Wannan na iya kasancewa saboda bambancin fahimtar rubutun Larabci, inda yake bayar da fiye da ma'ana ɗaya. Misali, Allah (SWT) yana cewa a cikin Alƙur'ani, a fassara: "Ya kamata macen da aka sake ta ta jira tsawon lokaci na tsarkake uku" (TMQ Al-Baqarah: 228)
This may be due to a different understanding of the Arabic text where it offers more than one meaning. As an example, Allah (swt) says in the Qur‟an, in translation: “The divorced woman should wait for a period of three Quru” (TMQ Al-Baqarah: 228)
Kalmar "quru'" a harshen Larabci tana iya nufin farkon lokacin haila, kuma tana iya nufin farkon lokacin tsarki. Bambanci tsakanin wadannan quru'i uku na farkon haila da quru'i uku na farkon lokacin tsarki yana kusan kwanaki 7 zuwa 15.
Quru‟ linguistically could mean the beginning of the menstruation period, and it could also mean the beginning of the purity period. The difference between these three Quru‟s from the beginning of menstruation and three Quru‟s from the beginning of the purity period is about 7 to 15 days.
Wasu malamai sun ce Quru' na nufin lokacin tsarki saboda wani Hadisi inda Annabi ﷺ ya umurci wata mace da ta jira lokacin tsarki. Wasu malamai kuma sun ce wannan Hadisin ba ingantacce ba ne, kuma sun dauki kalmar Alkur'ani da ma'anar farkon haila.
Some scholars say Quru‟ means the purity period because of a Hadith in which the Prophet (saw) instructed a woman to wait for the purity period. Other Scholars say that this Hadith is not authentic considered the Qur‟an to mean the beginning of menstruation.
Baya ga duk wannan, dole ne mutum ya tuna cewa matakin fahimtar rubutu da zurfin tunani sun bambanta daga mutum zuwa mutum. Waɗannan bambance-bambance wani bangare ne na halitta ta Allah, kuma rahama ce daga gare Shi (SWT).
Besides all of this, one has to remember that the level of understanding of the text and the depth of thinking varies from one individual to another. These differences are a natural aspect of Allah‟s creation and a mercy from Him (swt).
Saboda waɗannan dalilai ne muka samu malamai daban-daban waɗanda suka kafa makarantun Fiqhu daban-daban. Wasu daga cikin waɗannan malamai suna da ɗalibai waɗanda suka rubuta fahimtarsu ta nassi, kuma waɗannan rubuce-rubucen an ɗauke su a matsayin madhhabinsu. Daga cikinsu akwai Abu Hanifah, Malik, Shafi‛i, Ibn Hanbal, Ja‛afar, da Zayd. Sauran malamai kuwa ba su samu damar samun ɗalibai da suka rubuta fahimtarsu ta nassi ba, kuma daga cikinsu akwai Al-Awza‛i, al-Hasan al-Basri, Sufyan al-Thawri, Ibn Jarir al-Tabari, Laith da wasu.
It is for these reasons that we have different scholars forming different Schools of Fiqh. Some of these scholars had students who wrote their understanding of the text and these writings were considered as their Madhahib. These include Abu Hanifah, Malik, Shafi‟i, Ibn Hanbal, Jafar, and Zayd. Other scholars did not have the opportunity of having students write their understanding of the text, and these include Al-Awza'i, al-Hasan al-Basri, Sufyan al-Thawri, Ibn Jarir al-Tabari, Laith and others.
Waɗannan misalan suna nuna cewa koyaushe an sami bambancin ra'ayi. Sahabbai (ra), Tabi'un da Tabi'ut-tabi'in suna shaida wannan gaskiyar. Mujtahidun Mutlaq sun bambanta a hanyoyin bincikensu, wanda hakan ya haifar da samuwar makarantun fiqhu daban-daban. Duk da cewa Mujtahidai sun fi yarda da Ijtihadin da suka yi, amma duk da haka sun san cewa suna iya yin kuskure. Saboda haka, Mujtahidai sun bayyana cewa duk abin da yake daidai a aikinsu daga Allah (SWT) yake, kuma kuskuren daga kansu yake.
These examples illustrate that there have always been differences of opinion. The Sahabah (ra), Tabi‟een and Tab‟e Tabi‟een bear witness to this fact. The Mujtahidun Mutlaq differed in their methodology, which led to the birth of different schools of Fiqh. Although the Mujtahideen were most convinced by the Ijtihad they performed, they nevertheless recognised the possibility that they could be wrong. Accordingly, the Mujtahideen have stated that whatever is correct in their work is from Allah (swt) and the errors are from themselves.
