Wasu suna cewa wajibi ne a bi wani Imami guda ɗaya ko wata makaranta guda ɗaya ta Fiqhu. Wannan kuskure ne tsantsa, domin an umurce mu da bin Musulunci, ba wani mutum na musamman ba. Duk wanda ya cika sharuɗɗan Ijtihadi ba ya wajaba a kansa ya bi wata makaranta ta musamman. Ko da mutum ba Mujtahidi ba ne, shi ma ba ya wajaba a kansa ya bi makaranta guda ɗaya. A maimakon haka, kowane mutum an umurce shi da bin Shari'ah, wadda Mujtahidai suke fitar da ita ko su cire ta. Saboda haka, biyayya ga Shari'ah ce, ba ga Imami ko Mujtahidi ba. Wannan magana malamai da Imamai duka sun jaddada ta.

Some claim that it is mandatory to adhere to one Imam or one school of Fiqh. This is completely wrong since we are ordered to follow Islam and not to one specific human being. And the person who meets the requirements of Ijtihad does not have to adhere to one specific school of thought. Even if someone is not a Mujtahid, he does not have to follow one specific school. Rather, each individual is ordered to follow the Shari‟ah, which is extracted or deduced by Mujtahids. Consequently, the adherence is to the Shari‟ah and not the Imam or the Mujtahid. This point was emphasised by each of the scholars and Imams.

A kuma, da'awar cewa muna buƙatar sabuwar makarantar Fiqhu saboda halin da al'ummar Musulunci take ciki a yanzu ba ta da tushe. Abin da ake buƙata a zahiri shi ne aiwatar da Musulunci cikakke, ba kawai bunƙasa wata makaranta a cikin sauran makarantun Fiqhu da suke akwai ba. Sai dai akwai abubuwa guda biyu da dole ne a kiyaye su.

On the other hand, the claim that we need a new school of Fiqh due to the current situation of the Muslim Ummah is unfounded. Since what is really needed is the application of Islam in a comprehensive way, and not just to develop another school among the other already existing schools of Fiqh. There are however, two factors that must be kept in mind.

1) Sabbin matsaloli na ƙara bayyana kullum, a kowane zamani da kowace tsara, kuma 2) an umurci Al-Ummah ta bi hukuncin Allah domin warware duk wata matsala.

1) New problems emerging daily, in every era and every generation, and that 2) The Ummah is ordered to follow the divine rule to solve any problem.

Waɗannan abubuwa guda biyu sun sa wajibi ne cewa kowace tsara ta al'ummar Musulmi dole ta kasance tana da aƙalla mujtahid guda a cikinta, domin ya magance sabbin matsalolin da ke tasowa. Domin ya fitar da Hukunci Shar'i, wannan mujtahid ba sai ya tattauna tsoffin matsaloli ba, tun da an riga an magance su. Saboda haka, a wannan fanni, abin da ake buƙata shi ne mujtahidai su cika sharuddan ijtihadi, domin su magance sababbin matsaloli, ba lallai ne su kafa sabuwar makaranta ta tunani ba.

These two factors require therefore, that every generation of the Muslim Ummah must have at least one Mujtahid amongst them in order to address the newly arising problems. In order to deduce the Hukm Shar‟i, this Mujtahid does not have to discuss old problems since they are already addressed. Therefore, in this regard, the need is for Mujtahids to meet the requirements of Ijtihad, in order to address new problems and not necessarily form a new school of thought.

Duk da haka, yawan Mujtahidai a cikin Al'ummah wadanda ke neman mafita ga sabbin matsalolin da ke tasowa ya ragu sosai lokacin da aka rufe kofofin Ijtihadi. Wannan bala'i ya faru ne bayan kwace Baghdad a karni na bakwai Hijira. Hakan ya haifar da matsala a cikin Al'ummah, domin rufe kofar Ijtihadi ya sa mutane kadan ne kawai suka rage da za su iya yin Ijtihadi. Don haka sabbin matsalolin da ke tasowa ba a warware su ta hanyar Shari'ah ba.

