Wannan shi ne lokacin da waɗanda suka taru suke bayyana ra'ayoyinsu a sarari game da wani lamari daga cikin al'amura, sannan su yi ijma'i a kan abin da ke wakiltar Hukuncin Shari'a (Hukm Ash-Shar'iy) ga wannan lamari.

This is when those gathered express or present their opinions explicitly in respect to a given reality from amongst the realities and then they hold a consensus upon which represents the Hukm AshShar’iy for this reality.

Misali na wannan gaskiyar shi ne lokacin da mutanen Ijma'i suka taru a wuri guda suka amince da ra'ayi guda ɗaya. Wannan kamar abin da ya faru ga Sahabbai game da jinkirin binne Manzon Allah ﷺ domin su zaɓi Khalifa (magaji) ga Manzon Allah ﷺ. Yawancinsu (Sahabbai) suna cikin Madina, kuma lallai suna kusa da jikin Manzon ﷺ, da kuma a Saqeefah na Banu Sa'ida.

An example of this reality is when the people of Ijmaa’ are gathered in a single place and agree upon a single opinion. This is like what happened with the Sahaabah in respect to the delay of burying the Messenger of Allah (saw) so that they could select a Khalifah (successor) to the Messenger of Allah (saw). Most of them (the Sahaabah) were in Al-Madinah and indeed close to the body of the Messenger (saw) and in the Saqeefah of Bani Saa’idah.

Ko kuma a watsar da su, sannan a gabatar musu da wata matsala (Mas'alah) guda ɗaya bayan ɗaya, kowannensu yana bayar da amincewarsa, domin ra'ayoyinsu su zama daidai a kan ra'ayi guda ɗaya.

Or they could be dispersed and then an issue (Mas’alah) is presented to them one at a time each providing their agreement so that all of their opinions are in agreement upon one single opinion.

Ko kuma yana iya zama lokacin da ɗayansu ya yanke hukunci a wata mas'ala ta musamman, sannan wannan hukunci ya isa ga sauran, sai su bayyana yardarsu a fili, ko dai ta hanyar magana, ko ta hukunci ko yanke shawara da aka zartar.

Or it could be when one of them passes a judgement in a particular Mas’alah (issue) and that Hukm reaches the others and they then clearly express their agreement either by way of a statement, a verdict or judgment being passed.

Wannan shi ne lokacin da wani daga cikin mutanen Ijma'i ya bayar da ra'ayi game da wata mas'ala daga cikin masa'il, bisa dogaro da cewa hukunci ne na shari'a (Hukm Shar'iy), kuma babu wanda ya ki amincewa da shi ko ya nisanta kansa daga gare shi.

This is when one of the people of Ijmaa’ provides an opinion in a Mas’alah (issue) from amongst the Masaa’il (issues), on the basis of it being a Hukm Shar’iy, and no one renounces or disclaims it.

Ash-Shafi'iy bai karɓi Ijma'i As-Sukuti ba, haka ma yawancin Fuqaha'u. Wasu daga cikinsu sun ɗauka cewa Ijma'i ne, amma mai ƙarancin ƙarfi idan aka kwatanta da Ijma'i As-Sarih. Wani ra'ayi kuma ya ɗauke shi a matsayin Hujja (hujjar shari'a mai inganci), amma ba a rarraba shi a matsayin Ijma'i ba.

Ash-Shaafi’iy did not adopt Ijmaa’ As-Sukootiy in addition to many of the Fuqahaa whilst some of them considered it as an Ijmaa’ but of a lesser strength as compared to the Ijmaa’ As-Sareeh. In another opinion it was considered to represent a Hujjah (valid legal proof) but not classified as Ijmaa’.

Ijma'in As-Sukūt (shiru) a cikin ra'ayin Sahabbai ya faru ne a lokacin da wani daga cikin Sahabbai ya riƙe ko ya bayyana wata ra'ayi, Sahabbai kuma suka san da ita, sannan babu ɗaya daga cikinsu da ya yi suka ko ya musanta ta. Ana ɗaukar wannan a matsayin ingantaccen wakilcin Ijma'i (yarjejeniya) idan an cika sharuɗɗan da ke tafe kuma an tabbatar da su:

The Ijmaa’ As-Sukootiy in respect to the Sahaabah occurred when one of the Sahaabah held or stated an opinion which the Sahaabah were aware about about and then none of them denounced or denied it. This is considered to (validly) represent an Ijmaa’ (consensus) if the following conditions are realised and met:

1 – Hukuncin Shari’a ya kasance daga cikin abin da za a ki yarda da shi (a yi masa inkari), kuma Sahabbai ba za su yi shiru a kansa ba, domin ba zai yiwu su yi shiru a kan wani Munkari ba (abin da dole ne a yi masa inkari a kuma hana shi). Wannan kamar abin da ya faru game da ‘Umar Ibn Al-Khattaab (ra) lokacin da ya karɓi filin Bilaal Al-Muzniy, wanda Manzon Allah ﷺ ya raba masa, bayan ya bar shi a kwance ba a noma ba fiye da shekara uku.

