Kamar yadda aka bayyana a baya, Mujtahidi shi ne wanda yake nazari sosai a kan matsala kuma yake neman mafita daga madogaran Shari'ah. Sai dai Manzanni suna kawo Saƙo, wanda ya haɗa da Shari'ah. Akwai bambanci a fili tsakanin kalmomin biyu. Ɗayan yana kawo Shari'ah, ɗayan kuma yana zuwa ga Shari'ah domin ciro hukunce-hukunce. Haka kuma, Annabi ﷺ an yi masa jagora ta hanyar wahayi. Allah (SWT) yana cewa:

As defined earlier, a Mujtahid is a person who studies the problem thoroughly and seeks the solution from the sources of Shari‟ah. However, the Messengers, bring the Message, which includes the Shari‟ah. There is an apparent difference between the two terms. One brings the Shari‟ah while the other goes to the Shari‟ah to extract rulings. Also, Prophet (saw) was guided by the revelation. Allah (swt) says:

Ba ya magana da son ransa. Ba komai ba ne face wahayin da aka saukar masa.

“Nor does he speak of his desire. It is no less than revelation sent down to him.” (TMQ An-Najm: 3-4)

Mujtahidai ba su samun shiriya daga wahayi saboda babu wani wahayi bayan Muhammad ﷺ. Ijtihadin mujtahid na iya zama kuskure. Annabi ﷺ ya ce:

The Mujtahideen are not guided by the revelation because there is no more revelation after Muhammad (saw). A Mujtahid‟s Ijtihad can be wrong. The Prophet (saw) says:

"Duk wanda ya yi ijtihadi ya kuskure a cikinsa, zai sami lada guda ɗaya. Kuma duk wanda ya yi ijtihadi ya zama daidai, zai sami lada biyu." (Bukhari & Muslim).

“Whosoever does Ijtihad and errs therein shall have one reward. And whosoever performs Ijtihad and is correct shall have a double reward.” (Bukhari & Muslim).

Idan Annabi (saw) ya kasance mujtahid, to akwai yiwuwar ya yi kuskure wajen isar da Saƙo, sannan wahayi ya gyara shi (saw). To wannan yana nufin cewa a lokacin da wahayi zai ɗauka kafin ya gyara al'amarin, Saƙon da Muhammad (saw) ya isar ya kasance ba daidai ba, kuma wannan abu ne wanda bai dace ba gaba ɗaya.

If Prophet (saw) is considered a Mujtahid then there is a possibility of him (saw) making a mistake in delivering the Message and then the revelation corrected him (saw). Then this implies that in the time it takes for the revelation to correct the matter, the Message delivered by Muhammad (saw) was wrong which is completely absurd.

Hujjojin da aka kawo don tabbatar da cewa Annabi ﷺ mujtahid ne su ne:

The arguments which are brought in support of the Prophet (saw) being a Mujtahid, are:

Sa'ad lokacin da wani makaho ya zo wurinsa ﷺ don ya koyi Musulunci, sai Allah (SWT) ya yi tsokaci a kan halin Annabi ﷺ a wannan al'amari. Allah (SWT) yana cewa: “(Annabi ﷺ) ya yi murtuƙe fuska ya juya baya, saboda makahon ya zo masa (ya katse shi). Amma me zai sanar da kai ko wataƙila zai tsarkaka? Ko kuma zai karɓi wa'azi, wannan tunatarwa kuma ta amfane shi? Amma game da wanda ya ɗauki kansa mai wadatar kai, gare shi kake karkata. Ko da yake babu laifi a gare ka idan bai tsarkaka ba. Amma game da wanda ya zo maka yana gudun ƙoƙari, yana cikin tsoro (a zuciyarsa), kana gare shi yana watsi da shi. A'a, (bai kamata haka ya kasance ba), domin wannan lallai saƙo ne na tunatarwa.” (TMQ Abasa 1-11)

When a blind man came to learn Islam from him (saw) and Allah (swt) in this regard addressed the attitude of the Prophet (saw). Allah (swt) says: “(The Prophet (saw)) frowned and turned away, because there came to him the blind man (interrupting). But what could tell you per chance he might grow in purity? Or that he might receive admonition and the reminder might profit him? As to the one who regards himself as self sufficient, to him does you attend. Though it is no blame to you if he grows not in purity. But as to him who came to you striving earnestly and with fear (in his heart) of him as though unmindful. By no means (should it be so) for it is indeed a Message of remembrance.” (TMQ Abasa 1-11)

Ayar tana magana ne game da abin da ya faru da Abdullah ibn Ummi Maktum lokacin da ya zo wajen Annabi ﷺ yana son koyon Alkur'ani, alhali Annabi ﷺ yana kiran ɗaya daga cikin shugabannin Quraishawa zuwa ga Da'wah.

The Ayah is addressing what happened with Abdullah ibn Ummi Muktum when he came to the Prophet (saw), wanting to learn the Qur‟an while the Prophet (saw) was giving Da‟wah to one of the heads of Quraysh.

A cikin wannan halin Annabi (saw) yana da zaɓi biyu: ko ya kula da Abdullahi ibn Ummi Maktum, ko ya ci gaba da da'awah ga shugabannin Quraishawa; ya zaɓi na biyu. Dukkan ayyukan biyu halal ne (mubah), kuma Allah (swt) ya fifita masa ɗayan zaɓin. Bugu da ƙari, tsarin ayar bai nuna cewa zaɓin Annabi (saw) haramun ne ba! Sauran ayar da aka kawo ita ce wadda aka saukar a lokacin yaƙin Badar:

In this situation the Prophet (saw) had two options, either to attend to Abdullah ibn Ummi Muktum or continue the Da‟wah with the heads of Quraysh; he (saw) chose the latter. Both actions were Mubah (permissible) and Allah (swt) preferred for him (saw) the other option. Moreover, the structure of the Ayah does not indicate the Prophet‟s (saw) choice as being Haram! The other Ayah, which is brought, is during the battle of Badr:

"Ba ya kamata ga Annabi ﷺ ya kasance yana da fursunoni na yaƙi ba sai ya murƙushe ƙasar sosai. Kuna neman dukiyar wannan duniya ta ɗan lokaci. Amma Allah yana duba ga Lahira. Kuma Allah Mai girma ne, Mai hikima." (TMQ al-Anfal: 67)

“It is not fitting for a Prophet (saw) that he should have prisoners of war until he has thoroughly subdued the land. You look for the temporal goods of this world. But Allah looks to the Hereafter. And Allah is Exalted in might, Wise.” (TMQ al-Anfal: 67)

A cikin ayar da ta biyo baya, Allah (SWT) ya ambata cewa babu wani laifi da aka yi lokacin da Annabi ﷺ ya karɓi fursunoni domin fansa.

In the succeeding Ayah Allah (swt) mentions that no sin was committed when the Prophet (saw) took in prisoners for ransom.

"Ba don wani hukunci da Allah ya rigaya ya yi ba, da wata azaba mai tsanani ta riske ku saboda fansar da kuka karɓa." (TMQ al-Anfal: 68)

“Had it not been for a previous ordainment from Allah, a severe punishment would have reached you for the (ransom) that you took.” (TMQ al-Anfal: 68)

Haka kuma a cikin wannan lamarin Annabi (saw) yana da zaɓi biyu: ko ya ci gaba da kashe kafiran, ko ya tsaya ya karɓi kafiran a matsayin fansa. Ya zaɓi zaɓi na biyu, amma Allah (swt) ya so Annabi (saw) ya ci gaba da kashe kafiran a fagen yaƙi. Don haka, babu ɗaya daga cikin hujjojin da ke goyon bayan da'awar cewa Annabi (saw) mujtahidi ne.

Again even in this incident the Prophet (saw) had two options: either to keep on killing the Kuffar or to stop and take the Kuffar as ransom. He (saw) chose the latter option, but Allah (swt) preferred for him (saw) to continue on killing the Kuffar in the battlefield. Thus, neither argument supports the claim that the Prophet (saw) was a Mujtahid.