Sahabah (ra) mutane ne Larabawa, harshen Larabci na cikin jininsu, kuma malamai ne masu zurfin fahimta da cikakken sani game da harshen Larabci. Suna tare da Manzon Allah (saw) yayin da Alkur'ani ke sauka a lokacin da suke tare da Manzon (saw). Manzon (saw) yana bayyana hukuncin Allah (swt) a cikin al'amura, don haka suna ganin hakan da idanunsu da kunnuwansu. Shi ya sa suma sun kasance malaman Shari'ah masu cikakkiyar fahimtar ta. Idan wani al'amari ya faru a gabansu wanda ke bukatar bayanin hukuncin Allah (swt), sai su bayyana hukuncin shari'a (hukm shar'i) ta hanyar bayyana ra'ayinsu da suka cire daga nassi ta hanyar fahimtar ma'anar nassi (ma'qul an-nass). Sau da yawa sukan takaita da bayar da hukuncin ba tare da bayyana hujjarsa ba, don haka hukuncin sahabbai ya zo ne a cikin sigar ra'ayoyinsu. Wannan shi ya sa wasu suka fahimci cewa sahabbai suna bayar da ra'ayinsu a cikin hukunce-hukunce. Gaskiyar magana ita ce, sahabbai suna bayar da hukuncin shari'a da suka cire daga fahimtarsu ta nassosin shari'a, amma ba su kawo hujja tare da shi ba, ko bayyana dalilin shari'a na hukuncin ko hujjar wannan dalili.

The Sahabah (ra) were Arabs and the Arabic language was intrinsic to them, and they were scholars with a precise and comprehensive understanding of the Arabic tongue. They would accompany the Messenger of Allah (saw) with the Qur’an being revealed while they were with the Messenger (saw). The Messenger (saw) would clarify the rule of Allah (swt) in the incidents so they would witness it with their eyes and ears, this is why they were also scholars of the Shari’ah with a comprehensive understanding of it. When an incident would occur infront of them requiring a clarification of the rule of Allah (swt), they would elucidate its Shari’ah rule (hukm shar’i) through elucidating their opinion that they deduced from the text of the understanding of the text (ma’qul an-nass). Often they would limit themselves to giving the rule without clarifying its evidence, thus the companions’ judgement was transmitted in the form of their opinions. This is what led some to understand that the Sahabah would give their (own) opinions in judgements. The reality is that the Sahabah would give the Shari’ah rule which they deduced from their understanding of the Shari’ah texts, but they did not append it with evidence or clarify the legislative reason for the rule or the evidence for the legislative reason.

Wannan ya haifar da hasashe cewa wannan ra'ayi daga Sahabbai ne (ra), kuma ana halatta mutum ya bayar da ra'ayinsa a wata mas'ala matuƙar yana da cikakken ilimi game da Musulunci kuma yana sane da harshen Larabci.

This led to speculation that this opinion is from the Sahabah (ra) and that it is allowed for a person to give his opinion in an issue as long as he has comprehensive knowledge about Islam and knows Arabic.

Lokacin da zamani ya zo wanda harshen Larabci ya lalace, sai aka fara koyar da ka'idojin Larabci domin a kiyaye harshen. Kuma da karya ta shiga cikin masu ruwaito hadisai, aka samu hadisai da aka ruwaito daga Manzon Allah ﷺ wanda bai taba faɗa ba, sai hadisai suka zama wani fanni na musamman da ake koyarwa tare da ka'idojinsa (usul). Saboda haka, fitar da hukunce-hukunce ya zama yana da alaƙa da samun ilimin harshen Larabci da nassosin Shari'a, har hukunce-hukuncen Shari'a suka zama tare da hujja har ma da hanyar fitar da su. Fiqhu ya samu sabuwar siffa da aka tsara ta hanyar bincike, wanda ya haifar da wani tsari na musamman a rarrabawa. Tare da salo daban-daban na rarrabawa da tsarawa, ya zama wajibi a bayyana hukunce-hukuncen Shari'a tare da bayyana ka'idojin da ake bi wajen fitar da hukunci inda hukuncin yana da ra'ayoyi daban-daban. An gina dakunan karatu na Musulunci da littattafan fiqhu dubban dubbai, cikin salo daban-daban na rarrabawa da gabatarwa. Sai dai, a lokacin da kafirai suka samu nasarar mamaye Musulmi bayan karni na 18 miladiyya, sai suka fara batar da su game da ilimomin Musulunci, suka sa su ƙi littattafan fiqhu kamar su (sofista).

When the era came in which corruption happened in the Arabic tongue, principles of Arabic came to be taught in order to preserve the tongue. And when falsehood infiltrated the narrators, and there were ahadith narrated from the Messenger which he (saw) never said, the ahadith became a specific expertise taught with its principles (usul). Therefore, deducing rules became linked to the attainment of knowledge in the Arabic language and Shari’ah texts such that the Shari’ah rules came to be accompanied by evidence and even the way of deduction. Fiqh developed a new existence shaped through research resulting in a specific type of arrangement in categorisation. With the different styles of categorisation and arrangement, it became necessary to clarify the Shari’ah rules together with clarifying the rules as well as clarifying the way of deduction where the rule is one with different opinions. Islamic libraries were constructed with hundred of thousands of fiqh manuscripts in different styles of categorisation and presentation. However, when the kuffar succeeded in invading Muslims after the 18th century CE, they began misleading them about the Islamic sciences and made them detest fiqh books like the (sofista)

Sun sa mutane suka ƙi zuma sa'ad da suka ce mata najasar kwari ce. An sanya ilimin fiqhu a cikin duhu har Musulmi suka juya masa baya. Idan Musulmi suka juya wa fiqhu baya, sukan juya wa sanin hukunce-hukuncen Musulunci baya, sai su fada cikin jahilci game da addinin Allah; kuma wannan shi ne ainihin abin da ya faru.

made people detest honey when they told them it was the excreta of flies. Islamic fiqh was placed in a dark environment until the Muslims turned their back on it. When Muslims turn their backs on fiqh, they turn their backs on knowing the Islamic rules thereby falling into ignorance about Allah’s deen; and this is what actually happened.

Saboda haka wajibi ne a ƙarfafa Musulmi su zo gaba don karatun fiqhu ta hanyar gabatar da wani tsari na fiqhun Musulunci don tayar da sha'awar karatunsa. Yana da amfani a gabatar wa mutane wani tsari na dokokin Shari'ah da suka shafi dangantakar jama'a, wanda aka sani a yau da sunan dokokin siyasa ko fiqhun tsarin mulki, da kuma wani tsari na dokokin Shari'ah da suka shafi dangantaka tsakanin daidaikun mutane, wanda aka sani da dokar farar hula, da kuma wani tsari na dokokin Shari'ah da suka shafi hujjoji, ta yadda za su zama wani bayyanannen tsarin fiqh, don gina sha'awar karatun fiqhun Musulunci daga sanannun littattafan fiqh.

Hence it is a must to encourage Muslims to come forward to study fiqh by offering a model of Islamic fiqh to affect the desire for studying it. It is beneficial to offer people a model of Shari’ah rules relating to public relationships known today as political rules or constitutional fiqh, a model of Shari’ah rules related to relationships between individuals known as civil law, and a model of Shari’ah rules related to evidences such that they become a clear fiqh model in order to build the desire for studying Islamic fiqh from the well-known books of fiqh.