Dangane da Mu'amalaat da 'Uqubat, yana yiwuwa nassosin da suka shafe su su ƙunshi 'Illah, saboda gabaɗaya suna haifar da sakamako da ake iya gani a zahiri. Misali, Allah ya umarci Manzon Allah ﷺ da ya raba ganima ga marayu da matalauta. Wannan sakamako ne da ake iya gani a zahiri, wanda Hukuncin ke nufi, kuma hakan yana ba da damar samun 'Illah. Ko da yake ana cika Hukuncin domin Allah, sakamakon har yanzu yana iya gani a zahiri, wanda ke nufin akwai dalili da ya sa matalauta za su karɓi ganima. Dalilin a nan, ba shakka, an bayyana shi a cikin nassin.

As for the Mu‟amalaat and „Uqubat it is possible that the texts regarding them may contain „Illah‟s because they generally entail tangible results. For example, Allah ordered the Messenger (saw) to distribute the spoils of war amongst the orphans and the poor. This is a tangible result sought by the Hukm which is open to having an „Illah. Even though the Hukm is fulfilled for Allah‟s sake the result is still tangible which means that there may be a reason why the poor should receive the booty. The reason here of course is stated in the text:

"Domin kada dukiyar yaƙi ta zama kayan da ake yi wa juna ciniki tsakanin masu arziki daga cikinku kawai."

“So that the booty does not become a commodity only between the rich among you.” (TMQ Al-Hashr: 7)

Hakika akwai wasu rubuce-rubuce da yawa masu alaƙa da waɗannan fannoni waɗanda ba su ƙunshi "illa" ba kwata-kwata, kamar:

Of course many other texts relating to these areas do not include an „Illah at all such as:

"Allah ya halatta ciniki, kuma ya haramta riba." (Al-Baqara: 275)

“Allah has permitted trade and has forbidden Riba (interest).” (Al-Baqara: 275)

Dokoki da hujjojin da suka shafi cewa mace Musulma ta sanya Khimar (mayafi) da Jilbab, izinin da namiji zai auri mata har guda huɗu a lokaci guda, haramcin mata su zama shugabanni, da sauran dokoki da yawa, sun zo ne ba tare da 'Illah ba. Saboda haka, bai kamata a yi hujja ko tunani a kansu kwata-kwata ba, sai a karɓe su kamar yadda suke.

The rules and evidences regarding the Muslim woman having to wear Khimar (headscarf) and Jilbab, the allowance for man to marry up to four wives at one time, the prohibition of women being rulers and many other rules have come without „Illah, therefore these rules should not be reasoned at all and should be taken as they are.

Akwai nau'o'i guda huɗu na 'Illah:

There are four types of „Illah:

A bayyane (Saraahatan)

 Explicit (Saraahatan)

Dalaalatan (Implicit)

 Implicit (Dalaalatan)

Wanda aka samo (Istinbaɗan)

 Derived (Istinbaatan)

Waɗanda aka samo ta hanyar qiyasi (Qiyasan).

 Those derived through analogy (Qiyasan).

Saraahatan yana nufin nuni bayyananne (Sareeh) a cikin nassi. Abin da muke nufi da nuni bayyananne shi ne cewa dalilin hukunci (Ta'leel) yana cikin Mantuq (ma'anar da nassi ya bayyana kai tsaye) na nassin, ba a cikin Mafhum (ma'anar da ake fahimta ko ciro daga nassi ba). Ana ganin hakan ta hanyar amfani da wasu kalmomi da ƙayyadaddun harafin jingina da ke nuna dalili. Misali, kalmar "Min ajl" a Larabci, wadda ke nufin "saboda" ko "domin", nuni ne bayyananne na alaƙar sanadi da sakamako, ba wani abu da ake ciro ko fahimta daga nassin ba.

