Daga babin da ya gabata mun ga cewa Madhhab ta bi matakai huɗu na asali sakamakon tasirin abubuwan nan: yanayin ƙasar Musulmi (haɗin kai, rarrabuwa), matsayin jagorancin addini (haɗaɗɗe kuma bisa ƙa'ida, ko rarrabe kuma ba bisa ƙa'ida ba) da kuma sadarwa tsakanin malamai. A lokacin da ƙasar Musulmi take jiki ɗaya, jagoranci yana haɗe kuma yana bisa ƙa'ida, malaman Musulmi kuma suna kusa da juna, wanda hakan ya sauƙaƙa sadarwa. A wancan lokaci akwai Madhhab ɗaya kawai, ko dai na Manzon Allah ﷺ ko na kowane ɗaya daga cikin Khulafa'u Rashidun.

From the preceding chapters we have seen that the Madhhab has gone through four basic stages as a result of the effects of the following factors: conditions of the Muslim state (unity, disunity), status of religious leadership (unified and orthodox, or fragmented and unorthodox) and communication among scholars. When the state was a single body, the leadership was unified and orthodox, and Muslim scholars were close to each other thereby facilitating communication. At that time there was only one Madh-hab, whether that of the Prophet (s.w.) or tha tof each of the Righteous Caliphs.

Daga nan an samu rugujewar shugabanci na siyasa da na addini a cikin daular da ta kasance a haɗe sosai (a lokacin mulkin Umayyawa da 'Abbasawa), da kuma watsuwar manyan malamai a cikin dukan daular. Saboda haka, yawancin Madh-habs sun taso, domin malamai a sassa daban-daban na daular sun wajaba su yi hukunce-hukunce ba tare da cin gajiyar wannan tuntuɓar juna sosai da ta kasance a lokacin da sadarwa ba matsala ba ce. Abin lura shi ne cewa waɗannan malamai sun iya riƙe sassaucin zamanin baya, suna shirye su watsar da hukunce-hukuncensu na kansu don goyon bayan hukunce-hukuncen wasu waɗanda suka dogara da Hadisai mafi inganci ko mafi cikakke. Daga baya, a ƙarshen zamanin daular 'Abbasawa, malamai sun shiga cikin gasar siyasa da ta samo asali daga rarrabuwar shugabancin daular.

There followed a breakdown of political and religious leadership within the relatively unified state (under Umayyad and ‘Abbaasid rule), and the dispersion of the leading scholars throughout the empire. Consequently, a large number of Madh-habs arose as scholars in various parts of the state were obliged to make rulings without benefit of that close consultation which had existed when communication was not a problem. Characteristically, these scholars managed to retain the flexibility of former times, readily discarding their individual rulings in favor of the rulings of others which were based on more authentic or comprehensive Hadeeths. Subsequently, in the latter part of the ‘Abbaasid dynasty, scholars were caught up in the political rivalry resulting from the splintering of state leadership.

Wannan lamari ya ƙara tsanani sakamakon yadda aka ƙarfafa muhawarar kotuna a hukumance, inda masu nasara a cikin waɗannan muhawara da madhhabansu suka samu kyautuka na musamman daga sarakuna. Bayan haka, ba wani abu mai nisa ba ne daga nan zuwa ga fanatanci na ɓangaranci, wanda mabiya madhhabai huɗu da suka rage suka shahara da shi.

The situation was futher aggravated by the official promotion of court debates which brought special rayal favors to individual winners and their Madh-habs. Thereafter, it was but a step to fanatical sectarianism for which many of the followers of the four surviving Madh-habs became noted.

Yanayin yau gauraye ne na matakan da suka gabata.

The Situation today is a mixture of the preceding stages.

Sadarwar taro ta jama'a ta sake kawo malaman Musulunci kusa da juna, amma shugabancin addini a matakin ƙasa ya ɓace tun dā, a lokacin da duniyar Musulunci ta rabu zuwa ƙungiyoyin ƙasashe na kishin ƙasa, kowane da tsarin mulkin siyasa da tattalin arziki nasa.

Mass communication has brought Muslim scholars into close contact once again, but religious leadership at the state level disappeared long ago when the Muslim world became divided into nationalist evtities each with its own politico-economic governmental system.

