Al-Qur'aan da kansa ya sanar da cewa an saukar da shi ne domin gyara yanayin rayuwar ɗan Adam. Musulunci bai share dukkan al'adu da ayyukan zamanin jāhiliyya ba. Maimakon haka, ya cire kowane fanni na ɓarna, kuma ya soke duk al'adun da suke cutar da al'umma. Saboda haka, dokokin Musulunci sun haramta riba, domin tana cin moriyar mabukata a cikin al'umma ba bisa adalci ba. An haramta zina saboda cin zarafin mata da lalata alaƙar iyali. An kuma haramta giya saboda illar da take yi ga jiki, ga hankali da ga ruhi, ga mutum da ga al'umma baki ɗaya. An gyara al'adun ciniki ta hanyar sanya yardar juna a matsayin tushen ciniki, da kuma hana duk wata harkar kasuwanci ta yaudara. An tsara tsarin aure da ya riga ya kasance ta hanyar tabbatar da wasu sigogi da kuma haramta wasu, waɗanda a zahiri zina ce ko wani abu mai kama da ita. An kuma amince da tushen saki, amma an takaita yadda ake furta shi.

The Qur’aan itself announces that it was revealed to reform human conditions. Islaam did not erase all pre-Islamic customs and practices. Instead, it removed every facet of corruption and cancelled all customs which were harmful to the society. Consequently, Islamic legislation forbade interest because it takes unfair advantage of the less fortunate members of society; fornication was forbidden due to its exploitation of women and the destruction of family bonds; and alcohol was prohibited because of the physical, psychological and spiritual damage which it inflicts on both the individual and society as a whole. Trade practices were reformed by making the basis of trade mutual consent, and by disallowing all deceptive business transactions. The existing system of marriage was organized by confirming certain forms and prohibiting others which were, in fact, fornication of something close to it. The basis of divorce was also recognized, but its pronouncements were limited.

Saboda Musulunci bai zo ya rushe wayewar ɗan Adam, da ɗabi'u da al'adunsa ba, domin ya gina a kansu sabuwar wayewa da sababbin ɗabi'u da al'adu, sai ya duba komai daga mahangar jin daɗin ɗan Adam; abin da yake cutarwa aka cire shi, abin da yake amfani kuma aka tabbatar da shi.

Because Islaam did not come to destroy human civilization, morals and customs, in order to build on it a new civilization with new morals and customs, it looked at everything from the perspective of human welfare; what was harmful was removed and what was beneficial was confirmed.

Allah ya ce a cikin Alƙur'ani:

Allaah says in the Qur’aan:

Islam dai tsari ne na gini, ba na lalatawa ba, domin manufarsa ita ce gyara, ba kawai iko da mulki ba. Duk da haka, ya kamata a lura cewa Islama ta tabbatar da wasu al'adun Larabawa ba yana nufin ta ɗauki dokokinta da ka'idodinta daga wasu tushe ba, haka nan ba yana nufin cewa ayyukan da ta tabbatar ba su cikin shari'ar Allah ba. Duk abin da Islama ta tabbatar ana ɗaukarsa wani muhimmin ɓangare na dokar Allah saboda dalilai masu zuwa: a) Wasu daga cikin ayyukan an gada ne daga al'ummomin da suka gabata waɗanda annabawa suka aika musu. Misali mai kyau shi ne Hajji, wanda Annabi Ibrahim da Isma'il suka kafa.

Islaam is fundamentally system of building and not one of destruction as its goal is reformation and not merely control and government. It should be noted, however, that Islaam’s confirmation of some Arab customs does not mean that it has taken its laws and principles from other sources, nor does it mean that those practices which it confirmed are not a part of divine law. Whatever Islaam confirmed is considered an integral part of the divine code for the following reasons: a) Some of the practices were inherited from earlier generations to which prophets had been sent. A good example of this is Hajj which was instituted by prophet Abraham and Ishmael.

b) Ƙa'idodin Musulunci ba sa karo da hankalin ɗan adam, kuma ba su da wuyar fahimta. Maimakon haka, suna 'yantar da hankalin ɗan adam daga rashin hankali. Saboda haka, suna amincewa da sakamako masu amfani na aikin tunanin ɗan adam.

b) Islamic principles do not contradict human reason nor are they unintelligible. Instead they free the human intellect from irrationality. Consequently, they recognize the useful results of human intellectual activity.

c) Idan sunnonin da aka tabbatar ba su kasance ba, da Musulunci zai shar'anta su saboda bukatar ɗan Adam da ke akwai a gare su.

c) If the confirmed practices were not present, Islaam would have instituted them due to the existing human need for them.

