Duk da yanayin koma-baya da aka bayyana a sama, a lokaci-lokaci a cikin wannan zamani an sami wasu malamai fitattu da suka yi adawa da Taqleed, suka kuma yi ƙarfin hali wajen ɗaga tutar Ijtihaad. Sun yi kira da a koma ga tushen addini, zuwa ga ainihin madogaran shari'ar Musulunci, da kuma dogaro da waɗannan tushe fiye da komai.

In spite of the general decay described above, there existed from time to time throughout this period a few outstanding scholars who opposed Taqleed and dared to raise the banner of Ijtihaad. They called for a return to the roots of the religion, to the true sources of Islamic law and to reliance on these foundations above all else.

Wasu daga cikin waɗannan masu gyara da gudummawarsu an bayyana su a ƙasa.

Some of these reformers and their contributions are described hereafter.

Ahmad ibn Taymeeyah (1263-1328 CE) ba shi ne a sahun gaba na masu gyara a wannan zamani ba. Saboda kalubalantar da ya yi ga yanayin da ake ciki, da yawa daga cikin abokan zamansa sun ayyana shi a matsayin mai ridda, kuma hukumomi sun sa aka daure shi sau da yawa. Duk da haka, Ibn Taymeeyah na daya daga cikin manyan malamai a zamaninsa. Da farko ya yi karatun Fiqhu bisa mazhabar Hambali, amma bai takaita kansa da ita kadai ba. Ya yi nazari mai zurfi kan tushen dokar Musulunci, kuma ya kware a dukkan ilimomin Musulunci da aka sani a lokacin.

Ahmad ibn Taymeeyah (1263-1328 CE) was not foremost among the reformers of this period. Because of his challenge of the status quo, many of his contemporaries declared him an apostate and had the authorities jail him repeatedly. Ibn Taymeeyah was, however, one of the greatest scholars of his time. Initially, he had studied Fiqh according to the Hambalee Madh-hab, but did not restrict himself to it. He studied the sources of Islamic law in depth and mastered all the Islamic sciences which were known at that time.

Haka kuma, ya yi nazari a kan rubuce-rubucen ƙungiyoyi daban-daban waɗanda suka ballo daga Musulunci, ya kuma yi nazarin littattafan addini na Kiristoci da Yahudawa da ƙungiyoyinsu daban-daban, sannan ya rubuta dogayen suka a kan dukansu. Ibn Taymiyyah ya kuma shiga aikin Jihadi a kan Mongoliyawa waɗanda suka mamaye lardunan gabas da arewacin tsohuwar daular 'Abbasiyyah, kuma a lokacin ... ﷺ... Wait, I need to correct that: I should not add ﷺ after the Mongols or Ibn Taymiyyah, since the honorific applies only to the Prophet Muhammad. Here is the accurate translation: Haka kuma, ya yi nazari a kan rubuce-rubucen ƙungiyoyi daban-daban waɗanda suka ballo daga Musulunci, ya kuma yi nazarin littattafan addini na Kiristoci da Yahudawa da ƙungiyoyinsu daban-daban, sannan ya rubuta dogayen suka a kan dukansu. Ibn Taymiyyah ya kuma shiga aikin Jihadi a kan Mongoliyawa waɗanda suka mamaye lardunan gabas da arewacin tsohuwar daular 'Abbasiyyah, kuma suna cikin manyan malaman Musulunci a zamaninsu. Sun ɗauki tutar Ijtihadi da komawa zuwa tushen Musulunci tsarkaka wadda ya ɗaga, suka miƙa ta zuwa ƙarni na gaba. Daga cikinsu akwai Ibn Qayyim, babban malami a fannin Fiqhu da sukar Hadisi, da Ibn Katheer, ƙwararre a Tafsiri, Tarihi da Hadisi.

Furthermore, he examined the writings of various sects which had broken off from islaam, studied the religious books of the Christians, the Jews and their various sects and wrote extensive critiques on all of them. Ibn Taymeeyah also took part in the Jihaad against the Mongols who had occupied the eastern and northern provinces of the former ‘Abbaasid state and were at that were among the greatest Islamic scholars of their time and carried on to the next generation the banner of Ijtihaad and a return to the pure sources of Islaam which he had raised. Among them was Ibn Qayyim, a great scholar in the fields of Fiqh and Hadeeth criticism and Ibn Katheer, a master in Tafseer, History and Hadeeth.

Muhammad ibn ‘Alee ash-Shawkaanee (1757-1835 CE)

Muhammad ibn ‘Alee ash-Shawkaanee (1757-1835 CE)

An haife shi kusa da garin Shawkaan a ƙasar Yaman, kuma yana cikin masu gyara a wannan zamani. Ash-Shawkaanee ya yi nazarin Fiqhu bisa mazhabar Zaydiyya, kuma ya zama ɗaya daga cikin fitattun malamanta.

born near the town of Shawkaan in Yemen, was also among the reformers to this Period. Ash-Shawkaanee studied Fiqh according to the Zaydee Madh-hab192 and became one of its outstanding scholars.

Sannan ya shiga cikin zurfin nazarin Hadisai na zamaninsa. A wannan lokaci ya 'yanta kansa daga Madh-hab ya fara yin Ijtihaad mai zaman kansa. Ya rubuta littattafai da dama a cikin Fiqhu da ginshiƙansa, waɗanda a cikinsu aka nazarci batutuwa daga mahangar dukkan Madh-habs, aka kuma kammala su da mafita da ta dogara kawai ga hujjoji mafi inganci da dalilai masu gamsarwa. Imaam ash-Shawkaanee ya ɗauki matsayin cewa Taqleed haramun ne, kuma ya rubuta littattafai da dama a kan wannan batu, misali, Al-Qawl al-Mufeed fee Hukm at-Taqleed. Saboda haka, shi ma ya fuskanci suka daga yawancin malaman zamaninsa.193

He then went into an in-depth study of the Hadeeth of his time. At this point he freed him self of the Madh-hab and began making independent Ijtihaad. He wrote a number of works in Fiqh and its fundamentals in which issues studied from the points of view of all the Madh-habs were concluded with solutions based solely on the most accurate proofs and the most convincing arguments. Imaam ash-Shawkaanee took the position that Taqleed was Haraam and wrote a number of books on the topic, for example, Al-Qawl alMufeed fee Hukm at-Taqleed. Consequently, he also came under attack from most of the scholars of his time.193

Wani mai gyara mai muhimmanci kuma shi ne babban malami Ahmad ibn ‘Abdur-Raheem, wanda aka fi sani da Shah Walee Allaah Dihlawee (1703-1762 CE). An haife shi ne a yankin Indiya, inda Taqleed ya fi yawaita. Bayan ya ƙware a ilimomin Musulunci daban-daban, ya yi kira da a sake buɗe ƙofar Ijtihaad da kuma sake haɗa makarantun Fiqh. A ƙoƙarinsa na sake nazarin ka’idojin Musulunci da gano bisa wane tushe makarantun shari’a suka kafa dokokinsu, Shah Walee Allaah ya farfado da nazarin Hadeeth. Duk da cewa bai kai ga ƙin makarantun Fiqh da ake da su ba, ya koyar da cewa kowa yana da ‘yancin zaɓar wani hukunci daban da wanda makarantar da yake ciki ta ɗauka, idan ya tabbata cewa hukuncin yana da ingantacciyar tabbaci daga Hadeeth.194

Another noteworthy reformer was the great schoar Ahmad ibn ‘Abdur-Raheem better known as Shah Walee Allaah Dihlawee (1703-1762 CE). He was born in the Indian sub-continent where Taqleed was, perhaps, most rampant. After he had mastered the various Islamic sciences, he called for the re-opening of the door of Ijtihaad and the re-unification of the schools of Fiqh. In this efforts to re-examine Islamic principles and to find out on what authority the legal schools based their regulations, Shah Walee Allaah rejuvenated the study of Hadeeth. Although he did not go so far as to reject the existing Fiqh schools, nevertheless he tought that everyone was free to choose a particular decision different from that taken by the school to which he belonged himself, if he was convinced that the case was better confirmed by Hadeeth.194