Yau yawan Musulmai ya karu sosai (ana kiyasin cewa sun kai tsakanin miliyan 800 zuwa biliyan 1), kuma abin da ya haɗa su shi ne imaninsu ga Allah da Annabinsa ﷺ, da kuma jajircewarsu ga Alƙur'ani da Sunna. Jagorancin addini, idan akwai shi, yakan kasance a hannun kowace ƙungiya ta ɗaya daga cikin Madhhabai huɗu, waɗanda duk da cewa ba su da tsananin fanatanci kamar a baya, abin takaici suna ci gaba da zama na ɓangaranci, sabili da haka suna haifar da rarrabuwa. Duk da haka, an sami alamu masu kwarin gwiwa, musamman tun tsakiyar wannan ƙarni, cewa sha'awar haɗin kai wadda Musulunci ya ginu a kanta da izinin Allah tana kai Musulmai ko'ina a duniya zuwa ga farfaɗo da addininsu a matsayin babban abin da ke yanke shawara a rayuwarsu, a matakin kai, na al'umma da na ƙasa. Saboda bambancin al'adu da ake da shi a cikin al'ummar Musulmai, da kuma yawaitar al'amura da matsalolin da ke tasowa daga rayuwar yau da kullum a wannan duniya mai saurin canzawa, malaman Musulmi da yawa sun daɗe suna jin cewa burin sake kafa Musulunci a matsayin jagora mafi girma a rayuwar yau da kullum ta Musulmai, ko'ina a duniya, ba zai yiwu ba sai da farfaɗo da Fiqhu mai rai irin wanda aka yi a abin da muka kira a baya "Matakin bunƙasa". Wannan yana nufin sake haɗa Madhhabai, tare da cire duk wani alamar fanatanci da ɓangaranci, da kuma farfaɗo da Ijtihadi domin Fiqhu ya sake zama tsarin dokoki mai rai, wanda aka samo ta hanyar hujja ta haƙiƙa, ta yadda malamai da alƙalan Musulmi ɗaiɗaiku za su iya aiwatar da Shari'a yadda ya kamata kuma iri ɗaya a dukkan sassan duniyar Musulmi, ba tare da la'akari da yanayin zamantakewa, siyasa da tattalin arziki ba.

The vastly increased Muslim population of today (variously estimated between 800 million and a billion) has been held together by their belief in Allaah and His Prophet (s.w.) and by their commitment to the Qur’aan and the Sunnah. Religious leadership such as there is tends to be exercised in separate stated through one of the four Madh-habs, which though less fanatic than formerly, unfortuantely continue to be sectarian and hence divisive However, there have ben encouraging signs, especially since the middle of this century, that the drive towards unity divinely built into Islaam is propelling Muslims the world over towards a revival of their religion as the decisive factor in their lives at the personal, communal and national levels. Given the multiplicity of cultures represented in the Muslim population and the uncreasing diversity of issues and problems arising from daily living in this rapidly changing world, many Muslims scholars have long felt that the goal of reestablishing Islaam at the supreme guide in the daily lives of Muslims, anywhere in the world, is-chievable only by a revival of a dynamic Fiqh such as was practised in what we previously described as the “Stage of flowering”. This implies a reunification of the Madh-habs with all traces of fanaticism and sectarianism removed, and the revival of Ijtihaad to make Fiqh once more a dynamic, objectively deduced body of laws so that individual Muslim scholars and jurists may effectively and uniformly apply the Sharee’ah in all parts of the Muslim world, no matter what the socio-politicaleconomic conditions.

A ƙarshe, ana ganin cewa ana buƙatar wata madhhab guda ɗaya da kuma wani ƙwararren ilimin fiqhu mai tasowa, wanda aka hango a sama, domin a samar da al'ummomin Musulunci masu rai da kuma haɗa irin waɗannan al'ummomi a fadin duniya cikin ayyukan haɗin kai waɗanda za su kare moriyar bai ɗaya ta ɗan Adam da kuma yaɗa Musulunci a matakin duniya.

Finally, a unified Madh-hab and a dynamic body of Fiqh envisioned above are felt to be needed in order to evolve vibrant Islamic communities and unite such communites throughout the world in the types of co-operative endeavors that would protect the common interest of mankind and project Islaam on a global scale.

Dangane da yarda cewa burin haɗa Madhhabai da sake kafa Fiqhu mai rai yana da kyau kuma yana da inganci, menene matakan da za a iya ɗauka don cimma waɗannan manufofi? Da farko dai, za a buƙaci a yi ƙoƙari tare domin warware bambance-bambancen da ke tsakanin Madhhabai da na magabatansu ta hanya mai cikakken adalci, ta amfani da hanyar malaman farko kamar yadda maganganunsu da ayyukansu suka nuna a cikin surori da suka gabata.

Assuming the desirability and validity of the twin goals of unifying the Madh-habs and re-establishing a dynamic Fiqh, what are the steps that might be taken towards achieving these goals? In the first place, concerted efforts will have to be made to resolve in a truly objective way the differences between the existing Madh-habs and their predecessors, using the methodology of the early scholars as defined by their statements and practices quoted in the previous chapters.

Hanyoyin fara aiwatar da matakin da ya dace suna bukatar shugabanci mai hangen nesa wanda ya fito daga cikin malamai masu ci gaba kuma masu tasiri, wato wani mutum ko mutane da ke da himma wajen kawo sauye-sauye bisa tsarin da aka gabatar. Dole ne wani ko wasu daga cikinsu su dauki matakin farko na tuntubar sauran masu ruwa da tsaki, don tsara al'amuran aiki da shirya cikakkun bayanan hanyoyin aiwatarwa.

