ب – أما المعتزلة، وبعض المتكلمين، والشافعي، وأحمد بن حنبل، والآمدي، والشوكاني، فإنهم ذهبوا إلى أن مذهب الصحابي ليس حجة شرعية يُحتج به.
B – As for the Mu’tazilah, some of the Mutakallimeen, Ash-Shaafi’iy, Ahmad Bin Hanbal, Al-Aamadiy and Ash-Shawkaaniy, then they held that the Madh’hab of the Sahaabiy is not legally valid as a Daleel.
استدلّوا على قولهم بأدلّة، منها أنّ الصحابيّ مجتهدٌ كسائر المجتهدين، يجوز عليه الصواب والخطأ، فلا يكون قول مثله حجّةً ملزمةً. أمّا ما ورد من المدح والثناء على الصحابة في الآيات والأحاديث، فإنّه يدلّ على حجّيّة إجماعهم، لا على حجّيّة قول واحدٍ منهم ومذهبه.
They used evidences for their argument which included that the Sahaabiy is a Mujtahid just like any other Mujtahid where it is possible for him to be right or make an error. The opinion of the one like this cannot be binding and as for the praise and commendation of the Sahaabah that has been mentioned in the Aayaat and the Ahaadeeth then they represent a Daleel for the Hujjiyah of their Ijmaa’ (consensus) and not a Daleel for the Hujjiyah of the opinion of one from amongst them and his Madh’hab (i.e. host of opinions attributed to him).
قال الشافعيّ في كتابه «الأمّ»: «فإن لم يكن في الكتاب والسنّة، ذهبنا إلى أقوال أصحاب رسول الله ﷺ أو واحدٍ منهم. ثم كان قول أبي بكر أو عمر أو عثمان أحبّ إلينا وأولى بنا في التقليد، وذلك إذا لم نجد دلالةً في الاختلاف تُرشد إلى أقرب الأقوال من الكتاب والسنّة، لنتّبع القولَ الذي معه المعنى المدلول عليه (الدلالة)».
Ash-Shaafi’iy said in his book ‘Al-Umm’: “If it is not within the Kitaab and the Sunnah, we have gone to the statements of the companions of the Messenger of Allah (saw) or one from amongst them. Then it was to the opinion of Abu Bakr, ‘Umar or ‘Uthmaan when Taqleed has become most preferred or likable to us. That is if we have not found an indication in the difference that guides to the closest difference from the Kitaab and the Sunnah in order to follow the opinion that has alongside it an indicated meaning (Dalaalah)”.
كلام الشافعيّ هنا يدلّ على أنه يأخذ بالكتاب والسنة، ثم بما أجمع عليه الصحابة (الإجماع). أما ما اختلفوا فيه فإنه يأخذ من أقوالهم ما كان أقرب إلى الكتاب والسنة. فإن لم يظهر الأقوى، أخذ بما عمل به الأئمة الراشدون.
The speech of Ash-Shaafi’iy here indicates that he takes by way of the Kitaab and the Sunnah and then what the Sahaabah have held a consensus upon (Ijmaa’). As for what they have differed upon then he takes from their opinions the one which is most strongly connected to the Kitaab and the Sunnah. Then if the strongest is not apparent he takes that which the rightly guided Imaams acted upon.
قال الشوكانيّ في كتابه «إرشاد الفحول» في شأن مذهب الصحابيّ:
Ash-Shawkaaniy has said in his book ‘Irshaad Al-Fuhool’ in respect to the Madh’hab As-Sahaabiy:
الحقُّ أنه ليس بحجةٍ، لأن الله تعالى لم يُرسل إلى هذه الأمةِ إلا نبيَّنا محمدًا ﷺ، وليس لنا إلا رسولٌ واحدٌ وكتابٌ واحدٌ، وقد أُمرت الأمةُ كلُّها باتباعِ كتابِه وسنةِ نبيِّه ﷺ. ولا فرقَ في ذلك بين الصحابةِ ومن جاء بعدهم، فإنهم جميعًا مُكلَّفون بالتكاليفِ الشرعيةِ وملتزمون باتباعِ الكتابِ والسنة. فمَن قال إن الحجةَ تقومُ في دينِ اللهِ عزَّ وجلَّ بغيرِ كتابِ اللهِ وسنةِ رسولِه ﷺ وما يرجعُ إليهما، فقد قال في دينِ اللهِ ما لم يثبُت، وأثبتَ في هذه الشريعةِ الإسلاميةِ شرعًا لم يأمر به اللهُ، وهذا أمرٌ عظيمٌ وقولٌ جليلٌ [خطير].
“The Haqq (truth or correct view) is that it is not a Hujjah (valid proof) because Allah Ta’Aalaa did not send to this Ummah except our Nabi Muhammad (saw) and we do not have other than a single Messenger and single Kitaab (book) and all of the Ummah has been commanded to follow His Kitaab and the Sunnah of His Nabi. There is no difference between the Sahaabah and those who came after them in respect to that, as all of them are Mukallifeen with the Takaaleef Ash-Shar’iyah (legally responsible for the implementation of the Shar’iyah responsibilities) and following the Kitaab and the Sunnah. Therefore, the one who says that the Hujjah is established in the Deen of Allah ‘Azza Wa Jalla by other than the Kitaab of Allah and the Sunnah of His Messenger (saw) and what returns back to these two (sources) then he has said something in respect to the Deen of Allah that has not been proven and he would have established something in regards to this Islamic Sharee’ah as a Shar’a that Allah had not commanded and this is a mighty matter and great statement (to make)”.