Saboda kulawar da manyan Imamai suka yi wajen gargadin dalibansu game da kwaikwayo ba tare da hujja ba, malaman farko ba su taba yin jinkiri wajen watsi da abin da Imamai suka koyar ba idan sabbin Hadisai suka samu. Abu Yusuf da Muhammad ibn al-Hasan sun sabawa malamin su Abu Hanifa a kusan kashi daya bisa uku na hukunce-hukuncen Madhhabinsu,213 haka ma al-Muzani da sauransu sun sabawa malamin su ar-Shafi'i a hukunce-hukunce da dama.

Because of the care which the great Imaams took in warning their Students away from blind initation, those early scholars never hesitated to reject what the Imaams taught when new Hadeeths became available. Abu Yoosuf and Muhammad ibn al-Hasan differed from their teacher Abu Haneefah in about one third of the rulings of their Madh-hab,213 and similarly, al-Muzanee and the others differed from their teacher rash-Shaafi’ee on many rulings.

Waɗannan da aka ambata a sama sun kasance kaɗan ne daga cikin maganganu masu yawa na Imamai Huɗu da almajiransu, waɗanda suka umarci a riƙe Hadisai da ƙarfi, kuma suka hana bin ra'ayoyinsu makaho, Allah Ya yarda da su. Maganganunsu a bayyane suke, kuma ba su bar wata dama ta fassara ta ɓarna ko bayani na kāre-kāre ba. Saboda haka, duk wanda ya riƙe Sunnah, koda kuwa ya sami kansa yana sabani da wasu ra'ayoyin Imamin mazhabarsa, ba zai saɓa wa ruhin wannan mazhaba ba, tare da riƙe "igiyar Allah" da ƙarfi. Akasin haka, watsi da wasu Hadisai ingantattu kawai saboda sun saɓa wa wasu ra'ayoyin Imamai, shi ne sabawa gaba ɗaya matsayin da Imamai da kansu suka ɗauka. Bugu da ƙari, ƙin karɓar Hadisai ingantattu saɓa wa Allah ne da ManzonSa ﷺ, kamar yadda yake bayyana a cikin maganar Allah a cikin Alƙur'ani zuwa ga AnnabinSa ﷺ:

The above mentioned quotations were only a few of the many sayings of the Four Imaams and their students in which they demanded strict adherence to the Hadeeths and prohibited the blind imitation of their opinions, may Allaah be pleased with them. Their statements are perfectly clear and leave no room for misinterpretation or apologetic explanations. Therefore, whoever adheres to the Sunnah, even if he finds himself in conflict with some of the opinions of the Imaam of his Madh-hab will not be opposed to the spirit of that Madh-habs simultaneously with a firm grip “on the rope of Allaah”. Conversely, to discard certain reliable Hadeeths simply because they contradict some of the opinions of the Imaams, is to be in total opposition to the position taken by the Imaams themselves. Moreover, the rejection of reliable Hadeeths is in opposition to Allaah and His messenger214 as is evident in Allaah’s statement in the Qur’aan to His Prophet (s.w.),

Misalin, Imam Muhammad ibn al-Hasan a cikin riwayarsa ta littafin Imam Malik, al-Muwatta, ya saba wa malaminsa Imam Abu Haneefah a kusan hukunce-hukunce guda 20 daban-daban. Daga cikinsu akwai wannan lamari, inda Imam Muhammad ya ce: "Abu Haneefah bai yi imanin cewa akwai Salla (sallah) da aka shar'anta don Istisqaa ba, 216 amma a ra'ayina, ya kamata Imam ya jagoranci mutane a rakoki biyu na Salla, (don Istisqaa) ya yi Du'a'i217 kuma ya juya rigarsa,"218 Wani misali kuma shi ne na gadon kakan mamaci idan mahaifin mamacin shi ma ya rasu. Abu Yoosuf da Muhammad duka sun ki amincewa da matsayin Abu Haneefah, suka bi matsayin sauran Imamai uku, suka ba kakan kashi ɗaya cikin shida na gadon da zai kasance na mahaifin idan yana raye.

