Neno Madhhab linamaanisha "shule ya Fiqh". Zifuatazo ni baadhi ya sababu zilizopelekea kuwepo kwa Madhahib (shule za Fiqh).

The word Madhab means “school of Fiqh”. The following are some of the reasons for the existence of Madhahib (schools of Fiqh).

Mujtahid mmoja anaweza kuona hadithi fulani kuwa sahihi huku wengine wasiione hivyo. Hii ni kutokana na tofauti zao katika vigezo vya kuhukumu usahihi wa hadithi.

One Mujtahid may consider a certain Hadith authentic while others may not. This is due to their differences in the criteria for judging the authenticity of the Hadith.

Mfano:

Example:

Hadithi iliyopokewa na Amr bin Shu'ayb ambayo inataja: "Mwanamke mmoja alimjia Mtume ﷺ pamoja na mtoto wake, akiwa na vikuku viwili vya dhahabu mkononi mwake. Akamwambia: 'Je, unatoa Zakat juu ya hivi?' Akasema: 'Hapana.' Akamwambia: 'Je, wewe unapenda Mwenyezi Mungu avifanye kuwa vikuku vya Moto?'" Baadhi ya wanazuoni wanaona kuwa hadithi hii ni sahihi, huku wengine wakiiona kuwa dhaifu kutokana na udhaifu uliomo katika sanadi yake. Wanazuoni waliosema kwamba hakuna Zakat juu ya vito vya mapambo ni Aisha binti Abu Bakr (ra), Imam Jabir, Ibn Umar, Imam Malik, Imam Ahmad na Imam Shafi'i.

The Hadith narrated by Amr b. Shuaib which mentions: “A woman came to the Prophet (saw) along with her child with two gold bracelets in her hand. He (saw) said: „Do you give the Zakat upon these?‟ She said: „No.‟ He (saw) said: „Would you like that Allah makes them into bracelets of Fire?‟” Some scholars consider this to be an authentic Hadith, while others consider it a weak Hadith due to the weakness in the Isnad. The scholars who said that there is no Zakah on jewellery are Aisha bint Abu Bakr (ra) Imam Jabir, Ibn Umar, Imam Malik, Imam Ahmad and Imam Shafi‟i.

Zaidi ya hayo, mujtahid mmoja anaweza kuifahamu Hadithi fulani ilhali mwingine hajui. Ni kwa sababu hii ndipo Mujtahidina walipokuwa wakiwaambia wanafunzi wao: "Mkiona Hadithi baada ya kuondoka kwangu, na ikapingana na ninalowaambia, basi tupeni fahamu yangu na mfuate Hadithi."

Furthermore, one Mujtahid may know of a Hadith while another may not. It is due to this reason that the Mujtahideen used to say to their students, if you find a Hadith after you leave me, and it contradicts what I have told you, throw away my understanding and follow the Hadith.

Mfano: Haiwi kwa mwanamke aliye katika hedhi kufanya Tawaaf (kuzunguka Kaaba). Kwa msingi huu, Umar (ra) alikuwa akiwazuia wanawake kukamilisha Hajj hata kama hedhi ilianza baada ya kuondoka Arafat, ambayo ni sehemu muhimu zaidi ya Hajj. Alipofahamishwa kuwa Mtume ﷺ alikuwa akiwaruhusu wanawake kuendelea kufanya Hajj katika hali kama hizo, Umar (ra) baadaye aliondoa katazo hilo na kumruhusu mwanamke huyo kukamilisha Hajj yake.

Example: It is not permitted for a woman while she is menstruating to perform Tawaaf (circling around the Ka‟aba). Based on this, Umar (ra) used to forbid women from completing the Hajj even if the menstruating started after leaving Arafat, which is the most important part of the Hajj. When he (ra) was informed that the Prophet (saw) used to allow women to continue performing Hajj under similar situations, Umar (ra) subsequently lifted the ban, and allowed the woman to complete her Hajj.

Baadhi ya wanazuoni walikubali maoni ya Sahabi mmoja kama chanzo cha sheria, huku wengine wakiwachukulia Masahaba (ra) kuwa Mujtahidi ambao maoni yao binafsi hayakuwa na nguvu ya kisheria.

Some scholars accepted the opinion of one Sahabi as a legislative source, while others treated the Sahabah (ra) as Mujtahids whose individual opinions were not legally binding.

Baadhi ya wanazuoni walifanya Qiyas (tazama sehemu ya 6.0) huku wengine wakifanya Istihsan (tazama sehemu ya 7.5).

Some scholars practiced Qiyas (see section 6.0) while others practiced Istihsan (see section 7.5).

Baadhi ya wanazuoni walitumia Ijma‟ ya Maswahaba peke yake, huku wengine wakitumia Ijma‟ ya Watu wa Madina (Ahlel Madinah), Ijma‟ ya Wanachuoni Wanaofanya Ijtihadi (Al-Mujtahideen), pamoja na aina mbalimbali nyingine za Ijma‟ kama ilivyojadiliwa awali.

