Tarin Fiqhu - Juyin Halittar Fiqhu | Quran Course

Tarin Fiqhu - Juyin Halittar Fiqhu | Quran Course

A cikin zamanin Umayyawa ne aka fara yunkurin farko na tattara hukunce-hukuncen shari'a. Yayin da tsarin gwamnati ya sauya daga khalifanci zuwa sarauta a wannan zamani, sai aka rika yanke hukunce-hukuncen da suka saba wa hukunce-hukuncen Sahabbai. Waɗanda suka yi karatu a wurin Sahabbai a cibiyoyin ilimin Musulunci daban-daban sun fahimci cewa idan ba a yi ƙoƙari tare da haɗin kai don adana hukunce-hukuncen farko ba, al'ummomin Musulmai masu zuwa ba za su iya amfana da gudummawar Sahabbai ba. Saboda haka, malaman farko na Hijaz suka tattara fatawoyin Abdullahi ɗan Abbas, Abdullahi ɗan Umar da Aisha 'yar Abu Bakr.108 Haka kuma, malaman Iraƙi suka tattara hukunce-hukuncen Abdullahi ɗan Mas'ud da na Ali ɗan Abu Talib. Abin takaici, babu ɗayan waɗannan tattarawa na farko da ya tsira a asalin sigarsa. Yanzu ana sanin su ne kawai ta hanyar ambatonsu a littattafan malaman zamani na gaba. Duk da haka, an adana hukunce-hukunce masu yawa da ke cikin tattarawar asali ta hanyar riwaya a littattafan Hadisi, a littattafan tarihi, da kuma a littattafan Fiqhu na baya.

It was during the Umayyad period that the very first attempts at a compilation of legal rulings occurred. With the change of the governmental structure from caliphate to monarchy during this period rulings were increasingly being made which went against the rulings were increasingly being made which went against the rulings of the Sahaabah. Those who had studied under the Sahaabah in the various centers of Islamic learning realized that if a concerted effort were not made to preserve the earlier rulings, later generations of Muslims would be unable to benefit from the contributions of the Sahaabah. Accordingly, early scholars of the Hijaaz collected the various Fatwaas of ‘Abdullaah ibn ‘Abbaas, ‘Abdullaah ibn ‘Umar and ‘Aa’eshah bint Abee Bakr.108 Similarly, the scholars of Iraq collected the rulings of ‘Abdullaah ibn Mas’oud and those of ‘Alee ibn Abee Taalib. Unfortunately none of these early collections have survived in their original form. They are now only known by references made to them in the books of the next generation of scholars. However, a large number of the rulings contained in the original collections have been preserved by way of narration in the books of Hadeeth, in history books, as well as in later books of Fiqh.

Yunƙurin farko na tattara ilimin Fiqh sun faru ne a lokacin daular Umayyawa.

1. The first attempts at compilation of Fiqh were made during the period of the Umayyads.

2. Malamai na fiqhu a wannan zamani sun bi manyan hanyoyi biyu wajen fitar da hukunce-hukuncensu: hanyar Ahlul-Hadeeth (mutanen Hadisi) da hanyar Ahlur-Ra'yi (mutanen ra'ayi).

2. The scholars of Fiqh during this period followed two main trends in making their rulings: that of Ahl al-Hadeeth (the people of Hadeeth) and that of Ahl ar-Ra’i (the people of Opinion).

Tare da watsewar malamai, an sami gagarumin karuwa a ijtihadinsu na kansu. Sakamakon gaba ɗaya shi ne bunƙasar madhhabai da dama.

With the dispersion of the scholars there was a marked increase in their individual Ijtihaads. The overall result was the evolution of a number of new Madh-habs.

3. Duka ka'idar Ijma'i da ta shawara a tsarin mulki sun ɓace saboda malamai sun guje wa fadar Umayyawa mai lalacewa.

3. Both the principle of Ijmaa’ and that of consultative government were lost due to the scholars’ avoidance of the degenerate Umayyad court.

4. Domin kiyaye muhimman ka'idojin Musulunci a lokacin da Umayyawa suka karkata daga Sunnah, malamai da suka warwatsu sun dogara ga yawaita ruwaya da hadisai, kuma sun tattara hukunce-hukuncen shari'a na manyan malaman fiqhu daga cikin Sahabbai.

4. In order to preserve essential Islamic principles in the face of Umayyad divergence from the Sunnah, the dispersed scholars relied on frequent narration of Hadeeths and compiled the legal rulings of the most prominent jurists among the Sahaabah.

5. A wannan lokacin an yi ta fama da tashe-tashen hankula da rikicin zamantakewa, kuma an samu bullowar sabbin ƙungiyoyin addini da na siyasa da dama.

5. Social unrest and turmoil sere prevalent during this period and a number of religious sects and political factions came into being.

6. Jabulun Hadisai na ƙage don goyon bayan ra'ayoyin ƙungiyoyi sun fara bayyana a wannan mataki a karon farko. Saboda haka, malamai sun ga buƙatar tattara hadisai da kuma nazarin su a hankali.

6. The Fabrication of Hadeeths in support of sectarian views arose during this stage for the first time. Scholars, therefore, saw a need to compile and critically analyze the Hadeeths.