Saraahatan refers to an explicit (Sareeh) indication of the text. What we mean by explicit indication is that the reasoning (Ta‟leel) is in the Mantuq (pronounced meaning) of the text as opposed to the Mafhum (inferred meaning) of the text. This we can see in the use of certain expressions and prepositions that denote reasoning. For example the expression „Min ajl‟ in Arabic which means „because of‟ or „in order to‟, it is an explicit indication of causality and not something that is inferred or derived from the text.

Misali, Manzon Allah ﷺ ya ce:

For instance the Messenger (saw) said:

"Lallai, an wajabta izni saboda (min ajl) gani."21

“Indeed, permission has been made obligatory because of (min ajl) sight.”21

Anan, ana bayyana dalili a fili a cikin rubutun ta hanyar cewa „saboda‟. Don haka, dalilin shar'anta dokar neman izini kafin shiga gidan wani mutum shi ne (Min ajl) mutum zai iya ganin abin da ba halal ba ne a gani, kamar mace wadda ba mahrami ba wadda awrah (sassan jiki da dole ne a rufe) ba a rufe su gaba ɗaya ba saboda tana cikin wurinta na sirri. Haka ma abu ɗaya ke faruwa ga faɗin Annabi Muhammad ﷺ:

Here, the reasoning is explicitly pronounced in the text by saying „because of‟. Thus, the reason for legislating the rule of asking permission before one enters another persons house is because (Min ajl) one might see that which is not lawful to see, such as a non-mahram woman whose „Awrah (parts which must be covered) are not completely covered because she is in her private space. The same goes for the following saying of Muhammad (saw):

"Idan kuna uku, biyu kada su yi raɗa a gaban na uku, domin hakan zai ɓata masa rai."22

“If there are three of you, two should not whisper to each other in front of the third because (Min ajl) that will upset him.”22

Dalilin (’Illah) na haramta raɗa tsakanin mutum biyu alhali na uku yana wurin shi ne cewa hakan na iya sa na ukun ya ji baƙin ciki.

So the reason („Illah) for not whispering between two people while a third is present is because that might cause the third to become upset.

Dalala ta ma'ana (Dalaalatan) 'Illah shi ne lokacin da nassi ya ambaci wani sifa wadda a hankali take da alaka da hukuncin da ya ambata.

An implicit (Dalaalatan) „Illah is when the text mentions an attribute which rationally has a link to the Hukm it has mentioned.

Wannan haɗin ba a faɗe shi ba, sai dai ana fahimtarsa daga nassi. Misali, Manzon Allah ﷺ ya ce:

This linkage is not uttered but understood from the text. For example, the Messenger (saw) said:

"Kan dabbobin da ake kiwo a bisa za a biya zakka." Sifar da ke kawo hukuncin ita ce kiwo. A zahiri mutum zai tambaya: me ke cikin kiwo da ke wajabta zakka? Idan muka yi tunani a kan ma'anar kiwo, za mu fahimci cewa yana nufin a bar dabbobi su yi kiwo a cikin fadan makiyaya da ke dukiyar jama'a. Tun da wannan yana daukar abu daga dukiyar jama'a, to ya kamata a mayar da shi ta hanyar biyan zakka, watau a mayar wa jama'a. Saboda haka, wanda ya ciyar da dabbobinsa a cikin rumfa, bai yi amfani da dukiyar jama'a ba, don haka zakka ba ta wajaba a kansa ba. Wannan alaka ta sanadi (ta'lil) tsakanin sifa da hukunci ba a bayyana ta a fili ba, don haka ba ta cikin rukunin sareeh. Amma tun da ana fahimtarta daga ma'anar kalmar kiwo da kuma alakarta da hukuncin, za mu iya cewa wannan 'illa ce da aka ciro daga alamar nassi, watau wannan 'illa ana nuna ta ne ta hanyar ma'ana a fakaice (mafhum) ba ta hanyar furci da aka fada ba (mantuq).

