Kuhusu Mu'amalaat na 'Uqubat, inawezekana kwamba maandiko yanayohusu mambo hayo yakawa na 'Illah, kwa kuwa kwa ujumla yanahusisha matokeo yanayoonekana. Kwa mfano, Allah alimwamuru Mtume ﷺ kugawanya ngawira ya vita kwa mayatima na masikini. Hili ni matokeo yanayoonekana yanayotafutwa na Hukm, na jambo hilo linaweza kuwa na 'Illah. Ingawa Hukm inatekelezwa kwa ajili ya Allah, matokeo yake bado ni yanayoonekana, jambo linaloashiria kwamba huenda kuna sababu ya masikini kupokea ngawira. Sababu hapa, bila shaka, imetajwa katika maandiko yenyewe:

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:

“Ili mali ya ghanima isiwe bidhaa inayozunguka baina ya matajiri miongoni mwenu tu.” (TMQ Al-Hashr: 7)

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

Bila shaka, matini nyingine nyingi zinazohusu maeneo haya hazijumuishi 'Illah kabisa, kama vile:

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

"Allah ameruhusu biashara na ameharamisha Riba (riba)." (Al-Baqara: 275)

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

Sheria na dalili zinazohusu mwanamke Muislamu kulazimika kuvaa Khimar (kitambaa cha kichwa) na Jilbab, ruhusa ya mwanamume kuoa hadi wake wanne kwa wakati mmoja, katazo la wanawake kuwa watawala, na sheria nyingine nyingi zimekuja bila 'Illah, kwa hiyo sheria hizi hazipaswi kufanyiwa uchambuzi wa sababu hata kidogo, na zinapaswa kuchukuliwa jinsi zilivyo.

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.

Kuna aina nne za "Illah":

There are four types of „Illah:

Wazi (Sarahatan)

 Explicit (Saraahatan)

Dalaalatan (Ya Kudokezwa)

 Implicit (Dalaalatan)

Imetokana (Istinbaatan)

 Derived (Istinbaatan)

Hizo zinazotokana na kipimo (Qiyas).

 Those derived through analogy (Qiyasan).

Saraahatan inahusu dalili ya wazi (Sareeh) katika maandishi. Tunapomaanisha dalili ya wazi ni kwamba sababu ya hukumu (Ta‟leel) imo katika maana ya moja kwa moja (Mantuq) ya maandishi, tofauti na maana inayodokezwa au kutolewa kwa kufikiri (Mafhum) ya maandishi. Hili linaonekana kupitia matumizi ya baadhi ya maneno na viambishi vinavyoonyesha sababu. Kwa mfano, neno „Min ajl‟ katika Kiarabu, lenye maana ya „kwa sababu ya‟ au „kwa ajili ya‟, ni dalili ya wazi ya uhusiano wa sababu na matokeo, si kitu kinachodokezwa au kutolewa kwa kufikiri kutoka katika maandishi.

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.

Kwa mfano, Mtume ﷺ alisema:

For instance the Messenger (saw) said:

"Hakika, ruhusa imefanywa kuwa ya lazima kwa sababu ya (min ajl) kuona."21

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

Hapa, sababu imetamkwa waziwazi katika matini kwa kusema „kwa sababu ya‟. Hivyo basi, sababu ya kuweka hukumu ya kuomba ruhusa kabla ya kuingia nyumba ya mtu mwingine ni kwamba (Min ajl) mtu anaweza kuona kile ambacho si halali kukiona, kama vile mwanamke ambaye si mahram ambaye 'Awrah (sehemu ambazo lazima zifunikwe) zake hazijafunikwa kikamilifu kwa sababu yuko katika nafasi yake ya faragha. Vivyo hivyo kwa kauli ifuatayo ya 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):

"Ikiwa mko watatu, wawili wenu wasinong'onezane mbele ya wa tatu kwa sababu hilo litamhuzunisha."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

Hivyo basi sababu ('Illah) ya kukatazwa kunong'onezana kati ya watu wawili huku wa tatu akiwepo ni kwamba jambo hilo linaweza kumfanya huyo wa tatu akasikitika.

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.

Dalili ya 'Illah ya kimaana (Dalaalatan) ni pale maandishi yanapotaja sifa ambayo kimantiki ina uhusiano na Hukmu iliyotajwa nayo.

