Shar’iy ‘Illah, ambayo ni jambo ambalo hukumu iliwekwa kwa sababu yake na ambalo linatokana na maandishi ya Shariah, imegawanywa, kulingana na jinsi ilivyokuja, katika makundi manne.

The Shar’iy ‘Illah which is the matter for the purpose of which the Hukm was legislated and is derived from a Shar’iy text, is categorised or divided, in accordance to how it came, into four categories:

Inaweza kuwa Saraahatan (wazi moja kwa moja), Dalaalatan (kwa maana iliyofichika), Istinbaatan (kwa kutolewa au kuhitimishwa), au Qiyaasan (kwa kufananisha).

It can be Saraahatan (explicit), Dalaalatan (implicit), Istinbaatan (derived/extracted/deduced) or it can be Qiyaasan (based on analogy).

Hii ni ʻIllah inayofahamika kutokana na Alfaadh (maneno) ya Nass (matini) ambayo kwa lugha yanaonyesha Ta'leel (kutoa sababu), yaani

This is the ‘Illah that is understood from the Alfaazh (wordings) of the Nass (text) that linguistically indicate Ta’leel (reasoning i.e.

uwepo wa 'Illah). Hizi ni kama maneno haya:

presence of an ‘Illah). These are like the wordings:

‘Min Ajli’ (kwa ajili ya au kwa madhumuni ya) au herufi kama ‘Kay’ (كي/ili), ‘Laam At-Ta’leel’ (ل), ‘Al-Baa’’ (ب) na nyinginezo.

‘Min Ajli’ (for the sake or purpose of) or like the Huroof ‘Kay’ (كي/so that), ‘Laam At-Ta’leel’ (ل ,(Al-Baa’ (ب (amongst others.

Mifano ya hili ni kama ifuatavyo:

Examples of this are as follows:

Kauli ya Mjumbe wa Allah ﷺ:

The statement of the Messenger of Allah (saw):

Hii ni pale ambapo sababu (Ta’leel) inaeleweka kwa lazima kutokana na kile kinachodokezwa na maneno (Madlool Al-Lafzh). Kwa hiyo herufi فاء ni herufi ya ‘Atf (ya kuunganisha) na Ta’qeeb (ya kufuatana), lakini muundo au mpangilio wa sentensi wakati mwingine huifanya herufi hii (Faa’a) kuashiria Ta’leel (sababu, yaani

This is when the reasoning (Ta’leel) is necessarily understood from what is indicated by the wording (Madlool Al-Lafzh). So the Harf (letter) فاء is a Harf ‘Atf (letter of connection) and Ta’qeeb (of following) however the construction or structure of the sentence sometimes makes this Harf (Faa’a) indicative of Ta’leel (reasoning i.e.

Mfano:

containing an ‘Illah). So for example:

Mjumbe wa Allah ﷺ alisema:

The Messenger of Allah (saw) said:

Kwa hiyo, kufanya umiliki wa ardhi kuwa matokeo ya kuihuisha kwa kutumia Faa' At-Tasbeeb (Faa' ya sababu) kunafanya kuihuisha (AlIhyaa) kuwa 'Illah ya umiliki, na inajumuisha kila kitu chenye maana ya kuihuisha, kama vile kuweka mawe kwenye mipaka yake, kuilima, kupanda ndani yake, kujenga juu yake, au kufanya mkondo wa maji au chanzo cha maji kutiririka ndani yake. Haya yote yanahusu tu ardhi iliyokufa isiyo na mmiliki.

So making the ownership of the land a consequence of reviving it by using the Faa’ At-Tasbeeb (the Faa’ of causality) makes reviving (AlIhyaa) the ‘Illah for ownership and it extends to everything that holds the meaning of reviving like putting stones upon its borders, cultivating it, planting on it, building upon it or making a stream or water source flow in it. This is all specific to the dead land that has no owner.

Mfano mwingine wa Illah kwa njia ya Dalaalah ni kauli ya Mtume wa Allah ﷺ:

Another example of an Illah by way of Dalaalah is the speech of the Messenger of Allah (saw):

Hiyo ni kwa sababu neno (la matamshi) Qaatil ni Wasf Mufhim Munaasib linaloanzisha 'Illah (sababu), wakati muundo wa sentensi unaonyesha kwamba kuua ndiko 'Illah ya kumnyima mrithi aliyeua urithi wa aliyeacha urithi aliyeuawa.

That is because the (wording) Qaatil is a Wasf Mufhim Munaasib that establishes an ‘Illah (reason) whilst the construction of the sentence indicates that killing is the ‘Illah for depriving the inheritor who has killed from the inheritance of the one leaving the inheritance who has been killed.

