Wahyi, uliodhihirishwa katika Qur-aan na Hadithi, uliteremshwa kwa Mjumbe wa Allah ﷺ ili kufafanua hukumu za matukio maalum. Kwa mfano, aya ya wizi (Saraqah) iliteremshwa kuhusiana na wizi wa ngao au joho la Safwaan, aya ya Dhihaar (Al-Mujaadalah) iliteremshwa kuhusiana na Salamah bin Sakhr au Khawlah bint Tha'labah, mke wa Aws bin As-Saamit, na aya ya Al-Li'aan (kuapizana laana) iliteremshwa kuhusiana na Hilaal bin Umayyah.

The Wahy, manifested in the Qur’aan and the Hadeeth, descended upon the Messenger of Allah (saw) to explain the Ahkaam of specific incidents. For example, the Aayah of Saraqah (theft) was revealed in respect to the theft of the shield or cloak of Safwaan, the Aayah of Zhihaar (Al-Mujaadalah) was revealed in respect to Salamah Bin Sakhr or Khawlah Bint Tha’labah the wife of Aws Bin As-Saamit and the Aayah of Al-Li’aan (swearing a curse) was revealed in respect to Hilaal Bin Umayyah.

Aya zote hizi na zile tulizozitaja katika sehemu ya kwanza ya kitabu, kuhusiana na kutolewa kwa Qaa'idah hii (kanuni), zote zilishuka kuhusiana na sababu au hali maalum (Asbaab). Hata hivyo, Mtume ﷺ na Maswahaba (rah) walizitumia kwa upana wake, hivyo wakazitumia kwa kila tukio au hali inayofanana nayo, na matumizi haya yakathibitika kupitia Sunnah na Ijmaa' ya Maswahaba. Aya hizi zilikuja kwa maneno ya jumla (Alfaazh 'Aammah), na hivyo zikaashiria Al-'Umoom (ujumla). Kwa hiyo neno 'As-Saariq' (mwizi wa kiume) na 'As-Saariqah' (mwizi wa kike) ni Lafzh 'Aamm kwa sababu yamebainishwa (Mu'arraf) kwa 'ال' (Alif Laam) ya Al-Jinsiyah (ya aina). Maana yake kwa hiyo hujumuisha ndani yake kila Saariq (mwizi) na kila Saariqah. Hata hivyo, aya hizi zilishuka kuhusiana na sababu fulani (Asbaab). 'Ibrah (umuhimu, au kile kinachopewa kuzingatiwa) haimo katika Asbaab zao mahususi, bali 'Ibrah (maana kuu) imo katika Alfaazh (maneno) yao yanayoashiria Al-Umoom (ujumla).

All of these Aayaat and those which we mentioned in the first part of the book, in relation to the deduction of this Qaa’idah (principle), were all revealed in relation to specific causes or circumstances (Asbaab). However, the Messenger (saw) and the Sahabah (rah) applied them in their generality and so they applied them to every similar incident or reality, and this application became established by the Sunnah and the Ijmaa’ As-Sahaabah. These Aayaat came with general wordings (Alfaazh ‘Aammah) and consequently indicating to Al-‘Umoom (generality). So the Lafzh ‘As-Saariq’ (the male thief) and ‘As-Saariqah’ (female thief) represent a Lafzh ‘Aamm because they are defined (Mu’arraf) with ‘ال) ‘Alif Laam) Al-Jinsiyah (of kind/type). Its meaning therefore encompasses or absorbs within it every Saariq (thief) and every Saariqah. However, these Aayaat were revealed in relation to certain causes (Asbaab). The ‘Ibrah (importance or that which is given consideration) does not lie in their specific Asbaab but rather the ‘Ibrah (significance) lies in their Alfaazh (wordings) that indicate to Al-Umoom (generality).

Kwa sababu hiyo, wanazuoni Mujtahidoon walitoa hukumu kutokana na Aayaat hizi na zile zinazofanana nazo, pamoja na jinsi Mtume ﷺ na Maswahaba zake walivyotumia kanuni hizi katika matukio yote yanayofanana nayo, wakapata Qaa'idah ifuatayo:

For that reason, the Mujtahidoon deduced from these Aayaat and those which are similar to them, in addition to the application of the Messenger (saw) and his companions of these rules upon all similar incidents, the following Qaa’idah:

Mfano:

Example:

Nabii ﷺ alipita karibu na kondoo aliyekufa kisha akasema: "Mngeweza kuchukua ngozi yake, mkaitia chumvi na kuitumia (au kunufaika nayo)." Katika riwaya nyingine Mtume ﷺ alisema: "Ngozi yoyote (ayy) inapotiwa chumvi, basi imekuwa safi." Katika mfano huu, kauli ya Nabii ﷺ ilihusishwa na sababu maalum, nayo ni yule kondoo aliyekufa ambaye alipita karibu naye, na ambaye inasemekana alikuwa kondoo wa Maymoona. Hata hivyo, maneno ya Hadithi yalikuja kwa njia ya jumla, yaani kwa neno lenye dalili ya ujumla (al-'Umoom). Neno lililotumika katika Hadithi hii ni 'Ayy' (yoyote au ipi), na neno hili linajumuisha kila ngozi au ngozi ya mnyama kwa kuhusu kutakaswa kwake kwa njia ya kutiwa chumvi. Hilo linatokana na kanuni: "Jambo la kuzingatiwa linapatikana katika ujumla wa maneno, wala si katika umaalum wa sababu."

The Nabi (saw) passed by a dead sheep and then said: “You could have taken its hide (skin), tanned it and then utilised (or benefit from) it”. In another narration the Messenger (saw) said: “Whatever (ماُّأي (hide (animal skin) is tanned then it has become purified”. In this example the statement of the Nabi (saw) was connected to a specific Sabab (cause) which was that dead sheep that he passed by which was said to have been the sheep of Maymoona. However the Alfaazh (wordings) of the Hadeeth came in a general manner i.e. with a Lafzh that is indicative of Al-‘Umoom (generality). The Lafzh in this Hadeeth was ‘Ayy’ (whatever or whichever) and so this Lafzh encompasses every hide or animal skin in respect to it becoming purified by way of the process of tanning. That is based upon the principle: ‘The importance (or consideration) is found with the generality of the wording and not in the specificity of the cause’.

Vivyo hivyo, kila Lafzh ‘Aamm (neno la jumla) ambalo limetajwa likihusiana na Sababu maalum ya swali (lililoulizwa au lililojitokeza) au tukio (lililotokea), hufanya kazi kulingana na ujumla wake, ilhali hakuna ‘Ibrah (maana ya kujifunza) kwa kuzingatia umaalum wa Sababu. Hiyo ni kwa sababu, kama alivyosema Al-Imaam Ash-Shaafi’iy: "Sababu haizai chochote, bali ni maneno (Alfaazh) ndiyo yanayozaa (yaani yanayonufaisha)." Na kwa kuzingatia hili ndivyo Mafaqihi wa Waislamu walivyoenenda katika zama za Nabii ﷺ na zama za Maswahaba (rah).

In the same way every Lafzh ‘Aamm (general wording) that has been mentioned related to a specific Sabab (cause) in relation to a question (that was asked or arose) or an incident (that happened), works in accordance to its generality whilst there is no ‘Ibrah (significance) in respect to the specificity of the Sabab (cause). That is because as Al- Imaam Ash-Shaafi’iy said: “The Sabab does not produce anything, rather it is the wordings (Alfaazh) that produce (i.e. benefited from). And it was in accordance to this that the Fuqahaa’ of the Muslims in the era of the Nabi (saw) and the era of the Sahaabah (rah) proceeded.