Kamar yadda muka sani, hankali ba shi ne tushen Shari'ah ba; ma, sanya shi haka zai zama cikakken karyata Shari'ah. Ijtihadi kuwa ba amfani da hankali wajen cirar hukunce-hukunce ba ne; a'a, Ijtihadi shi ne mayar da amfani da hankali akan manyan abubuwa biyu: fahimtar hakikanin lamarin da ke gaban mutum, domin ya fahimci yanayin matsalar sosai, da fahimtar nassosin Musulunci da ke da alaka da matsalar.

As we know the mind is not the source of the Shari’ah rather making it such would be a complete negation of the Shari’ah. Ijtihad is not using the intellect to derive rules, rather Ijtihad is focussing the usage of the intellect around two fundamental roles, understanding the reality of the subject matter at hand so as to fully comprehend the nature of the issue at hand, and in understanding the Islamic texts that are connected to the issue.

Saboda haka, domin kafa hanyar Musulunci ta kafa Khilafah, wajibi ne mu yi nazari a cikin hujjojin Musulunci da fitar da hukunci daga cikinsu. Imam Shafi'i ya ce a cikin shahararren littafinsa Ar Risala shafi na 75: "Babu wanda ya kamata ya bayar da ra'ayi kan wani al'amari na musamman ta hanyar kawai cewa an halatta shi ko an haramta shi, sai dai idan yana da ilimi tabbatacce, kuma wannan ilimi yana dogara ne a kan Alkur'ani ko Sunna ko kuma yana samuwa daga Ijma'i ko ta hanyar Qiyas." Ya ci gaba da cewa a shafi na 288, sakin layi na 493: "Game da duk al'amuran da suka shafi (rayuwar) Musulmi akwai ko dai hukunci mai ɗaurewa ko kuma alama da ke nuna amsar daidai. Idan akwai hukunci mai ɗaurewa, to a bi shi. Idan babu alama, sai a nemi amsar ta hanyar Ijtihadi." Saboda haka, ga kowane aiki na ɗan Adam akwai Hukm Shari'i, kuma ga kowane Hukm Shari'i akwai Daleel daga Wahayi, don haka Ahkam Shari'ah (dokokin Allah) ana fitar da su daga hujjoji dalla-dalla ta hanyar Ijtihadi.

So in order to establish the Islamic method of establishing the Khilafah we are required to study the Islamic evidences and extract the rule. Imam Shafi’i stated in his renowned work Ar Risala page 75: “No one should give an opinion upon a specific issue by merely stating that it is permitted or prohibited, unless he has sure knowledge, and this knowledge is based on the Qur’an or the Sunnah or derived from Ijma’a or through Qiyas.” He went on to say on page 288 paragraph 493: “On alll matters touching the (life of a) Muslim there is either a binding decision or an indication as to the right answer. if there is a binding decision then it should be followed. If there is no indication then it is sought by Ijtihad.” Hence for every single human action there is a Hukm Shari and for every Hukm Shari there is Daleel from the Wahi (revelation), and so the Ahkam Shari’ah (divine rules) are derived from the detailed evidences via the process of Ijtihad.

Allah (SWT) ya ce a cikin Suratul Ma'ida,

Allah (swt) states in Surah al-Ma’idah,

"A yau na cika muku addininku, na kuma cika muku ni'imata ta, kuma na yarda da Musulunci ya zama addini a gare ku." (Suratul Ma'ida, aya ta 4)

“This day I have perfected for you your Deen and completed my favour upon you and have chosen Islam as your Deen.” (TMQ al-Ma’idah, verse 4)

Imam Suyuti ya ambata cewa dukkan Ahkam na Musulunci an saukar da su, kuma a wannan ma'ana addinin ya cika a wannan lokaci (Al Itqan fe 'Ulum ul Qur'an wanda Sabuni ya nakalto a cikin Tibyan fee 'Ulum ul Qur'an shafi na 18-19). Saboda haka an ba mu addini cikakke kuma wanda ya kammala, babu wata matsalar dan Adam da ba a magance ta ba a cikin sifar Ahkam Shari'ah, watau dokokin da Allah (SWT) ya shimfida wa Musulmi domin su rayu rayuwarsu. Don haka dokokin Shari'ah ne kadai mafaka ga muminai a dukkan abin da suke yi, har da hanyar kafa Khilafah. Allah (SWT) ya ce a cikin Alkur'ani,

Imam Suyuti mentions that all the Ahkam of Islam were revealed and so in that sense the Deen had become completed at this point (Al Itqan fe ‘Ulum ul Qur’an quoted by Sabuni in his Tibyan fee ‘Ulum ul Qur’an p18-19). Hence we have been given a perfected and completed Deen where no human problem has not been addressed in the form of Ahkam Shari’ah i.e. rules that Allah (swt) has laid down for the Muslims in order to live their lives. Hence the Shari’ah rules are the sole reference point of the believers in all that they do, including the methodology of establishing the Khilafah Allah (swt) states in the Qur’an,

"Duk abin da Manzon Allah ﷺ ya ba ku, ku karɓa; kuma duk abin da ya hana ku, ku bar shi. Ku ji tsoron Allah, lalle Allah mai tsananin azaba ne."

“Whatever the Messenger (saw) gives you take it and whatever he forbids you leave it, fear Allah for verily Allah is most stern in His punishment.” (TMQ al-Hashr, verse 7)

To haka, ba za mu iya karɓar wata hukunci ko doka sai daga cikin abin da wahayin Alƙur'ani da Sunna suka ƙunsa, da abin da ya nuna su, wato Ijma'in Sahabbai (ra), ko abin da yake nuni zuwa gare shi, wato Qiyas (ƙiyasi). Haka kuma an hana mu karɓar wata doka ko hukunci daga wani abu banda waɗannan tushe-tushe, a dukkan al'amuran rayuwa.

So we can only adopt from the revelation of the Qur’an and the Sunnah and what indicates it, namely the Ijma’a of the Sahabah (ra) or what it points to, that is Qiyas (Analogy). Similarly we are prevented from adopting any rule or law from other than these sources in all of the affairs of life.

Annabi ﷺ ya ce, "Duk wanda ya aikata wani aiki wanda ba a kafa shi bisa umarninmu ba, to za a mayar masa da shi" (Rahama da amincin Allah su tabbata a gare shi). An rawaito shi daga 'A'isha (RA) a cikin Al-Jami'u As-Sahih na Imam Muslim.

The Prophet (saw) stated,“Whosoever enacts an action not established upon our affair will have it rejected” (Narrated by ‘A’ishah (ra) in the Jami’u us Sahih of Imam Muslim)

Saboda haka, wajibi ne mu takaita kanmu ga Ahkam Shari'ah a dukkan ayyukanmu, ko a wajen tantance wajibi, kamar sallah, nada Khalifa, azumin watan Ramadan da sauransu; ko haramci, kamar zina, karya, da haramcin yin hukunci da kafirci; ko izini, kamar ci da sha, amfani da fasaha, da gwaji a ilimin kimiyyar halitta; ko kuma wani nau'in hukuncin Shari'ah, kamar abin da ake so (Mandub) ko abin da ake ƙi (Makruh). Dukkan wadannan suna bukatar hujja daga Alkur'ani ko Sunnah, domin tabbatar da matsayin Musulunci da Hukuncin Allah game da kowace matsala.

So we are required to restrict ourselves to the Ahkam Shari’ah in all of our actions irrespective of whether in determining an obligation e.g. prayer, the appointing of a Khaleefah, fasting in Ramadhan etc., a prohibition e.g. Zina, lying, the prohibition of ruling by Kufr etc., a permission e.g. eating and drinking, utilising technology, experimentation in natural sciences etc. or any other classification of Shari’ah rule such as the favourable (Mandoub) or disliked (Makruh). All of these would require evidence from the Qur’an or the Sunnah to determine the view of Islam and Hukm of Allah on any issue.

Saboda haka, bayan an tabbatar cewa komawar rayuwar Musulunci ta hanyar kafa Khilafah ita ce babbar matsalar da Ummah ke fuskanta, dole ne mu koma ga Musulunci don gano ayyukan da ya wajaba mu aiwatar domin sake kafa Khilafah, ta haka za a mayar da Musulunci cikin al'amuran rayuwa.

