Wahayi ya kare, kuma Shari'ar Musulunci ta cika bayan rasuwar Manzon Allah ﷺ. Sai wani rukuni daga cikin Sahabbai suka fara samar da Ahkaam Ash-Shar'iyah ga al'amuran da suka faru sabo. Sun yi haka ta hanyar Istinbaat (fitar da hukunci) daga Ayoyin Alkur'ani Mai Girma da kuma daga Hadisan Manzon Allah ﷺ. Wadannan Sahabbai (rah) sun cancanta kuma suna da iko su yi wannan aiki, domin sun kasance tare da Manzon Allah ﷺ a rayuwarsa, suna rayuwa a lokacin da Wahayi yake sauka a gare shi. Don haka su ne mafi sanin mutane dangane da Asbaab An-Nuzool (dalilan saukar wahayi) da kuma fahimtar ma'anonin nassoshi.

The Wahi came to an end and the Islamic Sharee’ah was completed upon the passing of the Messenger of Allah (saw). Then a group from amongst the Sahaabah went forth to provide Ahkaam Ash-Shar’iyah for the newly occurring realities. They did that through their Istinbaat (deduction) from the Aayaat of Al-Qur’aan Al-Kareem and from the Ahaadeeth of the Messenger (saw). Those Sahaabah (rah) were qualified and capable of undertaking that as they had accompanied the Messenger in his life and were living as the Wahi descended upon him. They were therefore the most knowledgeable of people in respect to the Asbaab An-Nuzool (circumstances of revelation) and in comprehending the meanings of the texts.

Daga cikin waɗannan Sahabbai akwai Khulafa’u Ar-Rashidun huɗu, Mu’azu Bn Jabal, Abdullahi Ɗan Abbas, Abdullahi Ɗan Mas’ud, Abdullahi Ɗan Umar da Zaidu Ɗan Thabit (Allah ya yarda da su), da sauran waɗanda suka rage.

From amongst those Sahaabah were the four rightly guided Khulafaa’, Mu’aadh Bin Jabal, ‘Abdullah Ibn ‘Abbaas, ‘Abdullah Ibn Mas’oud, ‘Abdullah Ibn ‘Umar and Zaid Bin Thaabit (rah) amongst others.

Wasu daga cikin masu ruwaito hadisi daga Tabi'un da Tabi'ut-Tabi'in sun mayar da hankali wajen ruwaito ijtihadan sahabbai da hukunce-hukuncen da suka yanke, har wasu daga cikinsu suka rubuta wadannan tare da Sunnar Manzon Allah ﷺ.

Some of the relators from the Taabi’eeen and Taabi’ At-Taabi’een concerned themselves with the relation of the Ijtihaadaat of the Sahaabah and the judgments they passed to the extent where some of them recorded these alongside the Sunnah of the Messenger (saw).

Sun biyo bayansu wasu Fuqahaa da Mujtahidai waɗanda suka fara sanin ijtihadan Sahabbai, suka nemi haske daga fahimtarsu ta Alƙur'ani da Sunnah.

They were followed by some Fuqahaa and Mujtahideen who then went on to familiarise themselves with the Ijtihaadaat of the Sahaabah and sought to be enlightened by their understanding of the Qur’aan and the Sunnah.

Wasu malamai na fiqhu sun ɗauki ijtihadin Sahabbai da maganarsu a cikin shari'a a matsayin hujja (shaida ta shari'a) wadda ba a halatta a saɓa mata ko a yi gaba da ita ba. Hakan ya faru ne saboda su ne suka fi kusanci da Manzon Allah ﷺ, kuma suna da gaskiya, hankali ('Aql) da matsayi wanda ya sa su fi kowa iya sanin girman shari'a, haka kuma saboda Annabi ﷺ ya ce:

Some other Fuqahaa considered the Ijtihaad of the Sahaabah and their Qawl (opinion) in respect to the Shar’a to be a Hujjah (legal proof) that it is not allowed to contravene or go against. That is because they were the closest to the Messenger of Allah (saw) and they possess in terms of sincerity, reason (‘Aql) and standing that which makes them the most capable of people in respect to the knowledge of the dimensions of the Shar’a and also because the Nabi (saw) said:

Ga misalai na ijtihadansu da hukunce-hukuncen da suka yanke:

The following are examples of their Ijtihaadaat and of the judgments that they passed:

1 – Khilafah wajibi ne na shari'a, kuma wajibi ne a kafa ta a cikin Ummah. Saboda haka, lokacin da Manzon Allah ﷺ ya rasu, Musulmi suka bar shi ﷺ kwance a kan gadonsa ba tare da wanka ba, ba tare da lulluɓewa ba (kafana) ko binnewa (dafn), suka tafi zuwa Saqeefah (farfajiyar) ta Bani Sa'idah domin zaɓar mai maye gurbinsa (Khalifah). Sai Ansaru suka ce wa Muhajirai: "(A bar) daga cikinmu wani Amir, daga cikinku kuma wani Amir (shugaba)". Sai Abu Bakr (ra) ya yi adawa da wannan ra'ayi, domin hakan zai haifar da rarrabuwar al'amarin Ummah, kuma saboda yana sabawa Maganar Manzon Allah ﷺ:

1 – The Khilafah is a Shar’iy Waajib and it is obligatory to establish it within the Ummah. For that reason, when the Messenger of Allah (saw) passed away, the Muslims left him (saw) laid out upon his bed without Ghusl, Takfeen (shrouding) or Dafn (burial) and went to the Saqeefah (courtyard) of Bani Saa’idah in order to choose a successor (Khalifah) for him. So the Ansaar said to the Muhaajireen: “(Let there be) from us an Ameer and from you an Ameer (leader)”. Abu Bakr (ra) then opposed that idea because that would mean a division of the Ummah’s affair and because it is contrary to the Qawl of the Messenger (saw):

Ya ce musu: "Larabawa ba za su bi wata hanya ba face wannan wuri – Makka – daga Quraishawa." Don haka, ya tabbatar da cewa wajibi ne Imamanci da Khalifanci su kasance a cikin Quraishawa, saboda matsayin wannan wuri a wurin Larabawa, kuma ya nemi su ba da mubaya'arsu (Bai'ah) ga 'Umar Ibn Al-Khattaab (ra). Sai 'Umar ya ga babu abin da zai yi sai ya yi mubaya'a ga Abu Bakr (ra). Sannan Muhajirai da Ansar duk suka miƙa hannayensu don yi wa Abu Bakr mubaya'a da Khalifanci.

He said to them: “The Arabs will not be directed by other than this place – Makkah – from Quraish”. As such, he reasoned the necessity of the Imaamah and Khilafah to be within the Quraish due to the standing of the location held by the Arabs and he requested that they give their pledge of allegiance (Bai’ah) to ‘Umar Ibn Al-Khattaab (ra) and then ‘Umar saw that there was nothing for him to do except pledge allegiance to Abu Bakr (ra). Then the Muhaajiroon and the Ansaar both stretched out their hands to pledge allegiance to Abu Bakr with the Khilafah.

2 – Allah Ta'aala ya ce:

2 – Allah Ta’Aalaa said:

Manzon Allah (ﷺ) ya ba wa rukunin mutanen da ake neman lallashin zukatansu ko a yi musu sassauci; haka ma Abu Bakr (ra) ya yi bayan sa. Sai dai lokacin da wadannan mutane suka zo wajen ‘Umar Ibn Al-Khattaab domin ya ba su daga dukiyar Zakka, sai ya ki, bai ba su ba. Ya yi ra’ayin cewa nassin bai shafe su ba a zamaninsa, domin wajabcin ba su tallafi don lallashin zukata ya kasance ne saboda Daular Musulunci tana cikin farkon zamaninta, kuma akwai tsoron daular daga karfinsu, tasirinsu da mugun shirinsu. Amma a zamanin ‘Umar wannan dalilin (‘illah) bai kasance ba, saboda yaduwar Musulunci da karuwar karfinsa da ikonsa. Don haka babu sauran dalilin lallashin ko sassauta zukata (ta hanyar ba su tallafi ko kwarin gwiwa). 3 – A shekarar fari da yunwa, bayi yara na Haatib Bin Abi Balta’ah sun sace wata raquma ta wani mutum daga Mazeenah. Sai ‘Umar ya kawo su, suka amince da haka. Sannan ya aika a kira ‘Abdur Rahmaan Bin Haatib; sai ya zo, ya ce masa: “Lallai bayi yara na Haatib sun sace wata raquma ta Mazeenah, kuma sun amince da hakan”. Sai ‘Umar ya ce wa wani daga cikin Sahabbai: “Je ka yanke hannayensu”. To, a lokacin da suka juya za su tafi, ‘Umar ya mayar da su, sannan ya ce: “Na rantse da Allah, da ban sani ba cewa kun yi musu azabtarwa kuma kun jefa su cikin yunwa har ya kai ga idan daya daga cikinsu ya ci abin da Allah ya haramta, to zai zama halal a gare shi, da na yanke hannayensu. Na rantse da Allah, idan ban yi haka ba, to zan sanya muku tara mai zafi da zai cutar da ku”. Sannan ya ce: “Ya Muzniy, nawa kake so a raquma taka?” Ya ce: “Dari hudu”. ‘Umar ya ce: “Abdur Rahman, je ka ba shi dari takwas” (Takaitaccen bayani daga Al-Muwatta’).

