Wasu masana gabas (orientalists) waɗanda ke ƙin Musulunci kuma suna ƙyamar Musulmi suna da'awar cewa fiqhun Musulunci ya sami tasiri sosai daga fiqhu da dokar Romawa a zamanin farko, lokacin da Musulmi suka yi ta yaɗa fütuhāt (fitar da mulki). Suna cewa dokar Romawa ɗaya ce daga cikin tushen dokar Musulunci, kuma an karɓo wasu daga cikin ahkāmi daga wannan tushe. Wannan na nufin a zamanin Tābi'ūn da waɗanda suka zo bayansu Musulmi sun karɓi dokokin Romawa daga fiqhun Romawa. Don tabbatar da ra'ayinsu, suna kawo hujja da cewa a lokacin fütūhāt na Musulunci akwai makarantun dokar Romawa a yankin Shām, a Qaysariyya da kuma a gabar tekun Falasdinu da Beirut. Haka kuma a yankin Shām akwai kotuna waɗanda a tsarinsu da dokokinsu suke bin dokar Romawa. Waɗannan kotuna sun ci gaba da aiki a cikin ƙasashen Musulmi har wani lokaci bayan fütūhāt na Musulunci, abin da ke nuna cewa Musulmi sun amince da su kuma sun bi dokokinsu da tsarinsu. Sun goyi bayan wannan ra'ayi da zato. Sun ce ya zama abin al'ada ga mutanen da ba su karɓi rayuwar zama ta birni sosai ba, kamar Musulmi, idan suka ci ƙasa mai ci gaban birni kamar yankin Shām wadda ke ƙarƙashin mulkin Romawa, su yi tunanin me za su yi? Da me za su yi mulki a kansu? Daga nan sai suka karɓi dokokinsu. Sannan suka ce kwatanta wasu sassa na dokar Musulunci da wasu sassa na fiqhun dokar Romawa yana nuna kamanceceniya tsakanin su. Suna kuma nuna cewa wasu dokoki an kwafe su kamar yadda suke a dokar Romawa, misali:

Some orientalists who hate Islam and detest the Muslims claim that Islamic jurisprudence has been greatly influenced by Roman jurisprudence and law when in the early ages the Muslims had rushed forth with the conquests. They say that the Roman law was one of the sources of Islamic law and that some of its ahkām have been borrowed from this source. This means that in the time of the Tabi’in and after them the Muslims had adopted Roman laws from Roman jurisprudence. They educe evidence for their view by claiming that at the time of the Islamic conquest there were schools of Roman law present in the Sham (levant) region, in Qaysariyya and on the coasts of Palestine and Beirut. Also in the Sham region there were courts which in their systems and laws proceeded according to Roman law. These courts inside the Muslim lands continued for some time after the Islamic conquest which indicates that Muslims approved and adopted them and proceeded according to their laws and system. They supported this viewpoint with assumptions. They said it is natural for a people who did not adopt much of a sedentary life like the Muslims, when they conquered an urbanised land such as the Sham region which was under Roman rule that they should consider what they should do? What shall they rule them with? Thereafter, they borrowed their laws. Then they said that a comparison between certain sections of Islamic law and certain sections of Roman jurisprudence and law demonstrate the similarity between the two. They also show that certain laws have been copied exactly as they are in the Roman law, like:

Kuma kalmomin fiqh da faqih. Maimakon haka, waɗannan masana gabashi sun dage cewa dokar Musulunci ta ɗauki ƙa'idoji daga Talmud, wanda shi kuwa Talmud ɗin ya ɗauke su daga dokar Romawa. A cewarsu, fiqhun Musulunci ya ɗauki dokar Romawa kai tsaye daga makarantu da kotunan Sham, da kuma ta hanyar Talmud.

And like the words fiqh and faqih. Rather those orientalists maintained that the Islamic law took rules from the Talmud which the Talmud took from Roman jurisprudence. According to their claim Islamic jurisprudence took Roman jurisprudence directly from schools and courts in Sham and through the Talmud.