Hence after having determined that the resumption of the Islamic way of life by establishing the Khilafah is the vital issue that faces the Ummah we are required to look to Islam to determine the actions that we are required to undertake in order to re-establish the Khilafah, thereby bringing Islam back to the affairs of life.

Saboda haka dole mu fahimci cewa ga kowane aiki na ɗan adam akwai Hukmi Shar'i, wato hukuncin Allah. Kuma ga kowane Hukmi Shar'i akwai dalili daga Alƙur'ani da Sunnah, ko kuma Ijma'in Sahabbai, ko kuma a fahimce shi ta hanyar Qiyas bisa nassoshi.

So we must realise that for every human action there is a Hukm Shari’i, i.e. divine rule. For every Hukm Shari’i there is an evidence from the Qur’an and the Sunnah or the Ijma’a of the Sahabah or indicated through Qiyas based upon the texts.

Ahkam Shari'ah da aka samo daga Daleel (hujjojin) da ba su da shakka Idan muka yi nazari sosai a cikin Alkur'ani da Sunnah, za mu ga cewa akwai wasu hukunce-hukunce da hujjarsu ba ta da cece-kuce, kuma babu wurin Ijtihadi a cikinsu. Suna cikin ayoyin Alkur'ani wadanda ma'anarsu Qat'i ce (tabbatacciya), da kuma wadancan Hadisan Annabi ﷺ wadanda aka san tabbas cewa daga Annabi ﷺ suka fito (Mutawatir) kuma ma'anarsu ma Qat'i ce. Wadannan hujjoji ne na Qat'i wadanda ba a iya fahimtarsu ta wata hanya daya ba, kuma kin amincewa da su zai iya kai mutum zuwa Kufr. Misali, al'amuran Aqidah kamar imani da Aljanna da Jahannama, da imani da Ranar Alkiyama, ba su da cece-kuce, kuma sassa ne tabbatattu na Addini wadanda dole ne mu yi imani da su.

Ahkam Shari’ah deduced from the Daleel (evidences) that are definite When scrutinising the Qur’an and the Sunnah we would find that there are certain rules whose evidence is indisputable and there is no room for Ijtihad. They are found in the verses of Qur’an whose meaning is Qat’i (definitive) and those Ahadith of the Prophet (saw) which are indisputably known to be from the Prophet (saw) (Mutawatir) and whose meanings are also Qat’i. These are Qat’i evidences which can only be understood in one manner and the rejection of which would lead a person to Kufr. For example, matters of Aqeedah such as the belief in Jannah (Paradise) and Jahannam (Hellfire), and the belief in the Day of Judgement are indisputable and are definitive parts of the Deen that we must believe in.

Haka kuma wasu hukunce-hukuncen Shari'ah suna da tabbaci kuma babu jayayya a cikinsu, kuma ƙin yarda da waɗannan zai zama Kufur (kafirci).

Similarly certain Ahkam Shari’ah are definitive and indisputable, and the rejection of these would be Kufr (disbelief).

Misali, Alƙur'ani da Sunna sun ƙunshi hujjoji masu yawa game da wajabcin tsayar da salla ta yau da kullum. Musun wannan wajabci kafirci ne. Misali na daliili a kan haka shi ne lokacin da Allah (SWT) ya ce a cikin Suratul Mu'minun, "Lallai muminai sun rabauta, waɗanda suke tsare sallarsu."(TMQ al-Mu'minun, ayoyi na 1-2)

For example the Qur’an and Sunnah contain numerous evidences concerning the obligation of the establishment of the regular Salah (prayer). The rejection of this obligation would be Kufr. An example of a Daleel for this would be when Allah (swt) said in Surah al-Mu’minun, “Verily the believers have attained the Success (in the hereafter), those who guard there prayers.” (TMQ al-Mu’minun, verses 1-2)

Har ila yau, Hadisin Annabi ﷺ kamar yadda aka ruwaito shi ingantacce a cikin Musnad na Imam Ahmad ibn Hanbal:

Also the Hadith of the Prophet (saw) as narrated authentically in the Musnad of Imam Ahmed ibn Hanbal:

"Alkawarin da ke tsakanina da ku shi ne Salla; duk wanda ya bar Salla, ya aikata aikin kafirci." Saboda haka, hukuncin Shari'a game da wajibcin Salla (Fard) tabbatacce ne.

