Sahabbai (ra) su ne rukunin mutane da suka fi samun damar kusantar wahayi, kuma suka fi kiyaye riko da wahayin a aikace-aikacensu. Ijma'insu hujja ce saboda dalilai guda biyu: na farko, Allah (swt) a cikin wannan Aya yana yabon su a matsayin al'umma, ba kawai a matsayin daidaikun mutane ba.

The Sahabah (ra) were the group who had the best access to the revelation and were most mindful of holding fast to the revelation in their actions. Their Ijma‟ is a proof for the following two reasons: First, Allah (swt) in the following Ayah praises them as a community, not just as individuals.

"Masu gaba (na Musulunci) - na farko daga cikin wadanda suka bar gidajensu da wadanda suka ba su mafaka (Muhajirai da Ansar), da kuma wadanda suke bin su da kyawawan ayyuka, Allah ya yarda da su, su ma sun yarda da Allah. Allah ya shirya musu lambuna da koguna ke gudana a karkashinsu, za su zauna a cikinsu har abada, wannan ita ce babbar nasara." (TMQ At-Taubah: 100)

“The Vanguard (of Islam) - the first of those who forsook (their homes) and those who gave them aFid (the Muhajireen and the Ansar) and also those who follow them in good deeds, Allah is well pleased with them and they with Allah. And Allah has made ready with them gardens underneath which rivers flow and that will be their abode forever eternally, this their supreme triumph.” (TMQ At-Taubah: 100)

Wannan yabo an bayar da shi ga Sahabbai (Muhajirai da Ansar) saboda kawai sun kasance Sahabbai (ra). Amma yabon wasu kuwa saboda sun bi sawun Sahabbai (ra). Wannan na nufin yabon asali na Sahabbai ne (ra). Ba a yabon masu biyan su sai dai saboda bin Sahabbai (ra).

This compliment is given to the Sahabah (Muhajireen & Ansar) for the sole reason of having been the Sahabah (ra). However, the compliment for others is due to the fact that they followed the footsteps of the Sahabah (ra). This means that the original compliment is for the Sahabah (ra). The followers are not complemented but for following the Sahabah (ra).

Saboda haka, za a iya ƙarasa cewa ma'anar wannan Ayar an takaita ta ga Sahabbai (ra) kawai. Duk wata ƙungiyar mutane da Allah (swt) ya yabe su ta irin wannan hanya, to gaskiyar abin da suka yarda da shi a kansa tana tabbata.

Therefore, it can be concluded that the meaning of the Ayah is confined to the Sahabah (ra) only. Any group of people whom Allah (swt) compliments in such a manner, the truthfulness of what they agree on is affirmed.

Na biyu, shakka game da amincinsu yana kai zuwa shakka game da Musulunci. Sahabbai (ra) su ne tsarar da suka isar da Alƙur'ani kuma suka ba da labarin Hadisi. Dukan addininmu an isar mana da shi ta hannun wannan rukuni. Wannan rukuni ne hanyar da Allah (swt) ya zaɓa domin a tattara Alƙur'ani kuma a kiyaye shi. Allah (swt) ya yi alkawarin kiyaye wannan littafi ta hannunsu. Allah (swt) ya ce:

Second, doubt in their trustworthiness leads to doubt in Islam. The Sahabah (ra) were the generation that transmitted the Qur‟an and narrated the Hadith. Our entire Deen has been conveyed to us through the vehicle of this group. This group was the means by which Allah (swt) chose the Qur‟an to be compiled and preserved. Allah (swt) has promised to preserve this scripture through them. Allah (swt) says:

"Ƙarya ba ta isa gare shi (Alƙur'ani) daga gabansa ko daga bayansa ba. Saukakkiyar magana ce daga Mai hikima, Mai yabo" (TMQ Fussilat: 42)

“Falsehood cannot come at it (Qur‟an) from before it or from behind it. It is a revelation from the Wise, the Owner of Praise” (TMQ Fussilat: 42)

Abin da ya kamata a tuna shi ne cewa Ijma'un Sahabah ba ra'ayoyin kansu ba ne na Sahabbai (ra) kan kowace al'amari na fasaha. A maimakon haka, yarjejeniyarsu ce kan takamaiman abubuwa dangane da hukuncinsu a Musulunci, watau yarjejeniya kan wata ra'ayi ta Shari'a.

The important point to remember is that Ijma‟ as-Sahabah is not the personal opinions of the Sahabah (ra) on any technical issue. Rather, it is their agreement on specific things with regard to its rule in Islam, i.e. an agreement on a Shar‟i opinion.

Sahabbai (ra) ba za su amince cewa wani abu halal ne ko haram a Musulunci ba tare da sanin ko Annabi (saw) ya amince da wannan aiki ko ya ki amincewa da shi ba. Duk da haka, hadisin da ya shafi haka ba a ruwaito mana shi ba; a maimakon haka, hukuncinsa yana zuwa ne ta hanyar yarjejeniyar Sahabbai (ra) gaba ɗaya. Malamai sun yi ittifaqi cewa Ijma'un Sahabbai hujja ce mai daurewa.

The Sahabah (ra) would not agree that a certain thing is Islamically permitted or forbidden without knowing whether that action was approved or disapproved by the Prophet (saw). However, the Hadith in this regard is not narrated to us, instead its rule is conveyed by the total agreement of the Sahabah (ra). The Ulema are in agreement that Ijma‟ as-Sahabah is a binding proof.

Kamar yadda yake a game da Hadisi, Ijma'in Sahabbai na iya zama Qat'i ko Zanni dangane da watsawa da ma'ana. Rahotanninsa suna da yawa a cikin littattafan Hadisi da Tarihi waɗanda aka tattara ta hanyar Isnadi (silsilar watsawa). Silsilar watsawa da ke da alaƙa da yarjejeniyar Sahabbai na iya kasancewa a cikin littafin Hadisi kamar Sahih al-Bukhari, ko littafin tarihi kamar Tarikhin Al-Tabari, ko kuma littafin Fiqhu kamar Kitab al-Umm na Shafi'i. Kamar yadda Mujtahidai suke yi game da Ahadisi, suna duba ƙarfin rahoton don tantance sahihancinsa.

As with Hadith, Ijma as-Sahabah can be Qata‟i or Dhanni in transmission and meaning. Its reports are mentioned in the books of Hadith and Tareekh (history) which are compiled by Isnad (chains of narration). A chain of narration relating to the agreement of the Sahabah maybe mentioned in a book of Hadith like Sahih al-Bukhari, a book of history like the Tareekh of Al-Tabari or a book of Fiqh like Kitab al-Umm of Shafi‟i. As with Ahadith, Mujtahideen look at the strength of the narration to determine its authenticity.