Allah, Maɗaukakin, ya ce: {Akwai irin mutumin da maganarsa game da wannan rayuwar duniya take burge ka, kuma yana kiran Allah ya zama shaida a kan abin da ke cikin zuciyarsa, alhali shi ne mafi tsananin makiyi. Idan ya juya baya, sai ya yi ƙoƙarin yada fasadi a cikin ƙasa, ya lalata amfanin gona da zuriya. Allah kuwa ba ya son fasadi} (Al-Baqarah: 204-205)

Allah, the Almighty has said, {There is the type of man whose speech about this worldly life may dazzle thee and he calls Allah to witness about what is in his heart, yet he is the most contentious of enemies. When he turns his back, his aim everywhere is to spread mischief through the earth and destroy crops and progeny but Allah loveth not mischief} (AI-Baqarah: 204-205)

Imam Al-Ghazali (rahimahullah) ya ce, "Suka a kan maganar wani yana nufin kai hari ga maganar wani ta hanyar bayyana kurakuran da ke cikinta, ba tare da wata manufa ba face raina wanin da kuma nuna basirar mutum." Ya kuma ce, "Muhawara ita ce abin da ya shafi bayyana matsayoyin shari'a daban-daban da kuma kafa hujja a kansu." Game da jayayya, ya ce kuma, "Jayayya ita ce nacewa cikin magana don cimma burin mutum, ko na kudi ko wani abu daban. Mutum na iya fara ta da kansa, ko kuma ya mayar da martani ga wani."

Imam AI-Ghazali (may Allah have mercy on him) said, " Picking apart another's words consists of attacking another's speech by revealing the mistakes in it, involving no other motive than contempt for the other and displaying one's cleverness. He also said, disputation is what relates to clarifying various legal positions and making a case for them. Concerning arguing, he also said, "Arguing is importunateness in speech to gain one's end, whether monetary or other. It may be initiated by oneself or in response to another.

An-Nawawi (Allah ya yi masa rahama) ya ce, "Jayayya na iya zama gaskiya ko ƙarya." Allah Maɗaukaki ya ce, {Kada ku yi jayayya da Ahlul-Kitab, sai da abin da yake mafi kyau.} (Al-'Ankabut: 46)

An-Nawawi (may Allah have mercy on him) said, "Disputation may be true or false.” Allah, the almighty said, {And dispute ye not with the People of the Book, except in the best way.} (AI-' Ankabut: 46)

Ya kuma ce, Mai girma da daukaka: {Kuma ka yi jayayya da su ta hanya mafi kyau.} (An-Nahl: 125)

He, the Almighty also said, {And dispute with them in the best way.} (An-Nahl: 125)

Ya ce, Mai Girma, Madaukaki, kuma: {Babu wanda yake jayayya game da ayoyin Allah sai kafirai.} (Ghafir: 4)

He, Most High, also said, {None can dispute about the signs of Allah but the unbelievers.} (Ghafir: 4)

Saboda haka, idan niyyar jayayya ita ce bayyana gaskiya, to ana so a yi ta. Amma idan ana nufin adawa da gaskiya ko kuma ana yinta ba tare da sani ba, to haramun ne. Bisa wannan bayani ne aka saukar da nassoshin da ke magana game da halaccinta ko haramcinta. Wani mutum ya ce: "Ban ga wani abu da yake lalata addini, ko rage mutunci, ko kawo ƙarshen farin ciki, ko shagaltar da zuciya kamar jayayya ba."1

Therefore, when the intention behind disputation is to reveal the truth, then it is recommended. But if it is intended to confront the truth or unknowingly done, then it is unlawful. According to this detail, the texts concerning its permissibility or prohibition were revealed. A certain person remarked, "I have not seen anything that impairs one's religion, diminishes one's respectability, ends one's happiness or preoccupies one's heart like arguing.”1

Idan wani ya ce dole ne mutum ya yi jayayya don ya samu haƙƙinsa, amsar ita ce abin da Al-Ghazali (Allah ya yi masa rahama) ya faɗa. Tsananin gargaɗin da aka yi game da jayayya ya shafi waɗanda ke jayayya ba tare da hakki ko ilimi ba, kamar mataimakin alkali wanda ke tafiya wajen sauraron gardama kafin ya san gaskiya da kuma inda take, don haka yana jayayya ba tare da ilimi ba.

If one objects that a person must argue to obtain his rights, the reply is that as AI-Ghazali (may Allah have mercy on him." The stern condemnation of it applies to those who argue without right or knowledge, such as the deputy of the judge who proceeds in dealing with disputation before knowing justice and on which side it is so he disputes without knowledge.

Abin Allah ya tsine wanda ya nemi hakkinsa. Hakan nan ya faru ne saboda irin wannan mutum ba kawai yana neman hakkinsa ba ne, a'a yana nuna cin zarafin maganganun wasu, karya, cutarwa da kai hari ga abokin hamayyarsa. Ko kuma wanda yake kara zagi a cikin maganarsa wanda ba ya zama dole ba don tabbatar da hakkinsa, ko kuma wanda ba abin da ke sa shi jayayya sai taurin kai na son yin nasara da kuma kayar da abokin hamayyarsa.

