Su wane ne Mujtahidai waɗanda ta hanyar yarjejeniyarsu ake kafa Ijma'i?
Who are the Mujtahideen by which an Ijmaa’ is convened through their agreement?
1 – Yawancin malamai na Ahlus-Sunnah sun shardanta cewa Khawarijawa, Al-Qadariyyah da Ar-Rawafid ba za a sanya su a cikin Mujtahidai ba.
1 – Many of the ‘Ulamaa of the Ahl us-Sunnah stipulated that the Khawaarij, Al-Qadariyah and Ar-Rawaafid are to be excluded from the Mujtahideen.
2 – Daga cikin shahararrun malaman fiqihu akwai wadanda suka lissafa malaman fiqihu masu shaadhdhaadh (masu bambanta da abin da aka saba, marasa daidaito) a matsayin wadanda ba a hada su cikin ijma'i ba, yayin da wasu suka halatta hakan muddin ba sa kira zuwa ga ra'ayinsu ba.
2 – From amongst the well-known Fuqahaa there are those who counted the Shadh’dhaadh (irregular outside the norm) Fuqahaa to be excluded in respect to the Ijmaa’ whilst some permitted them if they were not calling to their own opinion.
3 – Ash-Shawkaani ya ce a cikin ‘Irshaad Al-Fuhool’: “Ijma’in da ya kamata a yi la’akari da shi a kowane fanni ko horon ilimi, shi ne ijma’in mutanen wannan fanni masu ilimi a kansa, ba ijma’in wadanda ba su ba.”
3 – Ash-Shawkaani said in ‘Irshaad Al-Fuhool’: “The Ijmaa’ that is to be considered in any area or discipline of knowledge is the Ijmaa’ of the people of that discipline who are knowledgeable in it and not the Ijmaa’ of other than them”.
Saboda haka, abin da ake la'akari da shi dangane da Ijma'i a cikin al'amuran fiqhu shi ne maganar ko ra'ayin (Qawl) dukkan malaman fiqhu. Idan wasu daga cikin malaman fiqhu na cikin mutanen Ijma'i suka saba wa hakan, to ba za a dauka cewa an yi Ijma'i ba.
Consequently, what is to be considered in respect to the Ijmaa’ in relation to the Fiqhi issues is the statement or opinion (Qawl) of all of the Fuqahaa. If some of the Fuqahaa of the people of Ijmaa’ are in opposition, then the Ijmaa would not be considered to have been convened.
4 – Wasu daga cikin Fuqahaa sun ce: Sharadi ne cewa Ijma'i ya cika ga Mujtahidai waɗanda suka yi Ijma'i, su kasance duk sun rasu. Ba zai zama Ijma'i ba a ra'ayinsu sai bayan mutuwar duk waɗanda suka yi ittifaƙi a kan wata ra'ayi, alhali wasu daga cikinsu sun karɓi wannan ra'ayin ne kawai dangane da Ijma'i na Sukuti.
4 – Some of the Fuqahaa said: It is stipulated for the Ijmaa’ to be completed for the Mujtahideen who held an Ijmaa’ to have all passed away. It would not be an Ijmaa’ in their view until the death of all those who had held a consensus upon an opinion whilst some of them only adopted this view in respect to the Ijmaa’ As-Sukootiy alone.
5 – Yawancin Fukaha suna ganin cewa Ijma'i yana wanzuwa kuma yana zama Ijma'i ta hanyar yarjejeniyar dukkan Mujtahidai a wani zamani na rayuwarsu, da kuma bayan mutuwarsu.
5 – Most of the Fuqahaa view that the Ijmaa’ is convened and represents an Ijmaa’ by the mere agreement of all of the Mujtahideen in a time in their lives and after their deaths.
6 – Wasu daga cikinsu sun sharadanta cewa adadin mutanen da suka yarda tare dole ne ya kai adadin da ake bukata don Tawaatur, yayin da wasu ba su sharadanta hakan ba, kamar Al-Ghazaaliy da Abdul ‘Ali Al-Ansaariy.
6 – Some of them have stipulated that the number of those agreeing together must reach the number necessary for Tawaatur whilst others did not stipulate that like Al-Ghazaaliy and Abdul ‘Ali Al-Ansaariy.