Inquiries on the Science of the Objectives of Sharia (Part 19)
B: Text (Nass):
The second method for accessing the “Masalik al- ‘Ilat” (paths to understanding the reasons for commands and prohibitions in Sharia) is textual evidence (nass). In this context, nass refers to textual evidence whose apparent meaning indicates the underlying cause (reasoning) for a ruling, whether this indication is definitive (qat‘i) or speculative. Here, nass encompasses a broader meaning than the direct verbal indication found in explicit texts.
The key phrases that explicitly indicate causation in Sharia are as follows:
1. The term “Hikmah” (Wisdom): The explicit use of the term “Hikmah” as a reason for a ruling is seen in the verse: “حِكْمَةٌ بَالِغَةٌ فَمَا تُغْنِ النُّذُرُ” Meaning: “This [Qur’an] is perfect wisdom; but warnings do not benefit [the stubborn ones].” Imam Al-Zarkashi stated that scholars of usul al-fiqh (Islamic legal theory) did not include “Hikmah” as an explicit term for causation. However, Ibn al-Qayyim, in Shifa’ al-‘Alil, listed it among such terms.
2. The phrases “Min Ajl” and “Li Ajl” (because of): These phrases explicitly signify reasoning or causation and occur in both the Qur’an and the Prophetic traditions. For instance: “مِنْ أَجْلِ ذَلِكَ كَتَبْنَا عَلَى بَنِي إِسْرَائِيلَ…” Meaning: “Because of this, we decreed for the Children of Israel that whoever kills a soul unjustly… it is as if he had slain mankind entirely.” Additionally, the Prophet (PBUH) said: “إِنَّمَا جُعِلَ الإِسْتئْذَانُ مِنْ أَجْلِ البَصَرِ.” Meaning: “Seeking permission was made obligatory to protect [people’s privacy from inappropriate] gazes.”
3. The term “Kay” (so that): This term directly conveys the reasoning behind a ruling, as in the verse:
“كَي لَا يَكُونَ دُولَةً بَيْنَ الْأَغْنِيَاءِ مِنْكُمْ…” Meaning: “…so that wealth does not circulate only among the rich among you.” Scholars such as Al-Juwayni, Al-Ghazali, and Ibn al-Qayyim have listed this term among explicit indicators of causation.
4. The term “Idha” (when): This term is also used to indicate causation, as demonstrated in the Hadith where Ubayy ibn Ka‘b asked the Prophet (PBUH): “أَجْعَلُ لَكَ صَلاتِي كُلَّهَا” قَالَ “إِذاً تُكْفَى هَمَّكَ…” Meaning: “[Ubayy said,] ‘I dedicate all my prayers [du‘a] for you.’ The Prophet (PBUH) replied, ‘Then, your concerns will be taken care of, and your sins will be forgiven.'”
5. The term “Inna” (Indeed): Though its usage as a causal term is debated, many scholars, including Al-Amidi and Ibn al-Hajib, consider it among the terms indicating reasoning. For example, the Prophet (PBUH) stated regarding the impurity of dung: “إنها رِكسٌ” Meaning: “It is impure.”
6. The preposition “Ba” (because of): Imam Al-Razi and others noted that “Ba” can signify reasoning, as in the verse: “ذَلِكَ بِأَنَّهُمْ شَاقُّوا اللَّهَ وَرَسُولَهُ” Meaning: “That is because they opposed Allah and His Messenger.”
7. The term “Lam” (so that): This term is categorized into apparent and implied usage. An example of apparent usage is in the verse: “لِتَكُونُوا شُهَدَاءَ عَلَى النَّاسِ…” Meaning: “…so that you may be witnesses over the people.”
8. The concept of “Maf‘ul Lahu” (purpose clause): Ibn al-Qayyim and Al-Zarkashi identified this grammatical structure as a means of indicating reasoning, as in: “وَنَزَّلْنَا عَلَيْكَ الْكِتَابَ تِبْيَانًا لِكُلِّ شَيْءٍ” Meaning: “We have revealed the Book to you as an explanation for everything.”
9. The term “La‘alla” (perhaps): When used in divine speech without the sense of hope or expectation, it indicates reasoning, as in: “لَعَلَّكُمْ تَتَّقُونَ” Meaning: “…so that you may become righteous.”
10. The term “Idh” (since): For example: “إِذْ ظَلَمْتُمْ…” Meaning: “Since you committed injustice…”
11. The term “Hatta” (until): This term can also imply reasoning, as in the verse: “حَتَّى نَعْلَمَ الْمُجَاهِدِينَ…” Meaning: “…until We make evident those who strive among you…”
These explicit terms and phrases play a crucial role in deriving the objectives and reasoning behind Sharia rulings.
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