi, ba tare da yin kwatanta da su ba. Sai dai idan an ambaci hikimar hukuncin a cikin nassi, to ba a neman hikima ko 'illa ga hukuncin.

And other sorts of Hikmah that are stated in the texts, they should be taken literally as mentioned in the text without making comparison to them. Unless the Hikmah of the rule is mentioned in a text, neither Hikmah and nor an ‘illah has to be sought for the rule.

Wannan yana da alaƙa da ibadodi. Akhlaƙi kuwa dabi'u ne da aka kafa dokoki a kansu domin bayyana kyawawan halaye da ayyuka masu kyau, da kuma abubuwan da suka saɓa musu. Haka kuma akhlaƙi yana samuwa ne daga ibadodi, kuma ana lura da shi a cikin mu'amalloli. Wannan kuwa saboda Musulunci a cikin dokokinsa yana nufin ya kai mutum hanyar kamala, domin ya kai matsayi mafi girma da za a iya kaiwa. Saboda haka wajibi ne mutum ya yi aiki don samun manyan halaye da kuma riƙe su. Kyawawan akhlaƙi dabi'a ce wadda mutum yake niyyar cimmawa a lokacin da yake nuna ta. Ita ce ta musamman ga kyawawan halayen (fada'il) da Shari'a ta ambata, kuma darajarta tana kasancewa ne a lokacin aikata waɗannan kyawawan halaye da samun su. Akhlaƙi wani sashe ne na Shari'ar Musulunci, kuma wani sashe ne na umarni da hani na Allah, wanda dole ne kowane Musulmi ya cimma shi domin bin Musulunci ya cika, kuma aiwatar da umarni da hani na Allah ya kammala.

This is in respect to ‘ibadat. Morals (Aqhlaaq) are however values for which rules have been established to illustrate the virtues and noble deeds and the things that contradict them. They also result from ‘ibadat, as well as being observed in mu’amalat. This is because Islam aims in its legislation to take man on the road towards perfection so as to reach the highest achievable level. Therefore man has to work towards acquiring the supreme qualities and to maintain them. The good Aqhlaaq is a value which one intends to realise when exhibiting it. It is specific to the virtues (faDaa`il) stated by the Shar’, and its value is targeted when performing these virtues and acquiring them. Aqhlaaq are a part of the Islamic Shari’ah, and a part of the commands and prohibitions of Allah, which must be achieved by every Muslim so that his observance of Islam becomes complete, and his undertaking of the commands and prohibitions of Allah is perfected.

Musulmi ba ya samun halayen kirki (Akhlaq) saboda su kansu, ko saboda amfanin da yake gani a cikinsu. Maimakon haka, yana samun su ne kawai saboda Allah ya umurce shi da su, kuma babu wani dalili daban. Don haka Musulmi ba ya zama mai gaskiya saboda gaskiya a kanta, ko saboda amfanin da yake tsammani, sai dai saboda Shari'a ta umarce shi da hakan.

A Muslim neither acquires Aqhlaaq attributes for their sake, nor for the perceived benefit. Rather he or she acquires them only because Allah commanded him with them and for no other reason. So a Muslim is not characterised with truthfulness for the sake of truthfulness in itself, nor for the perceived benefit, rather because Shar’a ordered it.