“On the grazing sheep zakah is payable.” The attribute which brings the Hukm into existence is grazing. Naturally one might ask, what is it about grazing that obliges Zakah? If we think about the meaning of grazing we understand that it means to let the animals graze from the open pastures which are public property. Since this is taking from the public resources then one should pay it back by paying Zakat i.e. give back to the public. Hence the one who feeds his livestock in a pen, he has not used the public resources and therefore Zakah is not payable. This causality (Ta‟leel) between the attribute and the Hukm is not explicitly stated and hence it is not from the category of sareeh. But since it is understood from the meaning of the word grazing and its linkage to the Hukm then we can say this is an „Illah extracted form the indication of the text i.e. this „Illah is notified (Tanbeeh) by the implied meaning (Mafhum) and not from the uttered expression (Mantuq).

Bari mu duba wani misali, Annabi ﷺ ya ce:

Let us look at another example, the Prophet (saw) said:

Yawun kyanwa ba najasa ba ne saboda yana kewaye da kai koyaushe (watau gida-gida).23

“The saliva of the cat is not impure (najas) because it is constantly around you (i.e. domesticated).”23

Hukmin tsarki ko najasar yawun kyanwa an danganta shi da ko kyanwar tana gida ne ko a'a. Saboda haka idan kyanwa ta gida ce to yawunta tsarkakke ne, idan kuma ba ta gida ba ce to yawunta najasa ne. Ba a faɗa a fili cewa dalilin tsarkin yawun kyanwa shi ne saboda gida take ba. Maimakon haka, muna fahimtar hakan ne daga alamar ma'ana (dalaalah) da ke cikin kalmar "ta gida" da kuma alakarta da kasancewar ko rashin kasancewar hukuncin. Misali, idan kyanwa tana kusa da gida, ba za ta ci najasa ba, don haka yawunta tsarkakke ne. Amma idan daji ce, za ta iya cin duk abin da ta samu a waje, don haka yawunta ba zai zama tsarkakke ba. Wannan ƙa'ida (illah) ba a bayyana ta ba, amma ana fahimtarta ne ko a sanar da ita daga ma'anar kasancewa ta gida, don haka an ciro ta daga alamar ma'anar sifar. Saboda haka, muna kiran wannan ƙa'ida "illah mai ɓoye" (illah ḍimniyyah).

Here the Hukm of impurity or purity of the cat‟s saliva is linked to whether it is domesticated or not. So if the cat is domesticated then the saliva is pure and if not the saliva is impure. Here the text did not say explicitly that the reason for cat‟s saliva being pure is because it is domesticated. Rather we understand this from the indication (dalaalah) of the word „domesticated‟ and its linkage to the presence or absence of the Hukm i.e. when the cat is around the house it is not going to eat Najas (impurities) and hence its saliva is pure. However, if it is wild then it is likely to eat whatever it finds outside and so its saliva will not be pure. This „Illah is not stated but understood or notified from the meaning of domestication and hence the „Illah is extracted from the indication (Dalalaah) of the attribute. Thus, we call this „Illah an implicit „Illah.

Ba a samun illa mai ɗaukar hukunci (Istinbaatan) daga kowace kalma bayyananniya ko ƙwaya (particle), kuma ba a samunta daga ma'anar da lafazin ke nunawa (Dalaalah) ba. Maimakon haka, ana fitar da ita ne daga tsarin nassi ko kuma daga bincike da nazari a kan nassi ɗaya ko fiye.

The derived (Istinbaatan) „Illah is not taken from any explicit prepositions or particles and nor is it taken from the indication (Dalaalah) of the uttered expression. Rather it is inferred from the structure or a scrutiny of one or more texts.

Misali na wannan shi ne 'illar hana mallakar kadarorin jama'a ta mutum ɗaya. An samo wannan ne ta hanyar duba hadisai daban-daban.

An example of this is the „Illah prohibiting the private ownership of public resources. This has been derived by looking at various Ahadith.

