Babu ɗaya daga cikin malamai ko fuqahaa da ya musanta Ijma'in Sahabbai, domin hujjarsa a bayyane take kuma tabbatacciya ce (Qat'iy). Sai dai sun sabawa juna kuma sun yi sabani game da sauran nau'ikan Ijma'i kamar Ijma'in Al-Ummah, Ijma'in Mujtahidai, Ijma'in mutanen Madina, da Ijma'in Khulafa'i huɗu, da sauransu. Dalilan sabanin su game da tushen da Ijma'i ya dogara a kansa suna komawa ga waɗannan abubuwan:

None of the ‘Ulamaa or Fuqahaa have denied Ijmaa As-Sahaabah because its Hujjiyah (proof of validity as a source of evidence) is clear and Qat’iy (definite) however they differed and disagreed about the other types of Ijmaa’ like Ijmaa’ Al-Ummah, Ijmaa’ Al-Mujtahideen, Ijmaa’ of the people of Al-Madinah and the Ijmaa’ of the four Khulafaa’ amongst others. The reasons for their difference in respect to the rested upon basis of Ijmaa’ goes back to the following matters:

1 – An umurci Musulmai su bi abin da Allah Ta'ala ya saukar, saboda haka wajibi ne ijma'i ya dogara ne akan tushe daga Wahayi, kamar Littafi da Sunnah wanda yake dogara da su.

1 – The Muslims have been commanded to follow that which Allah Ta’Aalaa has revealed and so it is necessary for the Ijmaa’ to have a rested upon basis from the Wahi like the Kitaab and the Sunnah that it depends upon.

Game da Alkur'ani kuwa, to ya isa gare mu ta hanyar tawatur, kuma babu wani abu daga cikinsa da aka bari, saboda maganar Allah Ta'ala:

As for the Qur’aan, then it has arrived to us by way of Tawaatur and nothing of it has been left behind due to the Qawl of Allah Ta’Aalaa:

Dangane da hukunce-hukuncen shari'a da Alƙur'ani Mai Girma ya shiryar da su kuma ya nuna su, ko an same su ta hanyar ijtihadi ko ba tare da ijtihadi ba, to hujjarsu ita ce Alƙur'ani, ba ijma'i ba. Kuma ayar nan:

In respect to the Ahkaam which the Qur’aan Al-Kareem has guided to and indicated, whether deduced by Ijtihaad or without Ijtihaad, then their Daleel is the Qur’aan and not Ijmaa’. And so the Aayah:

Wannan Aayah tana nuna ta hanyar ma'anarta (fahimta), kamar yadda aka samo daga ma'anonin kalmomin harshen Larabci, cewa iyaye mata sun hada da asalin mata (Usool) kamar kakanni da manyan kakanni, haka kuma 'ya'ya mata suna nuna ta hanyar ma'anarsu 'ya'yan 'ya'yan maza da mata (jikoki) da 'ya'yansu mata (manyan jikoki). Amma abin da Sahabbai suka yarda a kai ko suka kulla ijma'i a kansa, to wannan shi ne ma'anar Aayah, kamar yadda suka yarda a kan ma'anoni da dama na kalmomin Alkur'ani da Sunnah.

This Aayah indicates by its Mafhoom (understanding), as taken from the meanings of the Alfaazh (wordings) of the Arabic language, that the mothers include the origins or roots (Usool) of the women like the grandmothers and the great grandmothers, just as the daughters indicates by its Mafhoom the daughters of the boys and girls (grandchildren) and their daughters (great grandchildren). As for what the Sahaabah agreed upon or held a consensus upon, then this was the meaning of the Aayah, just as they had agreed upon many of meanings of the Alfaazh (wordings) of the Qur’aan and the Sunnah.

To wannan ba ya wakiltar Ijma'i, face dai yarjejeniya ce a kan wani Ijtihadi. Ijtihadi kuwa ba Dalili ba ne. Maimakon haka, yana nufin bayar da iyakar kokari da Mujtahidai suke yi don fahimtar Adillah Ash-Shar'iyyah domin fitar da Ahkam Ash-Shar'iyyah na aiki.

This then does not represent an Ijmaa’ but rather an agreement upon an Ijtihaad whilst Ijtihaad is not a Daleel. Rather it is the expending of effort by the Mujtahideen in order to understand the Adillah AshShar’iyah to extract the practical Ahkaam Ash-Shar’iyah.

Yayin da Ijma'i kansa hujja ce a kanta, wannan ya faru ne saboda hujjar da suka dogara da ita a cikin Ijma'insu ba ta kai gare mu ba, don haka hujjarmu ga hukuncin ita ce Ijma'insu. Daga nan ya biyo baya cewa wannan ba zai tabbata ba face a Ijma'in Sahabbai, domin su ne kaɗai suka ji hujjar daga Manzon Allah ﷺ.