Wannan shi ne abin da masu nazarin Gabas (Orientalists) ke iƙirari ba tare da kawo wata hujja ba sai dai zato kawai.

This is what the Orientalists claim without furnishing any proof other than mere assumptions.

Maganganun waɗannan masana ilimin gabas ba daidai ba ne saboda dalilai da dama:

The statements of these orientalists are wrong for a number of reasons:

Na farko: Babu wanda ya ruwaito game da Musulmi, ko masu nazarin gabas (orientalists) ne ko wasu, cewa wani Musulmi, ko shi faqihi ne ko ba faqihi ba, ya taba ambaton shari'ar Roma ko dokarta, ko dai ta hanyar suka, ko goyon baya, ko kuma da niyyar karbo wani abu daga cikinta. Babu wanda ya ambaci wani abu, ko kadan ko mai yawa, da ke nuna cewa dokar Roma ta taba zama batun tattaunawa, balle batun nazari. Wasu Musulmi sun fassara ayyukan falsafar Girka, amma ba su fassara kalma ko jumla guda daga shari'ar Roma ba, balle su fassara littafi da zai karfafa hukuncin cewa an kawar da ita, an goge ta daga doron kasa bayan an ci ta da yaki.

First: No one reported about the Muslims, whether orientalist or others, that any Muslim, whether he was a faqih or not, that he alluded to Roman jurisprudence or law, either by way of criticism, support or with intention to borrow. No one has mentioned anything whatsoever much or little which indicates that Roman law was even a subject of discussion let alone a subject of study. Some Muslims did translate works of Greek philosophy but they did not translate a single word or sentence from the Roman jurisprudence let alone translate a book which strengthens the judgement that they were abolished and effaced from the land after the were conquered.

A cikin lokacin da masu nazarin gabas (orientalists) ke zargin cewa akwai makarantun shari'ar Roman da kotunan da ke yanke hukunci bisa dokar Roman a yankin Sham, Sham ta cika da mujtahidai daga cikin malaman addini, alƙalai da masu mulki. Ya zama dole, idan wani tasiri ya faru, to da ya faru ne a tsakanin waɗancan fuqaha (masana shari'a). Duk da haka, gaskiyar ita ce, ba mu samun a cikin fiqhun waɗannan mutane, wanda aka kiyaye mana, wani tasiri daga shari'ar Roman ko wani ambaton ta. Maimakon haka, shari'arsu da hukunce-hukuncensu sun dogara ne akan Alƙur'ani, Sunnah da ijma'in Sahabbai. Ɗaya daga cikin mashahuran mujtahidai a cikinsu shi ne al-Awza'i. Ya kasance yana zaune a Beirut, inda masu nazarin gabas ke zargin cewa shi ne wurin manyan makarantun Roman a Sham. Ya shafe rayuwarsa gaba ɗaya a can, kuma a can ya rasu. An rubuta ra'ayoyinsa a cikin littattafan fiqhu da dama da aka amince da su. Misali, a cikin juzu'i na bakwai na al-Umm na al-Shafi'i akwai hukunce-hukunce masu yawa na al-Awza'i. Duk wanda ya karanta su zai fahimci nisan al-Awza'i daga shari'ar Roman, kamar nisan ƙasa daga sama. Ma fi haka, madhhabin al-Awza'i, kamar yadda ya bayyana daga fiqhun nasa da kuma abin da aka ruwaito game da shi, madhhabin Ahlul-hadith ne. Ya fi dogara ga hadith fiye da yadda yake dogara ga ra'yi. Misalin al-Awza'i ya yi daidai da na sauran fuqaha. Idan da akwai wani tasiri, to da ya bayyana a tsakanin waɗancan fuqaha.