Some scholars used Ijma‟ as-Sahabah only, while others used Ijma‟ Ahlel Madinah (People of Madinah), Ijma‟ Al-Mujtahideen, and various other types of Ijma‟ as well as discussed earlier.

Baadhi ya wanazuoni walitumia Maslahah Mursalah na kanuni nyingine zisizo za uhakika, huku wengine hawakuzitumia. Hili lilichangia kuongezeka kwa tofauti kati ya wanazuoni.

Some Scholars used Maslahah Mursalah and other non definitive principles while others did not. This contributed to more differences among the scholars.

Baadhi ya wanazuoni walichukua maana halisi ya maandiko, yaani walichukua maandiko kwa maana yake ya nje, wakikataa kutafuta maana za ndani zaidi. Baadhi ya wanazuoni hao waliitwa Dhahiriyya, yaani wale waliochukua maana za dhahiri za maandiko pekee.

Some scholars took the literal understanding of the text, meaning that they took the text at its surface value, refusing to take deeper understandings. Some of these scholars were called Zahiris, or those who took only the apparent meanings of the texts.

Mbali na maana ya wazi, baadhi ya Maulamaa walichukua pia maana za ndani na za kudokezwa katika matini.

In addition to the apparent meaning, some Scholars took deeper and implicit meanings in the texts.

Kulikuwa na tofauti katika kufasiri aina na namna za amri. Kwa mfano, katika Hadith kuhusu ndevu, kuna tofauti ya maoni miongoni mwa Wanazuoni kuhusu kama Hadith hiyo inaashiria amri ya Fardh, Mandub au Mubah. Kwa mfano, Ibn Taymiyya na Ibn Hazm walisema ni Fardh. Ibn Qudamah, Shawkani, an-Nawawi na Qadi Iyad walisema ni Mustahabb. Qadi Abu Bakr Ibn al-Arabi na Imam Qurtubi walikuwa na maoni kwamba ni Mubah tu.

There were differences in interpreting the forms and types of commands. For example, in the Hadith regarding the beard, there is a difference of opinion among the Scholars regarding whether the Hadith indicates Fard, Mandub or Mubah commands. For example, Ibn Taymiyya and Ibn Hazm said it is Fard. Ibn Qudamah, Shawkani, an-Nawawi and Qadi Iyad said it is recommended. Qadi Abu Bakr Ibn al-Arabi and Imam Qurtubi‟s opinion was that it is only permitted.

Hii inaweza kuwa kutokana na tofauti ya kuelewa maandishi ya Kiarabu, ambayo yanaweza kutoa zaidi ya maana moja. Kwa mfano, Allah (SWT) anasema katika Qur'ani, kwa tafsiri: "Mwanamke aliyeachwa na mumewe anapaswa kusubiri kwa kipindi cha quru tatu" (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)

Quru' kwa lugha inaweza kumaanisha mwanzo wa kipindi cha hedhi, na pia inaweza kumaanisha mwanzo wa kipindi cha usafi (twahara). Tofauti kati ya quru' tatu zinazoanza na hedhi na quru' tatu zinazoanza na kipindi cha usafi ni takriban siku 7 hadi 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.

Baadhi ya wanazuoni wanasema kwamba neno "Quru'" linamaanisha kipindi cha utakaso, kwa sababu ya Hadith ambayo Mtume ﷺ alimwagiza mwanamke asubiri kipindi cha utakaso. Wanazuoni wengine wanasema kwamba Hadith hii si sahihi, na wanaona kwamba neno hilo katika Qur'an linamaanisha mwanzo wa hedhi.

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.

Mbali na haya yote, ni lazima mtu akumbuke kwamba kiwango cha kuelewa maandishi na kina cha fikra hutofautiana kutoka mtu mmoja hadi mwingine. Tofauti hizi ni jambo la asili katika uumbaji wa Allah na ni rehema kutoka Kwake (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).

Ndiyo sababu zilizofanya kuwepo kwa wanazuoni tofauti wanaounda Madhehebu tofauti za Fiqhi. Baadhi ya wanazuoni hawa walikuwa na wanafunzi waliondika ufahamu wao wa maandiko, na maandishi hayo yalichukuliwa kuwa ndiyo Madhehebu yao. Miongoni mwao ni Abu Hanifah, Malik, Shafi'i, Ibn Hanbal, Ja'far na Zayd. Wanazuoni wengine hawakupata fursa ya wanafunzi wao kuandika ufahamu wao wa maandiko, na miongoni mwao ni Al-Awza'i, al-Hasan al-Basri, Sufyan al-Thawri, Ibn Jarir al-Tabari, Laith na wengineo.