The Messenger of Allah (saw) gave to the category of those whose hearts are sought to be reconciled or softened as did Abu Bakr (ra) after him. However, when they (this category of people) came to ‘Umar Ibn Al-Khattaab for him to provide them from the wealth of the Zakaah he rejected and did not give it to them. He held the view that the text did not apply to them in his era because the provision to reconcile the hearts was due to the Islamic state being still in its early days and there had been fear in respect to the state from their power, influence and their evil (intentions/plans). This is whilst at the time of ‘Umar this ‘Illah (reasoning) was no longer present and that was due to the spread of Islaam and the increase of its strength and might. There was therefore no longer a reason to reconcile or soften the hearts (by providing them with a provision or incentive). 3 – In the year of the drought and famine, boy servants belonging to Haatib Bin Abi Balta’ah stole a she camel belonging to a man from Mazeenah. So ‘Umar brought them and they admitted it. Then he sent for ‘Abdur Rahmaan Bin Haatib; so he came and he said to him: “Verily the boy servants of Haatib stole a she camel belonging to Mazeenah and they admitted it”. Then ‘Umar said to one of the Sahaabah: “Go and cut off their hands”. Then when they had turned to go ‘Umar brought them back and then said: “By Allah, had I not known that you exploited them and starved them to the point where had one of them eaten that which Allah had made Haraam it would have been Halaal for him, I would have cut off their hands. By Allah, if I haven’t done that then I will impose upon you a fine that will hurt you”. Then he said: “O Muzniy, how much do you want for your she camel?” He said: “Four hundred”. ‘Umar said: “Abdur Rahman, go and give him 800” (A summarized wording from Al-Muwatta’).

Ta yaya zai iya aiwatar da Hadd daga cikin Hudood (hukunce-hukuncen da aka ƙayyade) a kan mutumin da Allah ya riga ya gafarta masa zunubinsa?

So how could he apply the Hadd from the Hudood (set punishments) upon a person whom Allah had forgiven his sin.

4 – Diyya (kuɗin jini) wajibi ne bisa ga Shari'a a kan ʿAaqila a wasu nau'o'in kisa, kamar idan kisan ya kasance da ɗan niyya ko kuma kuskure. ʿAaqila a zamanin Manzon Allah ﷺ su ne dangin mai laifi da mutanen kabilarsa.

4 – The Diyah (blood money) is obligatory in accordance to the Shar’a upon the ‘Aaqilah in some forms of killing like when it is semi intentional or mistaken. The ‘Aaqilah at the time of the Messenger (saw) were the relatives of the criminal and the individuals of his tribe.

Lokacin da ‘Umar (ra) ya yi Dawaaween (rijistoci, jam’in Deewaan) kuma ya tsara al’amuran sojoji, ya sanya diyya (kuɗin jini) ta rataya a kan mutanen Deewaan din mai kisan, wato a kan maza masu girma masu yaƙi waɗanda sunayensu suke cikin Deewaan. Ana cire diyyar daga albashinsu bisa tushen cewa taimako (nusrah) ya koma daga hannun ‘yan uwan mai kisan da kabilarsa zuwa ga mutanen Deewaan dinsa, waɗanda za su taimaki juna, ko da sun fito daga kabiloli daban-daban na asali. Wannan ra’ayi Hanafiyawa daga cikin Fuqahaa suka karɓa.

When ‘Umar (ra) made the Dawaaween (registers plural of Deewaan) and organised the affairs of the army he made the Diyah (blood money) fall upon the people of the Deewaan (register or organisational unit) of the killer i.e. upon the mature fighting men whose names were registered in the Deewaan. The Diyah would be taken from their wages upon the basis that the Nusrah (support) had been transferred from the relatives of the killer and his tribe to the people of his Deewaan who would provide support to one another and even if they were from a number of different tribes in origin. This opinion was taken by the Hanafiyah from amongst the Fuqahaa.

5 – Al-Bukhaari da Muslim sun ruwaito daga Ibn ‘Abbaas cewa ya ce: “Talaaq (saki) a zamanin Manzon Allah ﷺ da Abu Bakr da shekara biyu na Khilafar ‘Umar shi ne (furta) saki uku wanda ake lissafinsa a matsayin daya, sannan ‘Umar ya kawo karshen hakan.” Ma’anar wannan ita ce ya sanya sakin sau uku a zama daya ya zama daidai da Talaaq Baa’in (saki maras mayarwa) (Baynoonah Kubraa). Wasu sun yi hujja da haka suna cewa maslahar kawo karshen lamarin ta fi karfi (ko girma) fiye da mafsadar Wuqoo’ (faduwa ko aukuwa [a cikin zunubi]). Amma ra’ayin da ya dace shi ne cewa hakan ya wakilci fahimtar ‘Umar bisa ga fahimtarsa ta nassoshin Shar’iyyah.

5 – Al-Bukhaari and Muslim related from Ibn ‘Abbaas that he said: “The Talaaq (divorce) in the time of the Messenger of Allah (saw) and Abu Bakr and two years of the Khilafah of ‘Umar was (the pronouncement of) three divorces counting as one then ‘Umar brought an end to it”. This means that he made the divorce of three times in a single sitting equivalent to the Talaaq Baa’in (irrevocable divorce) (Baynoonah Kubraa). Some reasoned this by stating that the Maslahah of terminating was stronger (or greater) than the Mafsadah of Wuqoo’ (falling or occurrence [into sin]). The correct view however is that it represented the understanding of ‘Umar in accordance to his understanding of the Shar’iyah texts.