Of stern condemnation is the one who demands his right. That is because such a person does not only demand his right, but displays picking apart others' words, lying, harming and assaulting towards his opponent. Or someone who adds abuse to his speech that is necessary to secure his rights, or is motivated to argue by nothing besides an obstinate desire to win and to finish his opponent.

Ga wanda aka zalunta, wanda ya gabatar da korafinsa ta hanyar da ta dace da Shari'a, ba tare da tashin hankali ba, ba tare da wuce gona da iri ba, kuma ba tare da neman tsangwama ba, ba da niyyar taurin kai kawai ko zagi ba, to ba haramun ba ne, sai dai yafi kyau a guje shi idan babu wata hanyar da za a bi ba tare da shi ba. Domin kiyaye harshe cikin iyakokin adalci a lokacin muhawara kusan ba zai yiwu ba. Bugu da ƙari, jayayya tana haifar da ƙiyayya a zukata da kuma gaba wadda za ta iya kaiwa ga ƙyama ta gaske tsakanin mutane biyu, har kowannensu ya kasance yana farin ciki idan an cutar da ɗayan, kuma yana baƙin ciki idan alheri ya samu ɗayan, sannan ya saki harshensa a kan mutuncin ɗayan. Duk wanda ya yi jayayya yana fuskantar haɗarin waɗannan masifu. Aƙalla dai, rigima takan mamaye zuciya har ta kai ga cewa a lokacin sallah tunani yana komawa ga muhawara da jayayya, mutum kuma ba ya tsayawa yadda ya kamata. Husuma ita ce tushen sharri, haka ma jayayya da kuma neman kurakurai a cikin maganar wani. Saboda haka, bai kamata mutum ya buɗe ƙofar husuma ba sai dai idan larura ta tilasta.

As for someone who has been wronged and makes his case in away compatible with the Sacred Law, without belligerence, excessiveness, or importunateness, and not intending mere obstinacy and abuse, it is not unlawful, though it is better to avoid it if there is no way to do so, for keeping one's tongue within the limits of fair play during the course of an argument is virtually impossible, Moreover, arguing produces rancor in hearts and causes animosity that can lead to actual hatred between two people, until each comes to be pleased when harm befalls the other and to be displeased at the good, and unleashes his tongue against the other's reputation. Whoever argues runs the risk of these calamities. At minimum, a quarrel comes to preoccupy one's heart so that during the prayer one's thoughts turn to debating and arguing, and one does not remain, as one should, Disputation is the source of evil as well as arguing and picking a part one's words, Therefore, one should not open the door for disputation unless for a necessity.

Daga Ibn `Abbas (Allah ya yarda da su duka biyu), ya ce: Manzon Allah ﷺ ya ce: "Ya isa zunubi ga mutum ya zama mai yawan jayayya."1

On the authority of Ibn `Abbas (may Allah be pleased with both of them) who said. The Messenger of Allah (pbuh) said, "It is enough sinful to be an arguing person.”1

Ali (Allah ya yarda da shi) an ruwaito shi yana cewa, "Jayayya tana jawo masifu (ga mutum)." Daga Abu Hurairah (Allah ya yarda da shi) wanda ya ce, "Manzon Allah ﷺ ya ce, "Duk wanda ya matsa lamba don neman wani abu ba tare da ilimi ba, yana ci gaba da kasancewa karkashin ƙin Allah har sai ya bar shi."" 2

Ali (may Allah be pleased with him) is reported to have said, "Disputation invokes disasters (upon the person). On the authority of Abu Hurairah (may Allah be pleased with him) who said, "The Messenger of Allah (pbuh) said, "He who presses for something without knowledge remains under the hatred of Allah until he gives it up.” 2

Daga Abu Umamah (Allah ya yarda da shi) ya ce: "Annabi ﷺ ya ce: 'Babu wata al'umma da ta bata bayan da aka shiryar da ita sai dai an jarabce su da jayayya.'" Sannan ya karanta: {Ba su ambace shi (Isa) gare ka ba sai don jayayya.} (Az-Zukhruf: 58)3

On the authority of Abu Umamah (may Allah be pleased with him) who said, "The Prophet (pbuh) said, “No people went astray after having been guided save that they were afflicted with arguing" then he recited, {They did not mention him (Jesus) to you as an example except for argument.} (AI-Zukhruf: 58)”3

Manzon Allah ﷺ ya ce: "Abin da nake tsoro sosai ga al'ummata shi ne zamewar malami, da munafuki mai jayayya game da Alkur'ani da rayuwar duniya, wanda ke yanke wuyanku, don haka ku kore shi a cikin zukatanku." 4

The Messenger of Allah (pbuh) said, "The things I fear most for my Ummah is a case of "a scholar's slip the arguing hypocrite over the Qur'an and the worldly life which cuts your necks off, so accuse it within your hearts.” 4

Annabi ﷺ ya ce, "Jayayya game da Alƙur'ani kafirci ne."5

The Prophet (pbuh) said, "Arguing over the Qur'an is unbelief.”5