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

Uhusiano huu hautamkwi bali unafahamika kutoka kwenye matini. Kwa mfano, Mtume ﷺ alisema:

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

"Kwa kondoo wanaochungwa malishoni zakat inalazimu." Sifa inayosababisha Hukm hiyo kuwepo ni kuchungwa malishoni. Kwa kawaida mtu anaweza kuuliza: ni nini kuhusu kuchungwa malishoni kinachowajibisha Zakat? Tukifikiria maana ya kuchungwa malishoni, tunaelewa kwamba ina maana ya kuwaacha wanyama wale kwenye malisho ya wazi ambayo ni mali ya umma. Kwa kuwa hii ni kuchukua kutoka rasilimali za umma, basi mtu anapaswa kulipa kwa kutoa Zakat, yaani kurudisha kwa umma. Kwa hiyo, anayelisha mifugo yake kwenye zizi hajatumia rasilimali za umma, na hivyo Zakat hailazimu. Uhusiano wa sababu (Ta'leel) kati ya sifa na Hukm hauelezwi wazi, na hivyo si katika aina ya sareeh. Lakini kwa kuwa unaeleweka kutokana na maana ya neno kuchungwa na uhusiano wake na Hukm, tunaweza kusema hii ni 'Illah iliyotolewa kutoka katika dalili ya maandishi, yaani 'Illah hii inaonyeshwa (Tanbeeh) na maana iliyofichika (Mafhum) na si kutoka katika usemi uliotamkwa (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).

Hebu tuangalie mfano mwingine, Mtume ﷺ alisema:

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

Mate ya paka si najis kwa sababu yuko karibu nawe kila wakati (yaani, amefugwa).23

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

Hapa hukmu ya unajisi au utakasifu wa mate ya paka imeunganishwa na kama paka ni wa nyumbani au la. Kwa hiyo, ikiwa paka ni wa nyumbani basi mate yake ni safi, na ikiwa si wa nyumbani basi mate yake ni najisi. Hapa maandiko hayakusema wazi kwamba sababu ya mate ya paka kuwa safi ni kwa sababu yuko nyumbani. Badala yake, tunaifahamu kutokana na dalala ya neno "wa nyumbani" na uhusiano wake na kuwepo au kutokuwepo kwa hukmu hiyo, yaani paka anapokuwa karibu na nyumba hawezi kula najisi, hivyo mate yake ni safi. Lakini akiwa mwitu, huwa na uwezekano wa kula chochote anachokipata nje, hivyo mate yake hayatakuwa safi. Sababu hii (ʿIllah) haikutajwa wazi bali inafahamika au inaonyeshwa kutoka katika maana ya ufugaji wa nyumbani, na hivyo ʿIllah inatolewa kutokana na dalala (ishara) ya sifa hiyo. Kwa sababu hiyo, tunaiita ʿIllah hii "ʿIllah ya kudokezwa" (implicit ʿIllah).

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.

Ila ya kutolewa (Istinbaatan) haitokani na kauli za wazi au vihusishi vyovyote wala haitokani na dalili ya maneno yaliyotamkwa. Badala yake, hupatikana kutokana na muundo wa maandishi au kwa kuchunguza matini moja au zaidi.

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.

Mfano wa hili ni 'Illah inayokataza umiliki binafsi wa rasilimali za umma. Hili limepatikana kwa kuangalia Hadith mbalimbali.

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 alisimulia kwamba Mtume ﷺ alisema: "Watu wana ushirika katika mambo matatu: maji, malisho na moto." (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 alisimulia kutoka kwa Ibn Abbas akiongeza:

Anas narrated from Ibn Abbas adding:

"na bei yake ni haram (imekatazwa)." Imepokewa kutoka kwa Abu Hurairah (ra) kwamba Mtume ﷺ alisema:

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

"Vitu vitatu havizuiwi (kwa watu): maji, malisho na moto." (Ibn Majah)

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

Hii ni dalili kwamba watu ni washirika katika maji, malisho na moto, na kwamba mtu binafsi amekatazwa kumiliki vitu hivyo. Lakini inaonekana kwamba Hadithi zilivitaja vitu hivyo vitatu, navyo ni nomino Jamid (zisizo na mzizi wa kitenzi), na hakuna kutajwa kwa „Illah (sababu) ndani yake. Hadithi hizo hazikujumuisha „Illah (sababu), na hili linaweza kudokeza kwamba vitu hivi vitatu ndivyo pekee vinavyowakilisha mali ya umma, bila kuzingatia namna vinavyoonyesha hitaji la jamii kwavyo.

