Ra'yin Sahabi ana kallon sa ne ta fuskar cewa ijtihadinsa ne, don haka ba a amfani da shi a matsayin hujja saboda ya zama dalili na shari'a. Wannan saboda Allah (SWT) ya ce:

The Ra’y (opinion) of the Sahaabiy is to be viewed from the perspective of it being his Ijtihaad and as such it is not used as a proof upon the basis of it being a Daleel Shar’iy. That is because Allah (swt) said:

Ma'anar (mafhoom) wannan Aayar ita ce cewa ba ka karɓar wani abu da ya zo maka daga wanda ba Manzon Allah ba ﷺ. Allah (SWT) ya ce:

The Mafhoom (implied meaning) of this Aayah is that you do not take anything that has come to you from other than the Messenger of Allah (saw). And Allah (swt) said:

Saboda haka, a lokacin da rashin jituwa ya faru, komawa zuwa Littafin Allah da Sunnar Manzonsa wajibi ne. Sai dai komawa zuwa ra'ayin wani Sahabi ko ijtihadinsa ko hukuncin da ya yanke ba ya shiga cikin ma'anar komawa zuwa ga Allah da Manzonsa.

Therefore, at the time of the occurrence of difference, referring back to the Kitaab of Allah and the Sunnah of His Messenger is obligatory. Referring to the opinion of the Sahaabiy or his Ijtihaad or judgments that he has passed does not however fall under the meaning of referring back to Allah and His Messenger.

Bugu da kari, Sahabbai (Ridwaanullaahi ‘alaihim) sun amince (Ijmaa’) a kan halaccin cewa Sahabin da ya kai matakin mujtahidi ya riƙe ra’ayoyin da suka saɓa wa juna. Idan da ra’ayoyinsu da ijtihadansu hujja ce, da ba haka lamarin zai kasance ba. Sahabbai (rah) sun saɓa a cikin masa’aloli, kuma sun riƙe ra’ayoyi masu saɓawa juna, kamar a mas’alar sakin mata da kalmomi uku (At-Talaaq), inda Abu Bakr da ‘Umar suka saɓa, ko kuma kamar mas’alar raba ƙasar Iraƙi tsakanin mayaƙa, inda ‘Umar da Bilaal suka saɓa. Daga wannan ya bayyana cewa ra’ayoyin Sahabbai, da ijtihadansu, da hukunce-hukuncen da suka yanke, ba su zama dalili daga cikin Adillah Ash-Shar’iyyah kamar Littafi, Sunnah da Al-Qiyaas ba.

In addition, the Sahaabah (Ridwaan Allah ‘Alaihim), agreed (Ijmaa’) upon the permissibility of the Mujtahid Sahaabah holding contrary opinions to each other. If their opinions and Ijtihaadaat had represented a Hujjah then that would not have been the case. The Sahaabah (rah) differed in Masaa’il (issues) and they held opinions contrary to one another like in the Mas’alah of At-Talaaq (divorce) by three pronouncements where Abu Bakr and ‘Umar differed or like the issue of the distribution of the land of Iraq amongst the fighters where ‘Umar and Bilaal differed. From this, it is evident that the opinions of the Sahaabah and their Ijtihaadaat and judgments that they passed do not represent a Daleel from amongst the Adillah Ash-Shar’iyah like the Kitaab, the Sunnah and Al-Qiyaas.

Sai dai, Sahabbai suna da matsayi a cikin Musulunci, kuma shi ne matsayi mafi girma bayan Annabawa (manzanni), domin Allah (SWT) ya yabe su a fili a cikin Alkur'ani da kuma Hadisai.

However, the Sahaabah occupy a standing in Islaam and it is the highest standing after the Anbiyaa (prophets) as Allah (swt) has praised them explicitly in the Qur’aan and the Ahaadeeth.

Saboda haka, Musulmi sun damu matuƙa da tattara ra'ayoyinsu, ijtihadodinsu da hukunce-hukuncensu (ko fatawoyinsu), kuma sun riƙa ruwaito su kamar yadda suka ruwaito Hadisan Annabi ﷺ. Saboda haka, babu wani littafin Hadisi face yana ƙunshe da ra'ayoyin Sahabbai, kuma wannan ya haɗa da tarin Hadisan Al-Bukhari, Muslim da Muwatta, da sauransu.