However, the presence of vast numbers of Mujtahids among the Ummah to find solutions to the newly arising problems was greatly reduced when the doors of Ijtihad were closed. This tragic event took place after the sacking of Baghdad in the Seventh Century Hijri. This led to a problem in the Ummah because closing the door of Ijtihad resulted in very few people who could perform Ijtihad. Thus the newly arising problems were not being solved through the Shari‟ah.

Rufe kofofin ijtihadi ya haifar da ci gaban falsafoli daban-daban game da matsayin al'ummah a cikin bin Musulunci.

The closing of the doors of Ijtihad resulted in the development of various philosophies concerning the status of the Ummah in its adherence to Islam.

Waɗannan falsafofi za a iya taƙaita su kamar haka:

These philosophies can be summarised as follows:

Wasu mutane sun fara bayar da fatawa game da sababbin matsaloli, daga ra'ayinsu kawai, ba tare da wata hujja ko takamaiman tsari na yin Ijtihadi ba.

 Some people started issuing opinions concerning the new problems, from their own minds, without any Daleel or specific methodology of conducting Ijtihad.

Wasu kuma sun yi gaggawar tsalle zuwa ga amsoshi ba tare da sun samu sharuddan da ake bukata na Ijtihadi ba, suna ikirarin cewa ba a kamata a rufe kofar Ijtihadi ba, kuma halin da ake ciki yanzu ya ba kowa dama ya yi Ijtihadi.

 Others prematurely jumped to answers without acquiring the necessary prerequisites for Ijtihad, claiming that Ijtihad should not be closed and that the current situation provided everyone with the chance to perform Ijtihad.

Wasu sun fara raunana Ijtihadi, suna cewa kowace matsala tana da mahawara, saboda haka ya rage ga mutum ya zabi duk abin da ya fi masa sauki.

 Others began undermining Ijtihad, claiming that every issue is debatable and therefore it is up to the individual to pick and choose whatever is most convenient.

Duk waɗannan da'awowin da aka ambata a sama ba su da inganci, domin sun sa Musulmi suka fara ɗaukar son zuciyarsu, sha'awoyinsu, hankalinsu, ko hankalin wani mutum a matsayin tushen hukunci, alhali an umarce mu da mu ɗauki Musulunci a matsayin tushe guda ɗaya tilo kuma babba.

All of these claims mentioned above are invalid because they caused Muslims to start taking their desires, wishes, intellect, or someone else‟s intellect as a reference, while we are ordered to take Islam as the one and only reference.

Bai kamata a rufe kofofin Ijtihadi ba, domin ba tare da Ijtihadi ba, sabbin matsaloli ba za a iya magance su da Hukm Shar‟i ba. Duk da haka, a lokaci guda, bai kamata a buɗe kofofin Ijtihadi ba tare da wani sharadi, iko ko buƙatu ba. Akwai buƙatu da yawa da dole ne a cika domin mutum ya cancanci zama Mujtahid, ciki har da ikhlasi da adalci.

The doors of Ijtihad should not have been closed because without Ijtihad new problems would not be addressed by the Hukm Shar‟i. Yet, at the same time the doors of Ijtihad should not be flung open without any restrictions, controls or requirements. There are actually many requirements to be met in order to meet the qualifications of a Mujtahid, including sincerity and justice.

Wasu sun fara cin gajiyar kasancewar madhabobi da dama ta hanyar neman ra'ayin da ya fi sauƙi a gare su, suna tattara hukunce-hukunce baƙi na kowane Mujtahid. Waɗannan mutane sun je kowace Madhab, suna raba halaltattun ra'ayoyi daga abubuwan haram na Madhab. Sun ɗauki hukunce-hukuncen halal, suna barin na haram, har suka ƙare da wata sabuwar Madhab inda komai halal ne kuma babu abin da yake haram. Wannan aiki babban karkata ne daga Musulunci.

