Sau da yawa muna jin cewa dokar Musulunci tana bukatar ta dace da zamani. Sau da yawa muna jin hujjar cewa a bayyane duniyarmu ta bambanta da duniyar Larabawa a karni na bakwai, lokacin bayyanar Musulunci. Saboda haka, idan zamani ya canza, to dole ne doka da da'a su canza.

We often hear that Islamic law needs to get with the times. We often hear the argument that clearly our world differs from the world of seventh-century Arabia at the advent of Islam. So, if times have changed, then law and ethics must change.

Da farko, abubuwa ba su canza sosai kamar yadda mutane ke so su yi tunani ba. Ɗan Adam har yanzu ɗan Adam ne. Yanayin ainihin halittarmu bai sauya gaba ɗaya ba har ya bukaci irin gyare-gyaren da wasu masu ci gaba da masu kawo sabuntawa a cikin Musulunci ke kira da su.

First of all, things have not changed as much as people like to think they have. Human beings are still human beings. Our fundamental nature has not drastically transformed such as would require the kind of reforms some Muslim progressives and reformers have been calling for.

Na biyu, wannan halin gaba ɗaya yana nuna rashin fahimta mai zurfi game da yanayin ma'ana da alkiblar doka da ɗabi'a. Ɗabi'a ba ta nuna yadda duniya take ba, sai dai yadda duniya ya kamata ta kasance. Yunƙurin gyara alƙawuran ɗabi'armu bisa abubuwan da ke faruwa a duniya ba shi da ma'ana. Lallai, za mu iya koyon sabbin abubuwa waɗanda ke shafar yadda muke aiwatar da ma'aunan ɗabi'armu. Amma irin waɗannan sabbin abubuwa ba za su canza ainihin ƙa'idar ɗabi'a da ake magana a kai ba.

Second of all, this entire attitude belies a fundamental confusion about the logical nature and direction of law and morality. Morality does not reflect how the world is but how the world ought to be. To want to edit our moral commitments on the basis of things that happen in the world is logically unsound. Sure, we can learn new things that may affect how we apply our moral standards. But such new things are not going to modify the actual moral principle at hand.

Misali: A matsayinmu na Musulmi, mun san munanan halin riba. A zamanin yau, riba tana ko'ina. Wasu na iya cewa, saboda wannan "sabon yanayi", ya kamata Musulmi su sake duba yadda suke tsananin hukunci game da riba. Za su yi jayayya cewa Musulunci yana bukatar "gyara a fannin tattalin arziki", kamar yadda ake fada. A zahiri, babu wani sabon yanayi mai canza duniya da zai bukaci irin wannan gyara. Ainihin cinikayya, sayarwa, da neman riba sun kasance iri daya tun fil azal a dukkan wayewar dan adam. Gaskiya ne cewa kowane yanayi yana da cikakkun bayanai da ya kamata a lura da su, kuma malaman Musulunci na al'ada sun kasance masu sassauci wajen magance sauye-sauyen kowane zamani. Amma ka'idojin dabi'a na asali suna nan daram. Idan duniya tana nutsewa cikin riba yanzu, to ya kamata Musulmi su kara tsayawa tsayin daka wajen adawa da wannan sabon al'ada. Wannan ita ce hanyar ka'ida: bisa ga alkawuran dabi'armu, muna son canza duniya zuwa mafi kyau, ba canza alkawuran dabi'armu don biyan bukatun duniyar da ke kewaye da mu ba.

Example: As Muslims, we know the immorality of riba. In the modern world, riba is everywhere. Some might say that given this “new reality,” Muslims should reconsider how strict they are about usury. They will argue that Islam needs an “economic reformation” so to speak. In actuality, there is no groundbreaking new reality that would require such a reformation. The basics of buying, selling, and the pursuit of profit has remained fundamentally the same for all of human civilization. Granted that there are details in every context that need to be accounted for, and historically traditional Islamic scholarship has been very dynamic in how it has spoken to the vagaries of every age. But, the basic moral principles are consistent. If the world is now drowning in usury, Muslims should be all the more vigilantly opposed to that new normal. That is the direction of normativity: On the basis of our ethical commitments, we desire to change the world for the better, not change our ethical commitments to accommodate the demands of the world around us.

Tabbas, wani lokaci duniya tana kama da wadda ba za ta iya canzawa ba. Wani lokaci kuma sai mu ji mun cika da damuwa saboda yadda duniya take karkata sosai daga abin da muka sani a matsayin gaskiya da adalci. Amma bai kamata mu taba rasa bege ba, ko mu fada cikin rashin imani da kyama ga 'yan'uwanmu da 'yan'uwanmu mata a cikin bil'adama.

Of course, sometimes the world seems unchangeable. Sometimes we are overwhelmed by how drastically the world diverges from what we know to be truth and justice. But we should never lose hope or descend into a nihilistic loathing for our brothers and sisters in humanity.

Hadith da ya fi ba da bege a wannan batu shi ne: "Idan Ranar Alkiyama [ranar Tashin Kiyama] ta kusa tsayawa, kuma wani daga cikinku yana riƙe da tsiron dabino, to ya yi amfani da ko da daƙiƙa ɗaya kafin Alkiyama ta tsaya, ya dasa shi."38

The most hopeful hadith in this regard is: “If the Hour [the day of Resurrection] is about to be established and one of you was holding a palm shoot, let him take advantage of even one second before the Hour is established to plant it.”38

Komai tsananin yanayi da rashin bege da alama yake da shi, yana daga cikin nauyin ɗabi'a a kanmu mu yi duk abin da za mu iya.

No matter how dire and hopeless the circumstances may seem, it is our moral responsibility to do what we can.