Ci gaban wani Fiqh da aka keɓe ga Musulmai a ƙasashen da Musulmai ke zama tsiraru, kamar Arewacin Amurka, Indiya da ƙasashen Turai, ya kasance batu da ake tattaunawa a kwanan nan a wasu ƙungiyoyin Musulunci. Hujjar "Fiqh na Tsiraru" ta kunshi bangarori biyu. Na farko, ana cewa fatawoyin da aka yi a baya ba su ƙara dacewa ba, don haka ana buƙatar sake fassara su domin Musulunci ya dace da Musulmai a waɗannan ƙasashe. Na biyu, Musulmai a waɗannan ƙasashe suna fuskantar matsalolin da ba su taɓa wanzuwa ba a da, kuma dole ne mafita ga waɗannan matsaloli ta dace da takamaiman matsalolin da suke fuskanta.

The development of a Fiqh tailored towards the Muslims of a country where Muslims are a minority like North America, India or the European countries has been of recent discussion in some Muslim organisations. The justification for “Minority Fiqh” is two fold. First, the argument is that the old Fatwas are no longer applicable and reinterpretations are necessary in order for Islam to be applicable to Muslims in these countries. Secondly, that Muslims in these countries face problems that never existed before, and the solutions to these problems have to be applicable to those specific problems that are faced by them.

Dr Taha Jabir al-Alwani, wani babban mai goyon bayan wannan hanya ta zamani, ya bayyana Fiqh al-Aqaliyaat ko Fiqhun Ƙananan Al'ummomi da cewa: "…ra'ayin cewa dole ne malamin fiqhu ya danganta fiqhun Musulunci gaba ɗaya da takamaiman yanayin wata takamaiman al'umma, wadda take rayuwa cikin takamaiman yanayi inda abin da ya dace da su bazai dace da wasu ba."44 Ya ci gaba da cewa: "...malamin fiqhu ba wai kawai dole ne ya kasance yana da zurfin ilimi a ilimomin Musulunci ba, har ila yau dole ne ya kasance yana da cikakken masani a fannin ilimin zamantakewa, tattalin arziki, siyasa da dangantakar ƙasashen duniya da suka shafi wannan al'umma." Ya yi iƙirarin cewa manufar Fiqh al-Aqaliyaat ba ta kasance ba ce "sake gina Musulunci ba, a maimakon haka hanyoyi ne da ke tsara yadda malamin fiqhu zai yi aiki cikin sassaucin addinin don a aiwatar da shi yadda ya dace da takamaiman yanayi." Idan muka yi nazari sosai kan wannan falsafa da hujjojinta, za mu ga cewa wannan hanya tana mayar da takamaiman halin da ake ciki, ko yanayin muhalli gaba ɗaya, tushen dokoki. Hanya ce ta zahiri gaba ɗaya. Sakamakon haka, ta kai ga watsi da wasu dokokin shari'a, har ma da saɓa wa abin da aka tabbatar da shi tabbatacce daga Alƙur'ani da Sunnah.

Dr Taha Jabir al-Alwani, a leading advocate of this innovative methodology, terms Fiqh al-Aqaliyaat or Fiqh of Minorities as: “…the idea that the Muslim Jurist must relate the general Islamic jurisprudence to the specific circumstances of a specific community, living in specific circumstances where what is suitable for them may not be suitable for others.”44 He continues to say that the: “...jurist must not only have a strong background in Islamic sciences, but must also be well versed in the sociology, economics, politics, and international relations relating to that community.” He claims that the purpose of Fiqh al-Aqaliyaat was not to: “…recreate Islam, rather it is a set of methodologies that govern how a jurist would work within the flexibility of the religion to best apply it to particular circumstances.” We can see from scrutinising this philosophy and its justifications, that this approach makes the particular situation that is faced, or the environment in general, the source of legislation. It is a wholly pragmatic approach. As a consequence, it has led to the neglect of certain shariah rules to the contradiction of what has been established with certainty from the Qur‟an and Sunnah.