Duk da haka, adadin ayyukan da aka tabbatar sun kasance kaɗan sosai idan aka kwatanta da yawan waɗanda aka soke. Haka kuma, ko da taken da aka tabbatar bai tsaya a yadda yake ba; sai tushensa kawai ya kasance ba tare da canji ba.26 Domin Shari'ar Musulunci ta cimma manufarta ta gyara, ta shimfiɗa jerin umarni da hani na shari'a, waɗanda suka zama dokokin ɗabi'a da ke tafiyar da tsarin zamantakewar Musulunci. Sai dai wajen kafa dokoki, ayoyin Alƙur'ani sun yi la'akari da waɗannan ka'idoji huɗu na asali:

Nevertheless, the number of confirmed practices were, in fact, quite few in proportion to the many which were cancelled. And, further-more, even the title that was confirmed was not kept in its existing form. Only its foundation remained untouched.26 In order for Islamic legislation to achieve its goal of reformation, it has enacted a series of legal commandments and prohibitions, which make up the rules of conduct governing the social system of Islaam. However in the enactment of laws, the Qur’anic revelations have taken into consideration the following four basic principles:

Tsarin Musulunci an saukar da shi ne domin amfanin mutum. Yana ba shi shiriya a dukkan fannonin rayuwa domin tabbatar masa da rayuwa mai adalci cikin al'umma mai adalci wacce take sadaukar da kai ga bautar Allah. Dokokin Musulunci ba a nufin su zama nauyi ba, ko su haifar da wahalhalu ga mutum domin ya samu ci gaba a ruhaniya, kamar yadda wasu tsarin rayuwa ke ikirari. An tsara su ne domin biyan bukatun mutane na kashin kansu da na al'umma.

The system of Islaam has been revealed for man’s benefit. It provides him with guidance in all walks of life in order to ensure for him a righteous lifestyle within a just society committed to the service of God. Islamic laws are not meant to be a burden, creating difficulties for man in order for him to grow spiritually, as some systems may claim, They are designed to facilitate mankind’s individual and societal needs.

Saboda haka, daga cikin ginshiƙan da Musulunci ya dogara a kansu akwai kawar da wahalhalun da ba su zama dole ba a duk inda hakan zai yiwu.

As such, among the pillars on which Islaam is based is the removal of unnecessary difficulties wherever possible.

Hujjoji cewa dokar Musulunci ta dogara ne bisa ka'idar kawar da wahala ana samunta ko'ina a cikin Alkur'ani. Ayoyi masu zuwa daga Alkur'ani misalai ne kawai daga cikin da yawa:

Evidence to support the fact that Islamic law is based on the concept of removal of difficulty can be found throughout the Qur’aan. The following verses from the Qur’aan are only a few examples:

Saboda wannan ka'ida, Allah ya shar'anta tare da dokokin Shari'a wasu saukakawa (rangwame), kamar izinin yin buda baki (karya azumi) da kuma gajarta da hada sallolin lokacin tafiya. Haka kuma, cin abubuwan da aka haramta (misali naman alade da barasa) a lokutan tsananin buƙata an halatta shi.

Because of this principle, Allaah has enacted along with the divine laws a variety of legal concessions, like the permission to break fast, and shorten and join prayers during travel. More over, the consumption of prohibited substances (e.g., pork and alcohol) in cases of dire necessity was also permitted.