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.

Lakini ikiwa mtu atachunguza jambo hili kwa kina, atagundua kwamba Mtume ﷺ aliruhusu watu binafsi kumiliki maji huko At-Taif na Khaybar, na kwa kweli walikuwa wakiyamiliki kwa lengo la kumwagilia mimea yao na mashamba yao. Lau ushirika wa maji ungekuwa kwa sababu tu kwamba ni maji, na si kwa kuzingatia haja ya jamii kwayo, basi asingewaruhusu watu binafsi kuyamiliki.

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.

Kutoka katika kauli ya Mtume ﷺ:

So from the saying of the Prophet (saw):

"Watu ni washirika katika mambo matatu: katika maji, malisho na moto" (Abu Dawud)

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

Mbali na ruhusa yake kwa watu binafsi kumiliki kiasi kidogo cha maji, inaweza kufahamika kwamba 'Illah (sababu) ya ushirika katika maji, malisho na moto ni kwamba ni huduma za jamii ambazo ni za lazima kwa umma.

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.

Kwa hiyo, chochote kinachostahiki kuwa miongoni mwa mali za jamii ya watu huchukuliwa kuwa mali ya umma, iwe ni maji, malisho au moto.

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

Hivyo basi, 'Illah hapa ni 'Illah iliyotokana (mustanbaṭ), kwa kuwa inapatikana kupitia uchunguzi wa maandiko na si kupitia maana ya wazi (ṣarīḥ) ya maneno au maana iliyofahamika kwa kudokezwa (ishāra) ya maneno.

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.

Aina ya nne ya 'Illah ni Qiyasan (kupata 'Illah kwa njia ya kulinganisha), yaani pale 'Illah mpya inapotolewa kutoka katika 'Illah iliyo dhahiri kwa njia ya kulinganisha na sababu yenye athari ambayo zote mbili zinashirikiana. Ili kulielewa hili, tuangalie maagizo haya ya usalama barabarani: „Usiendeshe gari ukiwa umechoka‟.

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‟.

Uhusiano wenye athari kati ya uchovu na kuendesha gari ni kwamba kuendesha gari ukiwa umechoka kunaweza kutusababishia ajali. Kwa hiyo, sifa ya uchovu ni wazi kuwa ndiyo 'Illah ya amri ya kutoendesha gari. Hata hivyo, kwa kuwa kuna uhusiano wenye athari kati ya sifa asili na hukm, basi inawezekana kufanya qiyās kati ya sifa iliyopo na sifa yoyote mpya inayoshiriki uhusiano huo huo wenye athari. Hivyo, kuendesha gari ukiwa na msongo wa mawazo kunafanana na uchovu kwa sababu kunashiriki uhusiano huo huo wenye athari, ambao ni kwamba kunaweza kusababisha ajali. Hili litakuwa mfano wa 'Illah mpya iliyotolewa kwa njia ya Qiyās. Kwa hiyo, kuendesha gari ukiwa na msongo wa mawazo pia kungekiuka amri hiyo, kama ilivyo uchovu.

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.

Tafadhali tuma maandishi ya hadith unayotaka nitafsiri kutoka Kiingereza kwenda Kiswahili. Sijapokea maandishi bado; ujumbe wako wa mwisho unarejelea "kanuni" lakini hakuna maandishi yaliyotolewa.

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

Hakimu hapaswi kutoa hukumu akiwa katika hali ya hasira.24

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

Hapa 'illah ya kiashiria ya kutotoa hukumu ni hasira, kwa sababu hasira itaathiri hukumu. Kwa hiyo kiungo chenye athari kati ya sifa ya hasira na hukumu ni kuvurugika kwa fikra za kiukweli. Kwa sababu ya kuwepo kwa kiungo chenye athari, tunaweza kufanya qiyas kati ya hasira na sifa nyingine mpya zinazoshiriki kiungo hicho hicho chenye athari, na kutoa 'illah mpya kupitia qiyas. Kwa mfano, njaa inafanana na hasira kwa sababu inashiriki kiungo hicho hicho chenye athari, ambacho ni kwamba inaathiri ukweli wa fikra. Hivyo njaa ni 'illah mpya inayopatikana kupitia qiyas. Maswahaba walipanua hukumu ya Hadith hii kwa kila kitu kinachofanana na hasira katika athari yake, kama vile njaa kali na huzuni.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