This is whilst the Ijmaa’ is a Daleel in itself. That is because the Daleel that they took in their Ijmaa’ did not reach us and as such our Daleel for the Hukm is their Ijmaa’. It follows that this cannot be realised in other than the Ijmaa’ As-Sahaabah because they alone are those who heard the Daleel from the Messenger of Allah (saw)

ko an bayyana hakan a cikin Qawli, ko Fi'li, ko Taqreer (magana, aiki ko amincewa). Saboda haka, tushen dogaro (Mustanad) na Ijmaa' As-Sahaabah shi ne Sunnah kaɗai. Wannan saboda Alƙur'ani ya isa gare mu a cikakkiyar sura, alhali kuma Sunnah ta isa gare mu ta hanyar riwaya cikin rashin cikakkiyar sura, sai Ijmaa' As-Sahaabah ya cika isarta gare mu. Ta haka ne Manzon Allah ﷺ ya kammala isar da Saƙon a cikakkiyar sura ga sahabbansa. Allah Ta'aala ya ce:

2 – Dangane da Mustanad (tushen dogaro) na Ijmaa’ cewa shi Qiyaas ne (kwatankwacin hukunci), to wannan ba daidai ba ne. Wannan saboda Qiyaas din da yake sahihi kuma wanda Shari’a ta amince da shi shi ne wanda ya ginu a kan wata nassi daga Littafi ko Sunnah. Yawancin Ijtihaadi yana cikin fagen Qiyaas, kuma Qiyaas majiya ce daga cikin majiyoyin dokoki kamar Alkur’ani, Sunnah da Ijmaa’, kuma hujja ce ga Ahkaamus-Shar’iyyah. Saboda haka, idan Sahabbai ko Mujtahidai sun yi Ijmaa’ akan wani Hukunci Shar’i wanda tushensa Qiyaas ne, to hakika hujjar hukuncin Qiyaas ce ba Ijmaa’ ba, kuma Ijmaa’ nasu zai zama yarjejeniya ce kawai a kan fahimtar hukuncin da kuma isar da shi.

2 – As for the Mustanad (relied upon basis) for Ijmaa’ being Qiyaas (analogy) then this is not accurate. That is because the correct (or sound) Qiyaas and the one that is recognised by the Shar’a is the one that rests upon a text (Nass) from the Kitaab or the Sunnah. Most of Ijtihaad falls within the subject area of Qiyaas and Qiyaas is a source from amongst the sources of legislation like the Qur’aan, Sunnah and Ijmaa’, and is a Daleel for the Ahkaam Ash-Shar’iyah. Therefore, an Ijmaa’ of the Sahaabah or of the Mujtahideen upon a Hukm Shar’iy, the source of which is Qiyaas, would actually mean that the Daleel for the Hukm is Qiyaas and not Ijmaa’ whilst their Ijmaa’ would only represent an agreement or consensus upon its understanding and its transmission alone.

3 – Waɗanda suke cewa Ijma'i yana faruwa ba tare da Sanadi na Shar'i ba (tushe/danganta) ba su da Dalili ko kamanin Dalili da zai goyi bayan matsayinsu. Sun faɗi haka suna son shigar da cikin Musulunci abin da ba daga gare shi yake ba, alhali Manzon Allah ﷺ

3 – Those who say that the Ijmaa’ is convened without a Shar’iy Sanad (basis/attribution) have no Daleel or semblance of a Daleel to support their position. They have said this wanting to insert into Islaam that which is not from it whilst the Messenger of Allah (saw)

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said:

4 – Babu wani malamin Musulunci da ya taba ruwaito wata hukuncin shari'a da suka yarda a kanta sai dai Ijma'in Sahabbai. Duk abin da suka duba a fannin Ijma'in al'umma da Ijma'in mujtahidai, ba wani abu bane face nazari na ka'ida wanda ba shi da alaka da aiki. Ga shi kuma, shaidun da suka yi amfani da su wajen kafa irin wadannan nau'ikan Ijma'i sun kasance na zato (Zhanniyah). Alhali kuwa a Usul (tushen ilimi) ba a karbar hujjoji bisa zato, saboda fadin Allah Ta'aala:

4 – None of the ‘Ulamaa have relayed a Hukm Shar’iy that they have agreed upon other than the Ijmaa’ As-Sahaabah. All that they looked in to in terms of Ijmaa’ Al-Ummah and Ijmaa’ Al-Mujtahideen represents nothing more than a theoretical study detached from practicality. This is in addition to the evidences that they used to establish these types of Ijmaa’ being Zhanniyah (indefinite). This is whilst in Usool (the foundations) sources of evidence are not taken based upon Zhann due to the Qawl of Allah Ta’Aalaa:

Kuma 'Ilm (ilimi) a cikin wannan Aayah yana nufin Yaqeen (yakini).

And ‘Ilm (knowledge) in this Aayah is Yaqeen (certainty).