Bayan Manzon Allah (saw), an sami ijtihadai masu yawa kuma dalla-dalla a zamanin Sahabbai. Ko a tsakanin jama'a gama gari ijtihadi ya yadu, kuma hakan ba a ɗauke shi da ban mamaki ba, domin su Larabawa ne na asali waɗanda ke magana da Larabci tsantsa. Wata rana yayin da Umar b. Khattab yake gabatar da Khutba ya yi yunkurin iyakance sadakin aure (Mahr), sai wata mace ta amsa masa daga bayan layi ta hanyar ambato Aya:

After the Messenger (saw) there are numerous and elaborate Ijtihads in the time of the Sahabah. Even amongst the general masses Ijtihad was widespread and that was not considered strange because they were the original Arabs who spoke pure Arabic. Once while giving a Khutbah Umar b. Khattab tried to limit the dowry (Mahr) but a women responded from behind the lines by quoting the Ayah:

"Amma idan kuna niyyar musanya mata da wata mata, kuma kun riga kun ba ɗaya daga cikinsu Qintar (zinare, wato adadi mai yawa) a matsayin Mahr, to kada ku karɓi komai daga ciki..." (Suratu An-Nisa'i: 20)

“But if you intend to replace a wife by another and you have given one of them a Qintar (of gold i.e. a great amount) as Mahr, take not the least bit of it back..” (TMQ An-Nisa: 20)

Ta gaya masa daga fahimtarta ta kalmar Qintar, wacce ke nuna yawa ba tare da iyaka ba, cewa ba ya halatta a takaita sadakin mata. Ya ce (Allah ya yarda da shi): "Matar ta yi daidai, Umar kuma ya yi kuskure." An samu Ijma'i (yarjejeniya) na Sahabbai kan batun yin hukunci bisa ra'ayin da aka fitar daga dalilan Shari'a, watau sun yarda da amfani da Ijtihadi game da al'amuran da suka faru wadanda ba a samu nassi (bayyananne) a kansu ba. Wannan abu ne da ya zo mana ta hanyar rahotanni masu jere, babu shakka a cikinsu. Daga cikin irin wannan rahoto akwai maganar Abu Bakr (r.a.) lokacin da aka tambaye shi game da Kalala. Ya ce: "Zan yi magana a kansa bisa ra'ayina. Idan daidai ne, to daga Allah ne. Idan kuskure ne, to daga gare ni da kuma daga Shaidan, Allah kuwa ba shi da hannu a cikinsa. Kalala shi ne wanda ba shi da 'ya'ya ko iyaye da suka rage."36

She told him from her understanding of the word Qintar which denotes many without restriction that it is not allowed for him to restrict the doweries. He (may Allah be pleased with him) said: “The woman is right and Umar is wrong.” An Ijma (consensus) of the Sahabah has taken place on the question of judging by an opinion which has been deduced from the Shar‟ai evidence i.e. they agreed on the use of Ijtihad for any incidents that took place for which no (clear) text had been found. This is what reached us in successive reports in which there is no doubt. One such report is the saying of Abu Bakr (ra) when he was asked about the Kalala. He said: “I will speak about it according to my opinion. If it is correct then it is from Allah. If it is a mistake then it is from me and from Shaytan and Allah has nothing to do with it. Kalala is the one who has no children or parents left.”36

Maganarsa, "Zan yi magana a kai bisa ra'ayina," ba ta nufin cewa wannan ra'ayin nasa ne. Abin da ya nufa shi ne Abu Bakr zai bayyana ra'ayinsa bisa abin da ya fahimta daga kalmar 'Kalala' a cikin ayar Alqur'ani:

His statement, “I will speak about it according to my opinion” does not mean this opinion is from him. Rather it meant Abu Bakr would express his opinion according to what he understood from the expression 'Kalala' in the verse of the Qur‟an:

"Idan mutumin ko matar da ake tambaya game da gadonta ba ta bar wani kakanni ko zuriya ba…" (TMQ An-Nisa:12)

“If the man or woman whose inheritance is in question has left neither ascendants nor descendants…” (TMQ An-Nisa:12)

Kalala a harshen Larabci tana nufin mutane uku: wanda bai bar ɗa ko iyaye ba, wanda ba shi da ɗa ko iyaye (dangane da waɗanda ya bari), da kuma dangi waɗanda ba ɗa ko uba ba. Abu Bakr (ra) ya yi ijtihadi game da wane ma'ana ake nufi a nan.

