"Ba mu aika kafin ka ba face maza da Muke yi wa wahayi. Saboda haka ku tambayi masu ilimi idan ba ku sani ba."

“We have not sent before thee but men whom We reveal to them. So ask the people of knowledge if you know not”.(TMQ An-Nahl: 43)

Wannan ayar an saukar da ita ne a matsayin martani ga muhawarar kafirai waɗanda suka ƙi yarda cewa Muhammad (saw) mutum ne. Amma kalmomin ayar suna da ma'ana ta gama-gari, kuma abin da ake la'akari da shi shi ne ma'anar gama-garin kalmomin, ba takamaiman dalilin saukarta ba (Al-'ibra bi 'umum al-lafz laa bi khususiyyat al-sabab). Haka kuma, ayar ba game da wani takamaiman mutum take ba; tana magana ne gabaɗaya game da buƙatar waɗanda ba su sani ba su tambayi waɗanda suka sani. Domin tana umurtar Mushrikun da su tambayi Ahlul Kitab su koya musu cewa Allah (swt) bai aika wa al'ummomin da suka gabata Manzanni waɗanda ba mutane ba ne. Su ba su san wannan bayanin ba, shi ya sa Allah (swt) ya umurce su da su tambayi masu sani.

This Ayah was revealed in response to the disbelievers‟ argument who rejected Muhammad (saw) was a human being. However the wording of the Ayah is general and what matters are the generality of the wording and not the specificity of the cause (Al-'ibra bi 'umum al-lafz laa bi khususiyyat al-sabab). Moreover, it is not about a specific subject, it is general about the request from those who do not know to ask those who do know. For it requests the Mushrikeen to ask the People of the Book to teach them that Allah (swt) has not sent to previous nations Messengers who were not human beings. They were ignorant of this information so He (swt) ordered them to ask those who know.

Kalmar „Fas'alu' (ku tambayi) ta zo da ma'anar gama-gari, watau tambaya don koyo. Tana da alaka da ilimi, ba da imani (Iman) ba. Ko da yake mutanen Zikr da aka ambata a cikin ayar Mutanen Littafi ne, kalmar ta zo ne ta hanyar gama-gari, kuma ta hada da duk mutanen Zikr, ko Musulmi ko wadanda ba Musulmi ba. Musulmi su ne mutanen Zikr saboda Alkur'ani Zikr ne. Ya ce (SWT):

The word „Fas'alu' (ask) has come with a general import i.e. ask in order to learn. It is related to knowledge and not to belief (Iman). Although the people of Zikr mentioned in the verse are the People of the Book, the term came in a general manner and it includes all people of Zikr, whether Muslims or non-Muslims. The Muslims are the people of Zikr because the Qur‟an is a Zikr. He (swt) said:

"Kuma Mun saukar maka (ya Muhammadu ﷺ) da Zikiri (tunatarwa da shawara [watau Alƙur'ani]), domin ka bayyana wa mutane a fili abin da aka saukar musu, kuma domin su yi tunani."

“And We have also sent down to you (O Muhammad [saw]) the Zikr (reminder and advice [i.e. the Qur‟an]), that you may explain clearly to men that which was sent down to them, and that they may give thought.” (TMQ An-Nahl: 44)

Saboda haka, taqlīd kawai a cikin hukuncin Shar'i ne aka halatta ga kowane Musulmi. Wannan fahimta kuma tana samun goyon baya daga Hadisi na gaba.

Hence, Taqleed only in the Hukm Shar‟i is allowed for every Muslim. This understanding is further supported by the following Hadith.

Jabir (ra) ya ruwaito cewa wani mutum ya ji rauni a kansa. Yayin da yake barci sai ya yi mafarkin jima'i, har ya fitar da maniyyi. Ya tambayi sahabbai ko zai iya yin Tayammum. Suka ce masa, ba shi da uzuri da zai hana shi yin Ghusl. Bayan ya yi Ghusl, mutumin ya mutu. Lokacin da aka sanar da Annabi ﷺ game da lamarin, sai ya ce: "Hakika, da ya isa ya yi Tayammum, ya sanya wani yanki na zane a kansa, wanda kuma zai yi masa shafa (Masah), sannan ya wanke sauran jikinsa."(Abu Dawud & Ahmad)

Jabir (ra) has narrated that one man suffered a wound to his head. Whilst sleeping he had a wet dream. He asked the companions if he could make Tayammum. They said that he had no excuse for not performing Ghusl. After performing Ghusl the man died. When the Prophet (saw) was informed of the incident he (saw) said: “Verily it was enough for him to do Tayammum, to place a piece of cloth on his head, which he should then wipe (Masah) and then for him to wash the rest of his body”. (Abu Dawud & Ahmad)

Sannan ya ce ﷺ:

He (saw) then said:

"Su (sahabbai) ya kamata su tambaya idan ba su sani ba."42

“They (the companions) should ask if they do not know.”42

Saboda haka, Annabi ﷺ ya bayyana wa sahabbai a fili cewa su tambayi hukuncin idan ba su san shi ba.

Thus, the Prophet (saw) made it very clear to the companions that they should ask about the ruling if they are not aware of it.

An tabbatar da cewa al-Sha'bi ya ce: "Akwai sahabbai shida na Manzon Allah ﷺ waɗanda suke bayar da fatawa ga mutane. Ibn Mas'ud (ra), Umar b. al-Khattab (ra), 'Ali b. Abi Talib (ra), Zayd b. Thabit (ra), Ubayy b. Ka'b (ra), da Abu Musa (ra). Uku daga cikinsu suna barin ra'ayinsu saboda ra'ayin wasu uku. Ibn Mas'ud yana barin ra'ayinsa saboda ra'ayin Umar, Abu Musa yana barin ra'ayinsa saboda ra'ayin 'Ali, Zayd kuma yana barin ra'ayinsa saboda ra'ayin Ubayy b. Ka'b." Wannan kuma yana nuna cewa Musulmai suna koyi da Sahabbai, kuma wasu daga cikinsu suna koyi da juna.

It has been authentically reported that al-Sha'bi said: “There were six companions of the Messenger of Allah (saw) who used to deliver legal opinions to the people. Ibn Mas'ud (ra), Umar b. al-Khattab (ra), 'Ali b. Abi Talib (ra), Zayd b. Thabit (ra), Ubayy b. Ka'b (ra), and Abu Musa (ra). Three used to leave their opinion for the opinion of the other three. Ibn Mas‟ud used to leave his opinion for Umar's opinion, Abu Musa used to leave his opinion for the opinion of 'Ali and Zayd used to leave his opinion for the opinion of Ubayy b. Ka‟b.” This also indicates that the Muslims used to imitate the Sahabah and some of them used to imitate each other.