Ibn Abbas ya ruwaito cewa Manzon Allah ﷺ ya ce: "Mutane suna tarayya (abokan hulɗa) a abubuwa uku: a ruwa, a wuraren kiwo da wuta." (Abu Dawud)

Ibn Abbas narrated that the Prophet (saw) said, “People are partners (associates) in three things: in water, pastures and fire” (Abu Dawud)

Anas ya ruwaito daga Ibn Abbas yana ƙarawa:

Anas narrated from Ibn Abbas adding:

"kuma farashinsa haram ne (an haramta)." An ruwaito daga Abu Hurairah (ra) cewa Annabi ﷺ ya ce:

"and its price is haram (forbidden)." It is narrated from Abu Hurairah (ra) that the Prophet (saw) said:

"Abubuwa uku ba a hana mutane su ba: ruwa, wuraren kiwo da wuta." (Ibn Majah)

"Three things are not prevented from (the people); the water, the pastures and the fire." (Ibn Majah)

Wannan hujja ce da ke nuna cewa mutane abokan tarayya ne a ruwa, da makiyayi, da wuta, kuma cewa mutum ba shi da izinin mallake su shi kaɗai. Amma ana lura da cewa Hadisai sun ambace su guda uku, kuma sunaye ne Jamid (na zahiri, marasa dalili a cikin sigarsu), kuma babu wani ambaton „Illah (dalili) a cikinsu. Hadisan ba su ƙunshi „Illah ba, kuma hakan na iya nuna cewa waɗannan abubuwa uku su ne kaɗai ke wakiltar mallakar jama'a, ba tare da la'akari da yadda suke bayyana bukatar al'umma a gare su ba.

This is an evidence that people are partners (associates) in water, pastures and fire, and that the individual is prohibited from possessing them. But it is noticed that the Ahadith mentioned them as three, and they are Jamid (rigid) nouns, and there was no mentioning of „Illah (reason) in them. The Ahadith did not include „Illah (reason) and this could imply that these three things are the only ones which represent public property, with no consideration given to their depiction for the community‟s need for them.

Amma idan mutum ya yi bincike a kan wannan al'amari, zai ga cewa Manzon Allah ﷺ ya halatta mutane su mallaki ruwa a At-Taif da Khaybar, kuma lallai sun mallake shi don shayar da tsirransu da gonakinsu. Da ace haɗin kai (mallakar tare) a cikin ruwa ya kasance saboda kawai ruwa ne, ba saboda la'akari da buƙatar al'umma a gare shi ba, to da bai halatta wa daidaikun mutane su mallake shi ba.

However, if one scrutinised the issue he would find that the Prophet (saw) allowed the possession of water in At-Taif and Khaybar by individuals, and they actually possessed it for the purpose of irrigating their plants and farms. Had the sharing (association) of water been just because it is water and not because of the consideration of the community‟s need for it, then he would not have allowed individuals to possess it.

Daga maganar Annabi ﷺ:

So from the saying of the Prophet (saw):

"Mutane suna tarayya (abokan tarayya) a abubuwa uku: a ruwa, da makiyaya, da wuta." (Abu Dawud)

"People are partners (associates) in three things: in water, pastures and fire” (Abu Dawud)

Baya ga izninsa ga daidaikun mutane na mallakar ƙananan adadin ruwa, ana iya fahimtar cewa 'illar (dalilin) haɗuwar ruwa, wuraren kiwo da wuta shi ne cewa su abubuwan amfani ne na al'umma waɗanda ba makawa ga jama'a.

In addition to his permission of individuals to possess small quantities of water, it can be deduced that the „Illah (reason) of association in the water, pastures and fire, is their being of the community utilities that are indispensable to the public.

Saboda haka, duk abin da ya cancanta a matsayin abin amfanin al'umma ana ɗaukarsa dukiyar jama'a ce, ko ruwa ne, ko filin kiwo, ko wuta.

Therefore, anything that qualifies as being of the community utilities is considered a public property, whether or not it is water, pasture or fire.

Saboda haka, 'illar nan a nan ita ce 'illa ta samo asali, domin an fahimce ta ta hanyar bincike da nazarin nassoshi, ba ta hanyar ma'ana bayyananniya ba ko ma'anar da ke cikin maganganu a fakaice ba.

Hence the „Illah here is a derived „Illah because it is inferred through the scrutiny of texts and not through an explicit meaning or an implied meaning of expressions.