“The covenant between myself and yourself is the Salah whoever abandons prayer commits an action of disbelief” Hence the Hukm Shari’i is definitive on the obligation (Fard) of Salah.

Wani misali na hukunci da aka kafa shi a fili babu wani ruɗani a cikinsa shi ne haramcin Riba (ribar kuɗi/ruwa) a cikin Alƙur'ani, lokacin da Allah (SWT) ya ce:

Another example of a definite rule would be the prohibition of Riba (usury/interest) that has been established without any room for misunderstanding in the Qur’an when Allah (swt) said:

"Kuma Allah ya halatta ciniki, ya kuma haramta riba." (Suratul Baqara, aya ta 275)

“And Allah has permitted trade but forbidden usury.” (TMQ al-Baqarah, verse 275)

Wannan da sauran hujjoji da yawa a bayyane suke kuma tabbatattu a ma'anarsu, kuma ba zasu iya nufin wani abu ba face haramcin (Tahreem) mu'amalar riba gaba ɗaya, ko ta hanyar banki na mutum, ko karɓar rancen IMF, ko goyon bayan IMF ta hanyar bayar da gudummawa.

This amongst other evidences are clear and definitive in their import and can only mean the prohibition (Tahreem) of interest dealings in their totality, whether this occurred through personal banking, the taking of IMF loans or the supporting of the IMF through donations.

Sauran misalan hukunce-hukunce da ba a yi jayayya a kansu ba su ne abubuwa kamar wajabcin azumin watan Ramadan, haramcin kafirai su yi iko a cikin ƙasashen Musulmi kamar Al-Quds, wajabcin mayar da mulkin Allah, da wajabcin Jihadi. Dukkan wadannan hukunce-hukunce ba a yi jayayya a kansu ba, domin suna da dalilai tabbatattu.

Other examples of Ahkam that are indisputable are matters such as the obligation of fasting in the month of Ramadhan, the prohibition of Kuffar having authority in the Islamic lands such as al-Quds, the obligation of restoring the rule of Allah and the obligation of Jihad. All of these Ahkam are indisputable since they have Daleel that are definitive.

Babu wani wuri a cikin waɗannan al'amura na bambancin ra'ayi ko sabanin ra'ayoyi.

There is no room in these matters for any differences of opinions or divergences of views.

Hukunce-hukuncen Shari'ah da aka samo daga Dalili waɗanda ba su bayyana ba, ana samun su ne daga hujjoji waɗanda akwai damar yin tafsiri a cikin ma'anoninsu, da dangantakarsu da matsalar da ake fuskanta, da ingancinsu. A nan ne ake buƙatar yin bincike sosai kan hujjojin, domin Allah (SWT) ya umarci Musulmi,

Ahkam Shari’ah deduced from Daleel that are indefinite Ahkam Shari’ah are also derived from evidences where there is room for interpretation regarding meanings, connection with the problem at hand and validity. This is where we are required to scrutinise the evidences further, since Allah (swt) orders the Muslims,

"Idan kun yi sabani a kan wani al'amari, to ku mayar da shi ga Allah da Manzonsa ﷺ" (Suratun Nisa'i, aya ta 59)

“Then if you dispute in a matter return it to Allah and His Messenger (saw)” (TMQ al-Nisa’a, verse 59)

Saboda haka, a al'amuran da dalili zai iya kasancewa da fassarori fiye da ɗaya, ya zama wajibi a yi iyakar ƙoƙari wajen fahimtar dalilan da suka dace da su, da kuma auna su a cikin hasken Alqur'ani da Sunnah, wato auna dukkan dalilan da suka shafi al'amarin da ake tattaunawa a kai.

Hence, in matters where the Daleel (evidence) is interpretable in more than one manner the utmost must be done in understanding the relevant evidences and weighing them up in light of the Qur’an and the Sunnah i.e. weighing up all the related evidences pertaining to the matter under discussion.

