Hukm (kutoa hukumu) juu ya vitendo na mambo kwa maana ya Tahseen au Taqbeeh (kubainisha uzuri au ubaya wake) inaweza kutokea kutoka pande tatu:

The Hukm (passing judgment) upon the actions and things in terms of Tahseen or Taqbeeh (determining their prettiness or ugliness) can occur from three directions:

1 – Kwa upande wa uhalisia wa mambo na vitendo na yale yalivyo (kwa asili yake)?

1 – From the direction of the reality of things and actions and what they (intrinsically) are?

2 – Kutoka upande wa kufaa kwake au kuafikiana kwake na tabia asilia ya binadamu, au chuki yake kwa tabia hiyo.

2 – From the direction of its appropriateness or suitability to the natural disposition of the human or its aversion to it.

3 – Kutoka upande wa Thawaab na ‘Iqaab (malipo mema na adhabu) zinazotolewa kwao, au Mad’h (sifa na pongezi) au Dhamm (lawama na kukemewa). Kuhusu kutoa hukumu juu ya matendo na mambo kutoka mtazamo wa uhalisia wao, na kutoka mtazamo wa kukubalika kwao, kufaa au kuendana na tabia ya asili ya mwanadamu, au kutokukubalika kwao au chuki yao kwa tabia ya asili, basi hakuna shaka kwamba hukumu hii ni ya mwanadamu mwenyewe kuitoa, yaani ni ya ‘Aql (akili) na si ya Shar’a. Kwa hiyo, ni ‘Aql inayotoa hukumu juu ya matendo na mambo kutokana na mitazamo hii miwili.

3 – From the direction of the Thawaab and ‘Iqaab (reward and punishment) applied to them or the Mad’h (commendation/praise) or Dhamm (disapproval/blameworthiness). As for passing judgment upon the actions and things from the perspective of their reality and from the perspective of their agreeability, suitability or appropriateness to the natural disposition of the human or their non-agreeability or aversion to the natural disposition, then there is no doubt that this judgment belongs to the human himself to make i.e. it belongs to the ‘Aql and not to the Shar’a. Consequently, it is the ‘Aql that passes judgment upon actions and things from these two perspectives.

Kwa hiyo mwanadamu anahukumu kuwa asali ni tamu na anapenda kuila, na kwamba tango-chungu (mmea wa Mediterania) ni chungu na kwa hiyo analiepuka. Kwa mtazamo huu, asali ingekuwa "Hasan" na tango-chungu ingekuwa "mbaya".

So the human judges that the honey is sweet and inclines towards eating it and that the colocynth (Mediterranean plant) is bitter and so he avoids it. From this perspective the honey would be Hasan and the colocynth ugly.

Vivyo hivyo, yeye huhukumu kwamba mali ni Hasan na umaskini ni Qabeeh, na kwamba elimu ni Hasan na ujinga ni Qabeeh, kutokana na yale hakika zao zinayojumuisha kwa upande wa ukamilifu au upungufu (Al-Kamaal au An-Naqs).

Similarly, he judges that wealth is Hasan and poverty Qabeeh and that knowledge is Hasan and ignorance is Qabeeh due to what their realities encompass in terms of completeness or deficiency (Al-Kamaal or An-Naqs).

Hukumu hii juu ya mambo na vitendo, pamoja na kubainisha uzuri na ubaya (Tahseen na Taqbeeh) wa mambo na vitendo katika maeneo haya mawili, hurejea kwenye uhalisia wa jambo ambao binadamu huutambua na kuufahamu kwa 'Aql (akili yake), ambao hisia zake huuona; au hurejea kwenye tabia ya asili ya binadamu na Fitrah yake, na kile anachohisi na akili yake inachokifahamu.

This judgement upon the things and actions and the Tahseen and Taqbeeh (determination of prettiness and ugliness) for things and actions in these two areas returns back to the reality of the matter that the Insaan (human) perceives and comprehends by his ‘Aql (mind) and upon which his senses fall or it returns back to the natural disposition of the Insaan and his Fitrah and what he feels and his mind comprehends.

Kwa hiyo, ni 'Aql ndiyo inayotoa hukumu juu ya kitendo au kitu kwa mtazamo wa Husn au Qubh kupitia pande hizi mbili. Hivyo basi, Hukm inamilikiwa na binadamu.

Therefore, it is the ‘Aql that passes judgment upon the action or thing in terms of its Husn or Qubh from these two perspectives or angles. As such, the Hukm belongs to the human.

