A cikin surorin da suka gabata, marubucin ya yi ƙoƙarin bibiyar tarihin ci gaban Madh-habs, wato makarantun tunanin shari'ar Musulunci, da kuma bayyana gudummawarsu gaba ɗaya ga ci gaba da wadatar Fiqh da kuma halinsa na haɗin kai a cikin duniyar Musulmi. An nuna sosai cewa tunani mai sassauci wanda ya siffanta Imamai na farko da Madh-habs ɗinsu, tun daga zamanin Annabi ﷺ har zuwa zamunan baya, an maye gurbinsa da wani irin tauri da tsayuwa a kan ra'ayi. Tun ƙarni na goma sha uku, madh-habs sun zama wuraren haihuwar ɓangaranci, kuma Fiqh ya rasa ƙarfinsa na asali wanda aka kafa a kan ƙa'idar Ijtihaad, don haka bai iya biye da sauye-sauyen zamani ba. Sakamakon ɓangarancin Madhhab da taurin Fiqh, tsarkakakken asalin Musulunci, haɗin kansa da kuzarinsa sun fuskanci barazana a ko'ina cikin duniyar Musulmi.

In the preceding chapters the writer has endeavored to trace and account for the historical development of Madh-habs, schools of Islamic legal thought, and to show their overall contributions to the progressive enrichment and unifying character of Fiqh within the Muslim world. It has been amply demonstrated that the liberal thinking which characterized the early Imaams and their Madh-habs, from the time of the Prophet (s.w.) down through the ages, has been staidly replaced by a certain rigidity and dogmatism. Since the late thirteenth century, not only have the madh-habs become spawning grounds of sectarianism, but Fiqh has lost its original vitality which was enshrined in the principle of Ijtihaad and thus it has not been able to keep pace with changing circumstances. As a result of Madhhab sectarianism and Fiqh inflexibility, the traditional purity, unity and dynamism of Islaam have been threatened throughout the Muslim world.

A cikin wannan babi na ƙarshe marubucin zai yi nazari a kan al'amarin bambance-bambance da saɓani (Ikhtilaaf) bisa matsayin malaman farko da ɗalibansu. Zai kuma yi ƙoƙari ya ƙarfafa gaskiyar cewa, ko da yake bambancin ra'ayi abu ne da ba makawa, saɓani ba tare da hujja ba da kuma ɓangaranci ba su da wuri a cikin addinin Musulunci wanda Allah, cikin hikimarSa, ya saukar wa Annabinsa ﷺ.

In this final chapter the writer will examine the phenomenon of differences and disagreement (Ikhtilaaf) in the light of the positions of early scholars and their students. He will also endeavor to reinforce the fact that while differences of opinion are inevitable, unreasoning disagreement and sectarianism have no place in the religion of Islaam which Allaah in His wisdom revealed to His Prophet (s.w.).

Yayin da muke duba cigaban tarihi (da bunƙasarsa) na Madhhabai da kuma ci gaban Fiqh lokaci guda har ya zama ilimi cikakke a Musulunci, mun ga cewa manyan Imamai da waɗanda suka kafa Madhhabai gabaɗaya sun ɗauki matsayi cewa:

In treating the historical development (and evolution) of the Madh-habs and the concurrent growth of Fiqh into a full-fledged Islamic science, we have seen that the great Imaams and founders of the Madh-habs generally adopted the stand that:

(a) Madhhabai, a daidaikun su ko gabaɗayansu, ba su da kariya daga kuskure, kuma (b) bin kowane ɗaya daga cikin madhhabai ba wajibi ne ga Musulmi ba.

(a) Madh-habs singly or in their totality were not infallible and (b) The following of any one Madh-hab was not obligatory for Muslims.

