Ijma'in Al-Ummah
Ijmaa’ Al-Ummah
Wannan ya haɗa da: Ijma'in Ahlul-Hall Wal-'Aqd (mutanen yanke shawara ko tasiri), Ijma'in Mujtahidai, Ijma'in Ahlul-Madina da kuma Ijma'in Ahlul-Madina Wa Makka.
This includes: The Ijmaa’ of the Ahl ul-Hall Wa-l-‘Aqd (people of decision making or influence), the Ijmaa’ of the Mujtahideen, the Ijmaa’ of Ahl ul-Madinah and the Ijmaa’ of Ahl ul-Madinah Wa Makkah.
Waɗanda suka riƙe ra'ayin Ijmaa' Al-Ummah suna amfani da dalilai masu zuwa:
Those who hold the view of Ijmaa’ Al-Ummah use the following evidences:
1 – Daga cikin Alƙur'ani:
1 – From the Qur’aan:
Maganar Allah Ta'ala:
The Qawl of Allah Ta’Aalaa:
Kuma duk wanda ya saba wa Manzon ﷺ bayan shiriya ta bayyana masa, kuma ya bi wata hanya ba hanyar muminai ba, to za Mu ba shi abin da ya zaɓa, kuma Mu shigar da shi Jahannama, kuma mummunan makoma ce.
And whoever opposes the Messenger after guidance has become clear to him and follows other than the way of the believers - We will give him what he has taken and drive him into Hell, and evil it is as a destination (An-Nisaa’ 115).
Amsa da raddi:
The response and refutation:
Al-Hudaa (hidaya) da aka ambata a cikin Aayah yana nufin shiryarwa zuwa ga tauhidin Allah da kuma Annabta ta Muhammad (saw), yayin da abin da ya saba wa Al-Hudaa (shiriya) shi ne Ad-Dalaal (bata). Dangane da hanyar muminai da ya wajaba a bi ta, to ita ce abin da ya sa suka zama muminai, wato Tauhidi. Sabab An-Nuzool (dalilin saukar Aayah da yanayin saukarta) ga wannan Aayah yana nuna cewa an saukar da ita dangane da wani mutum da ya yi ridda daga Musulunci. Wannan ya faru ne saboda Sabab An-Nuzool yana ƙayyade fagen maudu'in da Aayah ta sauka a kansa, kuma wannan fagen maudu'i shi ne ridda daga Musulunci. Saboda haka, Sabeel (hanya) na muminai yana nufin Tauhidi (watau yana da alaƙa da imani).
The guidance (Hudaa) mentioned in the Aayah means guiding to the oneness of Allah and the Prophethood of Muhammad (saw) whilst the opposite of Al-Hudaa (guidance) is Ad-Dalaal (misguidance). As for the way of the believers that is obligatory for them to follow then it is that which made them become believers which is Tawheed. The Sabab An-Nuzool (reason for and circumstance of revelation) for this Aayah indicates that because it was revealed in relation to a man who had apostatized from Islaam. This is because the Sabab An-Nuzool specifies the subject area that the Aayah was revealed about and this subject area is apostasy from Islaam. Therefore, the Sabeel (way) of the believers means Tawheed (i.e. it relates to belief).
Muddin aayar ba ta nuni zuwa ga batun Ijma'i, kuma ma'anar nuninta (Dalalah) ta fita daga abin da muka ambata, to aayar ba ta inganta ko ta dace ta zama hujja a kan hujjantar Ijma'in Al-Ummah, Ijma'in Mujtahidai, Ijma'in Ahlul-Madina, ko kowane irin Ijma'i ba.
As long as the Aayah is not guiding to the issue of Al-Ijmaa’, as its Dalaalah (indicative meaning) is outweighed to be restricted to what we have mentioned, then the Aayah is not valid or suitable to indicate the Hujjiyah (proof) of the Ijmaa’ of the Ummah, Ijmaa’ AlMujtahideen, Ijmaa’ Ahl ul-Madinah or any other Ijmaa’.