Wannan tsari ana kiransa Ijtihadi. Annabi ﷺ ya shiryar da Sahabbai su yi Ijtihadi a matsayin hanyar fitar da Ahkamin Shari'a daga Daleelinsu. An ruwaito cewa lokacin da Annabi ﷺ ya aiki Mu'azu da Abu Musa Al-Ash'ari zuwa Yaman, sai ya ce: "Da me za ku yi hukunci?" Suka ce: "Idan ba mu sami hukuncin a cikin Alkur'ani da Sunnah ba, za mu kwatanta wani lamari da wani, duk abin da ya fi kusa da Gaskiya, za mu aiki da shi." Wannan kwatance da Sahabbai (ra) suka yi, Annabi ﷺ ya amince da shi, ya bayyana tsarin Ijtihadi wajen fitar da hukunce-hukunce. Haka kuma an ruwaito game da shi ﷺ cewa: "Lokacin da ya aiki Mu'azu a matsayin gwamna zuwa Yaman, ya ce masa: 'Da me za ka yi hukunci?' Mu'azu ya ce: 'Da Alkur'anin Allah.' Sai Annabi ﷺ ya ce: 'Idan ba ka samu ba?' Ya ce: 'Da Sunnar Manzon Allah ﷺ.' Annabi ﷺ ya ce: 'Idan ba ka samu ba?' Mu'azu ya ce: 'Zan yi iyakar kokarina in bayar da ra'ayina.' Sai Annabi ﷺ ya ce: 'Alhamdu Lillahi (godiya ta tabbata ga Allah) wanda ya shiryar da Manzon Allah ga abin da Allah da ManzonSa ke so.'" Wannan Hadisi a fili yake halatta wa Mu'azu yin Ijtihadi. Bugu da kari, sanin Hukuncin Shari'a (hukuncin Allah) yana da alaka mara rabuwa da Ijtihadi, har ta kai ba zai yiwu a san hukunce-hukuncen ba tare da shi ba.

This process is known as Ijtihad. The Prophet (saw) guided the Sahabah to make Ijtihad as the methodology to extract the Ahkam Shari’ah from their Daleel. It has been narrated that when the Prophet (saw) sent Mu’adh and Abu Musa Al-Ashari to Yemen, he (saw) said, ‘What are you going to rule by?’ They said, ‘If we don’t find the rule in the Qur’an and the Sunnah, we will compare a case to another and whatever is closer to the Haqq, we will act upon it.” This analogy made by the Sahabah (ra) and approved by the Prophet (saw) described the process of Ijtihad in deriving rules. Also, it was narrated about him (saw) that, “When he sent Mu’adh as a governor to Yemen, he (saw) said to him, ‘What are you going to rule by?’ Mu’adh said, ‘By the Qur’an of Allah.’ The Prophet (saaw) then asked, ‘If you don’t find (the rule)?’ He said, ‘By the Sunnah of the Messenger (saw) of Allah.’ The Prophet (saw) said, ‘If you don’t find (the rule)?’ Mu’adh said, ‘I exert my utmost and give my opinion.’ The Prophet (saw) said, ‘Alhamdu Lillah (Praise be to Allah) that He led the Messenger of Allah to that which Allah and His Messenger like.” This Hadeeth clearly permits Mu’adh to perform Ijtihad. Moreover, knowing the Hukm Shari’ (divine rule) is inexorably linked with Ijtihad to the extent that it is not possible to know the rules without it.

Annabi ﷺ ya ce a cikin wani Hadisi: "Idan alkali ya yi ijtihadi, sannan ya yi kuskure, zai samu lada guda; idan kuma ya kai ga gaskiya, zai samu lada biyu." (Sahihul Bukhari, tare da makamancin wannan riwaya a Sahihu Muslim)

The Prophet (saw) said in one Hadeeth, “When the judge makes Ijtihad and he errs he gets one reward and if he hits the mark he gets two rewards” (Sahih al-Bukhari with a similar narration in Sahih Muslim)

Saboda haka, idan mujtahid ya yi ijtihadi don ya fitar da hukuncin Allah, kuma ya yi iyakar ƙoƙarinsa wajen fahimtar dalilan, zai samu lada ko da kuwa ya kai ga gaskiya ko bai kai ba. Don haka a irin waɗannan fannoni yana da kyau a sami sabani a ra'ayoyi, matuƙar waɗannan ra'ayoyin mujtahidai masu cancanta ne suka fitar da su, waɗanda suka yi iyakar ƙoƙarinsu wajen fahimtar dalilan da suka dace.

