Ijtihad (ئؾطٙحد) ya samo asali ne daga tushen kalmar Jahada. A harshen Larabci, yana nufin yin ƙoƙari ko kwazo a kowane aiki, wanda ke tattare da wani matakin wahala. Manyan malaman ilimin usul irin su Abu al-Husayn Ali wanda aka fi sani da Al-Amidi (d. 631 AH) da Mohammad bin Ali Al-Shawkani (d. 1255 AH) sun bayyana shi da cewa, „cikakken ƙoƙarin da masanin shari'a ke yi domin ya fitar da hukunce-hukuncen Shari'a daga dalilansu na tafsili a cikin majiyoyi, tare da wani matakin yiwuwa.‟27

Ijtihad (ئؾطٙحد ) is derived from the root word Jahada. Linguistically, it means striving or self-exertion in any activity, which entails a measure of hardship. The great scholars of Usul such as Abu al-Husayn Ali otherwise known as Al-Amidi (d. 631 AH) and Mohammad bin Ali Al-Shawkani (d. 1255 AH) defined it as, „the total expenditure of effort made by a jurist in order to infer, with a degree of probability, the rules of Shariah from their detailed evidence in the sources.‟27

Wasu sun ƙara, „ta yadda mujtahidi zai ji cewa bai iya ƙara wani ƙoƙari ba" a cikin wannan ma'anar. A taƙaice, a matsayin kalmar ilimin shari'a, Ijtihadi na nufin gajiyar da dukkan ƙoƙarin mutum wajen nazarin wata matsala sosai da neman mafita a gare ta daga majiyoyin Shari'ah.

Others add, „in a manner the Mujtahid feels unable to exert any more effort‟ to this definition. Essentially as a juristic term, Ijtihad means exhausting all of one‟s efforts in studying a problem thoroughly and seeking a solution for it from the sources of Shari‟ah.

This Usuli definition of Ijtihad was derived from the evidences which discuss Ijtihad and establish its obligation, such as the Ahadith mentioned earlier. Unfortunately, some today believe that Ijtihad is a mere personal reasoning of an individual and have abandoned this definition of the Usuli scholars which had been established for centuries. The consequence of this is that people mistakenly think that Islam doesn't contain a process to derive rules for modern problems. Therefore, when talking about Ijtihad, it is paramount that we refer to the established Usuli definition rather than how the term is misused today.

This Usuli definition of Ijtihad was derived from the evidences which discuss Ijtihad and establish its obligation such as the Ahadith mentioned earlier. Unfortunately some today believe that Ijtihad is a mere personal reasoning of an individual and have abandoned this definition of the Usuli scholars which had been established for centuries. The consequence of this is that people mistakenly think that Islam doesn‟t contain a process to derive rules for modern problems. Therefore, when talking about Ijtihad it is paramount that we refer to the established Usuli definition rather than how the term is misused today.

Duk wanda ke gudanar da Ijtihadi shi ne Mujtahid; amma wanda ya san hukunce-hukuncen Shari'ah dalla-dalla, amma ba zai iya cire hukunce-hukuncen kai tsaye daga asalinsu ba, to ba Mujtahid ba ne, sai dai Faqihi (masanin fiqhu), Mufti ko Alkali (Qadi).

A person who performs Ijtihad is a Mujtahid; whereas, a person who knows the rules of Shari‟ah in detail, but is unable to extract the rules directly from their sources, is not a Mujtahid but rather a Faqih (jurist), Mufti or a Qadi (judge).

Nassoshin Alqur'ani da Sunnah waɗanda suke Qata'i (tabbatattu) a ma'ana suna ba da fahimta guda ɗaya kawai. Duk wani Ijtihadi a kan irin waɗannan nassoshi zai ba da ma'ana guda ɗaya kawai. Nassosin da suka shafi al'amura kamar Riba ko kisan kai, suna bayyana haramcin waɗannan abubuwa a fili. Babu wani Mujtahidi da zai iya ikirarin cewa Riba ko kisan kai halal ne, domin nassi yana ba da ma'ana guda ɗaya kawai. Ƙin waɗannan Ahkam ko wasu hukunce-hukuncen da aka kafa ta hanyar Qata'i Thuboot da Qata'i Dalalah kafirci ne, domin hakan ƙin hukunci bayyananne da Allah (SWT) ya saukar ne. Saboda haka, waɗanda suka ƙi cewa sallolin yau da kullum guda biyar farillai ne, ko cewa yin hukunci da abin da Allah ya saukar wajibi ne, lallai sun zama kafirai, koda kuwa malamai ne masu ilimi waɗanda suka haddace dukan Alqur'ani da dukan Hadisai.