Dangane da cewa Musulmi ba ya samun Aqhlaaq saboda Aqhlaaq kanta, wannan saboda irin yadda ake siffanta ayyuka ne. Aikin da mutane suke yi yana iya zama qabeeh a kansa, amma sun ɗauka hasan ne, don haka suka aikata shi. Siffar da mutane suke dasu ma tana iya zama qabeeh a kanta, amma suna ɗaukarta a matsayin siffa ta hasan, don haka suke karɓar ta, kuma ta haka kurakurai za su taso, domin mutum ya kiyaye Aqhlaaq saboda kansa. Sai dai idan Musulunci ya bayyana wa Musulmi siffofin hasan da siffofin qabeeh, kuma ya aikata su bisa wannan bayani, to karɓar waɗannan siffofi da yake yi ba zai dace da Ahkaam Shar'iyyah ba. Saboda haka, bai kamata Musulmi ya siffantu da gaskiya saboda gaskiya kanta ba, haka kuma bai kamata ya siffantu da tausayi saboda tausayi kanta ba, ko kuma ya siffantu da dukkan Aqhlaaq saboda kansu ba. Maimakon haka, ya kamata ya siffantu da su saboda su umarni ne daga Allah, domin ainihin gaskiyar al'amari shi ne waɗannan Aqhlaaq suna tushe ne a kan 'aqeedah ta Musulunci. Kiyaye wannan al'amari zai tabbatar da samun Aqhlaaq a cikin mutane, ta haka za a tsarkake rai daga duk wata ƙazanta, a kuma nisantar da shi daga duk wani abu mai lalatawa. Hanya mafi kyau ta kare Aqhlaaq ita ce a takaita ta ga abin da nassi (Alkur'ani da Sunnah) ya bayyana, a iyakance ta ga tushen ruhaniya, a kuma gina ta a kan 'aqeedah ta Musulunci.

As for the fact that the Muslim does not acquire Aqhlaaq for the sake of Aqhlaaq, this is because of the description of the actions. An action which human beings perform might be by itself qabeeh but they thought it hasan so they performed it. The attribute which human beings are characterised with might be by itself qabeeh but they consider it a hasan attribute so they acquire it and thus errors would arise because man observed Aqhlaaq for their own sake. Unless Islam defines for the Muslim the hasan attributes and the qabeeh attributes and unless the Muslim performs them according to this definition, then their acquiring of these attributes would not be in compliance with the AHkam Sharai’ah. Therefore Muslims should not be characterised with truthfulness for the sake of truthfulness, nor should they be characterised with compassion for the sake of compassion, nor should they be characterised with all the Aqhlaaq for their own sake. Rather they should be characterised with them because they are commands from Allah because the fundamental fact is that these Aqhlaaq are based on the Islamic ‘aqeedah. Observing this issue would guarantee the acquisition of the Aqhlaaq in individuals thus purifying the soul of any impurity and distancing it from any corrupting factors. The best way to protect Aqhlaaq is to confine them to what is stated in the text (Qur’an and Sunnah), restrict them to the spiritual basis and build them upon the Islamic ‘aqeedah.

Game na rashin neman Akhlaq don samun riba kuwa, dalilin haka shi ne mutum ba ya neman ko nufin samun riba daga Akhlaq, don kada ta lalata shi ta sa ya karkata ga riba. Akhlaq halaye ne da wajibi ne mutum ya siffantu da su, da yardar rai da son zuciya, ta hanyar kwadayin taqwa (tsoron Allah). Musulmi ba ya bin Akhlaq kawai saboda suna amfanar da shi ko cutar da shi a rayuwa; a maimakon haka yana yin hakan ne domin amsa umarnin Allah da hanin Allah. Da wannan fahimta, siffantuwa da kyawawan Akhlaq tana dawwama kuma tana tsaye daidai, ba ta karkata ga riba ba.

As for not acquiring Aqhlaaq for the sake of benefit, this is because one does not seek or aim to acquire benefit from the Aqhlaaq, lest it corrupts it and makes it revolve around the benefit. Aqhlaaq are attributes which man must be characterised with, freely and willingly, by the incentive of taqwa (the fear of Allah). Muslims do not abide by Aqhlaaq simply because they benefit or harm them in life; rather they do so in response to the commands and prohibitions of Allah. With this understanding the characterisation with good Aqhlaaq is constant and steadfast and does not revolve around benefit.

Irin wannan akhlaqi wanda aka gina bisa musayar amfani zai mayar da mutum munafiki, yana nuna wasu halaye yayin da yake ɓoye ainihin yanayinsa. Wannan saboda akhlaqinsu an gina shi ne akan amfani, don haka akhlaqinsu yana juyawa ne akan amfanin, domin suna sa ƙa'idodin da aka tsara da hankali su juya akan 'illarsu, kuma ba sa yarda da wanzuwar ƙa'idodin ko wajabcinsu idan 'illar ta daina kasancewa.

