Saboda haka, ya zama wajibi ga Musulmi su yi Ijtihādi don fitar da hukuncin Shari'ah ga kowace matsala da ta taso. Kuma hukunce-hukuncen da aka fitar hukunce-hukuncen Shari'ar Musulunci ne, wadanda aka fitar daga Alkur'ani da Sunnah, ko kuma duk abin da Alkur'ani da Sunnah suka yi nuni zuwa gare shi na hujjoji.
Thus, it was fard on the Muslims to perform Ijtihād to deduce the Sharī’ah rule for each issue that occurred. And the rules that were deduced were Islamic Sharī’ah rules, deduced from the Quran and Sunnah or whatever the Quran and Sunnah alluded to in terms of evidences.
Dangane da tafsīr (tafsirin Alƙur'ani), malamai sun kasance suna bayyana ayoyin Alƙur'ani, kuma suna ƙoƙarin fayyace ma'anonin ayoyi ko dai bisa abin da kalmomi da jimloli suka nuna, ta fuskar ma'anarsu ta harshe da ta Shari'a, ko kuma ta hanyar karɓar abubuwan da suka faru waɗanda suke cikin ma'anonin waɗannan kalmomi da jimloli. Duk da cewa tafsiri ya fara yaɗuwa, kuma bayanin ma'anonin ayoyi ya ƙara zama mai zurfi da cikakken bayani, ra'ayoyin Romawa da Girkawa game da rayuwa ko shari'a, waɗanda ake ganin sun fito daga al'adun da ba na Musulunci ba, ba a shigar da su cikin littattafan tafsiri ba. Hakika, akwai hadisai na ƙage da raunana waɗanda wasu masu tafsiri suka yi amfani da su. Sun saka ma'anoninsu cikin tafsirin Alƙur'ani duk da cewa ba na Musulunci ba ne. Sai dai, ba za a ɗauki hakan a matsayin misalin tasirin al'adar da ba ta Musulunci ba, a'a, za a ɗauka a matsayin shigar da abubuwa na ƙarya cikin al'adar Musulunci, kamar yadda aka shigar da hadisai waɗanda Manzon Allah ﷺ bai faɗa ba. Akwai bambanci tsakanin shigar da wani abu cikin Musulunci ta hanyar ƙirƙirar hadisai, da kuma tasirin al'adar da ba ta Musulunci ba ta hanyar karɓar tunaninta da saka shi cikin Musulunci a matsayin wani ɓangare na Musulunci. A taƙaice, ilimomin Shari'a ba su sami tasiri daga al'adun da ba na Musulunci ba. Game da ilimomin adabi da harshe da sauran su, tasirin harshen Larabci a kan sauran harsunan ƙasashen da aka ci da yaƙi ya yi ƙarfi, har sauran harsunan suka ɓace daga amfani a harkokin rayuwar yau da kullum. Harshen Larabci shi kaɗai ne harshen da ya mamaye dukkan al'amuran rayuwa, saboda matsayinsa na ginshiƙin siyasa wajen fahimtar Musulunci, domin shi ne harshen Alƙur'ani. Shi ya sa za ka ga cewa al'ummomin da aka ci da yaƙi, bayan sun yi imani da Musulunci, sun taimaka wajen ƙarfafa wannan tasiri, domin yana ɗaya daga cikin abubuwan da Musulunci ya wajabta, addinin da suka karɓa. Don haka, harshen Larabci bai shafi harsunan da al'adun ƙasashen da aka ci ba. Akasin haka, shi kansa harshen ya yi tasiri a kan ƙasar da aka ci, ya raunana harsunanta na asali har wasu daga cikinsu suka ɓace gaba ɗaya ko kusan suka ɓace, harshen Larabci kuma ya kasance a matsayin harshen Musulunci kaɗai, harshen da gwamnati ke amfani da shi kaɗai, harshen magana na kowa, harshen al'adu, ilimi da siyasa. Ko da yake adabin Larabci ya haɗu da abubuwan zahiri irin na ƙasashen da aka ci, kamar lambuna, fadoji, teku, koguna, shimfidar wuri da sauransu, ya bunƙasa tare da ƙaruwar ma'anoni, tunani, misalai da batutuwansa, ya amfana da waɗannan, amma bai shafu da tunanin da ya saɓa wa Musulunci ba. Saboda haka, abubuwan da suka shafi akida waɗanda suka saɓa wa Musulunci, babu wani daga cikin adabin Musulmi da ya shafu da su, sai ma suka yi musu adawa gaba ɗaya. Ko da yake an fassara falsafar Girka, aka kuma ba ta kulawa, adabin Girka da ya yi ikirarin imani da gumaka masu yawa, yana ba su siffofin mutum, bai samu karɓuwa sosai a wurin Musulmi ba, a zahiri ma ba su ba shi kulawa ko kaɗan ba. I, wasu mutane sun wuce iyakar abin da ya dace da al'adun Musulunci. Sun zama masu saurin karɓar ma'anonin da Musulunci bai amince da su ba. Kamar yadda marasa tarbiyya daga cikin marubuta da mawaƙa suka yi, sun saka a cikin waƙoƙinsu ma'anonin da Musulunci bai yarda da su ba. Amma waɗannan ƙananan mutane ne kaɗan, ba su da daraja da za a ambata dangane da al'ummar Musulunci. Duk da cewa adabinsu ya iya shafuwa da ma'anonin da Musulunci ya haramta, wannan tasiri bai shafi al'adun Musulunci ba. Sai dai al'adun Musulunci sun ci gaba, kamar yadda al'adun Larabawa da harshen Larabci suka ci gaba, babu wani abin shakka a kansu.