The mechanics of initiating appropriate action calls for enlightened leadership springing from the ranks of progressive and influential scholars of high calibre, that is, some person or persons imbued with the zeal to effect changes along the lines proposed will have to take the initiative to communicate with other interested parties with a view to planning nad organizing the procedural details.

Dangane da hanyoyin warware matsaloli na zamani na tsarin aiki (systems approach), waɗannan matakai za su haɗa da: bayyana a zahiri manyan cikas ga warwarewa; zaɓar mafi dacewa daga cikin hanyoyin warwarewa; tantance hanyoyin aiwatarwa da za su yiwu; zaɓar mafi dacewa daga cikin waɗannan hanyoyi; sannan a aiwatar da mafita a aikace. A kowane mataki na irin wannan tsari, dole ne a rika tantance matakan da aka zaɓa akai-akai dangane da matsalolin da kuma manufofin da ake so a cimma.

Bambancin hukunce-hukuncen Madhhabai sun kasu kashi biyu manya. Na farko, bambance-bambancen sabani (Ikhtilaaf Tadaadd), hukunce-hukunce masu adawa da juna gaba ɗaya, waɗanda ba za su yiwu a ce dukkansu daidai ne a lokaci guda ba, misali hukunce-hukuncen da wani Madhhabi ya ce wani abu Halaal ne, wani kuma ya ce Haraam ne. Na biyu, bambance-bambancen fasali (Ikhtilaaf Tanawwu'), hukunce-hukunce masu sabani amma masu karɓuwa a hankali, waɗanda za su iya zama tare, misali nau'ikan matsayin zama da Annabi ﷺ ya yi a cikin Sallah, waɗanda wasu Madhhabai suka fifita a kan wasu. A yawancin lokuta na bambance-bambancen da ke tasowa daga ma'anoni (na zahiri da na alama) na kalmomi da tsarin nahawu, akwai Hadisai ingantattu da ke ƙayyade ma'anonin da aka nufa, kuma ya kamata a ba waɗannan ƙayyadaddun ma'anoni fifiko a kan dukkan sauran fassarori. Haka nan, hukunce-hukuncen shari'a da aka yi bisa sharuɗɗan da suka kawar da ingantattun riwayoyi, ya kamata a ɗauke su a matsayin marasa inganci, a maye gurbinsu da hukunce-hukuncen wasu malamai waɗanda aka yi bisa ingantattun Hadisai. Dangane da hukunce-hukuncen da aka gina bisa ƙa'idodin da ake jayayya a kansu ko Qiyaasi marar iyaka, ya kamata a bincika su a sake ta hanyar haƙiƙa bisa ƙa'idodin asali na Alƙur'ani, Sunnah da Ijma'in Sahabbai; hukunce-hukuncen da suka dace da waɗannan asali a karɓe su, waɗanda suka saɓa musu kuma a ƙi su. Baya ga abin da aka faɗa game da hanyoyin warwarewa da aka bayar, akwai wasu batutuwa da dama waɗanda akwai hukunci sama da ɗaya da Alƙur'ani, Hadisi, Ijma'in Sahabbai ko Qiyaasi suka goyi bayansu daidai. Ya kamata a ɗauki hukunce-hukuncen daban-daban a irin waɗannan lokuta a matsayin zaɓuɓɓuka masu karɓuwa da za a aiwatar da su bisa ga yanayi, kuma waɗannan wani bangare ne na bambance-bambancen da ake karɓa a hankali da aka ambata a matsayin rukuni na biyu na bambance-bambance a hukunce-hukuncen Madhhabai.

Differenes among Madh-hab’s rulings fall into two main cetegories; firstly, conradictory differences (Ikhtilaaf Tadaadd), totally opposite rulings which can not logically be simultaneously correct, for example rulings in which one Madh-hab defines something as Halaal and another difines it as Haraam, and secondly, variational differences (Ikhtilaaf Tanawwu’), conflicting rulings which are logically acceptable variations which can co-exist, for example, various sitting positions used by the Prophet (s.w.) in Salaah some of which have been preferred over others by the different Madh-habs. In many cases of differences arising from meanings (literal and figurative) of words and grammatical constructions, there are authentic Hadeeths which specify the meanings intended and these specified meanings should be given preference over all other interpretations. Similarly, legal rulings which were made according to conditions which eliminated authentic narrations, should be regarded as invalid and should be replaced by the rulings of other jurists which were made on the basis of authentic Hadeeths. As for rulings based on controversial principles or unrestricted Qiyaas, these should be objectively examined in the lighte of the fundamental principles of the Qur’aan, the Sunnah and the Ijmaa’ of the Sahaabah; rulings agreeing with these fundamentals should then be accepted and those contradicting them should then be rejected. Outside the scope of the foregoing suggested solutions, there remain a number of issues on which there is more than one ruling equally supported by the Qur’aan, the Hadeeth, the Ijmaa’ of the Shaabah or Qiyaas. The different rulings in such cases should be treated as viable options to be applied according to circumstances and these are a part of the logically acceptable variations mentioned as the second category of differences in Madh-hab rulings.