15. Nazarin Fiqhu
15. Studying Fiqh
Sanin dokokin Shari'ah wanda musulmi ya wajaba ya yi rayuwarsa da su, farilla ce ta kowane musulmi ɗaiɗaiku, domin an umarce shi ya gudanar da dukan ayyukansa bisa dokokin Shari'ah. Wannan kuwa saboda kiran hisabi da Ash-Shaari' ya yi wa ɗan adam da muminai, kira ne mai tabbatarwa wanda ba ya barin wani zaɓi ga kowa game da akida (imani) ko ayyukan mutum. Don haka sai ga maganar Allah (SWT):
Knowledge of the Shari’ah rules, which a Muslim is obliged with in his life, is an individual duty upon every Muslim because he is commanded to undertake all his actions according to the Shari’ah rules. This is because the address of accountability with which the Legislator addressed mankind, and the believers, is a decisive address which leaves no option for anyone concerning the creed (iman) or the activities of man. So Allah (swt)’s statement:
Ku yi imani da Allah da Manzonsa ﷺ [TMQ 4:136]
“ Believe in Allah and His Messenger “ [TMQ 4:136]
Kamar maganar Sa (SWT):
Is like His (swt) statement:
Allah ya halatta ciniki kuma ya haramta riba [TMQ 2:275]
“ Allah permitted trade and forbade riba” [TMQ 2:275]
Duka ayoyin biyu magana ce ta hisabi. Dukansu magana ce mai hukunci dangane da wanda aka yi wa magana, ba dangane da mutanen da aka yi wa magana da su ba, saboda shaidar maganar Allah (SWT):
Both of these ayat are addresses of accountability. They are both decisive addresses in relation to their address, not in relation to the subjects we were addressed with, due to the evidence of Allah’s (swt) statement:
"Ba ya halatta ga kowane mumini, namiji ko mace, ya zaɓi wani abu a cikin wani lamari da Allah da Manzonsa suka yanke hukunci a kansa." [TMQ 33:36]
“It is not for any believer, male or female, to have any option in any matter upon which Allah and His Messenger have judged” [TMQ 33:36]
Har ila yau, saboda dalilin cewa kowane aiki zai sami lissafi, kamar yadda Allah (SWT) ya ce:
Also due to the evidence that every action will be accounted for as Allah (swt) said:
"Duk wanda ya aikata alherin nauyin zarra, zai ganshi, kuma duk wanda ya aikata sharrin nauyin zarra, zai ganshi." [TMQ 99:8-9]
“Whoever performs a particle’s weight of good will see it, and whoever performs a particle’s weight of evil will see it” [TMQ 99:8-9]
Kuma Allah (SWT) ya ce:
And Allah (swt) said:
Ranar da kowace rai za ta fuskanci dukan alherin da ta aikata da kuma dukan sharrin da ta aikata, za ta yi fatan da an sami nisa mai girma tsakanin ta da (mugunta tata). Amma Allah yana gargadin ku game da Kansa. [TMQ 3:30]
“The Day that every soul will be confronted with all the good it has done and all the evil it has done, it will wish that there was a great distance between it and (its evil). But Allah cautions you about Himself” [TMQ 3:30]
Kuma Ya ce (SWT):
And He (swt) said:
"Kuma kowane rai za a sāka masa sakamakon dukkan ayyukansa" [TMQ 16:111].
“And each soul will be recompensed for all its actions” [TMQ 16:111].
Ana ƙayyade hukunci cikin tabbaci: Musulmi yana da alhakin aikinsa cikin tabbaci, kuma wajibi ne ya takaita kansa ga ƙa'idodin Shari'a duk lokacin da zai aikata wani aiki. Dangane da batun alhaki, wato duk abin da Allah (SWT) ya dora wa mutum alhakinsa a kai, wannan na iya zama wajibi (fard), mustahabbi (mandub) ko halal (mubah), ko kuma haramun (haram) ko makruhi (makruh). Amma ainihin alhaki, yana da tabbaci ba tare da zaɓi a cikinsa ba; don haka akwai yanayi guda ɗaya kawai, wato wajibcin takaita kai gare shi. Saboda haka ya zama wajibi ga kowane Musulmi ya san ƙa'idodin Shari'a waɗanda yake ɗaure da su a rayuwar duniya. Amma sanin abin da ba ƙa'idodin Shari'a ba ne waɗanda yake ɗaure da su a wannan rayuwa, wannan wajibi ne na isa (Fard Kifayah) ba wajibi na mutum ɗaya ba (Fard Ain), wato idan wasu suka ɗauki wannan suka cika shi, to ya sauka daga sauran. Wannan yana ƙarfafuwa da abin da Anas bin Malik (RA) ya ruwaito cewa Manzon Allah ﷺ ya ce:
Accountability has been addressed in a decisive manner, a Muslim is accountable in a decisive manner and he is obliged to restrict himself to the Shar’a rules when he undertakes any action. As for the subject of accountability i.e. any thing that Allah (swt) has made man accountable with, this can be obligatory (fard), recommended (mandub) or allowed (mubah), or it can be prohibited (haram) or disliked (makruh). As for the essence of accountability, it is decisive without any choice in it; so there is only one situation, namely the obligation of restricting oneself to it. Hence it becomes obligatory upon every Muslim to know the Shari’ah rules with which he is bound in the earthly life. As for knowing other than the Shari’ah rules with which he is bound in this life, this is a obligation of sufficiency (Fard Kifayah) and not an individual duty (Fard Ain) i.e. if some undertake and fulfil this, then it falls away from the rest. This is strengthened by what was narrated by Anas bin Malik (ra) that The Messenger of Allah (saw) said:
Neman ilimi wajibi ne ga kowane Musulmi.
“Seeking knowledge is obligatory upon every Muslim.”
Duk da cewa abin da ake nufi a nan shi ne dukkan ilimin da musulmi yake daure da shi a rayuwarsa, fiqhu wani bangare ne daga cikinsa dangane da hukunce-hukuncen da musulmi yake daure da su a rayuwarsa kamar akida, ibadu, mu'amalolin zamantakewa da sauransu. Saboda haka nazarin fiqhu yana cikin abubuwan da suka wajaba ga musulmai; ma dai, yana daga cikin hukunce-hukuncen da Allah (SWT) ya wajabta a kansu, ko na mutum daya ne ko na al'umma baki daya. Akwai hadisai masu daraja da suka zo suna karfafa nazarin fiqhu, kuma lalle Manzon Allah ﷺ ya karfafa nazarin fiqhu.
Even though what is meant here is all the knowledge with which a Muslim is bound in his life, jurisprudence (fiqh) is a part of it in respect to the rules with which a Muslim is bound in his life such as creed (aqeeda), ritual worships (ibadat), social transactions (mu’amalat) etc. Hence studying fiqh is among the compulsory matters for Muslims; rather it is from the rules that Allah (swt) obliged upon them, whether it is an individual or collective duty. There have come noble ahadith encouraging the studying of fiqh and verily the Messenger (saw) encouraged the study of fiqh.
Al-Bukhari ya ruwaito daga Ibn Umar (ra): Manzon Allah ﷺ ya ce:
Al-Bukhari narrated through Ibn Umar (ra): The Messenger of Allah (saw) said:
"Duk wanda Allah Ya nufa da alheri, Yana fahimtar da shi addini."
“The one for whom Allah wills good (khayr), He grants him fiqh.”
Saeed bin al-Musayyab ya ruwaito daga Abu Hurayra (ra) wanda ya ce: Manzon Allah ﷺ ya ce:
Saeed bin al-Musayyab narrated from Abu Hurayra (ra) who said: The Messenger of Allah (saw) said:
"Duk wanda Allah ya yi wa alheri, sai ya ba shi fahimtar addini." (Ibn Majah ne ya ruwaito shi).
“The one for whom Allah wills good, He grants him fiqh in the deen” . (narrated by Bin Majah).
Azzam bin Hakeem ya ruwaito daga kawunsa daga Manzon Allah ﷺ wanda ya ce
Azzam bin Hakeem narrated from his uncle from the Messenger of Allah (saw) who said
"Kana cikin wani zamani da fuqahah suka yi yawa, masu magana kuwa kadan ne, masu bayarwa sun yi yawa, masu roƙo kuwa kadan ne; don haka aiki a wannan zamani ya fi ilimi kyau. Ba da daɗewa ba kuma za a zo wani zamani da fuqahah za su yi kaɗan, masu magana su yi yawa, masu roƙo su yi yawa, masu bayarwa kuwa su yi kaɗan; don haka ilimi a wannan zamani ya fi aiki kyau."
“You are in a time of many jurisprudents (fuqaha), few speakers, many who give and few who ask; so action in this time is better than knowledge. There will soon come a time of few jurisprudents, many speakers, many who beg and few who give; so knowledge in this time is better than action.”
Waɗannan hadisai a bayyane suke wajen falalar ilimin fiqhu da ƙarfafa karatunsa. An rawaito cewa Umar bin al-Khattab (ra) ya ce:
These ahadith are explicit in the virtue of fiqh and encouraging its study. It was narrated that Umar bin al-Khattab (ra) said:
"Mutuwar mutum dubu na masu bauta waɗanda ke yin salla da dare kuma suke ibada da rana ba ta da muni kamar mutuwar mutum ɗaya mai hankali, mai fahimta (baseer) na halal da haram na Allah."
“The death of one thousand worshippers who pray at nigh and worship in the day is less serious than the death of one intelligent knower (baseer) of the halal and haram of Allah.”