A cikin zamanin da da na yanzu, wasu malamai sun dauki Ijma'ul Ummah a matsayin tushen shari'a, kuma an bayyana shi da cewa yarjejeniyar al'ummar Muhammad ﷺ a kan wani al'amari a kowane lokaci, na baya, na yanzu, ko na nan gaba. Ayar da aka fi ambata don goyon bayan Ijma'ul Ummah ita ce a cikin Suratun Nisa'i: 115.

In the past and present, some Ulema have taken Ijma‟ al Ummah as a legislative source and it has been defined as the agreement of the Ummah of Muhammad (saw) on a matter at anytime, past, present, or future. The one Ayah, which is most frequently quoted in support of Ijma‟ al Ummah, is in Surah al-Nisa: 115.

"Duk wanda ya rabu da Manzo bayan shiriya ta bayyana gare shi, kuma ya bi wata hanya dabam da ta muminai, zamu bar shi a cikin abin da ya zaɓa, mu kuma shigar da shi Jahannama - kuma wurin dawowa mai muni ne." (TMQ An-Nisa: 115)

“And anyone who splits off from the Messenger after the guidance has become clear to him and follows a way other than the believers, we shall leave him in the path he has chosen and land him in hell - what an evil refuge.” (TMQ An-Nisa: 115)

Wasu malamai sun lura cewa "hanyar muminai" a cikin wannan Ayar tana nufin yarjejeniyarsu da hanyar da suka zaɓa, wato Ijma'insu. Don haka bin hanyar al'umma wajibi ne, kuma barin ta haramun ne. Wasu kuma sun bayyana cewa ko da yake Ayar hujja ce wadda ba a iya musanta ta ba, ma'anarta ba ta Qata'i ba ce (wato ba ta tabbata ba tabbatacciya).

Some of the Ulema observe that “the way of the believers” in this Ayah refers to their agreement and the way that they have chosen, in other words, their Ijma‟. Adherence to the way of the community is thus binding and departure from it is forbidden. Others have stated that even if the Ayah constitutes an irrefutable proof, it does not have a Qata‟i (conclusive) meaning.

Na biyu, wannan Aya tana magana ne game da Tauhidi (kaɗaitar Allah) da Annabta ta Muhammadu ﷺ. Kuma "bin wata hanya banda ta muminai" yana nufin barin Musulunci. An saukar da Ayar ne saboda wani Musulmi da ya juya baya ga Musulunci. Saboda haka, Ayar ba ta ƙunshi kowa ba (ba ta gama-gari ba). Saboda waɗannan dalilai, amfani da wannan Aya a matsayin hujja (Daleel) ga Ijma'in Al-Ummah ba shi da inganci.

Secondly, this Ayah refers to the Oneness of Allah and the Prophethood of Muhammad (saw). And “Following a path other than that of the believers,” means abandoning Islam. The Ayah was revealed on the occasion of a Muslim who turned away from Islam. Thus, the Ayah is not general. Due to these points, utilising this Ayah as a Daleel for Ijma‟ al Ummah is invalid.

Hadisai da aka fi ambatawa don tallafawa Ijma'ul Ummah sune:

The Ahadith which are most frequently quoted in support of Ijma‟ al Ummah are:

"Al'ummata ta ba za ta taru a kan ɓata ba." Ibn Majah ne ya rawaito shi.

“My Ummah shall never agree on a Dhalalah (misguidance).” (Ibn Majah)

"Lalle Allah ba zai sa al'ummata ta ta yi ittifaqi a kan kuskure ba." (Tirmidhi)

“Verily Allah will not make my Ummah agree upon al Khata (mistake).” (Tirmidhi)

"Allah ba zai bar Al'ummar Muhammadﷺ ta yi ittifaqi a kan Dhalalah (ɓata)" (Ibn Majah)

“Allah will not let the Ummah of Muhammad (saw) agree upon Dhalalah (misguidance)” (Ibn Majah)

"Na roƙi Allah Maɗaukaki kada ya sa al'ummata su kai ga yarjejeniya a kan ɓata (ɓatanci) kuma Ya amsa mini wannan roƙo."ﷺ (Ibn Majah)

“I beseeched Allah Almighty not to bring my Ummah to the point of agreeing on Dhalalah (misguidance) and He granted me this.” (Ibn Majah)

"Wata jama'a daga cikin al'ummata za su ci gaba da kasancewa a kan tafarki madaidaici. Su ne za su kasance masu rinjaye, kuma adawar masu sabani ba za ta cutar da su ba." (Ibn Majah)

“A group of my Ummah shall continue to remain on the right path. They will be the dominant force and will not be harmed by the opposition of dissenters.” (Ibn Majah)

Dole ne tushen hukunce-hukuncen shari'a ya dogara ne akan Dalili Qat'i. Wadannan Hadisai kuwa Adillah Zanniyya ne (dalilai masu yiwuwar gaskiya kawai). Na biyu, wadannan Hadisai sun kunshi batutuwa daban-daban, na farkonsu shi ne cewa Ummah ba ta yarda a kan Dhalala (ظلا ٌس), wato komawa baya daga Musulunci.

A source for legislative rulings has to be based on a Qata‟i Daleel. These Ahadith are Adilla Dhanniya (conjectural evidences). Secondly, these Ahadith cover different topics, first of which is that the Ummah does not agree upon Dhalalah (ظلا ٌس ), which means returning back from Islam.

A gaskiya, waɗannan Hadisai suna tabbatar da cewa al'ummar Musulunci, baki ɗaya, ba za ta koma kafirci ba. Haka kuma, Hadisan da suka ambaci "Khata" (kuskure) hadisai ne masu rauni.

In fact, these Ahadith justify that the Muslim Ummah, as a whole, will not revert to Kufr. Furthermore, the Ahadith that mention “Khata” (mistake) are weak Ahadith.

Idan kuma an dauki wadannan Hadisai a matsayin hujja don tabbatar da gaskiyar al'ummar Annabi baki daya, to wadannan Hadisan sun saba wa wasu Hadisan da Annabi ﷺ ya soki zuriya masu zuwa a nan gaba. Misali, Imran dan Husain ya ruwaito Annabi ﷺ yana cewa:

Also, if the above-mentioned Ahadith are taken as a source to justify the honesty of the Ummah as a whole, these Hadith contradict other Hadith in which the Prophet (saw) criticised future generations. As an example, Imran ibnu Haydh reported the Prophet (saw) as saying:

"Mafi alherin al'ummata ta su ne waɗanda suka rayu a lokacina, sannan waɗanda suka rayu bayan su, sannan waɗanda suka rayu bayan waɗannan. (Imran ya ce: Ban tuna ko ya ce bayan zamaninsa ne ko bayan zamani uku ba.) Sa'an nan zai zo wani lokaci da mutane za su ƙirƙira labarai ko tatsuniyoyi ba tare da hujja ba, za su yi magudi, ba za su zama amintattu ba, ba za su zama masu aminci ba, kuma za su bayyana da kiba."ﷺ (Bukhari)

“The best of my Ummah are those who lived in my lifetime then those who lived after them and those who lived after them. (Imran said: I don‟t remember whether it was two generations after his or three). Then will come a time when people will fabricate stories or tale without evidence and will cheat and not be trustworthy nor be faithful and they will appear obese.” (Bukhari)

Malamai da yawa kamar Bukhari da Ahmad bin Hanbal sun ruwaito wannan ta hanyoyi da dama. A wata magana kuma, Annabi ﷺ ya ce:

Many scholars such as Bukhari and Ahmad bin Hanbal report this in many forms. In another saying, the Prophet (saw) said:

"Karya za ta zama al'ada, mumini zai a kira shi kafiri, wasu mutane za su ba da shaidar zur, kuma za su yi shaida kafin a tambaye su, wasu mutane kuma za su zama kamar kerkeci." (Tirmizi, Ibn Majah & Ahmad)

“Lying will become a common practice, the believer will be called unbeliever and some people will give false testimonies and will testify before being asked and some people will become like wolves.” (Tirmizi, Ibn Majah & Ahmad)

Duk waɗannan maganganu sun saɓa wa maganganun da suka gabata idan an yi amfani da su wajen tabbatar da Ijma'in Al-Ummah, domin Ijma'in Al-Ummah yana ɗauka cewa Al-Ummah koyaushe za ta yarda a kan alheri, alhali waɗannan Hadisai suna nuna cewa wasu sassan Al-Ummah za su ɓace. Ba zai yiwu a sami sava wa juna a cikin wahayi ba. Saboda haka, Ijma'in Al-Ummah ba shi da wata daraja a matsayin tushen Hukmi Shar'i.

All these sayings contradict the previous sayings if they are taken to prove Ijma‟ al Ummah, because Ijma‟ al Ummah assumes that the Ummah will always agree on good, whereas, these Ahadith indicate that some parts of the Ummah will go astray. There cannot be contradiction in the revelation. Thus, Ijma‟ al Ummah can have no value as a source for Hukm Shar‟i.