Nau'i na huɗu na 'Illah shi ne Qiyasan (cire 'illah ta hanyar kwatance), wato a samo sabuwar 'illah daga wata 'illah ɓoyayya da ke akwai, ta hanyar kwatanta ta da mahaɗin tasiri da su biyun ke rabawa. Domin mu fahimci wannan, bari mu duba wannan umarni na amincin hanya: „Kada ka tuƙi idan ka gaji‟.

The fourth type of „Illah is Qiyasan (extraction through analogy), this is when a new „Illah is extracted from an existing implicit „Illah by way of analogy to the effective link that both share. To help us grasp this let us look at the following road safety instruction: „Do not drive when tired‟.

Haɗin kai mai tasiri tsakanin gajiya da tuƙi shi ne cewa tuƙi a lokacin gajiya na iya sa mu yi haɗari. Saboda haka, sifar gajiya a bayyane take cewa ita ce 'Illah ga umarnin hana tuƙi. Sai dai, saboda akwai haɗin kai mai tasiri tsakanin sifar asali da hukuncin, to yana yiwuwa a yi qiyasi tsakanin sifar da take a yanzu da duk wata sabuwar sifa da take da irin wannan haɗin kai mai tasiri. Saboda haka, tuƙi a lokacin damuwa yana kama da gajiya domin yana da irin wannan haɗin kai mai tasiri, wato yana iya haifar da haɗari, kuma wannan zai zama misali na sabuwar 'Illah da aka samo ta hanyar Qiyas. Don haka tuƙi a lokacin damuwa ma zai saɓa wa umarnin kamar yadda gajiya take yi.

The effective link between tiredness and driving is that driving when tired may cause us to have an accident. Hence, the attribute of tiredness is obviously the „Illah for the instruction not to drive. However, because there is an effective link between the original attribute and the hukm then it is possible to make analogy between the existing attribute and any new attribute which shares the same effective link. Hence driving when stressed is analogous to tiredness because it shares the same effective link which is that it may cause an accident and hence this would be an example of a new „Illah extracted though Qiyas. So driving when stressed would also violate the instruction jut like tiredness.

I don't see the hadith text in your message. Please paste the English text you'd like translated into Hausa, and I'll translate it following the rules you've set out.

Now let us apply the same principle to the following hadith:

Ya kamata alkali kada ya yanke hukunci a cikin yanayin fushi.24

“The judge should not pass judgment in a state of anger”24

Anan „illar da ta ƙunsa ta hana yanke hukunci shi ne fushi, domin fushi zai shafi hukunci. Don haka mahaɗin ma'ana (al-wasf al-mu'aththir) tsakanin sifar fushi da hukuncin shi ne tarwatsa tunani mai nuna gaskiya da adalci. Saboda kasancewar wannan mahaɗi mai tasiri, za a iya yin qiyas tsakanin fushi da wasu sababbin sifofi waɗanda suke raba wannan mahaɗi iri ɗaya, a kuma samo sabuwar „illa ta hanyar qiyas. Misali, yunwa tana kama da fushi saboda tana raba mahaɗi iri ɗaya, wato tana shafar nutsuwar tunani da adalci. Saboda haka yunwa sabuwar „illa ce da aka samo ta hanyar qiyas. Sahabbai sun faɗaɗa hukuncin wannan Hadisi zuwa duk abin da yake kama da fushi wajen tasirinsa, kamar matsananciyar yunwa da baƙin ciki.25

Here the implicit „Illah for not passing judgment is anger because anger will effect the judgment. So the effective link between the attribute of anger and the rule is disruption to objective thinking. Due to the existence of an effective link we can make analogy between anger and other new attributes which share the same effective link and extract a new „Illah though Qiyas. For example hunger is analogous to anger because it shares the same effective link, which is that it will effect objectivity. Hence hunger is a new „Illah derived through analogy. The Sahabah extended the ruling of this Hadith to anything which resembles anger in its effect such as extreme hunger and depression.25