Such Aqhlaaq built on the exchange of benefit would make the individual a hypocrite, revealing certain behaviour while concealing his true nature. This is because their Aqhlaaq are built on benefit, so their Aqhlaaq revolve around the benefit, for they make the reasoned rules revolve around their ‘illah and they do not believe in the existence of the rules nor in their obligation if the ‘illah ceased to be present.

Akhlaqi ba a yin tunani a kansu, kuma bai kamata a dauki su ta hanyar illarsu ba. Dole ne a karɓe su yadda suka zo a cikin Shari'a, ba tare da la'akari da kowace illa ba. Yana da kuskure kuma yana da haɗari a nemi illa ga akhlaqi, don kada a bar yin halayya da akhlaqi idan illarsu ta ƙare.

Aqhlaaq are not reasoned and should never be taken by their ‘illah. They must be accepted as they came in Shar’a, irrespective of any ‘illah. It is erroneous and dangerous to seek ‘illah for Aqhlaaq, so as not to abandon the characterisation with Aqhlaaq when their ‘illah has ceased.

Ya bayyana cewa manufar ibada ita ce kawai darajar ruhaniya, kuma manufar neman kyawawan halaye ita ce kawai darajar ɗabi'a. Dole ne a takaita su ga waɗannan manufofi da aka nufa. Bai kamata a nuna amfani ko riba a cikin ibada da kyawawan halaye ba, domin irin wannan nuna yana da hatsari, yana haifar da munafunci a cikin masu ibada da masu kyawawan halaye. Haka kuma zai kai ga watsi da ibada da kyawawan halaye idan amfaninsu ko ribarsu ba ta bayyana ba.

It becomes evident that the aim of the ‘ibadat is the spiritual value only and the aim of acquiring Aqhlaaq is the moral value only. They must be restricted to these intended values. Benefit or interest should not be manifested in the ‘ibadat and Aqhlaaq, because such a manifestation is dangerous, causing hypocrisy in those who worship and those who are virtuous people. It will also lead to the abandonment of the ‘ibadat and Aqhlaaq when their benefit or interest does not appear.

Dangane da hukunce-hukuncen Shari'ah da suka shafi ayyukan mutum a cikin mu'amalarsa da wasu, wasu daga cikin nassosin da suka zo a matsayin dalili a kansu sun ƙunshi 'illa, kamar dangane da ba da ganimar Banu Nadhir ga Muhajirai ba ga Ansar ba. Allah (SWT) ya ce game da wannan:

In regard to the AHkam Sharia’ah related to man’s actions in his relation with others, some of the texts that came as evidence to them include an ‘illah such as in respect to giving the spoils of Bani Nadhir to the Muhajireen and not the Ansar. Allah (swt) says regarding this,

"don't a zama kayan da masu arziki a cikinku ke ta yi wa juna cinikinsa ba." [TMQ Al-Hashr:7]

“that it does not become a commodity between the rich among you.” [TMQ Al-Hashr:7]

Yayin da wasu nassosi ba su ƙunshi 'illah ko kaɗan ba, kamar:

While some other texts do not include an ‘illah at all such as,

"Allah ya halatta bai'a (ciniki) kuma ya haramta riba (ruwa)." [Al-Baqara:275]

“Allah has permitted bai’a (trading) and has forbidden Riba (interest).” [Al-Baqara:275]