Duk da haka, yanayin koma-baya da tsayawa a wuri ya ci gaba har zuwa yau, duk da kokarin masu tunani na zamani irin su Jamaal ad-Deen al-Afghaanee (1839-1897 CE) wanda ya zagaya ko'ina a duniyar Musulunci yana kira zuwa gyara. Jamaal ad-Deen ya tafi Indiya, Makkah, da Constantinople, daga karshe ya zauna a Masar. Ya yi kira zuwa ga 'yanci a tunanin siyasa, addini da kimiyya, kuma ya yi watsi da Taqleed da cin hanci a harkokin gwamnati. Jamaal ad-Deen ya yada wadannan ra'ayoyi a Jami'ar Jamaal ad-Deen, amma ra'ayoyinsa sun kasance masu tsattsauran ra'ayi. Misali, ya daukaka hankalin dan Adam da hujjojinsa na hankali zuwa matsayin daya da Wahayin Allah. Haka kuma an yi zargin manufarsa saboda hulda da ya yi da kungiyar Freemason, wadda a lokacin take kafa rassa a Gabas ta Tsakiya.195

However the over all state of degeneration and stagnation has continued until today, despite the efforts of modern thinkers like Jamaal ad-Deen al-Afghaanee (1839-1897 CE) who traveled throughout the Muslim world calling for reform. Jamaal ad-Deen traveled to India, Makkah, and Constantinople, settling finally in Egypt. He called for free political, religious and scientific thought and denounced Taqleed and state corruption. Jamaal ad-Deen thought these ideas at the University of Jamaal ad-Deen’s ideas were extremist. For example, he elevated the human mind and its logical deductions to a level equal to that of Divine Revelation. His intentions also became suspect due to his involvement with the Masonic movement which was at that time establishing new branches in the Middle-East.195

Muhammad ‘Abduh (1849-1905 CE) na ɗaya daga cikin shahararrun ɗaliban Afghaanee. Saboda tasirin Afghaanee da Ibn Muhammad ‘Abduh, an kai wa taqleed da masu goyon bayansa hari a tsari. Amma, saboda karkatarsa zuwa ga tsattsauran zamanantarwa, daga ƙarshe ya kauce daga wasu daga cikin fassarorinsa da hukunce-hukuncensa na shari'a. Misali, a cikin Tafseer ɗinsa na Alƙur'ani ya musanta cewa Annabawa ﷺ ... (see note) — Correction, translating faithfully: Muhammad ‘Abduh (1849-1905 CE) na ɗaya daga cikin shahararrun ɗaliban Afghaanee. Ƙarƙashin tasirin Afghaanee da Ibn Muhammad ‘Abduh, an kai wa taqleed da masu goyon bayanta hari a tsari. Sai dai, saboda karkatarsa zuwa tsattsauran zamanantarwa (extreme modernism), ya karkata a wasu daga cikin fassarorinsa da hukunce-hukuncensa. Misali, a cikin Tafseer ɗinsa na Alƙur'ani, ya ƙi yarda cewa Allah ne ya aikata abubuwan mu'ujizozi da aka yi ta hanyar ƙarfin halitta. A gare shi, garken tsuntsayen da suka jefa wa rundunar Abrahah da giwarsa duwatsun laka a lokacin harinsu a kan Ka'aba, kawai ƙwayoyin cuta ne masu tashi a iska waɗanda suka yaɗa cuta a tsakaninsu. Haka kuma, ya bayar da Fatawa da ke ba Musulmi damar shiga cinikayya da ta ƙunshi riba. Ya dogara da wannan hukunci ne a kan ƙa'idar fiqhu cewa tsananin buƙata na sa abin haramun ya zama halal. Kuskuren hukuncinsa ya ta'allaka ne da cewa fiqhu ya bayyana tsananin buƙata musamman a matsayin abubuwan rayuwa da mutuwa ko asarar gaɓa, kuma hakan ba haka yake ba a harkokin cinikayya. Babban ɗalibin Muhammad ‘Abduh, Muhammad Rashed Ridaa (d. 1935), ya ci gaba da kai wa taqleed hari irin na malaminsa, amma ya ƙi yawancin wuce gona da irin da malaminsa ya yi. Sai dai, wasu ɗaliban Muhammad ‘Abduh sun zama tushen tsattsauran motsin zamanantarwa, kuma sun kauce a fannoni da yawa fiye da malaminsu. Misali, ɗalibinsa Qaasim Ameen (ya rasu 1908) shi ne farkon wanda ya kai hari mai zafi kan auren mata fiye da ɗaya, sauƙin saki a Musulunci, da amfani da lulluɓi.