Ana buƙatar cewa Ijma'i a cikin Dalalarsa (ma'ana da abin da yake nufi), domin a ɗauke shi a matsayin Dalili Ijmaaliy, ya kasance bisa dalili wanda yake Qat'iy Ath-Thubut kuma Qat'iy Ad-Dalaalah. Ayar da suka yi hukuncinsu da ita Qat'iy Ath-Thubut ce, amma Zhanniy Ad-Dalaalah ce (ba ta tabbata sosai a abin da take nunawa ba) dangane da nuna Ijma'in Al'umma.
It is necessary for the Ijmaa’ in its Dalaalah (meaning and import), in order for it to be considered as a Daleel Ijmaaliy, to be based upon a Daleel that is Qat’iy Ath-Thuboot and Qat’iy Ad-Dalaalah. The Aayah that they have made their deduction with is Qat’iy AthThuboot however it is Zhanniy Ad-Dalaalah (indefinite in its indicated meaning) in respect to indicating to the Ijmaa’ of the Ummah.
2 – Daga cikin Sunnah:
2 – From the Sunnah:
Sun yi amfani da waɗannan maganganun Manzon Allah ﷺ a matsayin hujja don tabbatar da Hujjiyyar Ijma'in Al-Ummah:
They have used the following statements of the Messenger of Allah (saw) as evidence to prove the Hujjiyah (proof) of Ijmaa’ Al-Ummah:
Al'ummata ta ba za ta taru a kan kuskure (ko zunubi) ba.
My Ummah will not gather together upon a mistake (or sin).
Al'ummata ta ba za ta taru a kan ɓata ba.
My Ummah will not gather together upon a misguidance.
Allah ba zai bar Ummata ta yi ittifaqi akan ɓata ba.
Allah will not let my Ummah agree upon misguidance.
Abin da Musulmi suka gani a matsayin mai kyau, to shi ne mai kyau a wurin Allah.
What the Muslims have seen as Hasan then it is Hasan before Allah.
Duk wanda yake son ya samu (ni'imar) Aljannah, to ya manne da Jama'a.
Whoever would be pleased to attain (the bliss of) Jannah then he should stick to the Jamaa’ah.
Duk wanda ya ware daga Jama'a sannan ya mutu, to mutuwarsa tana daga cikin mutuwar Jahiliyya.
Whoever separates from the Jamaa’ah and dies then his death is one of Jaahilliyah.
Za a samu koyaushe wata jama'a daga cikin Al-ummah ta wanda yake kan gaskiya har zuwa lokacin da umurnin Allah ya bayyana ﷺ.
There will always be a group from my Ummah that is upon the Haqq (truth) until Allah’s command is made prevalent.
Wannan yana cikin ƙarin hadisai da yawa da suka yi amfani da su don goyon bayan ra'ayin Ijma'in Al-Ummah.
This is in addition to many other Ahaadeeth that they have used to support the view of Ijmaa’ Al-Ummah.
Martani ko raddi:
The response or refutation:
1 – Dukkan waɗannan Hadisai Akhbaar Aahaad ne, ba su kai matakin At-Tawaatur ba. Ba sa kafa Yaqeen (yakini), saboda haka ba su inganta a matsayin dalili don tabbatar da cewa Ijmaa’ AlUmmah Daleel Shar’iy Ijmaaliy (tushen dalili) ne.
1 – All of these Ahaadeeth are Akhbaar Aahaad and do not reach the level of At-Tawaatur. They do not establish Yaqeen (certainty) and as such are not valid to be used as evidence to establish that Ijmaa’ AlUmmah as a Daleel Shar’iy Ijmaaliy (Source of evidence).
2 – Ahadith da ke cewa al'ummah ba za ta taru a kan ɓata ba ba su ƙunshi wata hujja a cikinsu ba. Wannan saboda rashin taruwa a kan ɓata yana nufin rashin taruwa a kan barin Musulunci.