Duk da haka, kasancewar mujtahidi ya yi kuskure ba yana nufin a hana shi yin Ijtihadi ba. A'a, Manzon Allah ﷺ ya ce, "Amr ɗan al-'Aas da Abu Hurairah sun ruwaito cewa Manzon Allah ﷺ ya ce:
However, just because a Mujtahid is wrong, it does not mean that he should be barred from exercising Ijtihad. On the contrary, the Messenger of Allah (saw) said, „Amr b. al-„Aas and Abu Hurayrah narrated that the Messenger (saw) said:
"Idan alkali ya yanke hukunci ya kuma yi ijtihadi, kuma ya yi daidai, to zai samu lada biyu. Idan kuma ya yi kuskure, zai samu lada daya." (Bukhari & Muslim)
“If a judge passes judgment and makes Ijtihad and he is right then he will have two rewards. And if he makes a mistake he will have one.” (Bukhari & Muslim)
Akwai kuma azaba mai tsanani ga waɗanda suke yin Ijtihadi ba tare da sun cancanta ba, koda kuwa sun yi daidai. Allah (SWT) yana cewa:
There is also a severe punishment for those who do Ijtihad without being qualified to do so, even if they are right. Allah (swt) says:
“.... kada ka bi abin da ba ka da ilmi a kansa; lallai ji, da gani, da zuciya, duk waɗannan za a tambaye su (a Ranar Alkiyama).” (TMQ al-Isra: 36)
“.... pursue not that about which you have no knowledge; for surely the hearing, the sight, the heart, all of those will be called to account (on the Day of Judgment)” (TMQ al-Isra: 36)
Bai kamata mutum ya ɗauki wata ra'ayi a matsayin wacce ba ta Musulunci ba kawai saboda ta bambanta da ra'ayin da ya karɓa. Maimakon haka, dole ne a girmama wata ra'ayi matuƙar tana kan dalilai na Musulunci. Babu buƙatar girmama ra'ayoyin da ba su dogara ga Daleel ba, domin babu wurin irin waɗannan ra'ayoyi a Musulunci.
One should not consider another opinion as being un-Islamic simply because it is different from the opinion that he has adopted. Instead, respect must be given to other opinion on the one condition that they are based on Islamic evidences. There is no need to respect opinions, which are not based upon a Daleel because there is no place in Islam for these opinions.
Saboda haka, wajibi ne ga kowane malami ya kawo hujjarsa (Daleel) don goyon bayan ra'ayinsa. Wannan don ya ba Musulmi kwarin gwiwa cewa ra'ayinsa addini ne na Musulunci. Ra'ayoyin da aka bayar ba tare da hujja ba ba su da tushe kuma ya kamata a ki su.
Therefore, it is necessary for every scholar to produce his Daleel in support of an opinion. This is to instil confidence in Muslims that his opinion is Islamic. Opinions given without evidence are baseless and should be rejected.
Wannan kallon game da sauran ra'ayoyin Musulunci zai tabbatar da halayyar Musulunci daidai. Duk da haka, wannan matakin shi kaɗai ba zai samar da cikakkiyar amsa ga matsalolin da muke fuskanta a yau ba, musamman matsalolin haɗa kan Musulmi a kan wasu muhimman batutuwa.
This view towards other Islamic opinions will ensure the correct Islamic attitude. However, this measure alone will not provide the total answer to the problems we face today, especially to the problems of unifying Muslims on certain key issues.
Za a sami bambance-bambancen ra'ayi game da menene Hukm Shar'i. A yawancin lokuta wannan ba zai zama matsala ba. Duk da haka, ana iya tunanin inda ya zama wajibi al'ummar Musulmi ta haɗu a kan ra'ayi guda ɗaya; misali, duba watan farko don farawar Azumin Ramadan, zaben Khalifa, da sauransu.
There will be many different opinions as to what the Hukm Shar‟i is. In many instances this will not be a problem. However, one can imagine where it is necessary for the Ummah to be united under one opinion; e.g. sighting the moon for the beginning of Ramadhan, electing the Khaleefah, etc.
Ijma‟ as-Sahabah ya tabbatar da cewa Khaliifah yana da ikon karɓar wasu dokoki da kuma aiwatar da su. Ka'idojin Shari'a sun bayyana cewa:
Ijma‟ as-Sahabah has established that the Khaleefah has the authority to adopt certain rules and to enact them. The Shar‟i principles state:
"Hukuncin Imam ne ke kawo ƙarshen sabani." "Hukuncin Imam ana aiwatar da shi a fili da a ɓoye." Dukkan Musulmai, har da Mujtahidun, dole ne su bi ra'ayin da Khalifa ya karɓa, amma suna iya riƙe ra'ayinsu su koyar da shi, yayin da biyayyarsu za ta kasance ga ra'ayin da Khalifa ya karɓa.
“The Imam‟s decree settles the disagreement” “The Imam‟s decree is executed openly and privately.” All Muslims including the Mujtahideen have to follow the opinion adopted by the Khaleefah, but they can maintain their opinion and teach it, while their obedience should be to the opinion that the Khaleefah adopts.
