Mataki na 9 - Tsarin Mulki na Daular Khilafah (Daftarin Farko) | Quran Course

Mataki na 9 - Tsarin Mulki na Daular Khilafah (Daftarin Farko) | Quran Course

A asali, ƙayyade hukunce-hukuncen shari'a yana hannun Mujtahidai (waɗanda suke da ikon yin Ijtihadi), domin ba a iya sanin hukuncin Allah a wata mas'ala sai ta hanyar Ijtihadi, don haka Ijtihadi ya zama wajibi kuma babu makawa. Malaman Usulul Fiqhi (ka'idojin ilimin fiqhu) sun nuna cewa Ijtihadi wajibi ne na kifaya ga Musulmi, kuma haramun ne Musulmi su kasance ba tare da ko da guda ɗaya Mujtahidi ba a kowane lokaci, kuma idan dukansu suka yarda su bar Ijtihadi, za su yi zunubi, domin hanya guda da za a san hukunce-hukuncen shari'a ita ce ta Ijtihadi. Saboda haka, idan wani zamani ya zama babu aƙalla guda ɗaya Mujtahidi da za a dogara da shi wajen fahimtar hukunce-hukuncen, hakan zai kai ga shanyewar shari'a, kuma wannan haramun ne. Bugu da ƙari, nassosin shari'a sun sanya wa Musulmi wajibi su yi Ijtihadi, domin waɗannan nassosin shari'a (wato Littafi da Sunna kawai, ba wani abu ba) ba su zo dalla-dalla ba, sai dai a gaba ɗaya, wanda za a iya yin amfani da shi a kan kowane al'amari da ɗan Adam ke fuskanta. Fahimtarsu da cire hukuncin Allah daga gare su yana buƙatar a yi iyakar ƙoƙari domin samun hukuncin shari'a daga gare su ga kowane al'amari. Wannan Ijtihadi ba aiki ne mai wuya ba, kuma ba aiki ne mai matuƙar wahala ba; sai dai shi ne tsananta ƙoƙari don samun hukunce-hukuncen shari'a da ƙarancin shakka. A taƙaice, shi ne fahimtar nassosin shari'a tare da iyakar ƙoƙarin mutum domin samun wannan fahimta da kuma gane hukuncin shari'a. Hakika wannan yana cikin ikon kowa. Ijtihadi ya kasance a bayyane kuma ana iya gane shi cikin sauƙi ga Musulmi a zamanin farko, kuma ba shi da wasu sharuɗɗa na gaba. Tun da fahimtar Larabci na gargajiya ta fara raguwa, kuma mutane sun fara ba da ƙarancin kulawa wajen fahimtar Addini, ya zama wajibi ga Mujtahid ya san hujjoji na sam’i da aka karɓa (Adillah Sam’iyyah) waɗanda daga gare su ake fitar da ƙa’idodi da hukunce-hukunce. Haka kuma ya zama wajibi a kansa ya fahimci ma’anar maganganun da ake amfani da su sosai a cikin Larabci na gargajiya da kuma a amfani da balaga (rhetoric). Babu wasu sharuɗɗa banda waɗannan biyu don yin Ijtihadi. Saboda haka, baya ga kasancewarsa wajibi na isarwa a kan Musulmi, Ijtihadi yana cikin ikon dukkan Musulmi. Waɗannan su ne dukkan hujjojin wannan Maudu’i.

In origin, the deduction of the rules is performed by Mujtahideen (those capable of Ijtihad) because the knowledge of Allah’s rule in a given matter cannot be reached except through Ijtihad, and Ijtihad ,therefore, becomes indispensable. The scholars of Usul Al Fiqh (the principles of jurisprudence) have indicated that Ijtihad is a duty of sufficiency upon the Muslims and that it is forbidden for Muslims to be without a single Mujtahid at any given time, and that if they all agreed upon forsaking Ijtihad, they would be sinful because the only way to know the Shari’ah rules is through Ijtihad. Therefore, if an era were devoid of at least one Mujtahid upon whom it could be relied in perceiving the rules, it would lead to the paralysis of the Shari’ah and this is forbidden. Besides, the Shari’ah texts make it incumbent upon Muslims to perform Ijtihad because these Shari’ah texts (i.e. the Book and the Sunnah and nothing else) have not come in a detailed manner but rather in a general manner that can be applied to every reality faced by humanity. Their understanding and the deduction of the rule of Allah require the exhausting of efforts in order to obtain the Shari’ah rule from them for every matter. This Ijtihad is not an impossible task nor is it extremely difficult; rather, it is the process of exhausting one’s effort in order to acquire the Shari’ah rules with the least amount of doubt. In other words, it is the understanding of the Shari’ah texts with the exhausting of one’s utmost effort in order to attain this understanding and to perceive the Shari’ah rule. This is in fact within everyone’s reach. Ijtihad was natural and evident to the Muslims in the early times and it had no prerequisites. However, since the understanding of the classical Arabic language started to weaken and since people started to devote less attention to discerning the Deen, it has become incumbent upon the Mujtahid to know the narrated evidences (Adillah Sam’iyyah) from which the principles and the rules are deduced. It has also become incumbent upon him to discern the meaning of expressions which are commonly used in the classical Arabic language and in the usage of rhetoric. There are no other conditions apart from these two to performing Ijtihad. Therefore, in addition to being a duty of sufficiency upon the Muslims, Ijtihad is within the reach of all the Muslims. These are all the evidences for this Article.