Manzon Allah (s.w.), wanda shi ne mafi kyawun misali na yadda ake aiwatar da dokar Musulunci, an bayyana shi da cewa koyaushe yana zaɓar hanya mai sauƙi a duk lokacin da aka ba shi zaɓi tsakanin hanyoyi biyu, matuƙar hanya mai sauƙin ba ta zama zunubi ba.32 An kuma ruwaito cewa ya ce wa wasu daga cikin mabiyansa a lokacin da aka aike su a matsayin gwamnoni zuwa Yemen, "Ku sauƙaƙa (ga mutane) kada ku sa abubuwa su yi musu wahala."33 Malaman shari'ar Musulunci sun yi ittifaqi cewa wannan ka'ida ce babba kuma wacce babu shakka a cikinta, wadda God ya bi wajen kafa dokoki. Saboda haka, a wajen aiwatar da dokokin Allah, sun samo dokoki da yawa na biyu bisa wannan ka'ida.34

The Prophet (s.w.), who was the prime example of how Islamic law was to be implemented, was himself described as always choosing the easier path whenever a choice was given to him between two possible paths, as long as the easier path was not sinful.32 He was also reported to have said to some of his followers on the occasion of their dispatchment/ departure as governors of Yemen, “Make things easy (for the people) and do not make them difficult.”33 Islamic legal scholars unanimously consider this concept an indisputable fundamental principle followed by God in the enactment of laws. Consequently, in their implementation of the divine laws, they have deduced many secondary laws on this basis. 34

Wani sakamako na ƙa'idar da ta gabata shi ne cewa jimlar wajibai na shari'a ya kamata ya zama kaɗan dangi.

A number consequence of the previous principle is that the total number of legal obligations should be relatively few.

Saboda haka, abubuwan da aka haramta da kuma abubuwan da aka hana a cikin shari'ar Musulunci sun yi kaɗan idan aka kwatanta da waɗanda aka halatta ta hanyar umarni kai tsaye ko kuma ta hanyar rashin wani umarnin hani. Wannan ƙa'ida tana bayyana sosai a hanyar da Alƙur'ani yake bi wajen magana game da haramci da halal. A game da haramci, ana ambata ƙananan rukunansa kuma a lissafa su, yayin da a game da halal ana ba da izini gaba ɗaya saboda yawan rukunan da ya ƙunsa. Misali, game da matan da aure da su haramun ne, Allah ya ce,

Accordingly, the prohibited acts and substances in Islamic legislation are quite few in comparison to those which are allowed by direct command or by the absence of any command of prohibition. This principle can be clearly seen in the method by which the Qur’aan deals with prohibitions and permissions. In the case of prohibitions, the sub-categories are named and listed, while in the case of permissions, a general allowance is given due to the great number of categories included in it. For example, with regard to women with whom marriage is forbidden, Allaah states,

Bayan kammala nau'o'in abubuwan da aka haramta, Allah ya ce,

After completing the prohibited categories, Allaah says,

Game ga abinci, nau'o'in abincin da aka haramta su ma an bayyana su dalla-dalla.

As for foods, the forbidden categories are also listed in detail.

Alƙur'ani ya ce,

The Qur’aan states,

A gefe guda kuma, game da abincin da aka halatta, Allah ya ce,

On the other hand, in regard to the permissible foods, Allaah states,

Haka kuma, duk da cewa abubuwan da aka haramta sun yi kadan idan aka kwatanta su da abubuwan da aka halatta, zunubin wanda aka tilasta masa shan abubuwan haram shi ma an ɗage shi, kamar yadda aka ambata a baya. Allah ya bayyana wannan sassaucin a wurare da dama a cikin Alkur'ani. Misali:

Furthermore, in spite of the fact that the things which have been forbidden are quite few in comparison to those which have been permitted, the sin of one who is forced to take forbidden substances has also been lifted, as was mentioned previously. Allaah states this concession in a number of places in the Qur’aan. For example:

Yana kuma da kyau a lura cewa dokokin, gabaɗaya, ba su ƙunshi cikakken bayani ba har ta kai ga haifar da wahala ga waɗanda suke son bin koyarwar Alƙur'ani sosai. Daga cikin ayoyin Alƙur'ani da ke nuna kasancewar wannan ƙa'ida akwai wannan:

It is also worth nothing that the laws, on the whole, do not contain so many details as to create difficulty for those who wish to strictly follow the teachings of the Qur’aan. Among the verses of the Qur’aan which indicate the existence this principle is the following:

Tambayoyin da aka haramta sun shafi al'amuran da Allah ya zaɓi ya haramta saboda tambayoyinsu.

