Malaman da suka amince da irin wannan Ijma'i sun takaita shi ga mutanen Madina. Sun dogara da ra'ayinsu a kan Hadisin Manzon Allah ﷺ:

The Ulema who subscribe to this type of Ijma‟ have restricted it to the people of Madinah. They base their opinion on the Hadith of the Prophet (saw):

"Birnin Madina yana tsarkake dukkan datti (Khabath)." (Bukhari & Muslim)

“The Madinah city cleanses all filth (Khabath).” (Bukhari & Muslim)

Malaman sun kuma yi iƙirarin cewa kalmar "Khabath" (خرع) tana nufin kurakurai, kuma a wannan yanayin hadisin zai nuna cewa mutanensa ba su da kurakurai. Tunda mutanen ba su da kurakurai, yana biyo baya cewa Ijma'insu abin dogaro ne kuma ana karɓarsa.

The Ulema also claim that Khabath (خرع ) means mistakes and in this case the Hadith would also indicate that its people are free from mistakes. Since the people are free from mistakes, it follows that their Ijma‟ is considered valid.

Cikakken rubutun Hadisin yana cikin Bukhari da Muslim. Ya ba da labarin cewa wani Balarabe ya yi mubaya'ar Musulunci ga Manzon Allah ﷺ, sai ya yi rashin lafiya ya ce: "Ya Manzon Allah ﷺ, ka 'yantar da ni daga mubaya'ar da na yi maka." Manzon Allah ﷺ ya ki. Mutumin ya sake tambaya, Manzon Allah ﷺ kuma ya ki, sai ya bar Manzon Allah ﷺ ya warke. Sai Manzon Allah ﷺ ya ce:

The complete text of the Hadith is mentioned in Bukhari and Muslim. It relates that a bedouin gave the pledge of Islam to the Prophet (saw), he then became sick and said: O Prophet (saw), free me from the allegiance I gave to you. The Prophet (saw) rejected. The man then asked again and the Prophet (saw) again rejected, so he left the Prophet (saw) and became well. The Prophet (saw) said:

"Garin Madinah yana kama da mashaka (kayan aikin maƙera da ake amfani da shi wajen busa iska cikin wuta domin wutar ta ci da sauri). Yana tsarkake datti (Khabath) kuma alherinsa zai haskaka." (Bukhari, Muslim & Ahmad)

“The city of Madinah is like the bellows (an instrument used by a blacksmith for blowing air into the fire to make the fire burn quickly). It cleanses its filth (Khabath) and its goodness will shine”. (Bukhari, Muslim & Ahmad)

Wannan Hadisi yana nuna wata siffa ta birnin Madina, cewa yana tsarkake mutane, ba yana nuna mutanen Madina kai tsaye ba. Haka kuma, kuskuren Ijtihadi ba za a iya ɗauka a matsayin Khabath (ƙazanta) ba, domin babu lada a cikinsa.

This Hadith indicates an attribute of the city of Madinah that it cleanses people, it does not indicate the people of Madinah as such. Furthermore, any mistake in Ijtihad cannot be considered as Khabath (filth) because there is no reward in this.

Annabi ﷺ ya haramta Khabath (ƙazanta). A cikin faɗace-faɗacen Annabi ﷺ masu zuwa:

The Prophet (saw) has forbid Khabath (filth). In the following sayings of the Prophet (saw):

"Kare najasa ne, kuma kuɗin siyar da kare (kuɗin da aka samu daga sayar da shi) haramun ne ko ƙazanta ce." (Muslim)

“The Dog is Filth and the the price (money obtained from selling) of a dog is Khabith (filth).” (Muslim)

"Kuɗin sadaki (kuɗin da ake karɓa saboda zina) na karuwa ko mazinaciya haramun ne, na ƙazanta ne (khabaith)." (Bukhari & Muslim)

“The dowry (money taken for Zina) of a whore or prostitute is Khabaith (filthy).” (Bukhari & Muslim)

"Giyan giya ita ce uwar dukkan Khabaith (ƙazanta)." (An-Nisai)

“Alcohol is the mother of all Khabaith (filth).” (An-Nisai)

Duk da haka, Mujtahid zai sami lada ko da ya yi kuskure ya kuma yi zaton da bai dace ba. Domin Manzon Allah ﷺ ya ce: "Al'ummata ba ta da laifi a kan abubuwa uku: kuskure, mantuwa, da abin da aka yi da tilastawa." (Ibn Majah)

However, the Mujtahid would be rewarded even if he erred and made an error. For the Prophet (saw) said “My Ummah is not responsible for three things: mistakes, forgetfulness, and whatever is done under duress.” (Ibn Majah)

Don haka, Khabath (kuskure) ba za a iya ɗaukar shi a matsayin kuskure ba, kuma Ijma'in mutanen Madina ba za a iya ɗaukar shi a matsayin marar kuskure ba. Haka kuma, Hadisin da ake amfani da shi wajen tabbatar da Ijma'in mutanen Madina ba shi ne Qat'i ba.

So, Khabath cannot be considered as an error and Ijma‟ ahlel Madinah cannot be taken as infallible. Furthermore, the Hadith used to justify Ijma‟ ahlel Madinah is not Qata‟i.