Sun ɗauki duk wanda bai yi imani da Shari'ar Musulunci ba a matsayin kafiri, kuma sun yi imani cewa duk hukuncin da ba hukuncin Musulunci ba shi ne hukuncin kufuri wanda karɓarsa haramun ne. Duk wanda ya yi imani da wannan akida kuma ya aikata bisa gare ta, ba zai iya karɓar wani hukunci ban da na Musulunci ba, musamman a farkon zamani, a lokacin fatauci inda Musulmi suke ɗauke da saƙon Musulunci, suna buɗe wasu ƙasashe don isar da da'awar Musulunci zuwa gare su. Sun ci wasu ƙasashe don ceto mutane daga mulkin kufuri. To yaya za su ci wata ƙasa kawai su karɓi mulkin kufuri, tun da sun zo ne don su rushe shi su kafa mulkin Musulunci a wurinsa?

They considered anyone who did not believe in the Islamic Sharī’ah as a disbeliever and they believed that any hukm which is other than the hukm of Islam is a hukm of kufr (disbelief) whose adoption is forbidden. Whoever believes in such a belief and acts upon it he cannot take other than the hukm of Islam, especially in the early period, in the time of the conquests where the Muslims used to be the carriers of the Islamic Message, opening other lands to carry the Da’wah of Islam to them. They conquered other lands to save the people from the rule of kufr (disbelief). So how can they conquer a country only to accept the rule of kufr for they have come to destroy and put the rule of Islam in its place?

Na huɗu: Ba gaskiya ba ne cewa Musulmai, a lokacin da suka ci ƙasashe, sun fito daga wayewar da ta fi ƙasar da aka ci ƙasƙanci. Idan da haka ne, da sun watsar da wayewarsu, suka karɓi wayewar ƙasashen da suka ci. Gaskiyar da ake gani kuma ake fahimta ita ce, ƙasashen da Romawa suka taɓa mulkinsu suna ɗauke da tunani game da rayuwa wanda ya saba wa Musulunci. Lokacin da Musulmai suka ci su, ba su tilasta mazauna su shiga Musulunci ba. Maimakon haka, sun gamsu da karɓar jizya daga mutane kawai. Amma ba da daɗewa ba ƙarfin tunanin Musulunci da darajar wayewar Musulunci suka rinjayi tunanin Romawa da wayewar Romawa, suka kawar da su gaba ɗaya. Mazauna ƙasar suka zama Musulmai suna shiga Musulunci suna rayuwa bisa tafarkinsa cikin gamsuwa da natsuwa, wanda ke nuna cewa tunanin Musulunci ya share shari'ar Romawa da tunanin Romawa, ya kuma maye gurbinsu. Wannan gaskiyar da ke magana da kanta ta karyata da'awar masana gabashi cewa wayewar Romawa ta fi ƙarfin wayewar Musulunci. Kuma ta karyata da'awarsu cewa shari'ar Musulunci ta sami tasiri daga shari'ar Romawa.

Fourth: It is not correct that the Muslims when they conquered countries were from a lower civilisation than the conquered land. If that was correct they would have abandoned their civilisation and adopted the civilisation of the conquered lands. The observable and perceptible reality is that the lands which the Romans used to rule carried thoughts about life which contradicted Islam. When the Muslims conquered them they did not force the inhabitants to profess Islam. Rather they were content just to take the jizya from the people. But it did not take long before the strength of the Islamic thought and the sublimity of the Islamic civilisation prevailed over the Roman thoughts and Roman civilisation and made it extinct. The inhabitants of the country became Muslims professing Islam and living according to it path with contentment and tranquillity which indicates that the thoughts of Islam had wiped out the Roman jurisprudence and Roman thoughts and had taken its place. This reality which speaks for itself refutes the assertion of the orientalists that the Roman civilisation was stronger than the Islamic civilisation. And it refutes their assertion that the Islamic jurisprudence was influenced by the Roman jurisprudence.