The prohibited questions concern issues about which Allaah has chosen to enact prohibitions due to their questions.

Kuma, idan ba su tambaya game da su ba, da sun kasance a kan zaɓi tsakanin aikata su da rashin aikata su.

And, if they did not ask about them, they would have been left with a choice between doing them and not doing them.

Wannan ya haɗa da amsar da Annabi (s.w.) ya bayar ga tambayoyin da aka maimaita game da ko Hajji wajibi ne kowace shekara.41 Ya ce: "Da ce nake yi, to da an wajabta shi. Ku bar ni game da abubuwan da na bar muku, domin lalle waɗanda suka gabace ku sun halaka saboda yawan tambayoyinsu marasa amfani da jayayyarsu da saɓanin da suka yi da annabawansu."42 A wata riwayar kuma, an ruwaito shi ya ce: "Idan na hana ku wani abu, ku nisance shi gaba ɗaya. Amma idan na umarce ku da wani abu, ku aikata shi gwargwadon iyawarku."43 An kuma ruwaito shi ya ce: "Musulmai waɗanda suka fi aikata babban laifi ga Musulmai su ne waɗanda suka tambayi abubuwan da ba a hana ba, saboda tambayoyinsu."44 Misali mai kyau na takaita bayanan cikakkun bayanai ana iya samunsa a yadda Alƙur'ani ya tunkari harkokin kasuwanci. Dokokin da suka shafi wannan ba a yi musu cikakken bayani ba ko kaɗan. Maimakon haka, an shar'anta ƙa'idodi gabaɗaya da suka dace da dukan yanayi.

Included in this category is the Prophet’s (s.w.) response to repeated question concerning whether Hajj was compulsory every year.41 He said, “If I sad yes, it would have become compulsory. Leave me alone concerning things which I have left up to you, for certainly those before you were destroyed because of their many unnecessary questions and their arguments and disagreements with their prophets.”42 In another narration, he was reported to have said, “If I have prohibited you from doing something, avoid it totally. But, if I command you to do something, do as much of it as you can.”43 He was also reported to have said, “The Muslims who have committed the gravest offense against Muslims are those who asked about things which were not prohibited, because of their questions.”44 A good Example of limitation of details can be found in the Qur’anic treatment of business transactions. The laws in this regard have not at all been detailed. Instead, general precepts suitable for all circumstances have been legislated.

Misali, Allah ya ce:

For example, Allaah states:

Domin dokokin Musulunci an shar'anta ne da farko domin amfanin dukkan 'yan Adam baki daya, Annabi (SWT) ya zama Annabi mai shiga kowa da kowa da aka aika zuwa ga dukkan mutane har zuwa karshen zamani. Allah ya bayyana hakan a cikin Alkur'ani ba tare da wata shakka ba: Note: the original writes "(s.w.)" after the Prophet, which by the rules is rendered as ﷺ, and the abbreviation "(SWT)" is kept as is. Correcting that, the faithful rendering is: Domin dokokin Musulunci an shar'anta ne da farko domin amfanin dukkan 'yan Adam baki daya, Annabi ﷺ ya zama Annabi mai shiga kowa da kowa da aka aika zuwa ga dukkan mutane har zuwa karshen zamani. Allah ya bayyana hakan a cikin Alkur'ani ba tare da wata shakka ba:

Because the laws of Islaam were primarily enacted for the general good of all mankind, the Prophet (s.w.) was a universal prophet sent to all people till the end of time . Allaah stated that in the Qur’aan in no uncertain terms:

Kasancewar naskh (soke-wa-maye-gurbi) a cikin shari'ar Musulunci na daga cikin alamomin la'akari da jin dadin mutane da maslahar su a cikin shari'ar Musulunci. Allah na iya shimfida wata doka da ta dace da mutane a lokacin da aka kafa ta, ko kuma ta zama don wata manufa ta musamman kuma iyakantacciya.