So when the Mujtahid performs Ijtihad in order to extract a divine rule and exerts his utmost in understanding the evidences he will be rewarded whether he is correct or not. Hence in these areas it is natural for there to be differences of opinion as long as these different opinions are extracted by qualified Mujtahideen having exerted themselves in understanding the relevant evidences.

Misali, don nuna wannan batu:

The following is an example to illustrate this point:

A cikin wani sanannen Hadisi, an rawaito cewa Annabi (saw) ya ce: "Babu sallah ga wanda bai karanta Fatiha ta Littafi ba a cikin kowace raka'a." Malamai sun sha banban game da fahimtar ma'anar wannan riwaya. Wasu sun ce Annabi ﷺ ya kore ingancin Sallah (Sihhatus Salah) ga sallar da ba a karanta Suratul Fatiha a cikinta ba, saboda haka wajibi ne a karanta ta a kowace sallah, har ma a bayan Imam. Wannan shi ne ma'anar da ta fi bayyana a cikin nassi, kuma ba za a iya fahimtar shi ta wata hanya ba sai da wata hujja. An danganta wannan fahimta ga Imam Shafi'i.

In a well known Hadith the Prophet (saw) is narrated to have stated, “There is no prayer (Laa Salaat) for the one who does recite the Fatiha of the Kitab in every single rakaa’a. “ The jurists have differed in their understanding in the purport of this narration. Some have stated that the Prophet (saw) negated the validity of Salah (Sihhatus Salah), prayer without reciting Surah Fatiha and therefore it necessary to read it in every single prayer including behind the Imam. As this is the obvious meaning of the text and can not be understood in any other manner except with another Daleel. This understanding has been attributed to Imam Shafi’i.

Wasu sun ce kalmar nan "laa salaat" ma'ana "babu sallah" ba ta nufin ingancin sallah (Sihhah) ba, illa dai nufin cikar sallah (Kamala), kamar hadisin da Imam Nawawi ya tabbatar a cikin Arba'in dinsa: "Laa yuminoo....", "Babu wanda daga cikinku da ya kai ga imani har sai ya so wa dan'uwansa abin da yake so wa kansa." Saboda haka, bin Imam ya fi karatun Fatiha muhimmanci, don haka bai kamata a karanta Fatiha a bayan Imam ba, sai dai idan mutum yana sallah shi kadai. An danganta wannan ra'ayi ga Imam Abu Hanifah.

Others have said that the expression laa salaat meaning ‘no prayer’ is not a negation of validity (Sihhah) but rather a negation of perfection (Kamala) as in the hadeeth authenticated by Imam Nawawi in his Arbaeen, “Laa yuminoo.....”, “Not one of you has attained Iman until he loves for his brother what he loves for himself.” Therefore the following of the Imam takes precedence over the reciting the Fatiha and therefore should not be done behind the Imam but only recited when prayer by ones self. This opinion has been attributed to Imam Abu Hanifah.

Akwai ra'ayi na uku, kuma an danganta shi ga Imam Malik, wato cewa idan mutum yana bayan Imam, ya kamata ya karanta Fatiha kawai a raka'o'in da Imam yake shiru, amma kada ya karanta ta a lokacin da Imam yake karatu a fili, watau raka'o'i biyu na farko na Sallar Magariba, Isha da Sallar Asuba.

A third view exists and this view has been attributed to Imam Malik, which is that when behind the Imam one should only recite the Fatiha in the raka’aat that the Imam is silent, but not recited when the Imam recites aloud i.e. the first two Raka’aat of Maghrib, Isha and Salatul Fajr.

Wannan misali ya kamata ya nuna yadda Ijtihadi ke a zahiri ya dogara ga Alkur'ani da Sunna, kuma ba wai kawai yana nufin amfani da hankali wajen fitar da hukunci ba.

This example should illustrate how Ijtihad is actually based upon the Qur’an and Sunnah and does not merely mean using the mind to derive a rule.

Haka kuma, wajibi ne a gare mu mu yi bincike kan ra'ayoyin da ake gabatarwa a matsayin hanyoyin ilimi (manhajoji), da kuma ko su ne hujjojin Musulunci da suka dace ko kuma ijtihadi ne.

Similarly we are required to scrutinise the ideas that are put forward as methodologies and whether they are actually the relevant Islamic evidences or whether they are Ijtihadaat.