Abin da aka halatta shi ne wanda nassi na shari'a ke nuna cewa Mai shari'a ya ba da zaɓi a cikinsa tsakanin aikatawa da barinsa, ba tare da an fifita ɗaya a kan ɗayan ba. Halatta (al-ibāhah) tana cikin hukunce-hukuncen shari'a, domin ana sanin ta ne daga umarnin Mai shari'a, kuma ba a iya tabbatar da ita ta wata hanya daban. Al-ibāhah ba ita ce cire cutarwa daga aikata wani aiki ko barin sa ba. Idan haka ne, to da an shar'anta ta kafin zuwan wahayi, alhali babu wani wahayi kafin zuwansa. Maimakon haka, al-ibāhah ita ce abin da umarnin Mai shari'a ya zo da shi na zaɓi tsakanin aikatawa da barinsa. An tabbatar da ita daga wahayi kuma bayan zuwansa; saboda haka tana cikin hukunce-hukuncen shari'ah.

The permissible is that which textual evidence indicates upon as being the address of the legislator with a choice given in it between performance and abstention, without one being preferred over the other. The permissibility [ibāhah] is from the legal rulings, because it is ascertained from the legislator’s address, and cannot otherwise be established. The ibāhah is not the removal of harm from the commission of an action or its omission. If this were the case then its legislation would be established before the advent of the revelation, whilst there is no revelation prior to its coming. Rather the ibāhah is that which the address of the legislator came with of choice between performance and abstention. It is established from the revelation and after its advent; hence it is from the ahkām shari’ah.

Hukunce-hukuncen shari'a da aka kafa halascinsu dole ne kowannensu ya kasance bisa wahayi. Waɗannan hukunce-hukuncen ba su ne waɗanda wahayi ya yi shiru a kansu ba, har ya zama ba ya hana su ba kuma ba ya halatta su ba. Amma abin da al-Tirmidhi ya riwaito daga Salman al-Farisi (ra) cewa ya ce: "Manzon Allah (saw) an tambaye shi game da man shanu mai narkakke, cuku da gashin dabba, sai ya ce: 'Halal shi ne abin da Allah ya halatta a cikin Littafinsa, haram shi ne abin da Allah ya haramta a cikin Littafinsa, kuma abin da Ya yi shiru a kansa, yana daga cikin abin da Ya yafe [‘afa ‘anhu]'", wannan ba ya nuna cewa abin da Alƙur'ani ya yi shiru a kansa mubaha ne ba. Wannan saboda akwai abubuwan da aka haramta da waɗanda aka halatta a cikin Hadisi, kuma an tabbatar daga Annabi (saw) cewa ya ce: "Lallai an ba ni Alƙur'ani da kwatankwacinsa tare da shi" (Ahmad). Saboda haka ma'anar hadisin da ke sama ita ce abin da wahayi ya yi shiru a kansa. Duk da haka, wahayi ya yi shiru a kan wani abu ba yana nufin halal ne ba, domin maganarsa (saw) a cikin hadisin, "Halal shi ne abin da Allah ya halatta", ya haɗa da duk abin da ba a haramta ba, don haka ya haɗa da wajibi, mandubi, mubaha, da makruhi, tunda gaskiya ne ga dukkansu cewa halal ne ta ma'anar cewa ba a haramta su ba. Saboda haka "abin da Ya yi shiru a kansa" ba yana nufin cewa mubaha ne ba.

The legal rulings in which permissibility has been established must each be based on the revelation. These rulings are not that about which the revelation is silent, such that it neither prohibits nor allows them. As for what was narrated by al-Tirmidhi from Salman al-Farisi (ra) that he said, “The Messenger of Allah (saw) was questioned about ghee, cheese and fur, so he said, ‘The halāl is that which Allah has made halāl in his Book, and the harām is that which Allah has made harām in his Book, and on that which He remained silent, it is from that which He has conceded [‘afa ‘anhu]’”, this does not indicate that that which the Qur’an is silent on is mubāh. This is because there are things prohibited and permitted in the Hadith, and it is authenticated from the Prophet (saw) that he said, “Indeed I have been given the Qur’an and its like with it” (Ahmad). Hence the meaning in the above Hadith is that which the revelation remained silent on. Yet the revelation remaining silent about something does not mean that it is permissible because his (saw) saying in the hadith, “The halāl is that which Allah has made halāl” includes everything that is not prohibited, so it includes the wājib, the mandūb, the mubāh, and the makrūh, since it is true of all of these that they are permissible in the sense that they are not prohibited. Therefore ‘that which He remained silent on’ does not mean that it is mubāh.

Game ga maganarsa (saw) cewa, "abin da Ya yi shiru a kansa, to yana cikin abin da Ya yi sassauci a kansa", da kuma maganarsa (saw) a wani hadisi, "abin da Ya yi shiru a kansa, to sassauci ne" (Bayhaqi), da kuma maganarsa a wani hadisi, "Ya yi shiru game da abubuwa a matsayin sassauci a gare ku, ba don mantuwa ba, don haka kada ku tambaya game da su" (Bayhaqi), ma'anar shirunsa game da abubuwa ita ce halatta su, ta yadda halatta su da Ya yi ake ɗauka a matsayin sassauci daga Allah, da kuma rahama ga mutane. Wannan kuwa ya tabbata da dalilin maganar Manzon Allah (saw) da aka ruwaito a hadisin Sa'd ɗan Abi Waqqas, "Mafi munin Musulmi a cikin Musulmai shi ne wanda ya tambayi game da wani abu wanda ba a haramta shi a kansa ba, sai ya zama an haramta shi a kansa saboda tambayarsa" (Muslim), yana nufin wanda ya tambaya game da abin da wahayi ya yi shiru a kan haramcinsa.

As for his (saw) saying, “on that which He remained silent, it is from that which He has conceded”, and his (saw) saying in another hadith, “and that which He remained silent on, then it is a concession” (Bayhaqi), and his saying in another hadith, “and He has remained silent about things as a concession to you, not out of forgetfulness, so do not ask about them” (Bayhaqi), the meaning of His silence on things is His making them halāl, such that His making them halāl is considered a concession from Allah, and a mercy to the people. This is by the evidence of the saying of the Messenger (saw) narrated in the hadith of Sa’d ibn Abi Waqqas, “The worst of the Muslims amongst the Muslims is the one who asks about a thing which is not prohibited on them and consequently becomes prohibited upon them due to his questioning,” (Muslim), referring to the one who asks about a thing about the prohibition of which the revelation is silent.

Saboda haka shiru a cikin waɗannan ahadisai shiru ne daga hani, ba shiru daga bayyana hukuncin shari'a ba. Fassarar da ta zo daga baya ba ta tsayuwa, domin Allah bai yi shiru daga bayyana hukuncin shari'a ba. Akasin haka, Ya bayyana shi a cikin komai, kamar yadda Ya (SWT) ya ce,

Thus silence in this ahādith is silence from prohibition, not silence from clarifying the hukm shar’i. The later interpretation is not tenable since Allah has not remained silent from clarifying the hukm shar’i. To the contrary He has clarified it in all things, as He (swt) says,