The existence of abrogation within Islamic legislation is among the manifestations of human welfare considerations in Islamic legislation. God may prescribe a law suitable to people at the time of its enactment, or it may serve a particular limited purpose.

Duk da haka, dacewarta na iya ƙarewa daga baya ko kuma manufarta ta musamman ta cika. A irin waɗannan yanayi, buƙatar dokar kan ƙare kuma inganci nata yana zama an soke shi. Waɗannan misalai ne kawai daga cikin da yawa irin wannan da ake iya samu a cikin Alƙur'ani da Sunnah.50 Wasiyya (Waseeyah): A al'adun Larabawa kafin Musulunci, 'ya'yan mamaci su ne ke gādon dukiyarsa, kuma iyaye ba sa gādo sai an yi wasiyya.51 Saboda haka, a farkon Musulunci, Allah ya sa rubuta wasiyya ga iyaye da dangi ya zama wajibi, domin koyar da sabuwar al'ummar Musulmi muhimmancin haƙƙin iyali game da dukiyarsu.

However, its suitability may later disappear or its unique purpose may have been achieved. In such circumstances, the need for the law ceases to exist and its validity becomes cancelled. The following are only a few of many such examples which may be found recorded in both the Qur’aan and the Sunnah.50 Bequest (Waseeyah): In pre-Islamic Arab culture, his children inherited the property of the decease, and parents would only inherit if a bequest were made.51 Thus, in the early stages of Islaam, Allaah made the writing of a bequest for parents and relatives compulsory, in order to teach the new community of Muslims the importance of family rights with regard to their wealth.

Amma bayan da al'umma ta karɓi wannan doka da yardar rai, suka fara aiwatar da ita sosai, sai Allah ya maye gurbinta ta hanyar saukar da wata tsararriyar tsarin dokokin gado a cikin Alƙur'ani. Haka kuma Annabi ﷺ ya ƙara tabbatar da soke tsoffin dokokin da cewa: "Lalle Allah ya ba kowane mai haƙƙi haƙƙinsa, saboda haka babu wasiyya ga magada."53 Lokacin Zaman Makoki: Tun farko lokacin zaman makokin matar mamaci cikakken shekara ɗaya ne, kuma wajibi ne mijinta ya bar a cikin wasiyyarsa abin da zai ciyar da ita da kuma masauki a tsawon wannan lokaci gaba ɗaya. Alƙur'ani ya ce:

However, after the community willingly accepted this law and they began to strictly put it into practice, Allaah replaced it by revealing in the Qur’aan a clearly defined system of inheritance laws. And the Prophet (s.w.) further confirmed the abrogation of the old laws by stating, “Surely Allaah has given everyone with a right (to inheritance) his right, so there should be no bequest for inheritors.”53 Mourning Period: The widow’s mourning period was originally a full year, and it was compulsory for her husband to leave in his will provision for maintenance and housing during that whole period the Qur’aan states:

Sannan aka rage lokacin jira zuwa watanni huɗu da kwanaki goma.

Then the waiting period was reduced to four months and ten days.

An wannan doka daga baya Alkur'ani ya soke ta ta hanyar kafa wata takamaiman hukunci mai zama izina.

This law was later abrogated in the Qur’aan by the setting of a particular exemplary punishment.