2 – The Ahaadeeth mentioning that the Ummah will not gather together upon misguidance do not contain a Hujjah (proof) within them. That is because not agreeing together upon misguidance means not agreeing together to leave Islaam.
3 – Hadisai da suka ambaci wajibcin riko da Jama'ah ba su da wurin da za a iya amfani da su a matsayin hujja wajen kafa Ijma'i, domin kiyaye haɗuwar Ummah da hana rarrabuwarta ko tayar mata da kai ba ya nufin ko alamta cewa Ijma'insu (yarjejeniyarsu da amincewarsu) hujja ce ta shari'a.
3 – The Ahaadeeth that mention the obligation of sticking to the Jamaa’ah have no place to be used as evidence to establish Ijmaa’ because the preservation of the gathering of the Ummah and not allowing its division or rebelling against it does not mean or indicate that their Ijmaa’ (consensus and agreement) is a Daleel Shar’iy.
4 – Dangane da Hadisan da suka ambaci cewa akwai wata jama'a daga cikin Ummah da za ta ci gaba da kasancewa a kan gaskiya, to al-Haqq (gaskiya) na nufin akasin al-Baatil (ƙarya), ba ya nufin akasin abin da yake daidai (as-Sawaab). Saboda haka, riƙo da al-Haqq ba ya nufin rashin kuskure, illa dai rashin ɓata (Dalaal).
4 – In respect to the Ahaadeeth that have mentioned that there is a group from the Ummah that will remain upon the truth, then the Haqq (truth) means the opposite of Al-Baatil (falsehood) and it does not mean the opposite to the correct (As-Sawaab). Therefore, sticking to the Haqq does not mean the absence of the mistake but rather the absence of misguidance (Dalaal).
Haka kuma, kasancewar wata ƙungiya a kan gaskiya ba yana nufin ijma'in Al'umma a kan gaskiya ba. Hakan ya faru ne saboda abin da ake buƙata kuma wajibi ne shi ne a kafa hujja a tabbatar cewa Al'umma tana kan abin da yake daidai, alhali ba a buƙatar tabbatar da akasin haka, wato cewa ba su yi ijma'i a kan ɓata ba.
In addition, the existence of a group upon the right does not mean the Ijmaa’ of the Ummah upon the right. That is because what is is required and necessary is to establish and prove that the Ummah is upon what is right whilst it is not required to prove the negation of their agreeing upon misguidance.
"Mafi kyawun al'ummata ta ita ce zamanina, sannan waɗanda suka biyo bayansu, sannan waɗanda suka biyo bayansu." Imraan (mai ruwaito hadisin) ya ce: "Ban sani ba ko ya ambaci bayan zamaninsa zamani biyu ko uku, sannan ya ce: '...sannan bayan haka, za ku kasance mutane masu bada shaida ba tare da an nemi shaidar ba, suna cin amana kuma ba a amince da su ba, suna rantsuwa amma ba sa cika ta, kuma kiba za ta bayyana a cikinsu.'" (Al-Bukhaari, Muslim da At-Tirmidhi).
"The best of my nation is my generation then those who follow them and then those who follow them." Imraan (the narrator of the Hadeeth) said: “I don’t know whether he mention after his generation two generations or three, then he said: "...then, after you are a people who bear witness without being asked to do so they betray and are not trusted, they swear oaths and do not fulfil them and fatness will appear among them" (Al-Bukhaari, Muslim and At-Tirmidhi).
Wannan Hadisi da wasu irinsa suna nuna gargaɗi game da zamunnan da za su biyo baya, kuma wannan yana nufin cewa za a sami a cikinsu Al-Khata’ (kuskure ko zunubi). Za a sami ƙarya, cin amana da ha'inci, wanda ke nufin cewa Ijma'insu ba zai da wata daraja ko ƙimar shari'a.
This Hadeeth and others similar to it indicate a censure for the later eras that will follow and this means that their will exist amongst them Al-Khata’ (mistake or sin). There will be lying, betrayal and treachery which means that their Ijmaa’ would hold no value or legislative worth.