Maslaha shi ne samun wata fa'ida ko kawar da wata cuta. Ana tabbatar da ita ko dai ta hanyar hankali, ko kuma ta hanyar Shari'a. Idan aka bar wa hankali ya yanke hukunci, to mutane za su sami wahala wajen tantance ainihin maslaha, saboda hankali yana da iyaka. Hankali ba zai iya kewaye hakikanin dan Adam da yanayin rayuwarsa ba, don haka ba zai iya yanke hukunci kan abin da ke amfanarsa ba, domin ba zai iya fahimtar hakikanin lamarin ba don sanin ko wani abu yana da amfani ko cutarwa. Babu wanda zai iya fahimtar hakikanin dan Adam sai Mahaliccinsa. Babu wanda zai iya yanke hukunci kan abin da ke cikin maslahar dan Adam ta wata hanya tabbatacciya sai Mahaliccinsa, wanda shi ne Allah 􀀬. Eh, mutum yana iya ganin wani abu a matsayin mai amfani ko cutarwa, amma ba zai iya tabbatar da hakan ba. Shi ya sa barin hankali ya yanke hukunci kan abin da yake amfani bisa zato zai kai ga hadari da halaka ga dan Adam. Domin yana iya ganin wani abu a matsayin cutarwa, sai daga baya ya bayyana cewa yana da amfani, don haka sai ya hana kansa alheri. Yana iya ganin wani abu a matsayin mai amfani, amma daga baya ya bayyana cewa cutarwa ne, sai ya jawo wa kansa lahani. A yau hankali na iya hukunta wani abu a matsayin cutarwa, amma gobe ya hukunta shi a matsayin mai amfani. A yau ana iya hukunta wani abu a matsayin cutarwa, alhali jiya an hukunta shi a matsayin mai amfani. Bada irin wannan hukunci (mai karo da juna)

The maslahah is an acquisition of a benefit or repulsing of a harm. It is either decided by the mind, or by the Shar’a. If it is left to the mind to decide, then the people will find it difficult to determine the true interest, because the mind is limited. The mind is not able to encompass the essence of man and his reality, so it cannot decide what is an interest for him, because it cannot grasp the reality in order to know whether something is beneficial or harmful. Nobody can comprehend the reality of man except his Creator. No one can decide what is in man’s interest in a certain manner, except his Creator, who is Allah 􀀬. Yes, it is possible for man to consider something as beneficial or harmful, but he cannot be definite. That is why leaving the mind to decide what is beneficial, based on speculation will lead to danger and to man’s peril. For he may think something is harmful and then it appears to be beneficial, hence he keeps the good away from himself. He may think something is beneficial, but later it appears to be harmful, and so he brings harm upon himself. Today the mind may judge upon something to be harmful, but tomorrow it judges upon it to be beneficial. Today something may be judged harmful, while yesterday it was judged beneficial. Giving such (contradictory)

Hukunci ba ya halatta. Wannan wani abu ne da tsarin boko ya shahara da shi. Mambobin majalisarsu na mutane suna son kawo alheri ga al'umma daga kansu. Muna ganin su suna canza dokoki da gyara su akai-akai, har ci gaban tsarin ya zama wajibi don warware matsaloli. Wannan saboda a gaskiya ba su iya kaiwa ga hukunci madaidaici a kan abubuwa da ayyuka ba; hukunci da yake daidai kuma na karshe. Shi ya sa suke zargin mutanen da tsarinsu ba ya ci gaba da cewa suna da taurin kai da rashin canji. Sakamakon haka, muna ganin Musulmi suna shafuwa, ta wannan fanni, daga Kafirai. Domin kare kansu da addininsu, kuma saboda suna nesa da fahimtar gaskiyar Musulunci daidai, muna ganin suna karkata zuwa ga abokan gābansu ta hanyar karɓar wannan hanyar tunani.

judgements is not allowed. This is something for which secular systems are well known. Their human legislators wish to bring good for the people, from themselves. We see them constantly changing and altering the laws until the development of the system becomes a requirement for solving problems. This is because in reality, they are not able to arrive at the correct judgement on things and actions; a judgement that is correct and final. That is why they accuse people whose system does not develop as being rigid and static. Consequently we see the Muslims being affected, in this aspect, by the Kuffar. In defence of their own selves and their deen, and because they are far away from correctly understanding the nature of Islam, we see them drifting towards their enemies by adopting this way of thinking.

Mahalicin shi ne kaɗai Wanda ke iya tafiyar da al'amuran mutum kuma ya warware matsalolin da ke tasowa daga bukatunsa na halitta da sha'awoyinsa, yana ba shi damar biyan su ta hanya madaidaiciya. Abin da ake bukata shi ne mafita daidai ga hakikanin abin da za a magance. Tun da hakikanin mutane ba ya canzawa kuma ba ya sauyawa, to mafitunsu ya kamata su kasance marasa canzawa. Mutum, a matsayinsa na mutum bisa ainihin dabi'arsa, yana bukatar ya biya sha'awarsa ga mata. Tun da maza da mata a hakikaninsu na asali ba sa canzawa, to alakar da ke tsakaninsu, a ka'ida, tana nan daram. Ba a yarda mu kafa tsari da zai bayyana alakar namiji da mace, sannan mu koma mu sauya tsarin bayan wani lokaci bisa uzurin ci gaba, alhali hakikaninsu bai canza ba.