The text of the Qur‟an and Sunnah which are Qata‟i (conclusive) in meaning provide only one understanding. Any Ijtihad on these types of text will render only one meaning. The texts related to issues such as Riba or murder, are clear in their prohibition of these things. No Mujtahid can claim that Riba or murder is allowed, because the text only offers one meaning. To reject these Ahkam or any others established through Qata‟i Thuboot and Qata‟i Dalalah is Kufr (disbelief) as it would be a rejection of the definitive revealed rule from Allah (swt). Thus those who reject that the five times daily prayer (Salah) are Fara‟id (obligations) or that ruling by whatever Allah is revealed is obligatory undoubtedly become Kuffar (disbelievers) even if they were knowledgeable scholars (Ulema) who had committed the entire Qur‟an and all the Ahadith (narrations) to memory.

Ijtihad ba ya faruwa sai a cikin Ahkam Shar‟iyyah waɗanda dalilinsu yana da zato (Dhanni), ba idan hukuncin yana da tabbaci (Qat‟i) ba.28

Ijtihad does not occur except in the Ahkam Shar‟iah whose daleel is speculative (Dhanni) and not when the rule is decisive (Qata‟i).28

Idan ana maganar wurin da ijtihadi ya halatta, yana da muhimmanci a fahimci cewa ba ya faruwa ne bayan wani kallo mai sauƙi a cikin nassoshin Shari'a. A'a, yana nufin mujtahidi yana kokawa da iyakar ƙoƙarinsa ta yadda malamin shari'a zai ji cewa ya kasa ƙara ƙoƙari wajen fitar da hukuncin Allah. Idan malamin shari'a ya kasa gano dalilin da yake iya gano wa, to ra'ayinsa bai da inganci.29

When it comes to the area in which Ijtihad is permitted it is important to realise that it does not occur after a brief look at the Shar‟iah texts, rather it means that the Mujtahid struggles to his utmost in such a manner that the jurist feels an inability to exert himself further in order to derive the Hukm of Allah. If the jurist has failed to discover the evidence which he was capable of discovering, his opinion is void.29

Saboda haka, idan wani ya yi iƒirarin cewa ya yi Ijtihadi a kan wata matsala bayan ya yi nazari a kan nassi ɗaya kawai da ya shafi ta, ya kuma yi watsi da sauran nassoshin da suka dace alhali suna nan a shirye, to wannan ba za a ɗauke shi a matsayin Ijtihadi na halal ba.

Therefore if one claimed to have made Ijtihad upon an issue after only studying one text related to it and ignored all other relevant texts even though they were readily available, this would not be considered legitimate Ijtihad.

Al-amurran da suka shafi Aqeedah an gina su ne akan Adilla Qat'iyya (hujjoji tabbatattu), kuma akwai fahimta guda ɗaya tilo daidai a gare su, ba da yawa ba. Saboda haka, babu wani Mujtahid da zai iya fitar da wata Aqeedah ta daban daga Musulunci. Akwai ra'ayi guda ɗaya tilo daidai game da waɗannan al'amura, kuma duk wanda ya sava masa Kafiri ne. Kamar yadda Shawkani ya bayyana, malamai sun yarda cewa game da muhimman abubuwan Aqeedah, kamar tauhidin Allah (tawhid), siffofinSa, gaskiyar annabcin Muhammadu ﷺ, Lahira, da sauransu, akwai gaskiya guda ɗaya tilo, kuma duk wanda, ko Mujtahid ne ko ba haka ba, ya ɗauki wata fahimta ta daban, to ya fita daga Musulunci kai tsaye.30