Others began taking advantage of the existence of the many schools of thought by shopping around for the most convenient opinion and compiling strange verdicts of each Mujtahid. These people went to each Madhab separating the lawful opinions from the unlawful things of the Madhab. They took the lawful verdicts, leaving the unlawful, until ending up with a new Madhab where everything is lawful and nothing is unlawful. This action is a major deviation from Islam.

Imam Al-Baihaqi ya ruwaito: "Isma'eel Al Qadi ya ce: 'Wata rana na shiga wajen Al Mu'tadid, ɗaya daga cikin Khalifofin Abbasiyyawa, nan take ya nuna mini wani littafi don in karanta. Na ga cewa marubucin ya tattara a cikinsa maganganun ban mamaki na kowane malami. Sai na gaya wa Khalifan cewa marubucin wannan littafi ɗan bidi'a ne. Khalifan ya tambaye ni dalilin hakan, sai na ce masa waɗannan maganganun ba haka malamai suka gabatar da su ba kamar yadda suke a cikin wannan littafi. Wanda ya halatta auren Mut'a bai halatta waƙa ba, kuma wanda ya halatta wani aiki ba zai halatta wani aikin ba. Bugu da ƙari, kowane malami yana da ra'ayoyi masu ban mamaki, don haka idan aka tattara kuskuren dukkan Imamai aka karɓe su, to addini zai ɓace.' Sai Khalifa ya umarci a ƙone littafin." Imam Al-Awza'i ya ce: "Wanda ya bibiyi ra'ayoyin malamai masu ban mamaki yana waje da Musulunci. Za ka iya samun malami mai ilimi mai yawa da daraja, amma kuma yana da kuskure. Don haka idan mutum ya tattara kuskuren dukkan malamai ya kafa sabuwar Madhab, to wane irin ilimi za ka samu?"41

Imam Al-Baihaqi reported: “Isma‟eel Al Qadi said: „One day I entered to Al Mu‟tadid, one of the Abbasid Khaleefahs, and immediately he showed me a book to read. I found that the author had compiled in it, the strange sayings of every „Alim. So I told the Khaleefah that the author of this book is a heretic. The Khaleefah asked why this was so, and I told him that those sayings were not presented by the scholars as they are presented in this book. He who legalised the Mu‟tah marriage did not legalise singing, while he who legalised one action would not legalise another action. Additionally, each „Alim has strange opinions, so if one would compile the pitfalls of all the Imams, and adopt them, then the Deen would be lost. The Khaleefah then ordered the book to be burned.” Imam Al-Awza‟i said: “He who traces the strange opinions of the scholars is out of Islam. You would find a scholar with a lot of knowledge and value, and also with a pitfall. So if a person was to collect the pitfalls of all the scholars and form a new Madhab, then what kind of „Ilm would you have?‟”41

Wasu suna iƙirarin cewa samun mazhabobi daban-daban ba daidai ba ne, kuma cewa wajibi ne a haɗa dukkan mazhabobi waje ɗaya, a zama ƙarƙashin mazhaba guda ɗaya, wadda ta tsarkaka daga ɓangaranci kuma an gina ta sosai bisa ingantaccen ilimin malamai. Sun ce wannan shi ne sharadin farko na haɗin kan Ummah, kuma bayan haka ne za a duba yiwuwar kafa Khilafah.

Others claim that having different Madhahib is wrong and that we need to reunify all of the Madhabs and come under one single Madhab, completely free from sectarianism and firmly based on sound scholarship. This, they claim, would be the prerequisite toward reunification of the Ummah and then after this, would we look toward establishing the Khilafah.

Kasancewar mazhabobi da yawa ba burin kansa ba ne. Burin shi ne a fahimci hukunce-hukuncen don a aiwatar da su. Fahimtar nassi ta kan kai ga bambancin ra'ayoyi, wanda kuma ke kai ga bambancin mazhabobi. Saboda dalilai da aka lissafa a sashe.

The presence of the many Madhahib was not in itself an objective. The objective is to understand the rules in order to execute them. The understanding of the text leads to different opinions, which leads to different Madhabs. Due to reasons listed in section.