For example, Imaam Muhammad ibn al-Hasan in his narration of Imaam Maalik’s book, al-Muwatta, contradicted his teacher Imaam Abu Haneefah in about 20 different rulings. Among them was the following case in which Imaam Muhammad said, “Abu Haneefah did not feel that there was any ordained Salaah (prayer) for Istisqaa, 216 but in my opinion, the Imaam should lead the people in two units of Salaah, (for Istisqaa) make a Du’aa217 and reverse his cloak,”218 Another example is that of the inheritance of the grandfather if the father of the dead person is also dead. Abu Yoosuf and Muhammad both rejected Abu Haneefah’s position and joined the position of the other three Imaams, giving the grandfather a sixth of the inheritance which would have gone to the father were he alive.

ʼIsaam Ibn Yoosuf al-Balakhee, wanda ya kasance dalibin Imam Muhammad ibn al-Hasan kuma makusanci ne ga Abu Yoosuf, ya yi hukunci da yawa wadanda suka sha bamban da na Abu Haneefah da abokan sa biyu, saboda su ba su san wasu hujjoji ba wadanda daga baya suka same shi.219 Misali, yakan daga hannayensa kafin da bayan Rukoo' (durkusawa a Salla),220 kamar yadda aka bayyana a cikin Hadisai ingantattu daga Sahabbai da dama, duk da cewa manyan Imamai uku na mazhabarsa sun yi hukunci akasin haka.

‘Isaam Ibn Yoosuf al-Balakhee, who was a student of Imaam Muhammad ibn al-Hasan and a close follower of Abu Yoosuf, used to make a lot of rulings which differed from those of Abu Haneefah and his two companions, because the latter were not aware of certain evidence which later became available to him.219 For example, he used to raise his hands before and after Rukoo’ (bowing in Salaah),220as described in authentic Hadeeths by host of Sahaabah, even though the three main Imaams of his Madh-hab ruled otherwise.

Allah kuma ya yi gargaɗi ga waɗanda suke ƙin Sunnar Annabinsa (s.w.), inda yake cewa,

Allaah also went on to warn those who reject the Sunnah of His Prophet (s.w.), saying,

Duk da haka, haramta Taqlid ba yana nufin kowa dole ne ya koma ga asali kafin ya yi kowane abu ba, kuma ba yana nufin a ƙi ko a yi watsi da ayyukan malaman da suka gabata gaba ɗaya ba, domin hakan zai zama rashin amfani kuma a mafi yawan lokuta ba zai yiwu ba. Abin da yake nufi kuwa shi ne, waɗanda suke da isasshen ilimi a fannoni daban-daban na ilimomin Musulunci kada su yi jinkiri wajen duba asali da kuma ra'ayoyin dukkan malamai, ba tare da la'akari da Madhhabinsu ba. Malami ya kasance mai buɗaɗɗen zuciya a neman ilimi, in ba haka ba hukunce-hukuncensa za su iya zama masu son zuciya da nuna bangaranci. Kada mu manta cewa ko a lokacin da yake binciken asali, wajibi ne ya dogara ga manyan littattafan malaman da suka gabata ta wata hanya ko wata. A cikin Fiqhu, tunani mai cikakken 'yanci gaba ɗaya ba zai yiwu ba, kuma neman cimma shi abu ne maras kyau, domin yakan kai ga karkacewa da bidi'a. Game da kowace matsala ta musamman, malami na gaskiya zai iya ko dai ya bi hukuncin wani daga cikin malaman farko, ko kuma ya cire hukuncinsa daga ɗaya daga cikin hukuncin da suka cire. Ta haka zai kasance yana bin ɗaya daga cikin Imamai na farko kai tsaye ko a kaikaice. Sai dai, wannan irin bin ba za a ɗauke shi a matsayin Taqlid ba (wato bin makaho mai tsauri), wanda mun nuna cewa Imamai sun haramta shi gaba ɗaya. Wannan nau'i ana kiransa Ittiba'i, wanda a cikinsa ingantattun Hadisai suke fifita kan dukkan ra'ayoyi, ko kuma kamar yadda Abu Hanifa da ash-Shafi'i suka ce, "Idan an same Hadisi ingantacce, to shi ne Madhhabina".