Misali shi ne karɓar wata ra'ayi a rarraba kuɗaɗe daga Abu Bakr (ra) da Umar (ra). Lokacin da Abu Bakr (ra) ya zama Khalifa, ya biya kyautuka daidai ga dukan Sahabbai (ra). Bai bambanta tsakanin Musulmi na farko da sababbin Musulmi ba. Lokacin da Daular Musulunci ta fara karɓar kuɗaɗe masu yawa ta hanyar 'yantar da ƙasashe daban-daban, Abu Bakr (ra) ya ci gaba da rarraba dukiyar daidai. Umar (ra) da wasu Sahabbai (ra) sun nace cewa ya kamata a fifita Musulmi na farko a kan waɗanda suka karɓi Musulunci daga baya. Abu Bakr (ra) ya gaya masa cewa ya san bambance-bambancen da Umar (ra) ya ambata; duk da haka, ra'ayinsa shi ne cewa rarraba kuɗaɗe daidai ya fi a gaban Allah (swt) fiye da ƙa'idar fifiko. Lokacin da Umar (ra) ya zama Khalifa, ya maye gurbin ra'ayin daidaito na Abu Bakr (ra) da ƙa'idarsa ta fifiko. Umar (ra) bai so ya biya adadi ɗaya ga waɗanda suka yi yaƙi da Annabi (saw) da waɗanda suka yi yaƙi tare da shi ba. Saboda haka, ya ba da adadi mai yawa ga Sahabbai (ra) na farko waɗanda suka yi yaƙi a Badar da Uhudu da kuma danginsa na Annabi (saw).
An example of this is the adoption of an opinion in the distribution of funds by Abu Bakr (ra) and Umar (ra). When Abu Bakr (ra) was the Khaleefah, he paid equal grants to all of the Sahabah (ra). He (ra) did not distinguish between the early Muslims and the new Muslims. When the Islamic State started receiving larger funds through the liberation of various lands, Abu Bakr (ra) continues to distribute the wealth equally. Umar (ra) and some of the Sahabah (ra) insisted that the earliest Muslims should be given preference over the later converts. Abu Bakr (ra) told him that he was aware of the differences that Umar (ra) had mentioned; however, his opinion was that distributing the funds equally was better in the sight of Allah (swt) than the principle of preference. When Umar (ra) became Khaleefah, he replaced Abu Bakr‟s (ra) adoption of equality with his principle of preference. Umar (ra) did not like to pay the same amount to those who fought against the Prophet (saw) and those who fought with him. Accordingly, he gave a larger amount to the early Sahabah (ra) who fought in Badr and Uhud and the relatives of the Prophet (saw).
Don haka, a lokacin da Abubakar (ra) ya zama Khalifa, Umar (ra) ya bar ra'ayinsa ya aiwatar da hukuncin Abubakar (ra), haka kuma alƙalai, gwamnoni, da dukkan Musulmai suka yi. Sai dai a lokacin da Umar (ra) ya zama Khalifa, ya wajabta aiwatar da ra'ayinsa, sauran kuma suka aiwatar da shi.
Thus, when Abu Bakr (ra) was the Khaleefah, Umar (ra) left his understanding and enacted the decree of Abu Bakr (ra), as did the judges, governors, and all Muslims. However, when Umar (ra) became the Khaleefah, he obliged the enactment of his opinion and the others implemented it.
Ra'ayoyi daban-daban bai kamata a dauke su a matsayin rauni ko tushen rarrabuwar kai ba. Kamar yadda muka gani, Musulmai sun kasance suna da ra'ayoyi daban-daban a batutuwa da dama tun zamanin Manzon Allah ﷺ, kamar yadda aka ambata a Hadisin Banu Quraiza. Matukar ra'ayin yana kan hujjar Musulunci, kuma wannan ra'ayin bai saba wa wata doka tabbatacciya ba, to ya kamata a girmama shi a matsayin ra'ayin Musulunci.
Different opinions should not be viewed as a weakness or a source of disunity. As we have seen, Muslims have had varying opinions in many issues since the time of the Messenger of Allah (saw), as is mentioned in the Hadith of Banu Quraydhah. As long as the opinion is based on Islamic evidence, and this opinion does not contradict an assured law, it should be respected as an Islamic opinion.
A ƙarshe, hanyar cimma haɗin kan Musulunci ba ta kasancewa ta murkushe ra'ayoyi daban-daban da kuma kiran a watsar da Madhahib ba. Maimakon haka, ana cimma shi ta hanyar Musulmai su rayu ƙarƙashin jagorancin akida na Musulunci inda Khilafah ke yanke shawarar wane ra'ayi za a karɓa a cikin muhimman al'amura.
Finally, the way to achieve Islamic unity is not by suppressing different opinions and calling for the abandonment of Madhahib. Rather, it is achieved by Muslims living under the ideological leadership of Islam where the Khilafah makes the decision of which opinion to adopt in key issues.