Ijma'insu (yarjejeniyar malamai) a kan ba wa kaka sashi ɗaya cikin shida daga gado, saboda Manzon Allah ﷺ ya ba kaka sashi ɗaya cikin shida.
Their Ijmaa’ (consensus) in respect to giving the grandmother a sixth from the inheritance because the Messenger (saw) gave the grandmother a sixth.
Sun sabawa a kan tushen dogaro (Mustanad) da suka dogara da shi.
* They have differed in respect to the rested upon basis (Mustanad)
Game da Ijma'i da ke zama Qiyas (kwatance), zuwa wasu ra'ayoyi da dama:
of the Ijmaa’ being a Qiyaas (analogy) into a number of views:
A – Haramcin amfani da Qiyaas a matsayin tushen Ijma'i saboda nau'ikan Qiyaas sun bambanta.
A – Forbiddance of Qiyaas being used as a basis for Ijmaa’ because the faces (types) of Qiyaas are different.
B – Cewa dukkan nau'o'in Qiyaas an halatta su zama tushen Ijma'i, domin yana wakiltar Hujjah Shar'iyyah wacce ta dogara da nassoshi.
B – That all types of Qiyaas are permitted to be a basis for Ijmaa’ because it represents a Hujjah Shar’iyah that depends upon the texts.
C – Ra'yin cewa yana halatta Qiyaas ya zama tushen dogara ga Ijma'i idan Qiyaasin yana kan 'Illar da nassi ya bayyana, ko kuma idan 'Illar a bayyane take. Idan ba ta kan 'Illar nassi ba, kuma ba a bayyane take ba, to ba halatta Qiyaas ya zama tushen dogara ga Ijma'i ba. Misalan da aka bayar don nuna cewa Qiyaas ya kasance tushen dogara ga Ijma'i sun hada da Ijma'in Sahabbai a kan Khalifancin Abu Bakr (ra), wanda aka yi bisa qiyaasi a kan Imamancinsa wajen jagorantar Sallah, har ta kai ga aka ce: "Manzon Allah ya yarda da shi a al'amarin addininmu, to ba za mu yarda da shi a al'amuran duniyarmu ba?"
C – The opinion that it is permissible for Qiyaas to be a rested upon basis for Ijmaa’ if the Qiyaas is based on a textual ‘Illah or if the ‘Illah was clear. If it was not based on a textual ‘Illah (reason) and was not clear, then it is not permissible for Qiyaas to be a rested upon basis for the Ijmaa’. Examples that have been provided to show that Qiyaas had been a relied upon basis for Ijmaa’ include the Ijmaa’ AsSahaabah upon the Khilafah of Abu Bakr (ra) based on analogy of his Imaamah (leading) of the Salaah to the point that it was said: “The Messenger of Allah was content with him in respect to the matter of our Deen so should we not be content with him in the matters of our Dunyaa?”.
2 – Wasu mutane sun halatta gudanar da Ijma'i ba tare da wata hujja ta shari'a da aka dogara da ita ba (Mustanad), watau ba tare da Daleel Shar'iy ba. Sun ce yana yiwuwa kuma yana da ma'ana Allah ya yi wahayi zuwa ga Mujtahidai su taru a kan abin da yake daidai, kuma ya ba su Tawfeeq su fitar da Hukunci daidai bayan sun yi nazari da bincike sosai kan Mas'alar (batun) da aka gabatar musu cikin cikakke kuma gaba ɗaya.
2 – Some people permitted the convening of Ijmaa’ without a rested upon basis (Mustanad) i.e. without a Daleel Shar’iy. They said that it is possible and reasonable that Allah inspires the Mujtahideen to come together upon what is correct and grant them Tawfeeq to come out with the correct Hukm after having studied and examined the Mas’alah (issue) that has been presented before them in a thorough and complete manner.
3 – Mustanad (abin dogaro ko tushen da aka dogara a kansa) na Ijma'in Sahabbai shi ne Dalili Shar'i kamar Maganar Manzon Allah ﷺ, ko aikinsa, ko yardarsa (Taqreer).
3 – The Mustanad (rested upon basis or source) of Ijmaa’ AsSahaabah is the Daleel Ash-Shar’iy like the Qawl (speech) of the Messenger of Allah (saw) or his Fi’l (action) or his Taqreer (consent).
Kuma cewa Sahabbai (rah) waɗanda suka amince a kan Hukuncin sun sami wannan Dalili wanda ke nuni da jagorantar zuwa ga Hukuncin, alhali Dalilin kansa bai isa gare mu ba.
And that the Sahaabah (rah) who agreed upon the Hukm had come across this Daleel that indicates and guides to the Hukm whilst the Daleel (itself) did not reach us.