Tun bayan rushewar Khilafah da raguwar Musulmi, Ummah ta fuskanci jerin tunani baƙi waɗanda aka dasa cikin Musulmai a ƙarƙashin sunan Musulunci. Daga cikin mafi hatsarin waɗannan ra'ayoyi akwai tunanin cewa hankalin mutum tushe ne na doka, ko dai a bayyane ko a ɓoye, ta hanyar ra'ayoyi kamar maslaha (amfani) a matsayin ma'auni na yanke hukuncin Allah.

Since the destruction of the Khilafah and the decline of the Muslims the Ummah has been subjected to host of alien thoughts that have been implanted in the Muslims under the guise Islam. Of the most dangerous of these concepts is the idea that mans intellect is a source of legislation either explicitly or implicitly through concepts such as benefit as a criteria to judge the Hukm (rule) of Allah.

Wannan ya yaɗu a cikin al'ummar Musulunci, kuma wasu daga cikinta sun karɓe shi. Ya kamata mu sani cewa Hukmu Shar'i an bayyana shi da cewa shi ne Khitaab (umarni ko hani) na Mai Shari'a game da ayyukan bawa. Wato, ga kowace hukuncin Musulunci muna buƙatar Khitaab daga Allah, kuma wannan za a iya tabbatar da shi daga wahayi, ba kuma hankalin mutum mai karɓar wahayi ba ne. Saboda haka dole ne mu koma ga abin da aka tabbatar da cewa wahayi ne, wato Littafin Allah, Sunnar Manzonsa ﷺ, da abubuwan da ke nuna wahayi, wato Ijma'in Sahabbai (RA), ko kuma Qiyas wanda ke da Illah (dalili na Allah) a cikin nassi.

This has become propagated to the Muslim Ummah and has been adopted by some within her. We should know that the Hukm Shari is defined as the Address (Khitaab) of the Legislator concerning actions of the servant. In other words for every Islamic rule we require an address (Khitaab) from Allah and this would be demonstrated from the revelation and the mind of man is not a receiver of revelation. Hence we need to go to what has been confirmed as revelation i.e. the Kitab of Allah, the Sunnah of his Messenger (saw) and those things which indicate revelation i.e. Ijma’a as Sahabah (ra) or through Qiyas with an Illah (divine reason) in the text.

Ya kamata a bayyana cewa ba za a iya tantance ko yanke hukuncin Allah ta hanyar iyakantaccen tunanin mutum ba. Hakika, aikin Shari'a shi ne cire mutum daga son zuciyarsa da sha'awoyinsa zuwa ga adalci da rahamar Allah. Ba za a halatta amfani da hankali wajen samo wata doka ba, domin hankali ba tushen wahayi ba ne, don haka ba tushen dokokin Allah ba ne. An ruwaito a cikin Hadisi da Imam Tirmidhi ya rawaito, cewa Annabi ﷺ ya ce: "Duk wanda ya fassara Alkur'ani bisa ra'ayinsa, to ya nemi wurin zamansa a wuta", kuma a wata riwayar: "Duk wanda ya fassara Alkur'ani ba tare da ilimi ba, to ya nemi wurin zamansa a wuta". Haka kuma, Abu Dawud da Tirmidhi sun rawaito cewa Annabi ﷺ ya ce: "Duk wanda ya fassara Alkur'ani bisa ra'ayinsa, ko da ya samu daidai, to hakika ya aikata zunubi".

It should be made clear that the Hukm of Allah can not be determined or judged through the limited mind of man. Indeed the role of the Shari’ah is to remove man from his own bias and whims to the justice and mercy of Allah. It would not be allowed to use the mind to derive a rule as the intellect is not a source of revelation and therefore it is not a source of divine rules. The Prophet (saw) was reported in a Hadith narrated by Imam Tirmidhi as saying, “Whosoever interprets the Qur’an according to his opinion, let him seek his abode in the fire”, and in another narration, “Whosoever interprets the Qur’an without knowledge, let him seek his abode in the fire”. Furthermore, it is narrated by Abu Dawud and by Tirmidhi that the Prophet (saw) has said, “Whosoever interprets the Qur’an according to his opinion, even if he get’s it right, he has indeed committed a sin”.