Muhammad ‘Abduh (1849-1905 CE) was among Afghaanee’s most famous students. Under the influence of Afghaanee and Ibn Muhammad ‘Abduh, and Taqleed and its supporters were systematically attacked. But, due to Muhammad ‘Abduh’s leaning toward extreme modernism, he eventually deviated in some of his interpretations and legal rulings. For example, in his Tafseer of the Qur’aan he Prophets of directly performed by God through the forces of nature. To him the flocks of birds which dropped clay pebbles on the army of Abrahah and his elephant during their attack on the Ka’bah were simply airborne microbes which spread disease among them. Likewise, he made a Fatwaa allowing Muslims to be involved in business transactions involving interest. He based this ruling on the Fiqh principle that dire necessity makes the forbidden allowable. The fallacy of his ruling lay in the fact that Fiqh specifically defines dire necessity as involving matters of life and death or loss of limb, and this was simply not the case where business transactions are concerned. Muhammad ‘Abduh’s main student, Muhammad Rashed Ridaa (d. 1935), carried on his mentor’s attack on Taqleed, but rejected most of his teacher’s excesses. However, other students of Muhammad ‘Abduh became the nucleus of the extreme modernist movement and deviated in many areas even more than their teacher. For example, his student Qaasim Ameen (died 1908) was the first to make a vehement attack on polygamy, the simplicity of Islamic divorce and the use of the veil.

Sauran malamai na karni na ashirin, irin su Hassan al-Bannaa (d.1949), wanda ya kafa ƙungiyar Ikhwaan Muslimoon, Sayyid, Abul-A'laa Mawdudi (1903-1979), wanda ya kafa ƙungiyar Jama'at Islami, da kuma, a zamaninmu, babban malamin hadisi, Naasir ad-Deen al-Albaanee, sun ɗauki tutar Farfaɗo da Musulunci, kuma sun yi kira da a haɗa madhhabai waje ɗaya.196 Sai dai har yau, yawancin malamai sun kasance a ɗaure sosai da Musulunci na ɓangaranci, wato ɗaya daga cikin madhhabai huɗu.

Other scholars of the twentieth century, such as Hassan alBannaa (d.1949), founder of the Ikhwaan Muslimoon movement Sayyid, Abul-A’laa Mawdudi (1903-1979), founder of the Jama’at Islami movement, and more recently the great Hadeeth scholar of our era, Naasir ad-Deen al-Albaanee have picked up the banner of Islamic Revival and have called for the unfication of the Madhhabs.196 But, to this day, the majority of scholars remain firmly bound to sectarian Islaam in the form of one of the four Madh-habs.

Ta hanyar yin haka, suna kawo rarrabuwa a cikin al'ummar Musulunci ba tare da sani ba. Haka kuma babu alamar cewa wannan al'amari zai ƙare nan ba da daɗewa ba; domin, banda 'yan kaɗan, cibiyoyin ilimin Musulunci na yau a ko'ina cikin duniyar Musulmi suna yaɗa ra'ayin ɓangaranci game da Musulunci.