Kuhusu mwelekeo wa tatu, ambao unahusu kutoa hukumu juu ya mambo na vitendo kwa mtazamo wa thawabu na adhabu katika Aakhirah, au sifa na lawama katika maisha ya dunia (Ad-Dunyaa), basi hakuna shaka wala swali kwamba hili linarudi kwa Allah peke yake, wala si haki ya binadamu. Maana yake ni kwamba jambo hili ni la Shar’a kuamua, si la ‘Aql. Mfano wake ni Husn ya Imani na Qubh ya Kufr, Husn ya kusema uongo katika vita na Qubh yake inapofanywa na mtawala dhalimu katika hali isiyo ya vita, na Husn ya zabibu na Qubh ya Khamr inayotengenezwa kutokana nazo. Hukumu juu ya mambo na vitendo ni ya Allah kwa upande wa Thawaab (thawabu) na ‘Iqaab (adhabu), na kwa mtazamo wa Al-Mad’h (sifa/kusifiwa) na Adh-Dhamm (lawama), na hukumu hii ina dalili mbili: Daleel ‘Aqliy na Daleel Shar’iy.

As for the third direction and that relates to the passing of judgement upon the things and actions from the perspective of rewards and punishment in the Aakhirah or commendation and blame in the life of this world (Ad-Dunyaa), then there is no doubt or question that this returns to Allah alone and it does not belong to the human. This means that it belongs to the Shar’a to determine and not the ‘Aql. This is like the Husn of Imaan and the Qubh of Kufr, the Husn of lying in warfare and its Qubh when undertaken with the unjust ruler in a situation other than war, and the Husn of grapes and the Qubh of Khamr that is produced from them. The Hukm upon the things and actions belonging to Allah in terms of the Thawaab (reward) and the ‘Iqaab (punishment) and from the perspective of Al-Mad’h (commendation/praise) and Adh-Dhamm (blame) has two evidences for it: A Daleel ‘Aqliy and a Daleel Shar’iy.

Uhakika wa ‘Aql unajumuisha hisia (Ihsaas), uhakika (wa jambo lenyewe), maarifa ya awali, na ubongo. Hisia kwa hiyo ni sehemu ya msingi katika vipengele vya akili, kwani mtu asipohisi jambo, haiwezekani kwa ‘Aql yake kutoa hukumu (Hukm) juu yake, kwa sababu ‘Aql imezuiwa kutoa hukumu juu ya mambo yanayohisiwa na moja ya hisi tano, ilhali haiwezekani kwake kutoa hukumu juu ya mambo yasiyoweza kuhisiwa. Kwa hiyo, Al-Hudaa (uongofu) na Al-Iemaan (imani), Ad-Dalaal (upotofu) na Al-Kufr (ukafiri), Al-‘Adl (haki), Azh-Zhulm (dhuluma), As-Sidq (ukweli) na Al-Kadhib (uongo), zabibu na Khamr (kileo), pamoja na mambo mengine, si miongoni mwa mambo na vitendo ambavyo ‘Aql ina uwezo wa kuamua kama vinamkasirisha Allah Ta’Aalaa na vinastahili adhabu. Hiyo ni kwa sababu ‘Aql (akili) haihisi sifa ya kusifiwa (Mad’h) ya Allah (swt) wala lawama (Dhamm) yake kuhusiana na mambo na vitendo hivyo. Akili haihisi thawabu wala adhabu iliyoambatanishwa na jambo au kitendo isipokuwa Allah (swt) akiyaeleza hayo kupitia Mitume Wake (as).

The reality of the ‘Aql consists of sensation (Ihsaas), a reality, previous information and a brain. The sensation therefore represents a fundamental part from the components of the mind, as when the person does not sense a matter, it is not possible for his ‘Aql to issue a judgment (Hukm) upon it because the ‘Aql is restricted in passing judgements over matters sensed by one of the five senses whilst it is not possible for him to pass a judgment upon matters which cannot be sensed. Therefore, Al-Hudaa (guidance) and Al-Iemaan (belief), Ad-Dalaal (misguidance/disbelief) and Al-Kufr (disbelief), Al-‘Adl (justice), Azh-Zhulm (oppression/injustice), As-Sidq (truthfulness) and Al-Kadhib (the lie/deceit), the grape and Khamr (intoxicatant) amongst other matters are not from the things and actions which are within the capability of the ‘Aql to determine whether they anger Allah Ta’Aalaa and are deserving of a punishment. That is because the ‘Aql (mind) does not sense the commendation of praise (Mad’h) of Allah (swt) or his Dhamm (censure or blame) in respect to these things and actions. The mind does not sense the reward or the punishment attached to a thing or action unless Allah (swt) informs of that through His messengers (as).

Kwa mtazamo mwingine, ikiwa binadamu angeachiwa kutoa hukumu juu ya matendo na mambo kwa kuyasifu au kuyalaumu (Mad'h na Dhamm), basi hukumu ingetofautiana bila shaka kulingana na watu tofauti wanaoitoa au nyakati na mahali tofauti. Hii ni kwa sababu ni asili ya watu kuwa na tofauti katika akili zao na tabia zao za kiasili, pamoja na kuathiriwa na mazingira wanamoishi. Jambo ambalo limeonekana kila mara ni kwamba mtu huhukumu jambo kuwa ni Hasanah (jema au la kusifiwa) siku fulani, kisha huliona kuwa Qabeehah (baya au la kulaumiwa) siku nyingine au wakati wa baadaye. Kwa njia hii hukumu juu ya jambo moja hutofautiana, haiendelei kuwa thabiti, na makosa hutokea bila shaka.