Kuma ya ce:

And he  said:

Kuma game da tambayar Manzon Allah ﷺ ga Mu'azu lokacin da ya aike shi zuwa Yaman: Da me za ka yi hukunci? Mu'azu ya amsa: Da Littafin Allah, sannan da Sunnar Manzon Allah ﷺ, sannan zan yi amfani da ra'ayina; wanda shi ne fiqh. Haka kuma, aikewar sauran Walīyai zuwa wasu yankuna da hukunce-hukuncen shari'a na Sahabbai sun ɗauki sama da kwata karni, wanda suka zama fiqh. To ta yaya za su ɗauka cewa kalmar 'fiqh' da 'faqīh' an karɓo ta ne daga Romawa? Amma game da ƙa'idar:

And the question of the Messenger  to Mu’az when he sent him to Yemen: With what will you judge? Mu’az replied: with the Book of Allah  then with the Sunnah of the Messenger of Allah , then I will exercise my own opinion; which is the fiqh. Similarly, sending the rest of the Wali’s to other regions and the legal judgements of the Sahabah account for more than a quarter of a century that constituted fiqh. So how can they assume that the word ‘fiqh’ and ‘faqih’ was taken from the Romans? As for the maxim:

Hadīth ne daga Manzon Allah ﷺ wanda ya faɗa kafin duk wata hulɗar shari'a da Romawa. Wannan ka'ida an ambace ta a cikin wasiƙar ‘Umar zuwa ga Abu Musa a Basra. An sani sarai cewa babu wata hulɗar shari'a da ta faru tsakanin ‘Umar da Romawa. To ta yaya za su yi zargin cewa Musulmi sun karɓi kalmar fiqh, faqih da ƙa'idar: ‘Hujja tana kan wanda ya yi da'awa, kuma rantsuwa tana kan wanda ya ƙi’ daga Romawa, alhali Musulmi da kansu sun faɗi waɗannan abubuwa, kuma sun same su tun farkon Musulunci?

It is a hadīth of the Messenger  which he stated before any legislative contact with the Romans. The maxim has been mentioned in the letter of ‘Umar to Abu Musa in Basra. It is well known that no legislative contact took place between ‘Umar and the Romans. So how can they allege that the Muslims took the term fiqh, faqih and the principle: ‘The burden of proof rests on the one makes the claim and on the one who rejects is the oath’ from the Romans when the Muslims themselves have said these things and they had them since the dawn of Islam.

Daga wannan ya bayyana a fili cewa tatsuniyar tasirin dokar Roman a kan ilimin shari'ar Musulunci ba ta da wata hujja ko kadan. Ita ce kage da masana gabas masu adawa da Musulunci suka kirkiro, wadanda zukatansu ke cike da ƙiyayya ga Musulmi...

From this it becomes clear that the myth of the influence of Roman law on Islamic jurisprudence has absolutely no basis whatsoever. It is a fabrication of the orientalists who are hostile to Islam, who fill their hearts with hatred for the Muslims...

Game na batun cewa fiqhun Musulunci ya samo asali daga Talmud, rashin gaskiyarsa a bayyane yake daga sukar da Alkur'ani ya yi wa Yahudawa saboda sun ƙirƙira Attaura da Injila, waɗanda aka saukar wa Sayyidina Musa da Sayyidina Isa, sun kuma ce abin da ke hannunsu rubutun hannayensu ne, ba daga Allah yake ba. Haka kuma, Yahudawa sun kasance ƙabilu daban da Musulmi, ba sa zama tare da Musulmai, ba ma sun haɗu da su ba, balle a ce an yi magana akan ƙiyayya tsakaninsu da Musulmai da yaƙe-yaƙen da ba su ƙarewa da Musulmai suka yi musu, har suka kore su daga cikinsu. Wannan kuwa ya saɓa wa tunanin cewa Musulmai sun karɓi abubuwa daga gare su.

As for the issue of Islamic jurisprudence taking from the Talmud, its fallacy is evident from the Qur’ān’s attack on the Jews for fabricating the Tawrah and Injeel which were revealed to sayyidna Musa  and sayidina ‘Isa  and that what they have with them has been written by their own hands, it is not from Allah . Moreover, the fact that the Jews used to be separate tribes from the Muslims, they did not live with the Muslims, they did not even mix with them not to speak of the constant animosity between them and the Muslims and the unremitting wars waged on them by the Muslims until they expelled them from their midst. This contradicts the idea of Muslims taking from them.