Mfano mwingine ni kauli yake ﷺ:

A further example is his Qawl (saw):

Hivyo ni kwa sababu lafdhi (maneno) As-Saa'imah (mifugo ya kulishwa malisho ya asili) ni Wasf Mufhim (sifa inayofahamisha) inayoonyesha 'Illah (sababu ya kisheria) ya wajibu wa Zakaah juu ya kondoo ikiwa hawalishwi chakula cha mifugo na mwenyewe, na wanachunga malisho ya asili.

That is because the Lafzh (wording) As-Saa’imah (free grazing) is a Wasf Mufhim that indicates the ‘Illah of the obligation of Zakaah upon sheep if they are not fed fodder from their owner and graze naturally upon the pastures.

Hii ni wakati ambapo muundo wa maandishi wenyewe unaruhusu kutolewa kwa (Istinbaat) ‘Illah ya Hukm, ingawa ‘Illah hiyo haitajwi katika maandishi hayo, si wazi (Saraahatan) wala kwa maana iliyofichika (Dalaalatan).

This is when the text through its composition provides for the deduction (Istinbaat) of an ‘Illah for the Hukm whilst this ‘Illah is not mentioned in the text either explicitly or implicitly (Saraahatan or Dalaalatan).

Mfano wa hili:

An example of this:

Allah Ta'ala alisema:

Allah Ta’Aalaa said:

Na Allah Ta'aalaa amesema katika Aayah inayofuata Aayah iliyotangulia:

And Allah Ta’Aalaa said in the Aayah that follows the above Aayah:

Kwa hiyo Aya ya kwanza ina katazo (Nahi) la kufanya biashara wakati wa wito wa Ijumaa, na Aya ya pili ina amri (Amr) ya kutawanyika katika ardhi na kutafuta fadhila za Allah pindi Swalah inapomalizika, jambo linalomaanisha Ibaahah (ruhusa) ya kufanya biashara ikiwa sababu iliyokataza imeondoka, nayo ni kutekeleza Swalah. Kutokana na hili, inastinbatiwa (inachotolewa kwa hoja) kwamba katazo la kufanya biashara wakati wa wito wa Swalah ya Ijumaa linatokana na sababu ('Illah) ya Ilhaa' (kuvurugwa/kughafilika). Basi, 'kuvurugwa kutoka katika kutekeleza Swalah' ndiyo 'Illah iliyotolewa kwa hoja (Mustanbatah).

So the first Aayah contains a forbiddance (Nahi) from conducting trade at the time of the call to Jumu’ah and the second Aayah contains a command (Amr) to disperse in the land and seek the bounty of Allah when the Salaah has ended which means the Ibaahah (permissibility) of conducting trade if the circumstance forbidding it has gone away, which is the performance of the Salaah. From this it is deduced (Istinbata) that the forbiddance of conducting trade at the time of the call of the Jumu’ah prayer is due to the reason (‘Illah) of Ilhaa’ (distraction). Therefore ‘distraction from the performance of the Salaah’ represents the ‘Illah that has been deduced (Mustanbatah)

na ambalo halijatajwa waziwazi wala kwa kudokezwa ndani ya maandishi.

and which is not mentioned explicitly or implicitly within the text.

Ikiwa ‘Illah iliyotajwa katika maandishi ni Wasf Mufhim (yaani sifa inayoeleweka kwa mantiki), basi inawezekana kufanya qiyaas juu yake na kuifanya ‘Illah mpya, na ‘Illah hii mpya huitwa ‘Illah Qiyaasiyah. Maana ya Wasf Mufhim ni kwamba inatoa ufahamu wa Ta’leel (kueleza sababu ya hukumu).

If the ‘Illah mentioned in the text is a Wasf Mufhim (i.e. a description open to reasoning) it is possible to make analogy upon it a new ‘Illah and this new ‘Illah is called an ‘Illah Qiyaasiyah. The meaning of Wasf Mufhim is that it provides understanding of Ta’leel (reasoning)

na pembe ya hoja. Hii basi ni kama kuwa na 'Illah ya 'Illah, na kwa hiyo haijuzu kufanya Qiyaas ya 'Illah juu ya 'Illah isipokuwa Wasf (sifa) iliyotajwa katika maandishi inaweza kufikiriwa kwa akili au inatoa ufahamu wa kufikiri na kuongoza kwenye ufahamu wa pembe ya 'Illah iliyomo ndani yake.

and the angle of reasoning. This then is like having an ‘Illah for the ‘Illah and it is therefore not permitted to make Qiyaas of an ‘Illah upon an ‘Illah unless the Wasf (description) mentioned in the text is open to reasoning or provides the understanding of reasoning and leads to the understanding of the angle of the ‘Illah within it.

Mfano wa hili:

An example of this:

Qawl ya Mtume ﷺ:

The Qawl of the Messenger (saw):

Hadithi hii ina 'Illah iliyotajwa, nayo ni hasira, na ndiyo sababu iliyomfanya Mjumbe wa Allah ﷺ akakataza kutoa hukumu wakati wa hasira.