Yaliyotangulia yanahusu Daleel Al-‘Aqliy kuhusu kubainisha Husn na Qubh. Kuhusu Daleel Ash-Shar’iy, Shariʻa imefanya uamuzi wa Tahseen (kuhukumu jambo kuwa jema na linalostahili sifa) na Taqbeeh (kuhukumu jambo kuwa baya na linalostahili lawama) kuwa ni wa Allah, yaani wa Shariʻa. Allah (SWT) amesema:

The above relates to the Daleel Al-‘Aqliy in respect to determining the Husn and Qubh. As for the Daleel Ash-Shar’iy then the Shar’a has made the determination of the Tahseen (judging something to be good and praiseworthy) and the Taqbeeh (judging something to be ugly and blameworthy) to Allah i.e. to the Shar’a. Allah (swt) said:

Na yeye (SWT) alisema:

And he (swt) said:

Na Mtume wa Allah ﷺ alisema:

And the Messenger of Allah (saw) said:

Kwa hiyo, kutoa hukumu juu ya vitendo na mambo ni haki ya Shari'a na si ya 'Aql. Hilo ni kwa upande wa Al-Mad'h (sifa) na Adh-Dhamm (lawama) kwao katika Dunia (maisha ya dunia hii), na kwa upande wa Thawaab na 'Iqaab (thawabu na adhabu) katika Aakhirah (Akhera). Hivyo, binadamu anaweza kuhukumu kwa akili yake kwamba 'Ilm (elimu) ni Hasan (jambo jema), lakini akili haiwezi kuhukumu kwamba kuna Thawaab (thawabu) iliyoambatanishwa na 'Ilm, bali hilo limeamuliwa na Shari'a. Vilevile, anaweza kuhukumu kwamba dhulma ni Qabeeh (jambo ovu), lakini hawezi kuhukumu kwamba kuna adhabu kwa hilo Akhera, kwa sababu hukumu kuhusu hilo ni ya Shari'a na si ya 'Aql.

Therefore, the issuing of the Hukm (judgement) upon the actions and things belongs to the Shar’a and not to the ‘Aql. That is in terms of Al-Mad’h and Adh-Dhamm for them in the Dunyaa (life of this world) and in terms of the Thawaab and ‘Iqaab (reward and punishment) in the Aakhirah (Hereafter). As such, the human is able to judge with his mind that ‘Ilm (knowledge) is Hasan however the mind is not capable of judging that there is Thawaab (reward) attached to the ‘Ilm but rather that is determined by the Shar’a. Similarly, he is able to judge that oppression is Qabeeh but he is unable to judge that there is a punishment for that in the Aakhirah because the Hukm in respect to that belongs to the Shar’a and not the ‘Aql.

Kuhusu mambo yanayohusiana na Shariá, kama tulivyoeleza, yanaweza kuwa na hukumu ya Ibaahah (kuruhusiwa) au Tahreem (kukatazwa), na Qaa'idah Ash-Shar'iyah inasema:

In respect to the things in relation to the Shar’a, then as we have explained they can either take the ruling of Ibaahah (permissibility) or Tahreem (prohibition) whilst the Qaa’idah Ash-Shar’iyah states:

Kuhusu hukmu za vitendo (Af'aal), zimegawanyika katika aina tano:

As for the Hukm for the actions (Af’aal) then it falls into five categories:

Al-Waajib, Al-Mandoob, Al-Haraam, Al-Makrooh na Al-Mubaah, na hizi ndizo aina za Hukm At-Takleefiy.

Al-Waajib, Al-Mandoob, Al-Haraam, Al-Makrooh and Al-Mubaah, and these are the types of the Hukm At-Takleefiy.

Kuhusu Hukm Al-Wad’iy, hili nalo linawakilishwa katika aina tano, nazo ni: As-Sabab, Ash-Shart, Al-Maani’, As-Sihhah, Al-Butlaan na Al-Fasaad, pamoja na Ar-Rukshah na Al-‘Azeemah.

As for the Hukm Al-Wad’iy then this is also represented in five types and they are: As-Sabab, Ash-Shart, Al-Maani’, As-Sihhah, Al-Butlaan and Al-Fasaad, and Ar-Rukshah and Al-‘Azeemah.

Kwa hiyo, kwa kumalizia, Hākim (mhukumu) wa vitendo, juu ya mambo yaliyounganishwa au kuhusiana na vitendo, na mambo yanayohusiana na haya mawili, ni Sharʿa peke yake.

Therefore, in conclusion, the Haakim (judge) over the actions, upon the things attached or related to the actions and the matters related to both of these is the Shar’a alone.