As for tafsīr (Qur’ānic exegesis), they used to explain the verses of the Qur’ān and attempted to expound the meanings of verses either according to what was indicated by the words and sentences, in terms of the linguistic and Sharī’ah meanings or by admitting things occurring which fell within the meanings of those words and sentences. Even though the tafsīr began to expand and the clarification of the meanings of verses became more detailed but Roman and Greek concepts relating to the viewpoint about life or legislation, considering them as coming from non-Islamic cultures were not inserted into the tafsīr literature. Indeed, there were fabricated and weak ahadīth used by some Mufassirun. They inserted their meanings into the tafsīr of the Qur’ān even though they were not Islamic. However, that is not to be considered as an example of being effected by non-Islamic culture but as interpolation of the Islamic culture, such as the interpolation of ahadīth the Messenger did not actually utter. There is a difference between interpolating something in Islam with respect to the fabrication of ahadīth and being effected by a non-Islamic culture by adopting its thoughts and inserting them into Islam as part of Islam. In short, the Sharī’ah disciplines were not affected by non-Islamic cultures. As for the literary and linguistic disciplines etc, the influence of the Arabic language on the rest of the languages in the conquered lands was strong until the other languages disappeared from common usage in life’s affairs. The Arabic language was the only dominant language over all affairs of life in its capacity as a political component in the understanding of Islam, because it is the language of the Qur’ān. That is why you will find that the conquered nations after having conviction in Islam participated in strengthening this influence because it was one of the requirements of Islam, the deen they came to profess. Therefore, Arabic language was not affected by the languages and culture of the conquered lands. On the contrary, the language itself influenced the land that was conquered and weakened its original languages until some of them disappeared altogether or almost disappeared with the Arabic language remaining as the only language of Islam, the only language used by the state, the common language, the language of culture, science and politics. Although Arabic literature came across material forms in the conquered countries such as gardens, palaces, seas, rivers, scenery etc, it grew with the increase in its meanings, imagination, similes and topics, it benefited from these but it did not become affected by thoughts which contradicted Islam. Thus, we find the aspects related to the creed which contradict Islam, none of the Muslim literary’s was affected by them and infact they completely opposed them. Although the Greek philosophy was translated and attention was given to it, however the Greek literature which professed belief in a plurality of gods and gave them anthropomorphic attributes did not gain much currency amongst the Muslims, in fact they did not give it any attention at all. Yes, some individuals did overstep the requirements of what was befitting the Islamic culture. They became vulnerable to meanings not recognised by Islam. Just as the morally depraved amongst the writers and poets did, they included meanings in their poetry which Islam did not agree with. But those were an insignificant few who are not worth mentioning in relation to the Islamic society. However much their literature may have been affected by meanings forbidden by Islam this was not an influence that affected the Islamic culture. Rather, the Islamic culture continued as did the Arabic culture and the Arabic language, free from any suspicion.
Dangane da ilimomin hankali, Musulmi, saboda yanayin manufarsu ta asali a rayuwa, wato da'awar zuwa ga Musulunci, sun kasance suna fafatawa da mutanen wasu addinai da al'adu waɗanda suka yi amfani da falsafar Girka. Karyatawa da ruguza akidunsu da bayyana rashin gaskiyarsu ya zama wajibi. Dole ne su bayyana akidar Musulunci (‘aqīdah) ta hanyar da waɗannan mutane za su fahimta. Shi ya sa Musulmi suka kafa ilimin Tauhidi (imani da tauhidin Allah) domin fayyace akidar Musulunci da bayyana ta ga mutane. Ta haka ilmin ‘ilm al-tawheed (ilmin tauhidi) ya samu wanzuwa. Ko da yake yana cikin ilimomin Shari'a ta fuskar maudu'i, wato akidar Musulunci (‘aqīdah), amma ana ɗaukarsa cikin ilimomin hankali ta fuskar tsari da hanyar gabatarwa. Musulmi sun amfana da mantiq (ilimin dabaru) suka fassara shi zuwa Larabci. Saboda haka, a bayyane yake cewa al'adun ƙasashen waje ba su shafi al'adun Musulunci ba, ko a ilimomin Shari'a, ko a harshen Larabci, ko a ilimomin hankali. Al'adun Musulunci kaɗai suka ci gaba da wanzuwa har zuwa ƙarshen lokacin koma-baya, a matsayin al'adun Musulunci tsantsa. Musulmi kuma ba wani al'ada ta shafe su ba, ba ta fuskar hanyar tunaninsu ba, ba kuma ta fahimtarsu game da Musulunci ba. Tunanin Musulmi ya ci gaba da kasancewa tsantsar tunanin Musulunci. Sai dai akwai wasu mutane da ilimomin hankali na ƙasashen waje suka shafa, saboda haka sabbin tunani suka taso a cikinsu. Akwai kuma mutane da nazarin falsafar ƙasashen waje ya zama musu labule a kan tunaninsu, wanda ya kai su ga kuskure wajen fahimtar wasu tunanin Musulunci, ko ya jefa su cikin ɓata a tattaunawarsu ta ilimi. Sun yi ƙoƙarin fahimtar wasu tunanin ba tare da sun takaita kansu ga akidar Musulunci (‘aqīdah) da tunanin Musulunci ba. Su ƙungiya biyu ne: Ƙungiya ta farko, kuskuren fahimtarsu ne ya sa suka faɗa cikin halin da suka tsinci kansu a ciki, amma sun ci gaba da kasancewa da hankalin musulunci (‘aqliyya islamiyya) da halin musulunci (nafsiyya islamiyya). Saboda haka, gudummawar tunaninsu ana ɗaukarta a matsayin wani ɓangare na al'adun musulunci, duk da cewa ta ƙunshi tunani na kuskure, amma rashin fahimta ne kawai. Ƙungiya ta biyu, ɓata a fahimtarsu ita ce ta sa suka faɗa cikin halin da suka tsinci kansu a ciki. Sun kauce gaba ɗaya daga ‘aqīdah (akida) ta musulunci, suka zo suna ɗauke da hankali wanda ba na musulunci ba (‘aqliyya). Saboda haka, gudummawar tunaninsu ba a ɗaukarta a matsayin wani ɓangare na al'adun musulunci.
As for the rational disciplines, the Muslims due to the nature of their original mission in life, which is the Da’wah to Islam, used to clash with the people of other religions and cultures who would arm themselves with Greek philosophy. Refuting and destroying their beliefs and demonstrating their fallacy was imperative. They had to explain the Islamic ‘aqīdah (creed) in a manner these people could understand. That is why the Muslims instituted the science of Tawheed (belief in the oneness of Allah) in order to clarify the Islamic ‘aqīdah (creed) and explain it to the people. Thus, ‘ilm al-tawheed (science of Tawheed) came to exist. Even though it comes under the Sharī’ah disciplines in terms of the subject, which is the Islamic ‘aqīdah (creed), but it is considered part of the rational disciplines in terms of form and delivery. The Muslims benefited from mantiq (logic) and they translated it into Arabic. Consequently, it is clear that the foreign cultures did not affect the Islamic culture, whether in the Sharī’ah disciplines, Arabic language or rational disciplines. Only the Islamic culture remained until the end of the period of decline, as a purely Islamic culture. As for the Muslims they also were not affected by any other culture, neither in terms of their way of thinking or in their understanding of Islam. The mentality of the Muslims continued purely as an Islamic mentality. However, there were some individuals who were affected by the foreign rational disciplines. So, new thoughts arose amongst them. And there were individuals for whom the study of foreign philosophies was initiated as a veil over their minds which led them to fall into error in understanding some of the thoughts of Islam or led them to fall into misguidance in their intellectual discussions. They attempted to understand some of the thoughts without restricting themselves to the Islamic ‘aqīdah (creed) and the thoughts of Islam. They are two groups: The first group, it was the error in their understanding which caused them to fall into the situation they found themselves in, but they continued to have an Islamic mentality (‘aqliyya islamiyya) and Islamic disposition (nafsiyya islamiyya). Therefore, their intellectual contribution is considered part of the Islamic culture even though it contained erroneous thoughts, but it was a misunderstanding. The second group, the misguidance in their comprehension was what caused them to fall into the situation they found themselves in. They had completely deviated from the Islamic ‘aqīdah (creed) and came to carry a non-Islamic mentality (‘aqliyya). Therefore, their intellectual contribution is not considered to be part of the Islamic culture.
Dangane da rukuni na farko, tasirin falsafar Hindu ne sanadin kuskurensu wajen fahimta. Wannan saboda falsafar Hindu tana koyar da zuhudu da kaucewa duniya. Wasu Musulmi sun rikice, suka yi tunanin cewa zuhudu iri ɗaya ne da zuhdu (kamewa da rayuwa mai sauƙi a addini), wanda aka ruwaito a wasu hadisai. Daga wannan fahimta ne Sufaye suka fito. Wannan ya shafi fahimtar ma'anar karɓar duniya ko barinta. Ko da yake zuhdu (rayuwa mai sauƙi a duniya) na nufin mutum bai kamata ya maishe duniya burinsa a rayuwa ba, misali, ya maishe neman dukiya don kanta babban burinsa. Amma ba yana nufin bai kamata ya ji daɗin abubuwa masu kyau da halal a rayuwa ba. Wannan kuwa ya saɓa wa zuhudu da kaucewa duniya, dukkansu na nufin barin jin daɗi da daɗin rayuwa duk da cewa mutum yana da ikon samun su. Wannan kuwa ya saɓa wa Musulunci. Wannan fahimta ta kuskure ta samo asali ne saboda labulen da ya rufe zukatan wasu Musulmi sakamakon nazarinsu na falsafar Hindu.
As for the first group, the effect of the Hindu philosophy was the reason for their error in their understanding. This is because the Hindu philosophy advocates ascetism and renunciation of the world. Some Muslims became confused and thought ascetism was the same as zuhd (pious austerity) which has been reported in some ahadīth. It is from this understanding that the Sufis arose. This affected the understanding of what it means to take or renounce the world. Even though zuhd (living an austere life) in this world means that one should not take the world as ones goal in life, for example, making the procurement of wealth for its own sake the highest goal. It does not mean however that one should not enjoy the good and halāl things in life which is contrary to ascetism and the renunciation of the world, both of which mean the abandonment of pleasures and delights in life despite having the ability to attain them. This contradicts Islam. This erroneous understanding originates due to the veil that covered the minds of some Muslims owing to their study of the Hindu philosophy.
Game da rukuni na biyu, abin da ya jawo kuskuren fahimtarsu shi ne yadda falsafar Girka ta shafe su. Wannan ya faru ne saboda falsafar Girka ta zo da tunani da muhawara game da al'amuran da suka wuce duniyar halitta. Ta fara tattaunawa game da wanzuwar Allah (God) da sifofinSa. Waɗanda suka ƙware a cikinta daga cikin waɗanda ba Musulmi ba a yankunan da aka ci suka kai hari ga Musulunci, wanda hakan ya sa wasu Musulmi suka fassara ayyukansu, suka yi nazarinsu domin su mayar da martani ga waɗanda ke kai wa Musulunci hari. Suka yi ƙoƙarin daidaita falsafa da Musulunci. Wannan ya haifar da muhawarori waɗanda masu gabatar da su suka shafu da falsafar Girka, kamar muhawarar game da halittar Alƙur'ani (khalq al-Qur’ān), da kuma muhawarar ko sifa ita ce abin da ake siffantawa ko kuwa tana waje da abin da aka siffanta, da sauran irin waɗannan tattaunawa. Amma waɗannan tattaunawoyi sun tsaya a iyakokin akidar Musulunci. Masu gabatar da su sun riƙe akidar, suka takaita kansu ga tunaninta. Dalilin tattaunawarsu shi ne akidar Musulunci, ba su karkata daga gare ta ba. Ba su shiga falsafa a makance ba, a waje da abin da akidar ta shafa. Tunaninsu tunani ne na Musulunci, kuma tattaunawarsu ana ɗaukarta a matsayin wani ɓangare na al'adun Musulunci. Shi ya sa ba su karkata ba, ba su zama ɓatattu ba. Riƙon su ga akidar Musulunci ne ya kare su daga shiga ɓata. Misalan irin waɗannan mutane su ne Mu'tazila daga cikin malaman tauhidi. Amma akwai ƙananan mutane da suka tsunduma kansu cikin falsafar Girka ba tare da sun takaita kansu ga akidar Musulunci ba. Sun yi nazarin falsafar Girka a kan tushen hankali kawai, ba tare da riƙo da Musulunci ba. Suka zurfafa cikin nazarin falsafar Girka, suka fara kwaikwayonta da koyi da ita. Suka fara ƙirƙirar falsafarsu ta kansu bisa irin nasu salon falsafar. Ba su bari ‘aqīdar Musulunci ta shafi tattaunawarsu ba, kuma ba su yarda cewa tana nan ba; a maimakon haka tattaunawarsu falsafa ce kawai ta zahiri. Ko da yake a matsayinsu na Musulmi wasu al’amuran Musulunci sun bayyana a cikin tattaunawarsu, amma hakan ya faru ne saboda tushen ra’ayoyin Musulunci masu zurfi da suke riƙe da su, kamar yadda lamarin yake ga wasu masana falsafar Yahudawa. Wannan ba ya kai falsafarsu mataki ɗaya kusa da Musulunci ba; a maimakon haka falsafa ce ta hankali da ke bin tsarin hanyar falsafar Girka. Su ne masana falsafa Musulmi kamar Ibn Sina, al-Farabi, Ibn Rushd da waɗanda suke kamarsu. Wannan falsafar tasu ba ta Musulunci ba ce, haka kuma ba falsafar Musulunci ce game da rayuwa ba; hakika ba ta da alaƙa da Musulunci. Ba a ɗaukar ta a matsayin al’adun Musulunci domin aƙidar Musulunci ba ta cikin karatunta ba. Maimakon haka, a lokacin da suke tattaunawa a kanta ba su ba Musulunci kulawa ba. Falsafar Girka ce kaɗai abin nazari, kuma ba ta da wata alaƙa da Musulunci ko ‘aqīdar Musulunci.
As for the second group, their being effected by the Greek philosophy was the reason for their misguided understanding. This is because the Greek philosophy came with thoughts and discussions about things that were beyond the natural world. It set out to discuss the existence of God and His attributes (sifat). Those well-versed in it amongst the non-Muslims in the conquered lands attacked Islam which led some Muslims to translate their works and study them so as to respond to those attacking Islam. They tried to reconcile philosophy with Islam. This led to debates whose proponents were affected by the Greek philosophy such as the debate about the creation of the Qur’ān (khalq al-Qur’ān) and such as the debate about whether the attribute (sifat) was the same as the object being described or external to the thing described and other such discussions. But these discussions stopped at the limits of the Islamic ‘aqīdah (creed). Their proponents adhered to the ‘aqīdah (creed) and restricted themselves to its thoughts. The reasons for their discussions was the Islamic ‘aqīdah, they did not deviate from it. They did not proceed blindly into philosophy outside the applicability of the ‘aqīdah. Their thoughts were Islamic thoughts and their discussions are considered part of the Islamic culture. This is why they did not deviate or become misguided. Their adherence to the Islamic ‘aqīdah protected them from becoming misguided. Examples of such people are the Mu’tazila from scholars of tawheed. But there were a small number of people who plunged headlong into Greek philosophy without restricting themselves to the Islamic ‘aqīdah. They studied the Greek philosophy on a purely rational basis without adhering to Islam. They delved into the study of Greek philosophy and began to imitate and emulate it. They began to initiate their own philosophy based on their very own brand of philosophy. They did not permit the Islamic ‘aqīdah to have any effect on their discussions and nor did they acknowledge its presence rather their discussion was a purely philosophical discussion. Even though in their capacity as Muslims certain Islamic aspects did appear in their discussions but that was due to the deep-rooted Islamic concepts they held as was the case with some of the Jewish philosophers. This does not take their philosophy a single step closer to Islam rather it is a rational philosophy proceeding according to the methodology of Greek philosophy. They are the Muslim philosophers such as Ibn Sina, al-Farabi, Ibn Rushd and their likes. This philosophy of theirs was not Islamic and nor was it the philosophy of Islam concerning life, indeed it had no relationship to Islam. It is not considered as Islamic culture because the Islamic creed was not a part of its study. Rather, when they discussed it they did not give Islam any attention. Only Greek philosophy was the object of study and it has no relationship to Islam or the Islamic ‘aqīdah (creed).
A takaitaccen bayani, wannan shi ne matsayin Musulmi game da al'adun da ba na Musulunci ba. Musulmi gabaɗaya ba su sami tasiri daga gare su ba, amma sun amfana da su, kuma tabbas ba su yi nazarin al'adun waje dangane da hukunce-hukuncen shari'a ba. A ilimomin Shari'ah ba a iya samun komai da ya shafi al'adun da ba na Musulunci ba. Sun amfana daga ma'anoni, misalai da kirkire-kirkiren da ke cikin al'adun waje, amma hakan bai yi tasiri ga harshen Larabci ko adabin Larabci ba. Don haka daga wannan mahanga, nazarin da suka yi na al'adun da ba na Musulunci ba ya kasance ne don amfani, ba don tasiri ba. Dangane da ilimomin hankali kuwa, sun yi nazarinsu sun kuma amfana da su ta fuskar salon gabatar da ilimi a fannin mantiq da kuma ilmin tauhidi. Duk da haka, Musulunci da tunanin Musulunci ba su sami tasiri ba, sai dai wasu Musulmi sun sami tasiri a fahimtarsu game da Musulunci, kuma hakan ya bayyana a halayensu da rubuce-rubucensu, amma ba a cikin al'adun Musulunci ko tunanin Musulunci ba. Haka lamarin yake ga irin su Sufaye da masana falsafar Musulmi.
This, briefly, is the position of Muslims with regards the non-Islamic cultures. So, the Muslims generally were not affected by them but they did benefit from them, and they definitely did not study the foreign cultures relating to legal rulings. In the Sharī’ah disciplines nothing can be found relating to the non-Islamic cultures. They benefited from the meanings, allegories and creativity present in the foreign cultures but that had no effect on the Arabic language or Arabic literature. So, from this perspective their study of non-Islamic cultures was by way of benefit and not effect. As for the rational disciplines, they studied them and benefited from them in terms of the style of delivery in logic (mantiq) and in ‘ilm al-tawheed. However, Islam and the thoughts of Islam were not affected but some Muslims were affected in their understanding of Islam and this manifested in their behaviour and writings but not in the Islamic culture or Islamic thoughts and this was the case with the likes of the Sufis and Muslim philosophers.
Wannan yana game da al'ada. Dangane da ilimomi irin su ilimin halitta, lissafi, ilmin taurari, likitanci da sauran su, Musulmi sun yi nazarin su, suka karɓe su gaba ɗaya. Waɗannan ba sa cikin al'ada wadda ke shafar ra'ayin mutum game da rayuwa. Ilimomi ne na gwaji kawai, kuma na kowa ne ga dukan mutane. Suna da faɗi, ba su keɓanta da wata ƙasa ba don su hana wasu. Saboda haka, Musulmi sun ɗauki daga cikinsu, suka kuma amfana da su.
This is with respect to the culture. With regards to the sciences such as the natural sciences, mathematics, astronomy, medicine etc, the Muslims studied them and adopted them universally. They do not fall under culture which actually affects the viewpoint about life. They are empirical sciences only and general to all people. They are universal, not specific to any particular nation to the exclusion of others. Therefore, the Muslims took from them and benefited from them.
Yadda ake tsara ilimomi da al'adun Musulunci ya samu ne a hankali har aka tsara su. Al'adun Musulunci sun fara ne ta baki, mutane suna isar da su ga juna ta hanyar ji, ba su mayar da hankali kan rubuta komai ba sai Alƙur'ani, har sai da yankin daular ya fadada, sannan ya taso da buƙatar gaggawa ta rubuta ilimomi da fannoni. Sai aikin rubutu ya ƙaru a hankali, ko da yake ba bisa wani tsari na musamman ba. Za su rubuta wata matsala ta tafsiri, hadisi, fikihu, tarihi, adabi da sauransu duka a cikin littafi guda ba tare da tsari ko rarraba zuwa babi-babi ba, domin a ganinsu duk ilimi ne. Babu bambanci tsakanin wani ilimi da wani ko tsakanin wani sashe na ilimi da wani. A maimakon haka, duka ilimi ɗaya ne. Ba a bambance malami da wani takamaiman ilimi ba. Daga baya aikin rubutu ya ƙara maida hankali yayin da fannonin ilimi suka faɗaɗa, har ya zama yawancin mutane ba za su iya riƙe su duka ba. Sai kowane rukuni ya fi karkata ga wani nau'in ilimi ko fanni na musamman. Ta haka aka fara tattara matsaloli masu kama da juna. Ilimomi da fannoni suka ƙara bambanta da juna, malamai kuma suka fara tsara su a hankali cikin tsari. Saboda haka tunani ya bi hanyar a tsara shi a rubuta shi, har muka samu misalan irin waɗannan ayyuka kamar Muwatta a hadisi, Kalila wa Dimna a adabin Larabci, al-Risala a ushul al-fiqh, littattafan Muhammad a fikihu, littafin al-'Ayn a harshen Larabci, da littafin Sibawaihi a nahawu, littafin Ibn Hisham a Sira, littafin Tabari a tarihi, da sauransu. Ma'ana, akwai littattafai ga kowane reshe na fikihu, kamar misalin Kitab al-Kharaj na Abu Yusuf game da tattalin arziki, da littafin al-Ahkam al-Sultaniyya na al-Mawardi game da mulki. Sannan littattafan tarin sun ƙunshi dukkan fannonin ilimi da horo, kuma tsarin masa'il da babi ya ci gaba a hankali har ya kai ga ƙunshe dukkan ilimomi da fannoni. Daga nan kuma al'adu (thaqafa) suka rabu da ilimi a cikin littattafan da ake karantarwa a azuzuwan manyan makarantu da jami'o'i da sauransu...
As for the manner of compiling the sciences and Islamic culture, it grew naturally until it was organised. The Islamic culture began orally, the people transmitted it to each other through hearing, they did not devote themselves to writing down anything other than the Qur’ān until the area of the state had expanded and there arose an urgent need to have the sciences and disciplines written down. Then, gradually the practise of writing increased though it was not according to any specific system. They would write about an issue in tafsīr, hadīth, jurisprudence, history, literature etc all in one book without arrangement or division into chapters because it all constituted knowledge in their view. There was no difference between one science and another or between one piece of knowledge and another. Rather, all were one science. A scholar was not distinguished by any particular science. Then there was a concentration on writing when the scope of the disciplines expanded and most became unable to encompass it all. So a specific inclination towards one type of science and discipline prevailed amongst each group. Thus, similar issues came to be gathered together. And the sciences and disciplines became more distinct and the Ulama began to slowly arrange it in an organised manner. Due to this the thoughts took the course of being arranged and written down until we have examples of such works as the Muwatta in hadīth, Kalila wa Dimna in Arabic literature, al-Risala in foundations of jurisprudence (usul), the books of Muhammad in jurisprudence (fiqh), the book al-’Ayn in Arabic language, and the book of Sibawayh in grammar, the book of Ibn Hisham in Sīrah, the book of Tabari in history and so on and so forth....rather there were books for each branch of fiqh (Islamic jurisprudence) like the example of Kitab al-Kharaj by Abu Yusuf regarding economics, and the book al-Ahkām al-Sultaniyya of al-Mawardi in ruling. Then the compilations included all branches of sciences and disciplines and the arrangement of issues (masa’il) and chapters gradually progressed until it came to include all the sciences and disciplines. Then culture (thaqafa) became separated from science in the compilations in the classes of higher education in the universities and so forth...
Abin da ya cancanta a ambata shi ne cewa Musulmai sun karɓi salon tsara littattafai daga wasu, domin salon tsara littattafai yana kama da ilimomi wajen kasancewa gama-gari.
What is worth mentioning is that the Muslims took the style of compilation from others because the style of compilation is like the sciences in being general.