Aikin da wata kungiya ko jam'iyya ke yi na umurni da abin da yake daidai (al-ma'ruf) da hana abin da ba daidai ba (al-munkar), wanda ke da alaka da kafa addini, dole ne ya dogara ne da ilimin da ya wajaba na Shari'a. Wannan saboda, kamar yadda muka bayyana a baya, babu aiki ba tare da ilimi ba, kuma babu ibada ga Allah (SWT) ba tare da ilimi da niyya mai tsafta ga Allah (SWT) ba.

The work that a group or party does in enjoining the ma’roof and forbidding the munkar related to establishing the deen, must be based on the necessary knowledge of the Shar’a. This is because, as we have explained earlier, there is no action without knowledge, and there is no worship of Allah 􀀬 without knowledge and sincere intention to Allah 􀀬.

Menene iyakokin ilimin Shar'i da ake bukata ga wannan jama'a? Menene al'adar da za a raya jama'ar da ita, kuma bisa ga wane tushe ne Shabab dinta za su gina, kuma al'ummar Musulmi za ta shirya?

So what are the limits of the required Shar’ee knowledge for this group? What is the culture to develop the group with and on whose basis its Shabab will be built and the Ummah will be prepared?

Ana yin umarni da kyakkyawa da hana mugunta yana faruwa ne bisa wannan ilimin wajibi na Shari'a, wanda ƙungiya dole ta bi. Idan ya saɓa wa abin da Shari'a ta bukaci daga ƙungiyar, to a yi wa ƙungiyar nasiha. Idan ta karkata, a gyara ta. Abin da ya shafi ƙungiyar ayyukan wajibi na Shari'a, shi ma yana shafar wasu. Matsalar kawai ita ce biyayya da bin umarni, don haka karkata ba a yarda da ita ba. Nasiha ya kamata ta fito daga kowa, kuma ta kasance ga kowa.

Enjoining the ma’roof and forbidding the munkar takes place based on this obligatory Shar’ee knowledge, which the group must adhere to. If it contradicts what the Shar’a required from the group, the group should be advised. If it deviated, it should be corrected. What applies to the group of Shar’ee obligations applies to others. The issue is simply adherence and following, so deviation is not allowed. The advice should come from everyone, and to everyone.

A wannan mataki yana da kyau a ambata cewa akwai hanya ƙayyadaddiyar da ake bi wajen fitar da dukkan hukunce-hukuncen Shari'a, ko suna da alaƙa da isar da da'wah, ibadodi (ayyukan bauta), mu'amalloli (ciniki da hulɗar kuɗi), 'ukubobi (hukunce-hukuncen laifi), abinci, sutura, ko ɗabi'u (akhlaq) ...

At this stage it is worth mentioning that there is a fixed method for deducing all of the Shar’ee rules, whether they relate to carrying the da’wah, ibadaat (worships), mu’amalaat (transactions), ‘uqubaat (punishments), mat’umaat (foodstuffs), malboosaat (clothing) or akhlaq (morals) ...

Wannan tsari da aka tsaya a kansa an ɗora shi ne daga Musulunci da kuma yanayinsa, ba saboda basirar Musulmi ko hazakarsu ba. Wannan saboda akidar Musulunci tana umurtar Musulmi kada ya ɗauki ko da hukunci guda ɗaya daga waje da Shari'a. Ya kamata ya takaita kansa ga fitar da hukunce-hukunce daga gare ta bisa iyakokin da nassoshi suka nuna. Saboda haka Musulunci yana buƙatar wannan hanya wadda take kare wannan tafarki, tana sarrafa fahimtarsa, har ta takaita ga wahayi kaɗai, kuma domin kallonsa game da akida ya dace gaba ɗaya da kallonsa game da Fiqhu, sharuddansu kuma su haɗu.

This fixed method has been dictated by Islam and its very nature, and it is not due to the genius or intelligence of Muslims. That is because the Islamic ‘Aqeedah dictates to the Muslim that he does not take, even if it is one hukm, from outside the Shar’a. He should restrict himself to its deduction according to the limits indicated by the texts. Hence Islam requires this methodology which protects this direction, controls its understanding such that it is confined solely to the revelation, and in order that its view of the ‘Aqeedah fits completely with its view of Fiqh (jurisprudence) and its conditions are integrated.

Wannan tsayayyen tsarin Ijtihadi yana da matuƙar muhimmanci har ya kamata ya kasance a matsayi mafi girma a cikin al'adun ƙungiya ko jam'iyya. Shi ne tsarin da zai kai ga fitar da hukunce-hukunce; idan tsarin fitar da hukunce-hukuncen ya yi daidai, zai kai ga samun hukunce-hukuncen Shari'a daidai, da ƙarancin shakka, kuma mutum zai sami lada a kansa. In ba haka ba, ba a la'akari da kowace ra'ayi da ba ta dogara ga tsayayyen tsarin fitar da hukunci na Shari'a ba, koda kuwa wani ya kira ta da ƙarya ra'ayin Shari'a. Wannan saboda abin da ke da muhimmanci ba suna ba ne, sai dai hakika.

This fixed method of Ijtihaad is so important that it should take the highest position in the culture of the group or party. It is this method that will lead to the deduction of rules; if the method of deduction is correct it will lead to the presence of correct Shar’ee rules by least amount of doubt, and one would get the reward for it. Otherwise, there is no consideration for any opinion that is not based on the fixed Shar’ee method of deduction, even though someone may falsely call it a Shar’ee opinion. This is because what matters is not the name, but the reality.

Saboda haka wannan yana da tilas.

Hence this is binding.

A yau, fiye da kowane lokaci, muna bukatar mu bi wannan hanya, wadda take hana Musulmi shiga tasirin tunanin Yammaci da hanyarsa ta fitar da hukunci. Ita ce cutar wannan zamani, wadda ta shafi mutane da yawa daga cikin waɗanda ake kira malamai. Muna ganin ijtihadinsu da fatawoyinsu sun nisanci dawabit (ka'idoji masu daidaitawa), inda suke tafiya bisa son ran Yammaci ba bisa shiryarwar Ubangiji ba.

Today, more than ever, we need to follow this method, which prevents the Muslim from being influenced by the western thought and its method of deduction. It is the disease of this age, by which many have been afflicted from amongst those known as the ‘Ulema. We find their ijtihaadaat and fatawa have become far removed from dawaabit (regulators), where they proceed according to the western whim and not the divine guidance.

Saboda haka, komawa ga Shari'a, wadda take da tsari tabbatacce, a cikin Ijtihadi, abu ne da dukkan Musulmai dole su haɗu a kansa, ko da sakamakon Ijtihadansu ya bambanta. Anan muna so mu gabatar da wannan tsari ta hanya ta gaba ɗaya. Kamar yadda ya kasance hanyar Salaf (magabata), haka kuma dole ya zama hanyar khalaf (zuriya ta gaba) da waɗanda suke zuwa bayansu, har zuwa zuwan Ranar Ƙarshe.

Thus, referring to the Shar’a, which has a fixed method, in Ijtihaad, is something all the Muslims must gather upon, even if the results of their Ijtihaadaat differed. Here we wish to present this method in a general manner. Just as it was the method of the Salaf (predecessors), it must also be the method for the khalaf (later generations) and those who come after them, until the coming of The Final Hour.