Nevertheless, the prohibition of Taqleed does not mean that everyone must return to the sources before doing anything and it does not mean that all the work of the earlier scholars should be rejected or neglected, for that would be impractical and in most cases impossible. It does, however, mean that those who have sufficient knowledge of the various branches of Islamic sciences should not hesitate to took at the sources as well as the opinions of all the scholars, regardless of their Madh-hab. A scholar should be openminded in his search for knowledge otherwise his rulings are likely to be biased and sectarian. Let us not forget that even in searching through the sources he is obliged to rely on the great works of the earlier scholars in one way or another. In Fiqh, totally independent thought is impossible and efforts to achieve it undesirable, as it tends to lead to deviation and heresy. On any particular issue the true scholar is likely to either follow a ruling of one or another of the early scholars, or deduce his ruling from one of their deductions. In so dong, he will be following one of the early Imaams directly or indirectly. However, this form of following is not to be considered Taqleed, (blind rigid imitation), which we have shown was forbidden categorically by the Imaams. This form is called Ittibaa’ wherein reliable Hadeeths take precedence over all opinions, or as both Abu Haneefah and ash-Shaafi’ee said, “If the Hadeeth is found to be Saheeh, it is my Madh-hab”.

1. Yawancin Musulmai ba su san cewa bin mazhabi makaho (taqlid) ya saba gaba da matsayi da koyarwar waɗanda suka kafa mazhabobin ba.

1. Most Muslims are unaware of the fact that blind following of a Madh-hab (Taqleed is diametrically opposed to the position and teachings of the founders of the Madh-habs.

2. Dukan Imamai da almajiran su sun kasance a sanannen matsayin cewa suna adawa da bin ra'ayoyin su makaho. Maimakon haka, sun jaddada akai-akai muhimmancin komawa ga manyan tushe, wato Alkur'ani da Sunnah, a matsayin tushen hukunce-hukunce na shari'a.

2. All of the Imaams and their students were on record as being opposed to the blind following of their opinions. Instead they repeatedly emphasized the importance of referring to the primary sources, the Qur’aan and the Sunnah, as the basis of legal rulings.

3. Malamai da ɗalibansu sun ci gaba da jaddada cewa hukunce-hukuncensu na iya kuskure.

3. The Imaams and their students continuously emphasized the fact that their rulings were subject to error.

4. Malamai Imamai sun ba da fifiko ga ingantattun Hadisai a kan ra'ayoyinsu. Saboda ingantattun Hadisai da ba su samu ga Imamai ba, almajiransu daga baya sun soke hukunce-hukunce da dama da Imamai suka yanke a baya.

4. Authentic Hadeeths were given precedence by the Imaams over their own opinions. On the basis of authentic Hadeeths not available to the Imaams, their students later overruled several rulings previously made by the Imaams.

5. Ba da fifiko ga ra'in wani madhhabi a kan hadisi sahihi yana kusantar shirki, domin irin wannan fifikon yana sabawa biyayyar da ya kamata a yi wa Allah da Manzonsa wanda ya zaɓa.

5. Giving preference to the opinion of a Madh-hab over an authentic Hadeeth borders on Shirk since preference contravenes the allegiance owed to Allaah and His chosed messenger.

6. Dukkan Musulmi wajibi ne ya bi hukunce-hukuncen malaman farko da hankali (Ittibaa'), domin a kiyaye tsarkin Musulunci na asali kamar yadda aka saukar da shi ga Annabi ﷺ kuma ya isar da shi ga sahabbansa.

6. All Muslims are repaired to follow with reason (Ittibaa’) the rulings of the early scholars in order to preserve the pristine purity of Islaam as revealed to the Prophet (s.w.) and conveyed to his companions.