The issues related to the „Aqeedah are based on Adilla Qata‟iya (decisive evidences) and there is only one correct understanding for it, not several. Thus, no Mujtahid can deduce another „Aqeedah of Islam. There is only one correct view with regards to these matters and anyone who differs from it is a Kafir. As Shawkani explained, the Ulema are in agreement that in regard to the essentials of Aqeeda, such as the oneness of Allah (tawhid), His attributes, the truth of the Prophethood of Muhammad, the hereafter, and so on, there is only one truth and anyone, whether a mujtahid or otherwise, who takes a different view automatically renounces Islam.30

Saboda haka, mutane irin su mabiya Mirza Gulam Ahmad na Qadiyan waɗanda suka yi imani cewa annabi ne, da kuma Salman Rushdie wanda ya ɓata sunan Muhammad ﷺ, tabbas kafirai ne (kafirai) kuma ba za a iya kiransu Mujtahidai ko kaɗan ba.

Therefore people such as the followers of Mirza Gulam Ahmad Qadian who believe he was a prophet and Salman Rushdie who defamed Muhammad (saw) are definitely Kuffar (disbelievers) and cannot be called Mujtahids at all.

Daga ayoyi da yawa na Alkur'ani mun fahimci cewa Allah (SWT) ya yi magana da ɗan Adam kai tsaye. Saboda haka, ga wanda ya ji magana ta Mai Shari'a, Allah (SWT), wajibi ne ya yi imani da ita, ya fahimce ta. Haka kuma wajibi ne ya aiki da ita, domin ita ƙa'ida ce ta Shari'a. Don haka a ƙa'ida ya kamata Musulmi ya fahimci Hukuncin Allah kai tsaye daga maganar Mai Shari'a. Wannan saboda magana ta Mai Shari'a an yi ta ne ga dukkan mutane, ba ga Mujtahidai ko malamai kaɗai ba, har ma da dukkan Mukallafai (waɗanda suke da alhakin shari'a). Saboda haka ya zama wajibi a kan Mukallafai su fahimci wannan magana domin su iya aiki da ita, tun da ba zai yiwu a aiki da magana ba tare da fahimtarta ba. Don haka istinbadin Hukuncin Allah ya zama farali a kan dukkan Mukallafai, watau ijtihadi ya zama farali a kan dukkan Mukallafai (waɗanda suke da alhakin shari'a). Sakamakon haka, tushen Mukallafi ya kamata ya zama cewa shi da kansa ya karɓi Hukuncin Allah daga maganar Mai Shari'a, domin an yi magana da shi ta wannan magana.

From multiple verses of the Qur‟an we understand that Allah (swt) has addressed humanity directly. Therefore for the one who has heard the address of the Legislator, Allah (swt) - it becomes incumbent on him to believe in it and understand it. It also becomes incumbent on him to act upon it, because it is a Shar‟iah rule. So in principle a Muslim should understand the Hukm (rule) of Allah from the speech of the Legislator directly. This is because the speech has been directed at all people by the Legislator and not only at the Mujtahidin or the Ulema but all the Mukallafin (those who are legally responsible). Thus it became an obligation on the Mukallafin to understand this speech so as to be able to act upon it, since it is impossible to act upon the speech without comprehending it. Therefore, the inference (Istinbat) of Allah's Hukm became Fard on all the Mukallifin i.e. Ijtihad became Fard on all the Mukallafin (legally responsible). Consequently, the basis of a Mukallaf (legally responsible) should be that he adopts the Hukm of Allah himself from the speech of the Legislator because he has been addressed by this speech.

Sai dai gaskiyar al'amari ita ce, mukallafai (wanda aka dora wa nauyin shari'a) suna bambanta wajen fahimta da iya gane abubuwa da kuma kwazon koyo. Suna kuma bambanta wajen ilimi da jahilci. Saboda haka, ba zai yiwu dukkansu su zakulo hukunce-hukuncen Shari'a daga dalilai ba, wato ba zai yiwu dukkan mukallafai su zama Mujtahidai ba. A wannan fanni akwai kamanceceniya da sauran ilimomi: ba kowa ne zai iya zama likita, masanin kimiyyar lissafi ko masanin sinadarai ba, saboda bambancin kwazon koyon mutane. Don haka wajibcin ijtihadi ya zama wajibi na wadatarwa ('ala al-Kifaya). Idan wasu suka aiwatar da shi, sauran suna samun sauki daga zunubi. Saboda haka ya wajaba a samu Mujtahidai a cikin Al'ummah wadanda za su iya zakulo hukunce-hukuncen Shari'ar Musulunci ga dukkan al'amura. Bugu da kari, akwai dalilai daban-daban da ke tabbatar da halascin Taqlidi (bin ra'ayoyin Mujtahidi), wadanda aka yi bayaninsu a babin mai taken "Taqlidi".

However, the reality of the Mukallifin (legally responsible) is that there is a disparity in their understanding and comprehension and in their aptitude for learning. They also differ in terms of knowledge and ignorance. Therefore, it is impossible for all of them to deduce Shar‟ai rules from the evidences i.e. it is impossible for all Mukallafin to be Mujtahidin. There is a similarity in this respect to other sciences, not everyone can become a doctor, physicist or chemist due to the disparity of people‟s aptitude for learning. Hence the obligation of Ijtihad becomes one of sufficiency ('ala al-Kifaya). If some undertake it the rest are absolved of the sin. Therefore, it became obligatory for Mujtahidin to exist in the Ummah who can derive the Shar‟iah rules for all situations. Futhermore there are various evidences that prove the permissibility of Taqleed (following the opinions of a Mujtahid), these are elaborated in the chapter entitled „Taqleed‟.

Faɗin cewa ƙofofin Ijtihadi a rufe suke gaba ɗaya ba daidai ba ne, kuskure ne mai girma da wasu malamai suka yi a tarihi, kuma yana sabawa a fili da Shari'a. Nassosin Shari'a suna nan a yau kamar yadda suke a da, saboda haka Ijtihadi ba kawai zai yiwu ba ne, a'a wajibi ne kuma fard kifaya (wajibi na isarwa), kamar yadda aka tabbatar a baya.

To say that the doors of Ijtihad are closed is completely incorrect, this was a serious error that some Ulema mistakenly called for in history and clearly contradicts the Shar‟iah. The Shar‟iah texts exist today as they existed in the past, therefore Ijtihad is not only possible, it is necessary and a Fard ul Kifaya (duty of sufficiency), as was proven earlier.

Shawkani ya bayyana wannan da kyau sosai lokacin da yake cewa: "Abin da ya fi kowane abu zama wauta shi ne a ce Allah Madaukakin Sarki ya ba magabatan malamai ƙarfin ilimi da Ijtihadi, amma ya hana su ga malamai na baya." "Abin da masu bin Taqlidi ke gaya mana shi ne, dole ne mu san Alƙur'ani da Sunnah ta hannun wasu mutane, alhali kuwa shiriya tana hannunmu. Alhamdu lillahi, wannan babban ƙarya ce (Buhtanun 'azim), kuma babu wani dalili a duniya da zai tabbatar da ita."31

Shawkani articulated this brilliantly when he said: “It is utter nonsense to say that Allah Almighty bestowed the capacity for knowledge and Ijtihad on the bygone generations of Ulema but denied it to the later generations.” “What the proponents of Taqlid are saying to us is that we must know the Qur‟an and the Sunnah through the words of other men while we still have the guidance in our hands. Praise be to Allah, this is the greatest lie (Buhtanun 'azim) and there is no reason in the world to vindicate it.”31

Ƙofofin ijtihadi a buɗe suke, amma ba don masu jahilci ba. Suna buɗe har zuwa ranar kiyama ga mutanen ilimi waɗanda suke da ikon yin ijtihadin, domin ilimi shi ne mabuɗin ƙofar ijtihadi.

The doors of Ijtihad are open but not for the ignorant, they are open until the day of judgement for the people of knowledge who have the capability to perform it as knowledge is the key to the door of Ijtihad.