This Hadeeth contains a mentioned ‘Illah which is anger and it is the reason that the Messenger of Allah (saw) forbade passing judgement at the time of anger.

Hata hivyo, 'Illah (hasira) iliyotajwa hapa ni Wasf Mufhim kwa sababu ya athari au madhara ya hasira katika kutoa hukumu, kutokana na yale ambayo hasira husababisha, yaani kuvuruga fikra na kuyumbisha hali. Kwa hiyo, 'Illah hii mpya inaitwa: 'Kuvuruga akili na kuyumbisha hali', nayo inawakilisha 'Illah Qiyaasiyah, na 'Illal (sababu) zinazojumuisha kuvuruga akili na kuyumbisha hali hupimwa juu yake (yaani, Qiyaas inafanywa).

However, this mentioned ‘Illah (anger) is a Wasf Mufhim due to the effect or impact of anger upon passing judgement due to what anger causes in terms of clouding the thought and destabilising the condition. As a result, this new ‘Illah is called: ‘Clouding the mind and destabilising the condition’ and it represents an ‘Illah Qiyaasiyah and the ‘Illal (reasons) that include the clouding of the mind and destabilising the condition are measured upon it (i.e. Qiyaas is made).

Hii ingejumuisha njaa, kwa mfano, hivyo kauli: ‘Usitoe hukumu ukiwa na njaa’ ingetumika, au maumivu, hivyo 189

This would include hunger for instance so that the statement: ‘Don’t pass judgment whilst you are hungry’ would apply, or pain so that the 189

"Usihukumu wakati unapokuwa na maumivu makali" ingetumika.

statement: ‘Don’t pass judgement whilst you are in a lot of pain’ would be applicable.

Masharti matatu yamewekwa kuhusiana na Lafdhi (matamshi au maneno).

Three conditions are stipulated in regards to the Lafzh (wording)

kutokana na ambayo 'Illah ya Qiyaasiyah inaweza kuchukuliwa kuwa halali:

from which it is valid for an ‘Illah Qiyaasiyah to be taken:

1 – Kwamba ni sifa (Wasf) ya Mushtaqq na si Jaamid. Mushtaqq (Lafdhi) ni kile kinachotokana (kinachotolewa) na kitu kingine, kama vile 'Ghadbaan' (mwenye hasira) inavyotokana na 'Al-Ghadab' (hasira). Jaamid ni kile ambacho hakitokani wala hakitolewi na kitu kingine, kama vile 'Al-Asad' (simba), 'Al-Burr' (ngano) na 'Adh-Dhahab' (dhahabu).

1 – That it is a Wasf that is Mushtaqq and not Jaamid. The Mushtaqq (Lafzh) is that which is taken (derived) from other than it like ‘Ghadbaan’ (angry) is derived from ‘Al-Ghadab’ (anger). The Jaamid is that which is not taken or derived from other than it like ‘Al-Asad’ (lion), ‘Al-Burr’ (wheat) and ‘Adh-Dhahab’ (gold).

Hadithi hii iliyotajwa haina sababu iliyotajwa. Hilo si kwa sababu ni kipimo au kwa sababu ni vyakula, bali kwa sababu vitu vilivyotajwa katika Hadithi hii ni Jaamid Alfaazh, yaani maneno yasiyotokana na mzizi mwingine, wala si Mushtaqqah (yaliyotokana na mzizi). Kwa hiyo si Wasf Mufhim (sifa inayoonyesha sababu), wala haina maana ya sababu, iwe kwa mtazamo wa lugha au wa Shari'a. Hivyo, katazo la Ribaa Al-Fadl (ziada) limewekwa kwa vitu hivi sita pekee. Kipimo hakiwekwi juu ya ngano kikaenea hadi mchele, wala zabibu hadi tende, wala sukari hadi chumvi. Kwa hiyo inaruhusiwa kubadilisha sukari kwa sukari pamoja na ziada, na vivyo hivyo zabibu kubadilishwa kwa zabibu pamoja na ziada (katika biashara). Hili ni mradi tu hakuna maandiko mengine yanayokataza hilo.

That which is mentioned in this Hadeeth is not reasoned. That is not because it is an amount or because it is foodstuffs but rather because these mentioned things in the Hadeeth are Jaamid Alfaazh and are not Mushtaqqah (derived). As such it is not a Wasf Mufhim that indicates a reasoning and it does not contain the sense of reasoning whether from a linguistic or Shar’a angle. Therefore, the Tahreem (prohibition) of Ribaa Al-Fadl (excess) is restricted to these six items alone. Analogy is not made upon wheat and extended to rice, or grapes to dates, or sugar to salt. It is therefore permitted to exchange sugar for sugar with an increase and similarly for grapes to be exchanged for grapes with an increase (involved in the trade). This is as long as another text does not prohibit that.