Hukuncin Allah (SWT) ba a yanke shi da hankali, domin haƙƙin shar'anta na Allah (SWT) shi kaɗai ne. Hankali ba zai iya yanke hukunce-hukuncen Allah (SWT) da suke tafiyar da rayuwarmu ba, haka kuma ba zai iya yanke umarninSa (SWT) kan yadda ake kafa AddininSa (SWT) ba; wannan ya wuce iyakokin hankali, kuma aikata hakan zunubi ne.

The Hukm of Allah (swt) is not judged by the intellect, as the right of legislation is solely for Allah (swt) alone. The mind cannot judge the rules of Allah (swt) that govern our life, nor His (swt) direction on how to establish His (swt) Deen, this is beyond the limits of the mind and is a sin.

Imam Shatibi ya ambata a cikin littafinsa al-Muwafaqat fi Usul al-Ahkam (Juzu'i na 2, shafi na 25), "Manufar Shari'a ita ce 'yantar da mutum daga sha'awarsa domin ya zama bawan Allah na gaskiya, kuma wannan shi ne maslaha ta halal." Ya kara da cewa, "Keta Shari'a da sunan bin manufofi ko ka'idoji na asali (Maqasid al-Shari'ah) kamar mutumin da yake kula da ruhi ba tare da jiki ba ne; kuma tun da jiki ba tare da ruhi ba ba shi da amfani, to ruhi ba tare da jiki ba shi ma ba shi da amfani." Don haka, idan muna son samar da tsarin Musulunci na kafa Khilafah, dole ne mu fahimci cewa wadannan abubuwa suna cikin Ahkam Shari'a, saboda haka dole ne mu samo su daga Wahayi, watau dalilan Musulunci. Ana yin haka ta hanyar Ijtihadi.

Imam Shatibi mentions in his book al Muwafaqat fee Usul il Ahkam (Vol.2, page 25), “The objective behind the Shari’ah is to liberate the individuals from his desires in order to be a true Abd (slave) of Allah and that is the legitimate Maslaha.” He further went on to say, “Violating the Shari’ah under the pretext of following the basic objectives or values (Maqasid al-Shari’ah) is like the one who cares about the spirit without the body and since the body without the spirit is useless therefore the spirit without the body is useless too.” So we are required when deriving the Islamic methodology for establishing the Khilafah, to realise that these would form part of the Ahkam Shari’ah and therefore we would have to derive them from the Wahi i.e. the Islamic evidences. This is done through a process of Ijtihad.

Wannan al'amari sabon abu ne da bai taɓa faruwa ga Musulmi ba a tarihinsu. Musulmi ba su taɓa shiga halin da Khalifanci ya rushe, aka maye gurbinsa da tsarin kafirci ba. Saboda haka, wannan yana bukatar Ijtihadi, domin ba za mu iya bin wani Ijtihadi ko jerin Ahkam da malaman da suka gabata suka bar mana ba, tun da babu ɗaya daga cikinsu da ya taɓa fuskantar wannan matsala, don haka bai taɓa bayyana Hukuncin Allah game da halin da ake ciki yanzu ba.

As this is a new matter that has never faced the Muslims before in their history. The Muslims have never been in a situation wherein the Khilafah has been destroyed and replaced by the systems of Kufr. Therefore this requires Ijtihad as we can not follow an Ijtihad or set of Ahkam that the scholars of the past have handed down to us as none of them ever faced this issue and therefore never delivered the Hukm of Allah pertaining to the current status quo.

Saboda haka, wajibi ne mu fahimci menene ainihin ijtihadi, da iyakokinsa da sharuddansa, da kuma yanayin ra'ayoyi daban-daban da aka gabatar, da waɗanda aka gabatar a baya, a matsayin hanyoyi a neman sake kafa Khilafah.

Therefore we are required to understand what actually is Ijtihad and what are its limitations and restrictions and also the nature of the various different ideas that are and have been presented as methodologies in the quest for the re-establishment of the Khilafah.