Hujjojin da ake amfani da su wajen tabbatar da "Fiqhun Al-Aqalliyyat" (fiqhin tsiraru), kamar buƙatar malamai waɗanda aka "horar da su" a Yamma ko sake fassara Shari'a domin ta dace da aiwatarwa a ƙasashen da Musulmai ba su ne yawancin mazauna ba, suna fitowa ne daga tunanin shan kaye da kuma ra'ayin da ba na Musulunci ba.

The arguments used to justify “Minority Fiqh”, such as the need for Ulema “groomed” in the West or reinterpreting the Shari‟ah so as to make it applicable in non-Muslim majority countries are emanating from a defeated mentality and un-Islamic perspective.

Daga mahangar Musulunci, wurin zaman mujtahid ba ya tabbatar da fatawarsa ko ya soke ta. Wannan ba sharadi ba ne da aka taɓa sanya shi wajen bayar da fatawa ba, domin bisa ma'anar kalmar, mujtahid, ko yana zaune a Amurka ko a Hamadar Sahara, dole ne ya zama mai cikakken ilimin Shari'a da kuma matsalar da ake tambaya kafin ya bayar da kowane hukunci. Idan mujtahid a Masar zai iya fahimtar matsalar daidai, ijtihadinsa zai karɓu. Don haka, tattaunawarmu ya kamata ta takaita ga iyawar mujtahid, ba wurin da yake ba.

From the Islamic perspective, the locality of the Mujtahid does not validate or invalidate his Fatwa. This has never been a prerequisite for issuing a Fatwa, by definition, the Mujtahid, whether living in America or in the Sahara Desert, has to be versed in the Shari‟ah as well as the problem before issuing any ruling. If a Mujtahid in Egypt were able to understand the problem correctly, his Ijtihad would be acceptable. Our discussion, therefore, should be limited to the ability of the Mujtahid rather than his location.

Matsalar wata Ba'amurkiya da ta karɓi Musulunci alhali mijinta yana kan addinin da ba Musulunci ba, ba sabuwar matsala ba ce. Wannan matsala ta faru a zamanin Annabi ﷺ lokacin da 'yarsa Zaynab ta karɓi Musulunci alhali mijinta yana kan rashin Musulunci. Saboda haka, don warware wannan matsala a yau, dole ne mu koma ga nassosin shari'a, mu yi nazarinsu don mu samo hukuncin Musulunci a kansa. Wannan kuma ya shafi sauran matsaloli ma.

An issue such as an American woman accepting Islam while her husband remains a non-Muslim is not a new issue. This problem occurred at the time of the Prophet (saw) when his (saw) daughter Zaynab accepted Islam while her husband remained a non-Muslim. Therefore, in order to solve this problem today, we need to go back to the legal texts and study them in order to acquire the Islamic ruling. This applies to all other issues as well.

Dangane da al'amuran da suka shafi riƙon yara, wasiyya, gado, da binne mamaci, akwai dokoki a kansu, waɗanda Musulunci ya yi bayani sosai a kansu, kuma ba za a iya canza su ba. Amma game da sababbin matsaloli, wannan yana buƙatar Mujtahid ya fitar da hukunce-hukunce a kansu, ko matsalar ta faru a Gabas ko a Yamma.

With regards to issues involving adoption, wills, inheritance, and burial, these have rules, which are discussed extensively in Islam and cannot be changed. As for the new problems, this requires a Mujtahid to extract rulings whether the problem happens in the East or the West.

Ra'ayin cewa akwai Fiqhu na Amurka, na Turai ko na Indiya, wani baƙon ra'ayi ne da ke neman ɓata tsarkakakken yanayin Musulunci. Ana kallon Shari'ah kamar dokar da mutum ya ƙirƙira, ba kamar dokar Allah Mai Girma ba. Wannan sakamako ne na tunanin shan kashi wanda ke neman canza Shari'ah domin ta dace da al'umma, maimakon canza al'umma domin ta dace da Shari'ah.