Bugu da ƙari, Manzon Allah ﷺ ya aiwatar da hukuncin kisa ta hanyar jifa ga waɗanda suka aikata zina,58 kuma ya kafa hukuncin kisa ga masu luwadi ba tare da ya ƙayyade hanyar kisan ba.59 Duba ayoyin da aka soke ya nuna cewa dokar farko na iya maye gurbinta da wata doka mafi tsanani, kamar yadda lamarin dokar zina ya canza daga tsare da hukunci zuwa bulala ko kisa ta hanyar jifa; ko kuma a maye gurbinta da doka mai sauƙi, kamar yadda lamarin iddar mace mai mutuwar miji ya nuna; ko kuma a maye gurbinta da doka makamanciyarta amma mafi dacewa. Ko da yaya ne, a dukkan lamura, dokar da aka soke ta kasance mai dacewa da zamani da yanayin da aka saukar da ita a cikinsu. Idan yanayi ya canza, sai a kafa sabuwar doka domin a cimma manufar Allah a cikin shari'ar farko.

Furthermore, the Prophet (s.w.) applied the punishment of stoning to death for those who committed adultery58 and set the death penalty for homosexuals without specifying the method.59 A review of the abrogated verses indicates that the early law may be replaced by a more severe law, as in the case of the law for fornication which changed from confinement and punishment to lashes or stoning to death; or it may be replaced by a less severe law as in the case of the mourning period for widows; or it may be replaced by a similar but more suitable law. At any rate, in all cases, the abrogated law was suitable for the time and circumstances under which it was revealed. When the situation changed, a new law was enacted in order to realize Allaah’s intent in the earlier legislation.

In da ba don yanayin al'ummar Musulmi a farko ba, da an aiwatar da dokar da ta soke wancan hukunci tun daga farko. Misali, a game da gwauruwar da aka fara bukatar ta zauna a gidan mijinta da ya rasu cikin makoki na tsawon shekara guda, a lokacin da ba za ta iya yin aure ba, al'adar Larabawa ita ce su kulle gwauraye su hana su aure na tsawon lokaci mara iyaka, wanda ya kai daga shekara guda har zuwa karshen rayuwarsu.

Were it not for the situation of the Muslim community earlier, the abrogating law would have been enacted from the beginning. For Example, in the case of the widow who was at first required to wait in her deceased husband’s house in mourning for the period of one year during which she could not get married, it was the custom of the Arabs to confine widows and prevent them from marriage for indefinite periods, lasting from a year to the remainder of their lives.

Kuma, a lokacin zaman ɗaurin-kai, an wajabta musu sanya mafi munin tufafinsu.60 Da an rage lokacin jira zuwa watanni huɗu da kwana goma tare da izinin barin gidajensu idan sun so, da musulmi na farko sun sami wahala sosai wajen karɓar hakan. Saboda haka, aka tsara shekara guda ta makoki tare da soke zaman ɗaurin-kai da wajabcin ciyarwa. Ba da daɗewa ba bayan sun karɓi canjin kuma sun saba da shi, sai aka saukar da sabuwar dokar da ta rage lokacin makoki.

Manzon Allah (s.w.) sau da yawa yakan ambaci dalilin da ke bayan hukunce-hukuncensa na shari'a. Misali, a game da soke haramcin ziyartar makabarta, an rawaito cewa ya ce: "Na taba hana ku ziyartar makabarta, sai dai an ba ni izinin ziyartar kabarin mahaifiyata. Don haka, ku ziyarce su, domin suna tuna mutum da lahira."65

The Prophet (s.w.) often made mention of the rationale behind his legal pronouncements. For example, in the case of the abrogation of the prohibition of visiting graveyards, he was reported to have said, “I had forbidden you from visiting the graveyards, however, permission has been given to me to visit the grave of my mother. So, visit them, for they do remind one of the next life.”65

Bayanin dalilan dokoki yana nuna cewa kasancewar doka ko rashinta ya dogara ne da kasancewar ko rashin sanadinta. Idan amfanin da aka shar'anta doka saboda shi yana ci gaba, to dokar tana ci gaba; amma idan ya canza saboda canjin yanayi, dole ne dokar ita ma ta canza; in ba haka ba, ba za a sami wani amfani ba a ci gaba da kasancewarta. Bisa wannan ka'ida, 'Umar ibn al-Khattaab ya soke rabon kason Zakkah da aka ware domin jan hankalin wadanda ba Musulmi ba su karbi Musulunci, wanda Manzon Allah ﷺ yake bayarwa. Kamar yadda ya bayyana, bukatar jan hankalinsu tana wanzuwa ne a lokacin da Musulunci yake tasowa kuma yana bukatar goyon baya, amma a zamaninsa dai dauloli ta Musulunci ta riga ta kafu sosai.

The explanation of the reasons for laws indicates that the presence of absence of laws depends on the existence or nonexistence of their causes. If the benefit for which the law was enacted continuous, then the law is continuous; but if it has changed due to a change in circumstances, the law must also change; otherwise there would not be any benefit in its continued existence. On the basis of this principle, ‘Umar ibn al-Khattaab cancelled the distribution of the portion of Zakaah assigned for the encouragement of non-Muslims to accept Islaam which the Prophet (s.w.) used to give out. As he explained, the need for their encouragement existed during the time when Islaam was on the rise and in need of support, however, in his time the Islamic state was already firmly established.

Tanadin bukatun ɗan Adam a cikin dokoki ana iya samunsa har ma a cikin hanyar yin doka. A game da dokokin da amfanin ɗan Adam ba zai canja ba saboda lokaci ko yanayi, Allah ya bayyana cikakkun bayanansu a fili. Misali, a game da ibadu, da dokokin iyali na aure, saki da gado, da dokokin da suka hana laifuffukan da cutarsu ba za ta canja ba tare da wucewar lokaci, kamar kisan kai, zina, sata, da kazafi. Amma a game da abubuwan da amfaninsu ko cutarsu ke canjawa daga wuri zuwa wuri, Allah ya shar'anta dokoki na gaba ɗaya masu amfani ga kowa, waɗanda masu iko za su iya aiwatarwa bisa ga bukatun ɗan Adam.

Legislative consideration of human needs can also be found in the methodology of legislation. In the case of laws wherein human benefit will not change with time or conditions, Allaah has spelled out the details very clearly. For example, in the case of religious rites, family laws of marriage, divorce and inheritance, laws against crimes whose harm will not change with the passage of time, like murder, fornication and adultery, theft, and slander. As for things whose benefit or harm may vary from place to place, Allaah has legislated general laws of universal benefit, which may be implemented by those in authority according to human needs.

Misalai a cikin wannan rukunin ana iya samun su a cikin dokokin da suka shafi ma'amalar kasuwanci da tsara al'umma. Misali, Allah ya ce: "Ya ku waɗanda suka yi imani, ku bi Allah, ku bi Manzon Allah ﷺ, da waɗanda suke da iko a cikinku."66

Examples of this category can be found in the laws concerning business transactions and the structuring of the society. For example, Allaah said, “Oh you who believe, obey Allaah and obey the Messenger, and those in authority among you.”66

Manzon Allah (s.a.w.) da kansa an ruwaito yana cewa: "Idan aka nada muku wani bawan Habasha mai nakasa a matsayin shugaba, yana tafiyar da al'amuranku bisa ga Littafin Allah, to ku saurare shi kuma ku yi masa biyayya (ga umarninsa)."67 Hukunci na shari'a kuma ana iya samunsa a bai wa muhimmancin jin dadin al'umma fifiko a kan amfanin mutum daya, da kuma hana babbar cuta fiye da makamanciyarta.68 Misali mai kyau na wannan ka'ida shi ne yadda Musulunci ya tabbatar da al'adar auren mata fiye da daya (polygyny) wadda kusan dukkan al'ummomi suke yi. Musulunci ya takaita yawan matan aure zuwa hudu, kuma ya bayyana nauyin da ya rataya a wuyan wadanda abin ya shafa. Duk da cewa zama da mijin da ake rabawa da wasu na iya zama abin takaici ga yawancin mata, bukatar auren mata fiye da daya a yawancin al'ummomi, wanda cin hanci da rashawar da ke biyo bayan haramta shi a hukumance ke tabbatarwa, na bukatar a tsara shi a doka. Saboda haka, domin amfanin al'umma ga maza da mata baki daya, Musulunci ya amince da auren mata fiye da daya cikin iyaka, ta haka ya ba da fifiko ga alherin al'umma a kan na mace daya.