37.1 Hukuncin shari'a [al-hukm al-shar’i] - Halin Musulunci | Quran Course

37.1 Hukuncin shari'a [al-hukm al-shar’i] - Halin Musulunci | Quran Course

Masana ilimin usūl sun bayyana hukuncin shari'a da cewa ita ce "umarnin Mai shari'a da ya shafi ayyukan bayi ta fuskar tilastawa [iqtidā'], ko zaɓi [takhyīr], ko bayyanawa [wad']." Mai shari'a shi ne Allah, Madaukakin Sarki, don haka "umarnin Mai shari'a" yana nufin umarnin Allah. Haka kuma, ko da yake umarnin Allah yana karkatar da mai saurare zuwa wasu hukunce-hukunce da ƙa'idoji, umarnin kansa ma'ana ce ta asali, ba abin da yake nuni zuwa gare shi ba. Saboda haka, ainihin ma'anar da kalmomi da jumloli ke nunawa ita ce umarnin. Dalilin amfani da "umarnin Mai shari'a" maimakon "umarnin Allah" shi ne a haɗa da Sunnah da Ijma'in Sahabbai, waɗanda su ma suna nuna umarnin Allah. Amfani da "umarnin Allah" na iya haifar da fahimtar cewa Alƙur'ani kaɗai ake nufi; alhali Sunnah ma wahayi ce, don haka ita ma umarnin Mai shari'a ce, kuma Ijma'in Sahabbai yana bayyana dalili daga Sunnah, saboda haka shi ma umarnin Mai shari'a ne. Dalilin amfani da "ayyukan bayi" maimakon "mukallafai" shi ne a haɗa hukunce-hukuncen da suka shafi yaro da mahaukaci, kamar zakkar da ke wajabta a kan dukiyarsu.

The scholars of usūl have defined the legal ruling as ‘the address of the legislator related to the actions of the servants in terms of compulsion [iqtidā’], choice [takhyīr], or declaration [wad’]. The legislator is Allah, the Exalted, and hence the ‘address of the legislator’ means the address of Allah. Further, although the address of Allah directs the listener towards certain rules and principles, the address is the original meaning itself not what it directs towards. Thus the very meaning which the words and compounds denote is the address. The reason for using ‘the address of the legislator’ instead of ‘the address of Allah’ is to include the Sunnah and the Ijma’ al-Sahabah, both of which also signify the address of Allah. The use of ‘the address of Allah’ may give the wrong impression that the Qur’an alone is intended; yet the Sunnah too is revelation and as such is the address of the legislator, and the Ijma’ al-Sahabah reveals an evidence from the Sunnah so it too is the address of the legislator. The reason for using actions of the ‘servants’, instead of ‘mukallifīn’ is so as to include the rulings related to the child and the insane like the zakat due on their wealth.

Ma'anar hukuncin da ke da alaƙa da tilastawa [iqtidā’] shi ne alaƙarsa da buƙata [talab], domin ma'anar kalmar iqtidā’ ita ce talab. Buƙata na da nau'i biyu: buƙatar aikatawa, da buƙatar kauracewa. Idan buƙatar aikatawa tana da tabbaci [jāzim], to tana nuna wajibci [ījāb, fard], idan kuma ba ta da tabbaci, to tana nuna mustahabbi [mandūb, sunnah, nāfilah]. Idan buƙatar kauracewa tana da tabbaci, to tana nuna haramci [tahrīm, hadhr], idan kuma ba ta da tabbaci, to tana nuna karhanci [karahah]. Amma zaɓi [takhyīr] yana nuna halaccin abu. Amma kiran bayyana [wad’], ko kiran da ke da alaƙa da aikin bayi ta fuskar bayyanawa, to shi ne mayar da wani abu dalili [sabab] ko abin hana [mani’] da sauransu, kamar faɗuwar rana kasancewa abin da ke haifar da lokacin sallah, saboda haka ya zama dalilin sallah, kamar najasa kasancewa abin hana sallah. Don haka waɗannan abubuwa, duk da cewa alamu ne [‘alamah] ga hukunce-hukuncen, su ma hukunce-hukunce ne a kansu. Allah ya sanya karkatar rana daga tsakiyar sama [zawāl] alama ga kasancewar lokacin Azahar, kuma kasancewar najasa alama ga rashin ingancin sallah. Ba shi da wata ma'ana da zawāl zai zama abin haifar da wajibci sai dai kasancewarsa buƙatar yin sallah, haka nan ba shi da wata ma'ana da najasa za ta zama abin ɓata sallah sai dai kasancewarta buƙatar kauracewa najasa. Don haka waɗannan abubuwa a zahirinsu kira ne daga Mai shari'a [Ash-Shaari'].

The meaning of the legal ruling being related to compulsion [iqtidā’] is its being related to a request [talab], because the meaning of the word iqtidā’ is talab. The request is of two types: the request to act, and the request to abstain. If the request to act is decisive [jāzim] then it denotes the obligation [ījāb, fard], and if it is non-decisive then it denotes the recommendation [mandūb, sunnah, nāfilah]. If the request to abstain is decisive then it denotes the prohibition [tahrīm, hadhr], and if it is non-decisive then it denotes the reprehensibility [karahah]. As for choice [takhyīr] it denotes the permissibility. As for the address of declaration [wad’], or the address related to the action of the servants in terms of declaration, then it is the making of a thing a cause [sabab] or preventative factor [mani’] etc. like the sunset being the necessitating factor for the presence of the prayer, and thereby being the cause [sabab] of prayer, and like the impurity being a preventative factor for prayer. Hence these things, whilst they are signs [‘alamah] for the rulings, they are also rulings in their own right. Allah has made the moving of the Sun from its zenith [zawāl] the sign for the presence of Dhuhr, and the presence of impurity a sign for the invalidity of prayer. There is no meaning to the zawāl being necessitating except its being a request to perform the prayer, nor is there a meaning to the impurity invalidating except its being a request to abstain from impurity. As such these things in their reality are an address from the Legislator.