The idea of an American, European or Indian Fiqh, is an alien concept that seeks to distort the nature of Islam. The Shari‟ah is being treated as a man made law rather than that of Allah, the Supreme. This is a result of a defeated mentality that seeks to change the Shari‟ah to fit the society rather than changing the society to conform to the Shari‟ah.

Ashe Seerah ta Annabi Muhammadu (saw) ba ta ƙarfafa mu mu canza halin da ake ciki don mu aiwatar da abin da Allah (swt) ya umarta ba? In Musulmi an yarda su sake fassara Shari'ah bisa ga muhalli, ba za mu ƙara buƙatar Shari'ar Allah (swt) don tsara rayuwarmu ba. Wannan ba abu ne da ya wuce ɗaukar matsayin Shari'i (mai shari'anta), wato Allah (swt) ba?

Does not the Seerah of Prophet Muhammad (saw) inspire in us the motivation to change the circumstance to apply what Allah (swt) ordered? If Muslims are allowed to reinterpret the Shari‟ah according to the environment, we will no longer need the Shari‟ah from Allah (swt) to organise our lives. This amounts to nothing short of assuming the role of the Shar‟i (legislator), Allah (swt).

Duk da cewa muna da mazhabobin Fiqhu na Hanafi, Shafi‟i, Maliki da sauran su, babu ko ɗaya daga cikin wadanda suka kafa wadannan mazhabobi da ya gina Fiqhunsa bisa muhallin da yake ciki. Wannan sabon ra'ayi ne da ake yadawa a matsayin matakin farko zuwa sabon Musulunci, wanda ya dogara da "Fiqhun Yamma", da kuma "Aqeedah" irin ta Yamma. Bambance-bambancen da ke tsakanin malaman Mujtahidai a Fiqhu sun samo asali ne daga bambancin fahimtarsu ga nassin Alkur'ani da Sunnah, ba daga sake fassara Shari'ah domin ta dace da muhalli ba.

Even though we have Hanafi, Shafi‟i, Maliki and other schools of Fiqh, none of the founders of these schools developed their Fiqh based on their environment. This is a new idea propagated as a stepping-stone towards a new Islam, one that is based on a “Western Fiqh”, and a Western „Aqeedah. The differences in Fiqh amongst the Mujtahideen were due to differential understanding of the text of the Qur‟an and Sunnah, not the reinterpretation of the Shari‟ah to conform to the environment.

Al-ummah ta Musulmi ba ta bukatar "Fiqhin Amurka", "Fiqhin Turai" ko "Fiqhin Indiya", domin waɗannan kalmomi da kansu kuskure ne. Babu wani Musulunci na Masar, Pakistan, Amurka, Indiya ko Falasɗinu, balle a ce akwai Fiqhin Masar, Pakistan, Amurka, Indiya ko Falasɗinu. Akwai Musulunci ɗaya kaɗai, kuma Fiqhi ɗaya kaɗai! Wasu Musulmi suna da'awar cewa tun da Musulmi a Yammaci tsiraru ne, hakan ya zama dalilin kafa "Fiqhin Tsiraru". Misali, akwai da'awar banza cewa wasu hukunce-hukuncen Fiqhi na "gargajiya" ba za a iya aiwatar da su ba a cikin al'umma wadda ba ta Musulunci ba, ciki har da Riba.

The Muslim Ummah does not need an “American Fiqh”, “European Fiqh” or an “Indian Fiqh” because these terms themselves are wrong. There is no Egyptian, Pakistani, American, Indian or Palestinian Islam in order to have an Egyptian, Pakistani, American, Indian or Palestinian Fiqh. There is only one Islam and only one Fiqh! Some Muslims claim that since Muslims in the West are minorities, this constitutes grounds for establishing a Minority Fiqh. For instance, a preposterous claim is made that some of the rules of the “classical” Fiqh cannot be applied in an un-Islamic Society, including Riba.

Da farko dai, samun tunanin zama ƙaramar al'umma ba ya cikin Musulunci. Idan Annabi (saw) ya yi tunani kuma ya yi aiki kamar ƙaramar al'umma don kafa haƙƙoƙin ƙananan al'umma a Makka, to da wataƙila ba za mu zama Musulmi a yau ba. Annabi ﷺ ya yi kira ga cikakkiyar kafa Musulunci. Wannan ita ce halin Annabi ﷺ tun daga farkon Da'wah. Saboda haka, Musulmi bai kamata ya ɗauki kansa a matsayin ƙaramar al'umma ba, sai dai a matsayin masu ɗaukar Saƙo daga Allah (SWT).

First of all, to have a minority mindset is alien to Islam. If Prophet (saw) thought and acted as a minority to establish minority rights in Makkah we would probably not be Muslims today. The Prophet (saw) called for the comprehensive establishment of Islam. This was the attitude of the Prophet (saw) from the very beginning of the Da‟wah. Thus, Muslims should not think of themselves as minorities but rather as carriers of a Message from Allah (swt).

Hukunce-hukuncen (ahkam) a Musulunci suna da nau'i biyu:

The Ahkam (rules) in Islam are of two types:

a) Dokoki da suka shafi daidaikun mutane, kamar sallah, azumi, da sauransu. Kowane Musulmi dole ne ya bi irin wadannan nau'ikan ibada, ko an aiwatar da Musulunci a cikin al'umma ko ba a aiwatar da shi ba, kuma ko mutumin yana zaune a Makka, Delhi ko Paris.

a) Rules related to individuals such as praying, fasting, etc. Every Muslim has to abide by these types of „Ibadah whether Islam is applied or not applied in a society and whether the person is living in Makkah, Delhi or Paris.

b) Dokokin da ba za a iya aiwatar da su ba sai ta hannun Daular Khilafah, kamar aiwatar da Hudud (hukunce-hukunce), karbar Jizya, da sauransu.

b) Rules, which cannot be applied except through the agency of the Khilafah State, such as applying the Hudud (punishment) collecting Jizya, etc.

Ba aikin mutum ɗaya ba ne ya aiwatar da wani hukunci a madadin Gwamnati. Wannan ƙa'ida tana aiki ko a Makkah ko a Paris. Ko mutum yana zaune a cikin Daular Musulunci ko bai ke ciki ba, dole ne ya bi dokokin da suka shafi daidaikun mutane. Sai dai zama a cikin al'umma wadda ba ta Musulunci ba ba ya nufin an ba Musulmi koren haske don ya halasta, ya yi faci, ya yi sulhu, ko ya canza dokokin Allah (SWT). Ya kamata mu fahimci a fili cewa babu wata hujja ga "Fiqhu na Ƙananan Musulmi" (Minority Fiqh). A matsayinmu na Musulmi, dole ne mu kasance da zurfin imani na hankali cewa Musulunci daga wurin Allah (SWT) yake.

It is not the responsibility of an individual to apply any punishment on behalf of the State. This principle applies to Makkah or Paris. Whether a person lives in the Islamic State or not, he has to abide by the rules related to individuals. However, living in a non-Islamic society does not signal a green light for Muslims to justify, patch, compromise, or alter Allah (swt)‟s rules. It should be clear to us that there is no justification for a Minority Fiqh. As Muslims, we must have a deep rational conviction that Islam is from Allah (swt)

kuma saboda haka dole ne mu karɓe shi gaba ɗaya. Wannan gaskiya ya kamata ya motsa mu mu rayu bisa Musulunci, mu kuma yi kira ga mutane su aiwatar da Musulunci a cikin al'umma, domin Musulunci ba a haɗa shi da dokoki kawai da suka shafi daidaikun mutane ba, a'a, cikakkiyar hanyar rayuwa ce, Deen-ul-Haqq. Annabi ﷺ ya ce:

and therefore we must accept it in its totality. This fact should motivate us to live according to Islam and to call the people to apply Islam in the society, because Islam is not just composed of rules related to individuals but is a comprehensive way of life, the Deen-ul-Haqq. The Prophet (saw) said:

"Musulunci yana da daraja, kuma ba za a taba wuce darajarsa ba."45

“Islam is superior and its superiority can never be surpassed.”45