1 – That the Hukm Ash-Shar’iy was from that which would (normally) be denounced and the Sahaabah would not remain silent over it because of the impossibility of them remaining silent over a Munkar (a matter that must be denounced and denied). This is like what happened in respect to ‘Umar Ibn Al-Khattaab (ra) when he took the land of Bilaal Al-Muzniy, which the Messenger of Allah (saw) has apportioned to him, after he left it unworked on for more than three years.

Wasu sun ɗauki Ijmaa' As-Sareeh a matsayin Qat'iy, kuma sun ɗauki Ijmaa' As-Sukootiy a matsayin Zhanniy.

- Some considered the Ijmaa’ As-Sareeh to be Qat’iy and the Ijmaa’ As-Sukootiy to be Zhanniy.

Ra'ayin da ya dace shi ne cewa hujjantar Ijma'in Sahabbai dangane da kasancewarsa dalili na jumla (Daleel Ijmaaliy) kuma tushe daga cikin tushen hukunce-hukuncen Shari'a (Ahkaam Ash-Shar'iyah) dole ne ya zama mai tabbaci (Qat'iy), kuma wannan ba ya tabbata sai a Ijma'in Sahabbai.

The correct view is that the Hujjiyah of Ijmaa’ As-Sahaabah in respect to it being a Daleel Ijmaaliy and a source from the sources of the Ahkaam Ash-Shar’iyah must be Qat’iy and that this is not fulfilled except in Ijmaa’ As-Sahaabah.

Dangane da hukunce-hukuncen da aka samo daga tushen Al-Ijmaa’, to ana kula da su kamar Sunnah. Yana iya kasancewa Mutawaatirah, a wannan yanayin zai zama Qat’iy Ath-Thuboot dangane da yadda Sahaabah suka yi ittifaqi da amincewa a kansa, ko kuma yana iya kasancewa daga cikin Akhbaar Al-Aahaad, a wannan yanayin zai zama Zhanniy Ath-Thuboot.

As for the Ahkaam derived from the source of Al-Ijmaa’ then they are treated like the Sunnah. It can either be Mutawaatirah in which case it would be Qat’iy Ath-Thuboot in respect to the Sahaabah having agreed and held a consensus upon it, or it can be from the Akhbaar Al-Aahaad in which case it would be Zhanniy Ath-Thuboot.

Yin aiki da Ijma'i da kuma bin sa wajibi ne, ko an tabbatar da shi da tabbaci mai ƙarfi (Qat'iy Ath-Thuboot) ko kuma da tabbaci mai yiwuwar kuskure (Zhanniy Ath-Thuboot). Wannan kuwa saboda Ijma'in Sahabbai, kamar yadda muka ambata, yana bayyanawa da kuma fitar da wata hujja ta shari'a (Daleel Shar'iy) wadda ba ta isa gare mu kai tsaye ba, sai dai hukuncin da ya dogara a kan wata hujja ta isa gare mu ta hanyar Ijma'in Sahabbai.

Working with and acting by the Ijmaa’ is Waajib (obligatory) whether it was Qat’iy Ath-Thuboot or Zhanniy Ath-Thuboot. This is because the Ijmaa’ As-Sahaabah, as we have mentioned, reveals and discloses a Daleel Shar’iy that did not reach us (directly) but rather the Hukm that was based on a Daleel reached us by way of Ijmaa’ As-Sahaabah.

Malamai da masana shari'a sun sha banban da juna game da wanene ake la'akari da shi a matsayin mutanen Al-Ijmaa' (ijma'i). Saboda haka suka kafa sharuɗɗa game da wanda za a ɗauka a matsayin ɗaya daga cikin mutanen Al-Ijmaa'. Ga wasu daga cikin bayanai da suka shafi wannan:

The ‘Ulamaa and Fuqahaa have differed and disagreed in regards to who the people of Al-Ijmaa’ (consensus) are. They therefore set down conditions in respect to who is to be considered to be from the people of Al-Ijmaa’. The following represents some of the details related to this: