Lokacin da kake kwatanta makarantun fiqhu na gargajiya, za ka ga cewa wasu daga cikinsu sun fi wahala a bi su a wasu fannoni, kuma sun fi sauƙi a bi su a wasu fannoni. Misali, sharuɗɗa da abubuwan da ake buƙata na alwala a Makaranta A na iya zama mafi wuyar cikawa fiye da Makaranta B, amma Makaranta B ta fi sauƙi ko sassauci dangane da tafiya, da sauransu.

When you compare the traditional schools of fiqh, you will find some of them to be more difficult to follow in some areas and easier to follow in other areas. For example, the requirements and conditions of wudu in School A might be more difficult to satisfy than School B but School B is easier or more lenient in terms of travel, etc.

Amma idan aka duba ra'ayoyin masu gyara na zamani kan al'amuran fiqhu, dukkansu suna karkata zuwa hanya guda. Dukkansu suna daukar matsaya masu iya tsinkaya, kuma abin da ke hade su kawai, a fili, shi ne cewa suna dacewa da kuma biyan bukatun ji, son zuciya, da burin mutanen Yammacin duniya na zamani, masu matsakaicin hali. Duk wani mutum mai hankali zai ga cewa wannan ba kwatsam ba ne. Wannan alama ce mai bayyana da ke nuna mana cewa wadannan masu gyara ba su da usul, watau ka'idoji, mai daidaito da suke amfani da su wajen fitar da ra'ayoyinsu. Maimakon haka, sukan zabi ra'ayinsu, wato abin da ya fi dacewa da al'adun zamantakewa da suka mamaye, abin da wasu ke kira "hankali," sannan bayan haka sai su hada hujja daga zabin nassosin Alkur'ani da hadisi kadan, ko kuma wasu ra'ayoyi marasa yawa na wasu malaman da suka inganta.

But when you look at the opinions of modern reformers on matters of fiqh, they all trend in one direction. They all take very predictable positions with the only apparent common thread tying them together is that they accord with and accommodate the sensibilities, biases, and aspirations of modern Western bourgeois people. Any rational person can see that this is not a coincidence. This is the glaring red flag that signals to us that these reformers have no consistent usul, i.e., principles, by which they are deriving their opinions. Rather, they settle on their opinion, whatever is most concordant with the dominant social conventions, i.e., what they sometimes call “reason,” and then, after the fact, try to cobble together a justification from a highly selective reading of the Quran and hadith, and perhaps other rare minority opinions they may find from legit ulama.

Duk da haka, waɗannan masu gyara suna nace cewa sauran mu su ɗauke su da muhimmanci.

Despite all this, these reformers insist on being taken seriously by the rest of us.