In doing so, they unknowingly perpetuate division among the ranks of the Muslim nation. Nor does there appear to be much hope for an end to this process in the near future; for, with very few exceptions, present day Islamic institutions of learning throughout the Muslim world actively propagate a sectarian view of Islaam.

Gaskiya ne cewa yanzu ana ba da muhimmanci sosai ga ilimin Fiqhu na kwatance a cikin tsare-tsaren karatun waɗannan cibiyoyi, kuma karatun Hadisi ya zama mafi shahara fiye da yadda yake kasancewa shekara ɗari kacal da suka wuce.

It is true that comparative Fiqh is now being given a prominent place in the syllabuses of these institutions, and the study of Hadeeth has become more popular than it was only a century ago.

Amma, gaskiyar magana ita ce, waɗannan fannoni guda biyu da za su iya zama masu kawo sabuntawa da farfaɗowa an raunana su ta hanyar tsarin koyar da ilimin addinin Musulunci na ɓangarori-ɓangarori. Kowace jami'a tana bin madhhab na hukuma na ƙasar da take, saboda haka duk darussan Fiqh na tsarin koyar da shari'ar Musulunci (wanda ake kira Sharee'ah ko Usool al-Deen) ana koyar da su bisa ga madhhab na ƙasa. Ana yin haka ne domin biyan buƙatar gwamnatin ƙasa na alƙalai waɗanda suka dace da madhhab ɗin da tsarin dokar farar hula na ƙasar ke amfani da shi. Misali, Jami'ar al-Azhar da ke Masar, wadda ita ce cibiyar da aka fi girmamawa a duniyar Musulmi, ita ce kaɗai jami'ar da ake koyar da dukkan manyan madhhabai. Duk da haka, ana buƙatar ɗalibai masu shiga jami'ar su bayyana madhhab ɗinsu, a kuma sanya su a aji ɗaya. Tun daga farkon karatunsu har zuwa lokacin da suka kammala, dukkan malamansu za su kasance daga madhhab ɗinsu. Saboda haka, ana nazarin matsayin sauran madhhabai kawai a matsayin abubuwan ban mamaki, kuma ana karanta manyan littattafan Hadisi domin samun albarka fiye da domin neman bayyanar gaskiya daga wahayi. Duk lokacin da aka ci karo da ra'ayi mai karo da juna a cikin waɗannan karatun, malamin cibiyar ɓangaranci yana duba shi a takaice kuma ya ƙi shi bisa hujjoji masu ƙarfi da yake ƙirƙira don goyon bayan matsayin madhhab ɗinsa. Don haka, ko da yake wasu ra'ayoyi na iya samun goyon baya daga hujjoji masu ƙarfi sosai, hanyar malamin ɓangaranci tana hana su kulawar da ya kamata su samu. Hakazalika, idan aka ci karo da Hadisi mai ƙarfi wanda ya bayyana a matsayin kishiyar matsayin da madhhab ya ɗauka yayin karanta littattafan Hadisi, malamin ko dai ya sake fassara shi domin ya goyi bayan madhhab ɗinsa, ko kuma ya kawar da ma'anarsa cikin dabara. Idan kuma babu ɗaya daga cikin waɗannan da za a iya yi, sai a rambaye jerin Hadisai marasa ƙarfi a matsayin goyon baya ga matsayin madhhab ba tare da an ambaci cewa suna da rauni ko kaɗan ba. A haka, ana ganin cewa akwai hadisai da yawa da ke goyon bayan matsayin Mazhabar, kuma dalibai sun tabbata da cewa mazhabarsu daidai ce.