Kalala in the Arabic language applies to three people; the one who did not leave a child or parent, the one who has neither a child or parent (in terms of the left people), and the relatives from other than the child or father. Abu Bakr (ra) made Ijtihad as to which meaning is referred to here.

Wani misali na ijtihadi shi ne cewa Abu Bakr (ra) ya ba da rabon gado ga kakar uwa, ba ga kakar uba ba. Wasu daga cikin Ansar suka ce masa: "Kana ba da gado ga wata mace daga matacciyar mace wadda da ba ta mutu ba, da ba za ta gaji daga gare ta ba. Amma kuma ka yi watsi da wata mace, wadda da ta mutu, da ta gaji duk abin da ta bari." Sai Abu Bakr (ra) ya ba kakannin biyu rabo daidai a cikin gado.

Another example of Ijtihad is that Abu Bakr (ra) gave a share of the inheritance to the mother‟s mother and not the father‟s mother. Some of the Ansar said to him: “You give inheritance to a woman from a deceased woman who would not inherit from her if she died. Yet you ignored a woman, who if she had died, would have inherited everything she left behind.” So Abu Bakr (ra) gave both grandmothers equal share in the inheritance.

Wani sanannen misali na Ijtihadi shi ne abin da Ali (ra) ya faɗa game da hukuncin Hadd saboda laifin shan giya. Ya ce: "Duk wanda ya sha ta, zai faɗi maganganun banza, kuma wanda ya yi haka zai ƙirƙiri ƙarya, don haka ina ganin dole a hukunta shi kamar mai ƙirƙirar ƙarya." Ali (ra) ya yi kwatancen shan giya da ƙirƙirar ƙarya domin ya fahimci daga Shari'a cewa abin da ake tsammanin zai faru za a iya ɗaukarsa kamar abin da ya faru a zahiri.

A famous example of Ijtihad is what Ali (ra) said regarding punishment (Hadd) for the crime of drinking alcohol. He said: “Whoever drinks it will speak nonsense, and who did so would fabricate lies, so I see that he must be punished like the fabricator of lies.” Ali (ra) made an analogy between drinking and fabrication because he understood from Shar‟a that it could be considered that which is likely to happen to be the same as that which actually happens.

Duk waɗannan misalai ne na Ijtihadi daga zamanin Sahabbai da Ijma'in Sahabbai a kan batun Ijtihadi. Kasancewar Sahabbai sun yi amfani da Ijtihadi idan babu nassi an tabbatar da hakan ta hanyar shaida mai ci gaba (Tawatur).37

All these are examples of Ijtihad from the time of the Sahabah and Ijma as-Sahabah on the issue of Ijtihad. The fact that the Companions resorted to Ijtihad in the absence of a text is established by continuous testimony (Tawatur).37

Al-Qurtubi ya ce a cikin Tafsirinsa: "Sahabbai sun ci gaba da sabani game da hukunce-hukuncen al'amura, duk da cewa sun kasance cikin jituwa." Al-Baghdadi ya ruwaito wannan magana ta Umar b. Abdul-Azeez a cikin littafinsa "Al-Faqeeh wal Mutafaqqih": "Ba zan ji dadi ba idan Ashabin Muhammad ﷺ ba su yi sabani ba, domin idan ba su yi sabani ba, da ba za a sami izini ba (a gare mu) na yin sabani."

Al-Qurtubi says in his Tafseer: “The Sahabah still continued to differ regarding the rules of the incidents, though they remained in harmony.” Al-Baghdadi reported the following saying of Umar b. „Abdul-‟Azeez in his book „Al-Faqeeh wal Mutafaqqih‟: “I would have not been pleased if the Ashab (companions) of Muhammad did not differ, because if they did not differ, there would not have been a permission (for us to differ).”