The Creator is the only one Who can manage the affairs of man and solves the problems that arise from his organic needs and instincts, and enable him to satisfy them in a correct manner. What is required is the correct solution for the reality that is to be treated. Since the reality of human beings is fixed and does not change then his solutions should be constant and not change. The man, as a man according to his original nature, needs to satisfy his inclination towards women. Since men and women in their essential reality do not change, then the relationship, in principle, is constant. It is not acceptable that we set down a system to define the relationship of a man with a woman, and then go back and change the system after a certain period of time under the pretext of development, even though their realities have not changed.

Barasa, a matsayinta na abu, ba ta canza ba, kuma har yanzu tana nan yadda take. To menene dalilin canza hukuncinta?

Alcohol, as a reality, is the same and has not changed. So what is the reason for changing its rule?

Caca, a matsayinta na gaskiya, ɗaya ce kuma ba ta canzawa. To me ya sa ake canza hukuncinta a kowane lokaci? Kuma akwai misalai da yawa fiye da waɗannan.

Gambling, as a reality, is the same and does not change. So what is the reason to change its rule all the time? And there are many more examples than these.

Shi ya sa "ci gaba", "sassauci" da "zamantakewa" su ne siffofin tsarin da mutane suka ƙirƙira, waɗanda ba sa kai ga gaskiya. Za su ci gaba cikin tsarin canji, wanda ke nuna rashin ikon mutum na shiryar da kansa zuwa tsarin da ya dace. Wannan tsarin canji yana nuna rashin ikonsu, amma suna amfani da kalmomi masu kyau kamar "juyin halitta". Daga wannan mahanga ne ya zama wajibi a ƙi ka'idar da mutane ke ikirarin cewa tana daga Shari'a: "Ba a hana cewa hukunce-hukunce su canja gwargwadon canjin lokaci da wuri ba." A'a, ya kamata a ƙi wannan ka'ida.

That is why “development”, “flexibility” and “modernisation” are features of man-made systems, which do not lead to the truth. They will continue in a process of change, which expresses man’s inability to guide himself to the correct system. This process of changing expresses their inability, but they use beautiful words such as “evolution”. It is from this standpoint that one must reject the principle that people claim to be from the Shar’a: ‘It is not renounced that rules change according to the change of the time and place.’ Rather, one should reject this principle.

Saboda haka, hukuncin Allah 􀀬 kan wata mas'ala guda ɗaya daya ne, ba zai iya zama fiye da ɗaya ba. Idan hakikanin al'amarin ya canza, to hukuncin ma yana canzawa bisa ga canjin hakikanin al'amarin. Don haka, inabi yana da hukuncin halal, amma idan hakikaninsa ya canza ya zama giya, to hukuncin yana canzawa ya zama haram. Idan giya ta canza ta zama vinegar, to yana buƙatar wani hukunci, wanda shi ma yana cikin halal. Saboda haka babu la'akari da lokaci da wuri. Don haka wani abu ba ya zama haram a wani wuri, kuma halal a wani wuri; haka nan wani abu ba ya zama halal a wani lokaci, kuma haram a wani lokaci. Lokaci da wuri ba su da wani tasiri a kan hukuncin Shari'a.

Therefore, the hukm of Allah 􀀬 on a single issue is one and cannot be more than one. If its reality changes, then the hukm changes according to the change of the reality. Thus, grapes take the rule of permissibility, but when its reality changes and it becomes alcohol, then the ruling changes and it becomes prohibited.When the alcohol changes to vinegar, then it needs another rule, which is also one of permissibility. Hence there is no consideration for the time and place. Thus something is not prohibited in one place, and allowed in another; neither is something allowed in one time and prohibited in another. Time and place have no effect on the Shar’ee rule.

Shari'ar Musulunci ta ƙunshi hukunce-hukuncen dukan al'amuran da suka wuce, da duk matsalolin yanzu, da abubuwan da za su iya faruwa. Babu wani al'amari da ke faruwa, babu wata matsala da ta taso, kuma babu wani abu da ya auku face akwai hukunci a kansa. Shari'ar Musulunci ta kewaye dukkan ayyukan ɗan adam ta hanya cikakkiya kuma mai faɗi. Ya ce ﷺ:

The Islamic Sharee’ah contains the rules for all past incidents, all the current problems and the incidents that may occur. No incident happens, no problem occurs and no event takes place without there being a rule for it. The Islamic Sharee’ah has encompassed all the actions of human beings in a complete and comprehensive manner. He 􀀬 said:

"Kuma Mun saukar maka Littafi (Alkur'ani) a matsayin bayani (tibyaan)

“And We have sent down to you the Book (the Qur’an) as an exposition (tibyaan)

…na kowane abu.” [TMQ 16:89]. Don haka Shari'ah ko dai tana gabatar da hujja daga Alkur'ani da hadisi game da aikin ko abin, ko kuma tana bayar da dalilin shari'a na sanya shi. Wannan yana buƙatar ambaton 'illah, wadda nassi ya nuna, watau 'illah shar'iyyah (dalilin shari'a), ba 'illah 'aqliyyah (dalilin hankali) ba. A nan ya zama wajibi mu bayyana bambanci tsakanin qiyasin hankali da qiyasin shari'a.

of everything.” [TMQ 16:89]. So the Sharee’ah either presents an evidence from the Qur’an and hadith regarding the action or thing, or gives the divine reason for its legislation. This requires the mention of an ‘illah, indicated by the text, ie the ‘illah shar’iyyah (Shar’ee reason) and not ‘illah ‘aqliyyah (rational reason). Here we need to clarify the difference between the rational analogy and the Shar’ee analogy.