Saboda haka duk hukuncin da nassinsa ya ƙunshi 'illa, ana iya yin tunani a kansa, a kuma yi qiyas a gare shi; amma ga hukuncin da nassinsa ba shi da 'illa, ba a neman 'illa, kuma ba za a iya amfani da qiyas ba. 'Illar ingantacciya ita ce 'illar Shar'i wadda aka ambata a cikin nassi daga Alqur'ani da Sunnah, domin waɗannan biyu kaɗai su ne nassoshin Shar'i. 'Illar da hukuncin Shar'i mai dalili ya dogara a kanta 'illa ce ta Shar'i, ba 'illa ta hankali ba. Wato dole ne 'illar ta kasance an ambace ta a cikin nassi ko dai a fili, ko a fakaice, ko ta hanyar ƙarewa, ko ta hanyar qiyas. Wannan 'illa tana da alaƙa da hukuncin mai dalili cikin kasancewa da rashi. Don haka dokoki suna juyawa tare da 'illarsu. Mun ga cewa wani abu an haramta shi a wani yanayi saboda kasancewar 'illar Shar'i, idan kuwa wannan 'illar ta ɓace, to abin nan kansa sai ya zama halal. Don haka hukuncin Shar'i yana juyawa tare da 'illar a kasancewarta da rashinta: idan 'illar ta kasance, hukuncin ya kasance, idan kuma 'illar ba ta kasance ba, hukuncin ba ya kasance.

Therefore any rules where the text included an ‘illah are reasoned and Qiyas may be made to them; whereas for the rules whose text is without an ‘illah, an ‘illah is not sought and Qiyas cannot be used. The valid ‘illah is the Shar’ai ‘illah that is mentioned in the text from Qur’an and Sunnah, for only these two are the Shar’ai texts. The ‘illah upon which the reasoned Hukm Shar’ai is built is a Shar’ai ‘illah and not a rational ‘illah. In other words the ‘illah must be mentioned in the text either explicitly or implicitly or by deduction or through Qiyas. This ‘illah is connected with the reasoned Hukm in presence and absence. Thus the rules revolve with their ‘illah. So we find a thing is prohibited in a situation due to the existence of a Shar’ai ‘illah, and if this ‘illah disappears that very thing becomes permissible. So the Hukm Shar’ai revolves with the ‘illah in existence and in absence, when it exists the Hukm exists and if the ‘illah does not exist the Hukm does not exist.

Rashin hukuncin saboda rashin ‘illah ba yana nufin cewa hukuncin Shari’a ya canza ba, a’a, hukuncin Shari’a na al’amarin ya kasance yadda yake ba tare da canji ba. Abin kawai shi ne ba a ƙara aiwatar da hukuncin ba saboda rashin ‘illah, kuma zai aiwatu idan ‘illar ta kasance.

The absence of the Hukm due to the absence of the ‘illah does not at all mean that the Hukm Shar’ai has changed, rather the Hukm Shar’ai of the question remains as it is without change. It is only that the Hukm is no longer applied due to the absence of the ‘illah and will be applied if the ‘illah is present.

Alaƙar hukunci da ‘illarsa a wanzuwa da rashi ba ta nufin cewa hukunce-hukunce suna canjawa saboda canjin zamani da wuri. Saboda haka, da’awar cewa jawo amfani da kawar da fasadi ita ce ‘illar Hukm Shar’i, wanda ke canjawa yayin da zamani da wuri suka canja, don haka Hukm Shar’i yana canjawa daidai da hakan, ba daidai ba ne. Jawo amfani da kawar da cutarwa ba su zama ‘illar Ahkam ba ko kaɗan, domin babu wata nassi da ya zo da ya nuna cewa jawo amfani da kawar da fasadi su ne ‘illa ga dukkan Ahkam, ko kuma ya nuna cewa su ne ‘illa ga wani takamaiman hukunci. Saboda haka, ba za a iya ɗaukar su a matsayin ‘illar Shar’i ba.

The relationship of the rule with the ‘illah in existence and in absence does not mean that the rules change due to the change of the time and place, therefore claiming that bringing about the benefit and preventing corruption is the ‘illah of the Hukm Shar’ai, which changes as the time and place change, so the Hukm Shar’ai changes accordingly. Bringing about benefit and preventing harm are not at all the ‘illah of the AHkam, since no text came to denote that bringing about benefit and preventing corruption are ‘illah for all the AHkam, nor to denote that they are an ‘illah for a specific Hukm. Consequently, it cannot be taken as a Shar’ai ‘illah.

Shar’ai ‘illah shi ne abin da aka ɗauka daga nassin Shari’a, kuma ya kamata a takaita shi a kan nassin da ma’anarsa. Nassin Shari’a bai nuna cewa jawo amfani ko kawar da fasadi shi ne ‘illah ba. ‘Illar Shari’a ita ce abin da nassin Shari’a ya kawo, ba jawo amfani ko kawar da fasadi ba. Abin da aka kawo a cikin nassi ba a nuna shi ta lokaci ko wuri ba, haka kuma ba a nuna shi ta aikin kansa ba. Maimakon haka, nassi ne yake nuna shi ta hanyar bayyana ‘illar hukuncin. Wannan nassi ba ya canzawa, don haka ba a la’akari da lokaci da wuri a cikin wannan yanayi, kuma babu wata daraja ga jawo amfani da kawar da fasadi a nan.

The Shar’’ai ‘illah is that which is taken from a Shar’ai text and should be restricted to it and its meaning. The Shar’ai text has neither indicated that bringing about a benefit nor warding off corruption as being the ‘illah. The Shar’ai ‘illah is that which the Shar’ai text has brought, not the bringing about of benefit or warding off corruption. That which is brought in the text is not indicated by the time or the place nor indicated by the action itself. It is rather indicated by the text in manifesting the ‘illah of the Hukm. This text never changes, so no consideration is given to the time and place in this context, nor is there a value to bringing about benefit and preventing corruption.

Saboda haka, hukunce-hukuncen Shari'a (Ahkam Shar'iyyah) ba sa canjawa da canjin lokaci da wuri; suna nan yadda suke, ba tare da la'akari da wannan canji ba.

Consequently, AHkam Shara’iah do not change with the changing of the time and place, they remain as they are regardless of this change.

Dangane da canjin al'adu da ɗabi'un mutane, wannan ba ya da tasiri wajen canza hukunci, domin al'ada ba ta zama 'illar Hukuncin Shari'a ba, kuma ba ta zama madogara a gare shi ba. Al'adu na iya dacewa da Shari'a, ko kuma su saɓa mata. Idan sun saɓa wa Shari'a, to Shari'a ta zo ne don ta soke su ta canza su, domin aikin Shari'a shi ne canza al'adu da ɗabi'un da suka lalace, saboda su ne ke haifar da lalacewa a cikin al'umma. Saboda haka ba a ɗaukar su a matsayin madogara ga Hukuncin Shari'a, kuma ba 'illa a gare shi ba, kuma Hukuncin ba ya canzawa. Idan kuwa al'adun sun dace da Shari'a, to Hukuncin yana tabbata ne ta hanyar dalilinsa na Shari'a da 'illar Shari'a a gare shi, ba ta waɗannan al'adun ba, ko da yake waɗannan al'adun ba su saɓa wa Shari'a ba. Al'adu ba za su iya mulkin Shari'a ba, a maimakon haka Shari'a ita ce ke mulkin al'adu da ɗabi'u. Hukunce-hukuncen Shari'a suna da dalilansu na kansu, wato nassi, kuma suna da 'illolin Shari'a, al'adu da ɗabi'u kuwa ba su cikin hakan kwata-kwata.

As for the change of traditions and customs of people, this does not have an effect in changing the rule, for the tradition is not an ‘illah of the Hukm Shar’ai and neither a source for it. The traditions may agree or disagree with the Shar’a. If they disagree with the Shar’a then the Shar’a has come to abrogate and change them, since the function of the Shar’a is to change the corrupted traditions and customs, because they are the factors that cause corruption in society. Hence they are not taken as a source for the Hukm Shar’ai nor an ‘illah for it and the Hukm does not change. If the traditions were in agreement with shar’a, then the Hukm is proved by its Shar’ai evidence and by its Shar’ai ‘illah and not by these traditions, even if these traditions do not contradict the Shar’a. The customs cannot rule over the Shar’a, rather the Shar’a rules over the traditions and customs. The AHkam Shara’iah have their own evidences, which is the text and they have Shar’ai ‘illah and the traditions and customs are not a part of that at all.

Dangane da dacewar Shari'ar Musulunci ga kowane zamani da wuri, yana samuwa ne daga gaskiyar cewa Shari'ar Musulunci tana magance matsalolin mutum ta hanyar dokokinta a dukkan zamani da wurare, kuma tana iya warware dukkan matsalolin ɗan Adam, ko da yaya suka bambanta kuma suka yawaita. Wannan saboda idan ta magance matsalolinsu, tana yin hakan ne a matsayinsu na ɗan Adam kawai, ba a wani matsayi ba. Ko a wane lokaci ne ko a ina ne, ɗan Adam yana nan iri ɗaya dangane da dabi'unsa da bukatunsa na halitta, ba ya canzawa ko kaɗan. Saboda haka dokokin da ke warware matsalolinsu ba sa canzawa. Abin da ke canzawa ga ɗan Adam su ne salon rayuwa, wanda ba ya shafar ra'ayinsa game da rayuwa. Dangane da sabbin bukatu marasa iyaka da ɗan Adam ke da su akai-akai, suna tasowa ne sakamakon ƙoƙarin da ɗan Adam yake yi na biyan dabi'unsa da bukatunsa na halitta. An saukar da Shari'a don warware irin waɗannan sababbin bukatu masu yawa, ba tare da la'akari da adadinsu ko yadda salonsu ke canzawa ba. Wannan na ɗaya daga cikin abubuwan da suka taimaka wajen bunƙasar fiqhu. Sai dai wannan faffadan ikon Shari'a ba ya nufin cewa tana da sassauci kuma tana dacewa da komai ko kowane al'amari, ko da yana sabawa ta. Haka kuma ba ya nufin tana tasowa, don haka tana canzawa tare da lokaci. Abin da yake nufi shi ne nassoshi suna da ikon fitar da dokoki masu yawa daga cikinsu. Yana nufin kuma dokokin suna da ikon shafar al'amura da dama. Misali, Allah (SWT) yana cewa: "Idan sun shayar da ɗanku nono, to ku ba su ladansu." [TMQ At-Talaq: 6]

As for the suitability of the Islamic Shari’ah for every time and place, it results from the fact that the Islamic Shari’ah addresses man’s problems by its rules through all times and places and is capable of solving all problems of human beings irrespective of how diverse and numerous they are. This is because when it addresses their problems, it treats them in their capacity as a human being and not in any other capacity. Whatever the time and place, human beings remain the same with respect to their instincts and biological needs without changing at all. Hence the rules which solve their problems do not change. What does change for human beings, are the patterns of life, which do not affect their viewpoint about life. As for the constant new and numerous demands of human beings, they emerge as a result of the humans endeavour to satisfy their instincts and biological needs. The Shari’ah was revealed to solve such new and numerous demands, regardless of their number or how their patterns change. This was one of the factors which contributed towards the growth of fiqh. However this vast capacity of the Sharee’ah does not mean that it is flexible and adapts to everything or to every issue even if it contradicts it. Nor does it mean that it evolves thereby it changes with time. It rather means that the texts have the capacity to derive numerous rules from them. It also means that the rules have the ability to apply on many issues. So for example, Allah (swt) says; “Then if they give suckle for you (your children) give them their due payment.” [TMQ At-Talaq: 6]

Daga wannan ayar ana samun Hukm Shar'i cewa matar da aka sake tana da haƙƙin lada saboda shayar da jariri. Haka kuma daga gare ta ana samun wani Hukm Shar'i, cewa wanda aka ɗauka aiki yana da haƙƙin albashi idan ya kammala aikinsa, ko shi ma'aikaci ne na masu zaman kansu ko na gama-gari. Wannan doka tana shafar fannoni da dama, kamar ma'aikacin gwamnati, ma'aikacin masana'anta, manomi a gona, da makamantansu. Saboda haka kowannensu yana da haƙƙin albashinsa idan ya kammala aikinsa, domin su ma'aikata ne na masu zaman kansu. Haka kuma yake ga mai aikin katako wanda ke yin kabad, da mai dinki wanda ke dinka riga, da mai takalmi wanda ke yin takalmi, da makamantansu. Dukkansu suna da haƙƙin albashinsu idan sun kammala aikinsu, domin su ma'aikata ne na gama-gari. Tun da aiki yarjejeniya ce tsakanin mai aiki da ma'aikaci, to Haakim (mai mulki) ba ya cikin wannan, domin al'ummar musulmi ba ta ɗauke shi aiki ba, illa dai yana aiwatar da Ahkamus-Shar'iyyah, watau yana aiwatar da Musulunci. Halifa ba shi da haƙƙin albashi saboda aikin da yake yi, domin an ba shi bai'a don aiwatar da Shari'a da isar da da'awar Musulunci, don haka ba al'umma ta ɗauke shi aiki ba. Haka nan mataimakansa (wakilansa), watau membobin zartarwa da Walis (gwamnoni), ba su da haƙƙin albashi saboda aikinsu, domin aikinsu shi ne mulki, don haka ba ma'aikata ba ne. Ba sa karɓar albashi, sai dai ana ware musu wani adadi don biyan bukatunsu, saboda an shagaltar da su daga harkokinsu da sana'o'insu na kansu.

From this verse a Hukm Shar’ai is derived, that the divorced woman deserves a compensation for suckling the baby. Another Hukm Shar’ai is derived from it, that the hired person is entitled to a wage if he or she has carried out their work, whether they are a private or common employee. This rule applies to numerous areas, such as the government employee, the labourer in the factory, the farmer on the farm and the like. So every one of them is entitled to their wage if they have completed their work, this is because they are private employees. The same applies to the carpenter who makes the cupboard, the tailor who sews the dress, the shoemaker who makes the shoe and the like. All of them are entitled to their wage if they have carried out their work because they are common employees. Since the employment is a contract between an employer and an employee the ruler (Haakim) is not included, because he is not hired by the Ummah, but rather he executes the AHkam Shar’aiah i.e. implements Islam. The Khaleefah is not entitled to a wage for carrying out his work, since he was given the pledge to implement the Shar’a and to convey the Islamic Da’wah, so he is not employed by the Ummah. Similarly, his assistants (deputies), i.e. the members of the executive and the Walis (governors) are not entitled to a wage for carrying out their work since their work is ruling, thus they are not employees. They do not take a salary but an amount is assigned to them to meet their needs due to being kept preoccupied from practising their own affairs and occupations.

Wannan iya tsarin nassoshi wajen samo dokoki da yawa, da kuma iya amfani da wadannan dokoki wajen warware matsaloli masu yawa, shi ne ya sanya Shari'ar Musulunci ta dace da magance dukkan matsalolin rayuwa a kowane wuri da lokaci, da kuma ga dukkan mutane da zamu. Ba za a iya kwatanta wannan da sassauci da ci gaba ba.

This capacity of the texts to derive many rules and the capacity of the rules to be applied to many problems is what makes the Islamic Sharee’ah suitable to address all problems in life at all places and times as well as to all peoples and generations. This cannot be described as flexibility and evolution.

Daleelin Hukm Shar'ai wanda aka samo daga nassi, ko Alkur'ani ko Sunnah, shi ne magance matsalolin da ke akwai, domin Ash-Shaari' ya nufa mu bi ma'anonin nassosin ba mu tsaya a kan ma'anar zahirin nassin ba. Saboda haka, idan ana fitar da Ahkamu Shar'iyyah, wajibi ne a lura da ma'anar 'illah, wato a duba al'amarin shari'a da ke cikin nassin yayin fitar da hukuncin.

The Daleel of the Hukm Shar’ai taken from the text, either Qur’an or Sunnah, is to address existing problems, because the Legislator intended that we follow the meanings of the texts rather than halting at the literal meaning of the text. Therefore, when deriving the AHkam Shar’aiah, attention has to be paid to the meaning of the ‘illah i.e. to observe the legislative aspect in the text when deducing the rule.