Duk da yadda Taqleed ya yi tasiri sosai, ya haifar, a cikin wasu abubuwa, da wani canji gaba ɗaya, har ta kai ga cewa tsawon ƙarni yanzu matsayin mafi yawan Musulmai shi ne cewa Madhhabai huɗu an ƙaddara su ne daga Allah, saboda haka ba sa yin kuskure; hukunce-hukuncen shari'a na kowane ɗaya daga cikin waɗannan Madhhabai duk daidai ne kuma sun inganta; dole ne kowa ya bi ɗaya daga cikin Madhhabai huɗu; Musulmi ba ya kamata ya canja Madhhabinsa; kuma ba daidai ba ne a zaɓi hukunce-hukunce daga Madhhabai daban-daban. A matsayin sakamakon waɗannan imani, an ce duk wanda ya kuskura ya ƙaryata a fili rashin kuskuren dukkan Madhhabai huɗu ko wajabcin bin ɗaya daga cikinsu ana ɗaukarsa mabidi'a abin la'anta kuma mai ridda.

Yet the pervasive influence of Taqleed has resulted, among other things, in a complete turnabout, so much so, that for centuries now the position taken by the generality of Muslims is that the four Madh-habs are divinely ordained the therefore infallible; the legal rulings of each of those Madh-habs are all sound and correct; everyone must follow one of the four Madh-habs; a Muslim should not change his or her Madh-hab; and it is wrong to pick and choose rulings across Madh-habs. As a corollary to these beliefs, it has been state that anyone who dares openly to deny the infallibility of all four Madh-habs or the obligation to follow one to these Madh-habs is considered an accursed innovator and apostate.

A cikin karni na ashirin, kalmar da aka fi amfani da ita wajen siffanta irin wannan mai ridda ita ce lakabin Wahhabi (ana furta ta Wahhaabee). Wata kalma makamanciyar wannan ta zagi, wadda ake amfani da ita musamman a Indiya da Pakistan, ita ce Ahl-i-Hadeeth. Ga shi kuma, dukkan waɗannan kalmomi biyu a zahiri kuskure ne a sunansu, kamar yadda bayanan da ke biye za su nuna.

In the 20th century the most commonly used epithet for describing such an apostate has been the label Wahhabi (pronounced Wahhaabee). Another similarly abusive term, which is used mostly in India and Pakistan, is Ahl-i-Hadeeth, Incidentally, both of these terms are in reality misnomers, as the following explanatory comments will reveal.

A shekarar 1924-25, mabiyan Muhammad ibn ‘Abdul-Wahhab (1703-1787) sun yi himma wajen rushe duk gine-ginen da aka gina a kan kaburburan Sahabbai da sauran mutane masu daraja a cikin makabartun garuruwa masu tsarki na Makka da Madina. Haka kuma, wadanda ake kira Wahhabawa sun nuna adawa da Tawassul (neman shiga tsakani daga wajen matattu), wanda ya zama ruwan dare a tsakanin talakawan Musulmi da kuma wasu malamai da yawa. Tun da Tawassul da kuma dangantaka da gine-ginen tuni da wuraren ziyara sun dade suna cikin al'adun duniyar Musulunci, aikin rushewa da Wahhabawa suka yi a shekarar 1924-25

In the years 1924-25 the followers of Muhammad ibn ‘Abdul-Wahhab (1703-1787) zealously all structures built over graves of the Sahaabah and other revered persons in the cemeteries of the holy cities of Makkah and Madeenah. The so called Wahhabis were also opposed to Tawassul (seeking intercession from the dead), which had become a widespread practice among the masses of Muslims as well as among many scholars. Since Tawassul and the attachment to monuments and shrines had long been ingrained in the Muslim world, the destructive act of the Wahhabis in 1924-25

ya bayyana a matsayin mai bidi'a da tsattsauran ra'ayi; saboda haka aka yi amfani da sunan Wahhabi wajen kiran "masu bidi'a la'ананnu" da "mai ridda". Ya kamata a lura, duk da haka, cewa Ibn 'Abdul-Wahhaab, wanda ya kafa motsin Wahhabi, ya bi fiqhun Madhhabin Hambali, kuma mabiyansa na yanzu suna ci gaba da yin haka.

appeared to be innovative and extremist; hence the application of the epithet Wahhabi to “accursed innovators” and “apostate”. It should be noted, however, that ibn ‘Abdul-Wahhaab, founder of the Wahhabi movement, followed the Fiqh of the Hambalee Madh-hab and that his present-day followers continue to do so.