But, the reality is that these two potentially dynamic and regenerative subjects have been defused by the sectarian system of Islamic education. Each university adheres to the official Madh-hab of the country in which it is situated and thus all the core Fiqh courses of the Islamic law Syllabus (called Sharee’ah or Usool al-Deen) are taught according to the state Madh-hab197. This is done to fulfill the local government’s need for judges who conform to the Madh-hab used in the civil law system of the state. For example, the University of al-Azhar in Egypt, the most venerated institution in the Muslim world, is the only university in which all of the major Madh-habs are taught. However, students entering the university are required to indicate their Madh-hab are placed in the same class. From the beginning of their studies until they graduate, all of their professors will be from their own Madh-hab. Accordingly, the positions of the other Madh-habs are studied merely as oddities, and the great books of Hadeeth are read more for the blessing than for the revelation of truth. Whenever a conflicting opinion is encountered in the course of these studies, the teacher in the sectarian institution examines it superficially and rejects it in the light of the compelling arguments, which he develops to support the position of his particular Madhhab. Thus, although other positions may be supported by very strong proofs, the sectarian teacher’s treatment denies them the consideration they deserve. Similarly, if a strong Hadeeth which appears contrary to the position taken by the Madh-hab is met while reading the books of Hadeeth, the teacher either re-interprets it to support his Madh-hab or he deftly explains it away. And if neither of the two is possible, a series of weak Hadeeths are quoted in support of the Madh-hab’s position without the slightest mention that they are weak. In that way, it appears that there is a greater number of Hadeeths supporting the Madh-hab’s position, and the students are convinced of the correctness of their Madh-hab.

An ijtihaad a dukkan siffofinsa an ajiye shi, kuma taqleed makanta (bin mazhabin nan huɗu, wato Madh-habs) an sanya shi wajibi ga dukkan Musulmi.

1. Ijtihaad in all its forms was put aside, and the blind following (Taqleed) of one of the four Madh-habs was made compulsory on all Muslims.

Madhhabai huɗu sun zama ba su dace da juna ba gaba ɗaya, kuma al'ummar Musulmi ta rabu kusan zuwa ƙungiyoyin addini huɗu.

2. The four Madh-habs became totally incompatible and the Muslim Ummah was virtually split into four religeous sects.

3. Aikin ilimi ya takaita ga rubuta sharhi a kan ayyukan da suka gabata da kuma kare matsayin Madhhabin mawallafin, kamar yadda yake a zamanin ƙarfafawa.

3. Scholarly activity was restricted to writing commentaries on previous works and promoting the position of the author’s particular Madh-hab as in the period of consolidation.

4. Akwai yunkurin yabo da wasu masu gyara suka yi don farfado da asali da kuma ƙarfin Fiqhu mai sabuntawa, amma ƙoƙarinsu bai isa ba wajen kawar da fanaticism na madhhab wanda ya riga ya tsiro sosai cikin zukata.

4. There were commendable attepts by certain reformers to revive the original and dynamic nature of Fiqh, but their efforts proved unequal to the task of eradicating Madh-hab fanaticism which had became so deeply ingrained.

5. An yi ƙoƙarin tsara dokar Musulunci a rubuce, amma sakamakon ya sha wahala daga ra'ayoyin ɓangaranci, kuma tare da zuwan mulkin mallakar Turawa an maye gurbinsu da kundin dokokin Turawa.

5. Attempts at the codification of Islamic law were made, but the results suffered from sectarian views, and with the advent of European colonialism they were supplanted by European law codes.

6. An samu raguwar fanatanci ga madhhabi a 'yan shekarun nan, sakamakon ƙungiyoyin gyara da kuma yaɗuwar koyar da fiqhu mai kwatanta ra'ayoyi a cibiyoyin ilimi na zamani.

6. There has been some lessening of Madh-hab fanaticism in recent years as a result of the reformist movements and the wide-spread teaching of comparative Fiqh in modern institutions of learning.

7. Halin tabarbarewa da koma baya na fiqhu da kasancewar fitinar mazhabobi sun ci gaba har zuwa yau.

7. The state of stagnation and decline of Fiqh and the existence of Madh-hab factionalism have continued until the present day.