Madhhab Al-Mu'tazilah da wani rukuni daga cikin Ja'fariyyah:
1 – Madh’hab Al-Mu’tazilah and a group from among the Ja’fariyah:
Sun dauka cewa a cikin ayyuka da abubuwa akwai Husn (kyau/nagarta) da Qubh (mugunta/munana) na asali, kuma hankali (‘Aql) na ɗan Adam yana iya fahimtar Husn da Qubh game da abubuwa da ayyuka. Sun tabbatar da cewa abin da hankali ya gani a matsayin Hasan (mai kyau) yana da kyau a wurin Allah, kuma wajibi ne ɗan Adam ya aikata aikin da ke tare da yabo da lada. Haka kuma, abin da hankali ya gani a matsayin Qabeeh (mummuna) yana da mummuna a wurin Allah, kuma wajibi ne ɗan Adam ya bar shi, aikin kuwa yana tare da zargi da azaba.
They viewed that there exists an intrinsic Husn (good/prettiness) and Qubh (bad/ugliness) within the actions and things, and that the human ‘Aql (mind) is capable of perceiving the Husn and Qubh in respect to the things and actions. They determined that what the ‘Aql saw as being Hasan is Hasan with Allah and that the human should do the action which is accompanied by commendation and reward. Similarly, what the ‘Aql (mind) views to be Qabeeh then it is Qabeeh with Allah and it is required of the human to leave it whilst the action is accompanied by blameworthiness and punishment.
A saboda haka, bisa wannan tushe, Ahkaam Ash-Shar'a a ganinsu suna zuwa daidai da abin da hankali ke fahimta game da Husn da Qubh na ayyuka da abubuwa. Don haka, abin da hankali ke gani a matsayin Husn, Shari'a ta zo tana bukatar a aikata shi, kuma abin da hankali ke gani a matsayin Qubh, Shari'a ta zo tana bukatar a bar shi. Daga nan suka gina kan fahimtar cewa mutum mukallafi ne kafin aiko Manzanni zuwa gare su ko kafin kiran addini ya isa gare su, kuma hakan ya faru ne saboda hankalinsa yana fahimta yana kuma gane Husn da Qubh na ayyuka da abubuwa.
Upon that basis the Ahkaam Ash-Shar’a in their view comes in agreement or conformity to what the mind comprehends in respect to the Husn or Qubh of the actions and things. So in respect to what the mind perceives to be Husn, the Shar’a came requesting it to be undertaken and what the mind perceives to be Qubh, the Shar’a has come requesting for it to be left. They then built upon that the understanding that the human is Mukallaf before the sending of the Messengers to them or before the Da’wah had reached them, and that is because his ‘Aql perceives and comprehends the Husn and Qubh of the actions and things.
2 – Madhhab Al-Ash'ariyyah, mabiya Abul-Hasan Al-Ash'ari da malaman fiqhu waɗanda suka yarda da shi, kuma ana ɗaukar su a matsayin wakilan mafi yawan malaman Usul.
2 – Madh’hab Al-Ash’ariyah, the follows of Abu-l-Hasan Ash’ariy and the Fuqahaa’ who agreed with him and are considered to represent the majority of the scholars of Usool.
Sun ga cewa ayyuka da abubuwa ba su da wani Husn ko Qubh na asali a cikinsu. Saboda haka, Hasan shi ne abin da Shari'a ta nema a aikata, kuma Qabeeh shi ne abin da Shari'a ta zo tana nema a bari ko a nisance shi. Don haka, Husn da Qubh duka Shar'iy ne (watau ana ƙayyade su ta hannun Shari'a, ba ta hannun 'Aql ba).
They viewed that the actions and things do not have an intrinsic Husn or Qubh present within them. Therefore, the Hasan is that which the Shar’a has requested to be undertaken and the Qabeeh is that which the Shar’a has come requesting to be left or refrained from. Consequently, the Husn and Qubh are both Shar’iy (i.e. determined by the Shar’a and not the ‘Aql).
Bisa wannan ne suka gina fahimtar cewa mutum ba ya zama mukallaf kafin aika Manzanni ko kafin da'wa ta isa gare shi. Saboda haka, babu hukunci (hukm), taklif ko hisabi kafin a gabatar da Shari'a.
Upon that they built the understanding that the human is not Mukallaf before the sending of the Messengers or before the Da’wah reaching them. Consequently, there is no Hukm, Takleef or Hisaab (being held to account) before the presentation of the Shar’a.