Malaman sun sun yi sabani game da Hujjiyya (ingancin hujja) na Qawlin Sahabi. Ba su yi sabani gaba ɗaya ba, kuma ga wasu cikakkun bayanai da suka shafi wannan:

The ‘Ulamaa differed in respect to the Hujjiyah (evidential validity) of the Qawl of the Sahaabiy. They did not differ absolutely and the following are some details related to this:

1 – Maganar Sahabi game da al’amarin da babu nassi a kansa daga cikin al’amuran Shari’a waɗanda hankali ba zai iya fahimta ba, malamai sun ɗauke ta a matsayin hujja, kuma wajibi ne a yi aiki da ita ko a yi amfani da ita bisa ga ra’ayin Jumhur (mafi yawan malamai). Suna dogara da wannan ra’ayinsu da cewa lallai Sahabin ya ji ta daga Manzon Allah ﷺ. Ahnaf sun gabatar da misalai a kan haka, ciki har da abin da aka karɓo daga Uwar muminai ‘Aisha (ra): “Ciki ba ya zama a cikin mahaifiyar yaro fiye da shekara biyu”.

1 – The Qawl of the Sahaabiy in respect to that which has no text (Nass) for it from the matters of the Shar’iyah that are not understandable by the ‘Aql, was considered to be a Hujjah by the ‘Ulamaa and obligatory to be worked with or utilised in accordance to the view of the Jumhoor (majority). They reason this opinion of theirs by stating that the Sahaabiy must have heard it from the Messenger (saw). The Ahnaaf presented examples of that including that which was narrated from the mother of believers ‘Aa’ishah (ra): “The pregnancy does not remain in the stomach of the mother for more than two years”.

2 – Maganar Sahabi wadda aka yi ittifaqi a kanta ana ɗaukarta a matsayin Hujjah Shar'iyyah, domin tana wakiltar Ijma'in Sahabbai. Haka kuma, maganar Sahabi wadda ba a san wani ya yi adawa da ita ba, ana ɗaukarta daga Ijma'in Sukūtī, wanda shi ma Hujjah Shar'iyyah ne ga waɗanda suke riƙe da Ijma'in Sukūtī.

2 – The Qawl of the Sahaabiy upon which agreement has taking place over it is considered to be a Hujjah Shar’iyah because it represents an Ijmaa’ of the Sahaabah. Similarly, the Qawl of the Sahaabiy for which opposition is not known is regarded to be from the Ijmaa’ As-Sukootiy which also represents a Hujjah Shar’iyah for those who uphold Ijmaa’ As-Sukootiy.

3 – Maganar wani Sahabi ba ta zama hujja da ta wajaba ga wani Sahabi irinsa. Wannan saboda mun ga Sahabbai (rah) suna sabani a tsakaninsu cikin al'amura, a lokacin da ra'ayi ko ijtihadin wani daga cikinsu bai zama wajibi a kan wani ba.

3 – The Qawl of the Sahaabiy is not considered to be binding upon a Sahaabiy like him. That is because we have seen the Sahaabah (rah) differing in matters amongst themselves in the case where the opinion or Ijtihaad of one of them was not made binding upon the other.

4 – Maganar Sahabi game da Ra'yi (ra'ayi) da Ijtihadi:

4 – The Qawl of the Sahaabiy about a Ra’y (opinion) and Ijtihaad:

Wannan ya kasance a cikin wane ra'ayi ne aka sami bambanci? Shin yana zama hujja ga waɗanda suka zo bayansu, ko kuwa a'a?

This is in which difference has taken place. Does it represent a Hujjah for those who come after them or not?

Ga ra'ayoyin malaman addini game da hakan:

The following are the opinions of the ‘Ulamaa in respect to that:

A – Ra'ayin Sahabiy da ya fito daga ra'ayi da ijtihadi an dauke shi a matsayin hujja ta wasu malaman ilimi, kuma wannan ya hada da Imam Malik, mabiyansa, da yawancin Ahnaf, baya ga Ar-Raazi da Ash-Shaatibi.

A – The opinion of the Sahaabiy emanating from a Ra’y and Ijtihaad was considered by some of the ‘Ulamaa as a Hujjah and this included Al-Imaam Maalik, his followers and the majority of the Ahnaaf in addition to Ar-Raaziy and Ash-Shaatibiy.

Waɗanda suka riƙe wannan ra'ayi sun yi amfani da hujjojin (Adillah) da suka shafi ingancin dokar hujja (Hujjiyah) na Ijma'in Sahabbai (Ijmaa' As-Sahaabah) wajen goyon bayan sa. Daga cikin waɗannan akwai faɗar Allah Ta'ala (Qawl of Allah Ta'Aalaa):

Those who held this view used the Adillah (evidences) related to the Hujjiyah (legal validity) of Ijmaa’ As-Sahaabah to support it. This included the Qawl of Allah Ta’Aalaa:

B – Dangane da Mu'tazilah, da wasu daga cikin Mutakallimeen, da Ash-Shaafi'iy, da Ahmad Bin Hanbal, da Al-Aamadiy, da Ash-Shawkaaniy, sun tafi a kan cewa maddhabin Sahabiy ba hujja ce ta shari'a ba (ba dalili ba ne mai inganci).

B – As for the Mu’tazilah, some of the Mutakallimeen, Ash-Shaafi’iy, Ahmad Bin Hanbal, Al-Aamadiy and Ash-Shawkaaniy, then they held that the Madh’hab of the Sahaabiy is not legally valid as a Daleel.

Sun yi amfani da hujjoji don goyon bayan ra'ayinsu, wanda ya haɗa da cewa Sahabi mujtahid ne kamar kowane mujtahid, don haka yana yiwuwa ya kasance daidai ko ya yi kuskure. Ra'ayin irin wannan mutum ba zai zama wajibi a bi shi ba. Amma game da yabo da girmamawa ga Sahabbai da aka ambata a cikin Ayoyi da Hadisai, to suna nuna hujja ga hujjar Ijma'insu (matsayarsu gaba ɗaya), ba hujja ga hujjar ra'ayin wani daga cikinsu ko Madhhabinsa (wato jerin ra'ayoyin da aka danganta gare shi).

They used evidences for their argument which included that the Sahaabiy is a Mujtahid just like any other Mujtahid where it is possible for him to be right or make an error. The opinion of the one like this cannot be binding and as for the praise and commendation of the Sahaabah that has been mentioned in the Aayaat and the Ahaadeeth then they represent a Daleel for the Hujjiyah of their Ijmaa’ (consensus) and not a Daleel for the Hujjiyah of the opinion of one from amongst them and his Madh’hab (i.e. host of opinions attributed to him).

Ash-Shafi'i ya ce a cikin littafinsa 'Al-Umm': "Idan ba ya cikin Kitaab da Sunnah, to mun koma ga maganganun sahabban Manzon Allah ﷺ ko wani daga cikinsu. Sannan sai mu koma ga ra'ayin Abu Bakr, 'Umar ko 'Uthmaan, lokacin da taqlidi ya zama abin da muka fi so kuma muke so. Wannan idan ba mu samu wata alama a cikin sabani da ke nuna mana kusancin sabani daga Kitaab da Sunnah ba, domin mu bi ra'ayin da ke tare da shi ma'ana mai nuni (Dalaalah)."

Ash-Shaafi’iy said in his book ‘Al-Umm’: “If it is not within the Kitaab and the Sunnah, we have gone to the statements of the companions of the Messenger of Allah (saw) or one from amongst them. Then it was to the opinion of Abu Bakr, ‘Umar or ‘Uthmaan when Taqleed has become most preferred or likable to us. That is if we have not found an indication in the difference that guides to the closest difference from the Kitaab and the Sunnah in order to follow the opinion that has alongside it an indicated meaning (Dalaalah)”.

Maganar Ash-Shaafi'iy a nan tana nuna cewa yana ɗaukar hukunci ta hanyar Littafi da Sunna, sannan abin da Sahabbai suka yi ijma'i a kansa (Ijmaa'). Amma abin da suka sabani a kansa, to yana ɗaukar daga ra'ayoyinsu wanda yake da alaƙa mafi ƙarfi da Littafi da Sunna. Sannan idan mafi ƙarfi bai bayyana ba, sai ya ɗauki abin da Imamai shiryayyu suka aikata a kansa.