Bugu da ƙari, wajen adawa da Tawassul da kuma rushe gine-ginen tunawa da kaburbura na matattu, zuriyar Ibn ‘Abdul-Wahhaab da mabiyansa a karni na ashirin suna kai hari ga ayyukan da suka saba wa Musulunci. Annabi ﷺ ya umarci a rushe duk gumaka da mutum-mutumi, kuma a daidaita dukkan kaburbura da ƙasar da ke kewaye da su, bisa ga ingantaccen Hadisi wanda ‘Alee ib Abee Taalib ya ruwaito, kuma babban malamin Hadisi Muslim ibn Hajjaj ya tattara shi. 222 Daga abin da ke sama, yanzu ya kamata a bayyana cewa kalmar Wahhabi da ake amfani da ita don nufin “mai bidi’a la’ananne” da “mai ridda” sunan ƙarya ne da aka danganta da su.

Furthermore, in opposing Tawassul and destroying monuments and shrines to the dead, the twentieth-century descendants and followers of Ibn ‘Abdul-Wahhaab were attacking anti-Islamic practices. The prophet (s.w.) had ordered the demolition of all idols and statues, and the leveling of all tombs with the surrounding earth, according to and authentic Hadeeth reported by ‘Alee ib Abee Taalib and collected by the great Hadeeth scholar Muslim ibn Hajjaj.222 From the above it should now be clear that the word Wahhabi applied to mean “accursed innovator” and “apostate” is in fact a mislabel.

Hakazalika, kalmar Ahlu-l-Hadeeth (Ar. Ahl al-Hadeeth) lakabi ne na girmamawa da yabo da aka baiwa malamai a da waɗanda, kamar Imaam Maalik, suka sadaukar da lokaci da ƙoƙari mai yawa ga nazari na musamman na Hadeeth. A ƙarshen karni na sha tara, wannan lakabi ya samu karɓuwa daga wata ƙungiyar gyara a Indiya da Pakistan, wacce ta yi kira da a koma ga Alqur'aani da Hadeeth a matsayin tushen Fiqh, kuma ta adawa da bin Madhhabai da tsananin taurin kai. Sai dai a yau, fanaticism da sectarianism na masu bin Madhhabai sun karkatar da ma'anar kalmar Ahlu-l-Hadeeth, har ta zama tana nufin duk wanda ke adawa da bin kowane daga cikin Madhhabai ta hanyar tsananin kai.

Similarly, the term Ahl-i-Hadeeth (Ar. Ahl al-Hadeeth) was a title of respect and praise given to scholars in the past who like Imaam Maalik, devoted much time and effort to the specialized study of Hadeeth. Towards the end of the nineteenth century this title was adopted by a reform movement in India and Pakistan which called for a return to the Qur’aan and the Hadeeth as the basis of Fiqh and which opposed the dogmatic adherence to Madh-habs. However, present day Madh-hab fanaticism and sectarianism have distorted the meaning of the term Ahl-i-Hadeeth to apply to one who fanatically opposes the following of any of the Madh-habs.

Abin ban mamaki shi ne cewa, bisa fahimtarmu game da tarihin ci gaban Mazhabobi da ci gaban ilimin Fiqhu tare da shi, ainihin karkatattu daga koyarwar Musulunci ba su ne abin da ake kira Wahhabiyawa da Ahlul-Hadeeth ba, sai dai mutanen da za su nace sosai cewa kowane Musulmi ya bi ɗaya daga cikin Mazhabobi huɗu, kuma su yi imani makafi da cewa dukkan Mazhabobi huɗu ba sa kuskure, duk da wasu sabani bayyanannu a hukunce-hukuncensu kan al'amuran shari'ar Musulunci. Duk da haka dole ne a yarda cewa waɗanda ke bayar da shawarar bin makafi (Taqleed), sau da yawa suna da gaskiya sosai a imaninsu cewa dukkan Mazhabobi huɗu ba sa kuskure. Haka kuma, malamai da yawa suna cikin sahun su.

The irony is that, in light of our insight into the historical evolution of the Madh-habs and concurrent development of Fiqh, the true deviants from the teachings of Islaam are not the so-called Wahhabi and Ahl-i-Hadeeth, but those people who would rigidly insist on every Muslim following one or another of the four Madhhabs and on their believing blindly in the infallibility of all four Madh-habs, despite certain glaring contradictions in their rulings on points of Islamic law. Yet it must be acknowledged that those who advocate blind following (Taqleed), are often very sincere in their belief in the infallibility of all four Madh-habs. Futhermore many scholars are included in their ranks. 223

Ta yaya to waɗanda ke nace wa Taqlid ke daidaita bambance-bambance da saɓanin da ke tsakanin Madhhabai da imaninsu da rashin kuskuren dukkan Madhhabai huɗu? Wasu daga cikinsu suna da'awar cewa Madhhabai an ƙaddara su ne daga Allah, kuma Manzon Allah ﷺ da kansa ya yi annabcin zuwansu. Sai dai mafi yawancin lokaci, sun dogara ne da hujja musamman da hadisai masu zuwa:

How then do those who insist on Taqleed reconcile the known differnces and contradictions from Madh-hab to Madh-hab with their belief in the infallibility of all four Madh-habs? Some of them claim that the Madh-habs were divinely ordained and the Prophet (s.w.) himself prophesied their coming. Most often, however, they rest their case, mainly on the evidence of the following Hadeeths:

(a) "Saɓanin da ke tsakanin al'ummata rahama ce." ﷺ (b) "Saɓanin da ke tsakanin Sahabbai na ƙaunata rahama ce gare ku." ﷺ224

(a) “Disagreement among my nation is mercy.” (b) “Differences among my Sahaabah are a mercy for you.”224

(c) "Sahabbai kamar taurari suke. Duk wanda kuka bi a cikinsu, za a shiryar da ku."225

(c) “My Sahaabah are like stars. You will be guided by whichever of them you follow.”225

(d) "Lalle sahabbai na kamar taurari. Za ku sami shiriya ta kowace magana tasu da kuka karɓa."226

(d) “Verily my Sahaabah are like stars. You will be guided by any statement of theirs you adopt.”226

(e) "Na tambayi Ubangijina game da al'amuran da sahabbaina za su sabawa juna a kansu bayan rasuwata, sai Allah ya saukar mini da wahayi: 'Ya Muhammad, lalle sahabbanka a wurina kamar taurari ne a sama, wasu sun fi wasu haske. Saboda haka duk wanda ya bi duk wani abu da sahabban (Sahabbai) suka sabawa juna a kansa, to, a wurina, zai kasance yana bin shiriya'."227

(e) “I asked my Lord about the things in which my companions will differ after my death and Allaah revealed to me: ‘Oh Muhammad, verily to Me, your companions are like stars in the sky, some brighter than others. Sohe who follwos anything over which they (the Sahaabah) have differed, as far as I am concerned, he will be following guidance’.”227

Amma kafin a karɓi waɗannan Hadisai a matsayin hujja ta rarrabuwar kai, dole ne a fara tabbatar da cewa sun inganta a fili. Lallai manyan malamai sun yi bincike game da waɗannan Hadisai, kuma sakamakon binciken nasu an rubuta shi a ƙasa.

However, before these Hadeeths can be accepted as evidence for sectarianism, they must be clearly shown to be authentic. An examination of these Hadeeths has indeed been made by eminent scholars and their conclusions are recorded hereafter.

Game da Hadisan da ake cewa Annabi (s.a.w.) ya yi hasashen zuwan Imamai da Mazhabobinsu, waɗanda suka inganta gabaɗaya an faɗe su ba tare da ambaton sunayen Imamai ko Mazhabobinsu ba, yayin da waɗanda aka faɗe su a fili ƙarara kuma duk an ƙirƙire su ne.228

As for the Hadeeths in which the Prophet (s.w.) was supposed to have foretold the coming of the Imaams and their Madhhabs, the authentic ones are all generally worded with no specific mention of either the names of the Imaams or their Madh-habs, while those Hadeeths that are specifically worded are all fabricated.228

Dangane da “Hadisi” (a) da ke sama, babu wani sarkar isnadi da ke haɗa shi da kowa, balle ma da Manzon Allah ﷺ; kuma ba a samunsa a cikin kowane littafin Hadisi ba.229 Saboda haka bai dace a ce da shi Hadisi ba, domin an ƙirƙire shi ne. Dangane da “Hadisai” (b) zuwa (e) da ke sama, ko da yake ana iya samun su a cikin littattafan Hadisi ko littattafan da ke magana a kan Hadisi, dukkansu an tabbatar da cewa ba su ingantattu ba. Na farko, malaman Hadisi sun rarraba shi da cewa Waahin (mai rauni sosai)230, na biyu da na uku kuma da cewa Mawdoo’ (an ƙirƙire su).231

With regard to “Hadeeth” (a) above, it has no chain of narration connecting it to anyone, much less to the Prophet (s.w.); nor is it to be found in any of the books of Hadeeth.229 It is therefore incorrect ot even refer to is as a Hadeeth, as it is fabricated. With regard to “Hadeeths” (b) to (e) above, although they can be found in books of Hadeeth or about Hadeeth, they have all proven to be unauthentic. The first is classified by Hadeeth scholars as Waahin (extremely weak)230, the second and third as Mawdoo’ (fabricated)231

da kuma na huɗu a matsayin Baatil (ƙarya).232 Don haka, shaidar Hadeeth da ke nuna girmama da ci gaba da banbance-banbance tsakanin Madh-habs, ba ta da karɓuwa ko kaɗan daga mahangar ingancinta.

and the fourth as Baatil (false).232 Thus, the Hadeeth evidence for the glorification and perpetuation of differences among Madh-habs, is totally unacceptable from the point of view of authenticity.

Ba wai hadisai ne kawai marasa inganci ba, har ma ma'anarsu tana karo da kai tsaye da Alkur'ani. Ta ko'ina cikin surori dari da goma sha huɗu na Alkur'ani, Allah ya la'anci kuma ya haramta saɓanin addini a fili, ya kuma umurci haɗin kai da yarjejeniya. An haramta saɓani a fili a ayoyi irin su:

Not only are these so-called Hadeeths unauthentic, but their very meanings are in obvious conflict with the Qur’aan itself. Throughout the Qur’aan’s one hundred and fourteen chapters, Allaah has clearly cursed and forbidden religious desagreement and has ordered unity and agreement. Disagreement has been explicity forbidden in verses such as:

Idan rahmar Allah ta kawo ƙarshen sabani tsakanin mutane kamar yadda aka nuna a sama, to ta yaya sabani da jayayya za su zama rahama? A cikin bayyanannun kalmomin wannan ayar da wasu irinta, Allah ya umarci haɗin kai da yarjejeniya.

If Allaah’s mercy puts an end to dispute among men as is implied in the above, how then could disagreement and dispute be a mercy? In the unmistakable terms of the following verse and others like it, Allaah has ordered unity and agreement: