Al-Ijtihaad fard ne 'ala-l-kifaayah (wajibi ne na kifaaya), saboda haka ba ya halatta wani lokaci ko zamani ya kasance babu Mujtahid wanda yake da ikon fitar da Ahkaam Shar'iyah ga masaa'il (al'amuran da suke tasowa) da hakikanin abubuwan da suke sabon tasowa. Idan akwai Mujtahid ko fiye da daya a kowane lokaci ko zamani, zunubi yana sauka daga Musulmai a wancan lokacin. Wannan saboda sabbin hakikanin rayuwa suna ci gaba da tasowa, kuma suna bukatar Ahkaam Shar'iyah wadanda za su bayyana matsayin Musulmai game da su. Ba zai yiwu a aiwatar da Hukuncin Allah a kansu ba sai an san Hukuncin Allah game da su, wanda hakan ya sa wajibi ne Musulmai su samu ilimin wannan Hukunci daga nassosin Shari'a. Wasu daga cikin wadannan nassoshi sun zo ne a bayyane kuma a fili, ba sa bukatar a yi Ijtihaad, amma wasu suna bukatar bincike da Ijtihaad domin a fitar da Hukunci daga cikinsu. Misali, ayoyin Mawaareeth (gadon dukiya) sun zo suna bayyana Ahkaam, amma wasu daga cikin Ahkaam Al-Juz'iyah (hukunce-hukuncen reshe ko na bangare) a cikin wannan fage suna bukatar fahimta da kokari domin a fitar da hukuncin al'amarin, kamar masalar Al-Kalaalah misali. Wannan saboda an tambayi Abu Bakr (ra) game da Al-Kalaalah kamar yadda aka ambata a Maganar Allah (swt):

Al-Ijtihaad is Fard ‘Ala-l-Kifaayah (An obligation of sufficiency) and consequently it is not permissible for a time period or era to be free of a Mujtahid who is capable of deducing Ahkaam Shar’iyah for the issues (Masaa’il) and realities that newly arise. With the existence of a Mujtahid or more than one, in any given time period or era, the sin falls from the Muslims in that time. That is because new realities of life continuously arise and they require Ahkaam Shar’iyah that make clear what the position of the Muslims towards them should be. It is not possible to apply the Hukm of Allah upon them unless the Hukm of Allah in relation to them is known which makes it necessary for the Muslims to acquire knowledge of this Hukm from the Shar’iyah texts. Some of these texts have come in a clear and manifest manner which do not require Ijtihaad to be undertaken however others require examination and Ijtihaad in order to deduce the Hukm from them. For example, the Aayaat of the Mawaareeth (the inheritances) came providing detail for the Ahkaam however some of the Ahkaam Al-Juz’iyah (partial or branch rulings) within this area require understanding and effort to deduce or extract the ruling for the issue, like the Mas’alah (issue) of Al-Kalaalah for instance. That is because Abu Bakr (ra) was asked about Al-Kalaalah as mentioned in the Qawl of Allah (swt):

Ya ce (ra): "Zan faɗi game da Al-Kalaalah abin da ra'ayina ya kai ga," "idan daidai ne, daga Allah ne, idan kuma kuskure ne, to daga gare ni ne kuma daga Shaiɗan." Al-Kalaalah: Wanda ba shi da uba ko ɗa (watau babu kakanni ko zuriya).

And he (ra) said: “I will say in respect to Al-Kalaalah that which is my opinion. If it is correct, it is from Allah and if it is wrong, then it is from me and from the Shaytaan. Al-Kalaalah: The one who has no father(s) or son(s)” (i.e. no ascendants nor descendants).

Wajibcin yin hukunci da mulki da abin da Allah (SWT) ya saukar ga Musulmi yana bukatar su cire hukunce-hukunce daga wadannan Nusoos (nassoshi), don haka Al-Ijtihaad fard ne a kan wadanda suke da ikon yin sa a kowane zamani da lokaci, watau fard kifaya (wajibi na isarwa). Idan wasu suka dauki nauyinsa suka cika shi, wajibcin zai sauka daga sauran. Wannan ya fito ne daga mahangar ka'ida:

The obligation to judge and rule by what Allah (swt) has revealed upon the Muslims demands from them that they derive the Ahkaam from these Nusoos (texts) and as such Al-Ijtihaad is Fard upon those capable in every era and time i.e. it is a Fard Kifaayah (obligation of sufficiency). If some were to undertake and fulfil it then the obligation would fall from the rest. This is from the angle of the principle:

Wannan saboda komawa ga abin da Allah (SWT) ya saukar don yanke hukunci ba zai yiwu ba a kowace matsala sai ta hanyar Ijtihadi. Lallai Manzon Allah ﷺ ya ƙarfafa yin Al-Ijtihadi lokacin da ya ce:

That is because referring to what Allah (swt) has revealed for judgment cannot be accomplished in every issue except by Ijtihaad. Indeed, the Messenger of Allah (saw) encouraged the undertaking of Al-Ijtihaad when he said:

Kuma wannan ya bayyana a cikin abin da Manzon Allah ﷺ ya ce wa Mu'aadh Bin Jabal (ra) lokacin da ya aike shi ya zama alkali a Yaman:

And this is highlighted in what the Messenger of Allah (saw) said to Mu’aadh Bin Jabal (ra) when he sent him to be a judge in Yemen:

Saboda haka, Sahabbai (rah) sun kasance suna yin Ijtihadi a lokacin Manzon Allah ﷺ, shi kuma ya amince da yadda suke yin Ijtihadi, yana sanar da su cewa wanda ya yi Ijtihadi daidai zai samu lada biyu, amma wanda ya yi kuskure zai samu lada guda daya.

The Sahaabah (rah) were therefore performing Ijtihaad at the time of the Messenger of Allah (saw) and he approved of their performance of Ijtihaad, informing them that the one who makes the correct Ijtihaad will attain two rewards whilst the one who makes an error will attain one reward.

Idan mujtahid ya isa ga wani hukunci na shari'a ta hanyar ijtihadinsa, to hukuncin Allah ke nan dangane da shi (Fee Haqqihi), kuma bai halatta a gare shi ya bar ijtihadinsa ya yi aiki akasin wannan ijtihadin ba, sai dai a cikin ɗaya daga cikin waɗannan halaye:

If the Mujtahid arrives through his Ijtihaad to a Hukm Shar’iy, then it is the Hukm of Allah in respect to him (Fee Haqqihi) and it is not permissible for him to abandon his Ijtihaad and act contrary to this Ijtihaad except in one of the following circumstances:

A – Idan Imam na Musulmi (Al-Khalifah) ya karɓi wani Hukmi Shar'iy a wata mas'ala wadda ta sha bamban da hukuncinsa, to dole ne ya bi ra'in Imam. A zamanin Khilafar Abu Bakar, shi (ra) yana raba kuɗaɗen kashewa a kan Musulmi daidai, ba tare da bambanci ko fifiko ba, alhali 'Umar (ra) yana ganin cewa ya kamata a la'akari da fifikon da mutum ya yi a Musulunci. Sai dai 'Umar (ra) ya bar Ijtihadinsa a zamanin Abu Bakar (ra), ya karɓi karɓuwar Khalifah. Sa'an nan a lokacin Khilafarsa ya aiwatar da Ijtihadinsa.

A – If the Imaam of the Muslims (Al-Khalifah) adopts a Hukm Shar’iy in an issue that is different to his Hukm, then he must follow the opinion of the Imaam. In the time of Abu Bakr’s Khilafah, he (ra) would divide the expenditures upon the Muslims equally without differentiation or preference whilst ‘Umar (ra) viewed that precedence in Islaam should be taken into consideration. However, ‘Umar (ra) abandoned his Ijtihaad in the era of Abu Bakr (ra) and adopted the adoption of the Khalifah. Then in the time of his Khilafah he applied his own Ijtihaad.

Qā'idah Shar'iyyah ta ce: (Umarnin Imam yana kawar da sabani ko jayayya), kuma wata ta ce: (Umarnin Imam ana aiwatar da shi a bayyane da kuma a ɓoye). Ma'ana, wajibi ne a bi zaɓen Khalifa a bayyane da kuma a ɓoye.

The Qaa’idah Ash-Shar’iyah states: ( Thecommand of the Imaam removes the dispute or difference) and ِِanother states: (The command of the Imaam is implemented openly and inwardly). This means that it is an obligation to follow the adoption of the Khalifah openly and secretly.

B – In sa'in an bar ijtihadinsa ya kai ga kiyaye hadin kan Musulmai, kamar yadda Usmaan (ra) ya yi lokacin da aka yi masa mubaya'a don zama Khalifa, inda ya amince zai yi aiki bisa Littafin Allah, da Sunnar Manzonsa, kuma zai bi ijtihadin Khalifofin biyu da suka gabace shi, Abu Bakr da Umar (rah). Hakan ya faru ne saboda Musulmai sun sanya sharadi, sun kuma danganta mubaya'arsu ga wanda suke so su yi wa mubaya'a da cewa zai bi tafarkin Khalifofin biyu da suka gabata dangane da

B – If by abandoning his Ijtihaad it led to the preservation of the unity of the Muslims like what ‘Uthmaan (ra) did when he was given the Bai’ah for the Khilafah in the case where he agreed to act in accordance to the Kitaab of Allah, the Sunnah of His Messenger and to follow the Ijtihaadaat of the two former Khalifahs; Abu Bakr and ‘Umar (rah). That was because the Muslims stipulated and made conditional upon the one they wanted to pledge allegiance to that he would follow the path of the two former Khaleefahs in respect to the 569

Yawancin malaman Musulunci sun yi ra'ayin cewa ba ya halatta a raba ijtihadi, don haka ba ya halatta ga mujtahidi ya yi ijtihadi a cikin Al-Mu'amalat (mu'amalolin al'umma) sannan ya yi taqlidi (koyi da bin wani) a cikin Al-'Ibadat (ayyukan ibada). Hakan ya faru ne saboda ijtihadi da taqlidi ma'anoni ne guda biyu masu sabani, ba sa haduwa ko taruwa a cikin mutum guda.

The majority of the ‘Ulamaa have viewed that it is impermissible to partition Ijtihaad and so it is not permissible for the Mujtahid to make Ijtihaad in Al-Mu’aamalaat (societal transactions) and make Taqleed (imitation and following) in Al-‘Ibaadaat (acts of worship). That is because Ijtihaad and Taqleed are two opposing meanings that do not meet or come together within a single person.

Wasu daga cikin Malikiyyah da wasu daga cikin Hanabilah, baya ga Zahiriyyah, sun ce ijtihadi na iya rabuwa. Saboda haka, duk wanda yake da ilimin fannonin harshe ko na ilimi, da na shari'a, wanda ya isa ya fitar da hukuncin wata mas'ala ta musamman, to ya yi ijtihadi a cikinta, kuma ya yi taqlidi ga wasu a cikin abin da ba haka ba.

Some of the Maalikiyah and some of the Hanaabalah in addition to the Zhaahiriyah said that Ijtihaad can be partitioned. Consequently, the one who has knowledge of the linguistic areas or disciplines of knowledge and Shar’iyah areas sufficient for him to derive the Hukm of a particular Mas’alah (issue), then he should make Ijtihaad in that and make Taqleed to others in other than that.

Yawancin Malamai (A'immah, Imamai) suna amsa tambayoyi da cewa: 'Ban sani ba' (Laa Adriy) idan ba su san amsar ba, kamar yadda aka ruwaito daga Al-Imaam Maalik da Al-Imaam Ash-Shaafi'iy, da sauransu.

Many of the A’immah (Imaams) used to respond to questions by saying: ‘I don’t know’ (Laa Adriy) if they did not know the answer as has been reported from Al-Imaam Maalik and Al-Imaam Ash-Shaafi’iy amongst others.

Saboda haka, raba ijtihadi zuwa sassa abu ne halal bisa ga Shari'a.

Therefore, partitioning the Ijtihaad is permissible in accordance to the Shar’a.

Ijtihaad yana faruwa ne game da Nusoosi (nassosi) waɗanda ke ɗauke da Dalaala ta Zhanniy (zato ko hasashe). Amma game da nassosin da ke ɗauke da Dalaala ta Qat’iy (tabbatacciyar ma’ana), to ba a halatta yin Ijtihaad a kansu ba.

Ijtihaad takes place in respect to the Nusoos that contain a Zhanniy (speculative) Dalaalah (indication or implication). As for the texts which contain a Qat’iy (definite) Dalaalah (implied meaning), then it is not permitted to undertake Ijtihaad in respect to them.

Ijtihaad yana shafar samo Ahkaam Ash-Shar'iyah na aiki ne, ba ya faruwa game da Aqaa'id (akidu). Hakan ne saboda wajibi ne akida ta kasance Yaqeeniy (tabbatacciya kuma bayyananniya), wato Qat'iy Ath-Thuboot da Qat'iy Ad-Dalaalah (tabbatacciya cikin isnadi da ma'ana). Saboda haka babu wurin yin Ijtihaad a cikinta, domin an haramta a karɓi akida ta hanyar Zhann (zato ko abin da ba tabbatacce ba). Allah (SWT) yana cewa:

Also, Ijtihaad relates to deriving the practical Ahkaam Ash-Shar’iyah and does not take place in respect to the Aqaa’id (beliefs). That is because it is obligatory for the Aqeedah to be Yaqeeniy (certain and definite) i.e. Qat’iy Ath-Thuboot and Qat’iy Ad-Dalaalah (Definite in transmission and meaning). There is therefore no place for Ijtihaad to be undertaken in respect to it as it is prohibited for the Aqeedah to be taken by way of Zhann (speculation or that which is indefinite). Allah (swt) says: