Wahyu telah terhenti dan Syariat Islam telah sempurna dengan wafatnya Rasulullah ﷺ. Kemudian sekumpulan dari kalangan Sahabat tampil untuk menetapkan Ahkam Syar'iyyah bagi realiti-realiti baharu yang berlaku. Mereka melakukannya melalui Istinbat (penyimpulan hukum) mereka daripada ayat-ayat Al-Qur'an Al-Karim dan daripada hadis-hadis Rasulullah ﷺ. Para Sahabat (rah) itu layak dan mampu melaksanakan tugas tersebut kerana mereka telah menyertai Rasulullah ﷺ semasa hidup baginda dan hidup ketika wahyu turun kepada baginda. Oleh itu, merekalah manusia yang paling berilmu mengenai Asbab An-Nuzul (sebab-sebab turunnya wahyu) dan dalam memahami makna nas-nas.

The Wahi came to an end and the Islamic Sharee’ah was completed upon the passing of the Messenger of Allah (saw). Then a group from amongst the Sahaabah went forth to provide Ahkaam Ash-Shar’iyah for the newly occurring realities. They did that through their Istinbaat (deduction) from the Aayaat of Al-Qur’aan Al-Kareem and from the Ahaadeeth of the Messenger (saw). Those Sahaabah (rah) were qualified and capable of undertaking that as they had accompanied the Messenger in his life and were living as the Wahi descended upon him. They were therefore the most knowledgeable of people in respect to the Asbaab An-Nuzool (circumstances of revelation) and in comprehending the meanings of the texts.

Dalam kalangan para Sahabat itu terdapat empat Khulafa' Ar-Rasyidin, Mu'adz bin Jabal, 'Abdullah bin 'Abbas, 'Abdullah bin Mas'ud, 'Abdullah bin 'Umar dan Zaid bin Tsabit (rah), serta yang lain-lain.

From amongst those Sahaabah were the four rightly guided Khulafaa’, Mu’aadh Bin Jabal, ‘Abdullah Ibn ‘Abbaas, ‘Abdullah Ibn Mas’oud, ‘Abdullah Ibn ‘Umar and Zaid Bin Thaabit (rah) amongst others.

Sebahagian perawi dari kalangan Tabi'in dan Tabi' At-Tabi'in memberi perhatian dalam meriwayatkan ijtihad-ijtihad para Sahabat dan keputusan-keputusan yang mereka tetapkan, sehingga sebahagian daripada mereka turut merekodkannya bersama-sama Sunnah Rasulullah ﷺ.

Some of the relators from the Taabi’eeen and Taabi’ At-Taabi’een concerned themselves with the relation of the Ijtihaadaat of the Sahaabah and the judgments they passed to the extent where some of them recorded these alongside the Sunnah of the Messenger (saw).

Mereka diikuti oleh sebahagian Fuqaha dan Mujtahidin yang kemudian mendalami ijtihad-ijtihad para Sahabah dan berusaha mendapat pencerahan daripada pemahaman mereka terhadap Al-Qur'an dan Sunnah.

They were followed by some Fuqahaa and Mujtahideen who then went on to familiarise themselves with the Ijtihaadaat of the Sahaabah and sought to be enlightened by their understanding of the Qur’aan and the Sunnah.

Sebahagian Fuqaha yang lain menganggap ijtihad para Sahabat dan pendapat mereka dalam hal Syara' sebagai Hujjah (bukti hukum) yang tidak boleh dilanggar atau dibantah. Ini kerana mereka adalah yang paling dekat dengan Rasulullah ﷺ, dan mereka memiliki keikhlasan, akal ('Aql) serta kedudukan yang menjadikan mereka paling layak di kalangan manusia dalam memahami dimensi-dimensi Syara', dan juga kerana Nabi ﷺ bersabda:

Some other Fuqahaa considered the Ijtihaad of the Sahaabah and their Qawl (opinion) in respect to the Shar’a to be a Hujjah (legal proof) that it is not allowed to contravene or go against. That is because they were the closest to the Messenger of Allah (saw) and they possess in terms of sincerity, reason (‘Aql) and standing that which makes them the most capable of people in respect to the knowledge of the dimensions of the Shar’a and also because the Nabi (saw) said:

Berikut adalah contoh-contoh ijtihad mereka dan hukum-hukum yang mereka tetapkan:

The following are examples of their Ijtihaadaat and of the judgments that they passed:

1 – Khilafah ialah suatu Waajib Shar‘iy dan adalah wajib menegakkannya dalam kalangan Ummah. Oleh itu, apabila Rasulullah ﷺ wafat, kaum Muslimin membiarkan baginda terbaring di atas katilnya tanpa Ghusl, Takfeen (pengkafanan) atau Dafn (pengebumian), lalu pergi ke Saqeefah (balai/serambi) Bani Saa‘idah untuk memilih pengganti (Khalifah) baginda. Maka kaum Ansaar berkata kepada kaum Muhaajireen: “(Biarlah) daripada kami seorang Ameer dan daripada kamu seorang Ameer (pemimpin)”. Abu Bakr (ra) kemudian menentang cadangan itu kerana ia bermakna perpecahan urusan Ummah, dan kerana ia bertentangan dengan Qawl (sabda) Rasulullah ﷺ:

1 – The Khilafah is a Shar’iy Waajib and it is obligatory to establish it within the Ummah. For that reason, when the Messenger of Allah (saw) passed away, the Muslims left him (saw) laid out upon his bed without Ghusl, Takfeen (shrouding) or Dafn (burial) and went to the Saqeefah (courtyard) of Bani Saa’idah in order to choose a successor (Khalifah) for him. So the Ansaar said to the Muhaajireen: “(Let there be) from us an Ameer and from you an Ameer (leader)”. Abu Bakr (ra) then opposed that idea because that would mean a division of the Ummah’s affair and because it is contrary to the Qawl of the Messenger (saw):

Beliau berkata kepada mereka: "Orang Arab tidak akan dipimpin oleh selain dari tempat ini – Makkah – iaitu dari Quraish". Oleh itu, beliau berhujah tentang keperluan bahawa Imamah dan Khilafah mestilah berada dalam kalangan Quraish, kerana kedudukan tempat tersebut di sisi orang Arab, lalu beliau meminta mereka memberikan Bai'ah (ikrar setia) kepada 'Umar Ibn Al-Khattaab (ra). Kemudian 'Umar melihat bahawa tiada apa yang boleh beliau lakukan selain memberikan Bai'ah kepada Abu Bakr (ra). Maka kaum Muhajirin dan kaum Ansar sama-sama menghulurkan tangan mereka untuk memberikan Bai'ah kepada Abu Bakr dengan Khilafah.

He said to them: “The Arabs will not be directed by other than this place – Makkah – from Quraish”. As such, he reasoned the necessity of the Imaamah and Khilafah to be within the Quraish due to the standing of the location held by the Arabs and he requested that they give their pledge of allegiance (Bai’ah) to ‘Umar Ibn Al-Khattaab (ra) and then ‘Umar saw that there was nothing for him to do except pledge allegiance to Abu Bakr (ra). Then the Muhaajiroon and the Ansaar both stretched out their hands to pledge allegiance to Abu Bakr with the Khilafah.

2 – Allah Ta’ala berfirman:

2 – Allah Ta’Aalaa said:

Rasulullah ﷺ memberikan bahagian kepada golongan yang hati mereka hendak dijinakkan atau dilembutkan, begitu juga Abu Bakr (ra) selepas baginda. Namun, apabila golongan tersebut datang kepada 'Umar Ibn Al-Khattaab untuk meminta agar beliau memberikan mereka sebahagian daripada harta Zakat, beliau menolak dan tidak memberikan kepada mereka. Beliau berpendapat bahawa nas tersebut tidak terpakai ke atas mereka pada zamannya, kerana peruntukan untuk menjinakkan hati itu adalah kerana negara Islam ketika itu masih di peringkat awal dan ada kebimbangan terhadap negara daripada kekuatan, pengaruh dan niat jahat mereka. Sedangkan pada zaman 'Umar, 'illah (sebab hukum) ini tidak lagi wujud, disebabkan tersebarnya Islam dan bertambahnya kekuatan dan kekuasaannya. Oleh itu, tidak ada lagi sebab untuk menjinakkan atau melembutkan hati mereka (dengan memberikan mereka bahagian atau insentif). 3 – Pada tahun kemarau dan kelaparan, hamba-hamba lelaki kepunyaan Haatib Bin Abi Balta'ah telah mencuri unta betina milik seorang lelaki dari Mazeenah. Maka 'Umar membawa mereka dan mereka mengakuinya. Kemudian beliau memanggil 'Abdur Rahmaan Bin Haatib; lalu dia datang dan beliau berkata kepadanya: "Sesungguhnya hamba-hamba lelaki Haatib telah mencuri unta betina milik Mazeenah dan mereka mengakuinya." Kemudian 'Umar berkata kepada salah seorang Sahabat: "Pergi dan potong tangan mereka." Apabila mereka berpaling untuk pergi, 'Umar memanggil mereka kembali lalu berkata: "Demi Allah, sekiranya aku tidak mengetahui bahawa kamu telah mengeksploitasi mereka dan membiarkan mereka kelaparan sehingga jika salah seorang daripada mereka memakan apa yang telah Allah haramkan, nescaya ia menjadi halal baginya, tentu aku telah memotong tangan mereka. Demi Allah, jika aku tidak melakukannya, maka aku akan mengenakan ke atas kamu denda yang akan menyakitkan kamu." Kemudian beliau berkata: "Wahai Muzniy, berapakah yang kamu mahu untuk unta betina kamu?" Dia menjawab: "Empat ratus." 'Umar berkata: "'Abdur Rahman, pergi dan berikan kepadanya 800." (Lafaz ringkasan daripada Al-Muwatta').

The Messenger of Allah (saw) gave to the category of those whose hearts are sought to be reconciled or softened as did Abu Bakr (ra) after him. However, when they (this category of people) came to ‘Umar Ibn Al-Khattaab for him to provide them from the wealth of the Zakaah he rejected and did not give it to them. He held the view that the text did not apply to them in his era because the provision to reconcile the hearts was due to the Islamic state being still in its early days and there had been fear in respect to the state from their power, influence and their evil (intentions/plans). This is whilst at the time of ‘Umar this ‘Illah (reasoning) was no longer present and that was due to the spread of Islaam and the increase of its strength and might. There was therefore no longer a reason to reconcile or soften the hearts (by providing them with a provision or incentive). 3 – In the year of the drought and famine, boy servants belonging to Haatib Bin Abi Balta’ah stole a she camel belonging to a man from Mazeenah. So ‘Umar brought them and they admitted it. Then he sent for ‘Abdur Rahmaan Bin Haatib; so he came and he said to him: “Verily the boy servants of Haatib stole a she camel belonging to Mazeenah and they admitted it”. Then ‘Umar said to one of the Sahaabah: “Go and cut off their hands”. Then when they had turned to go ‘Umar brought them back and then said: “By Allah, had I not known that you exploited them and starved them to the point where had one of them eaten that which Allah had made Haraam it would have been Halaal for him, I would have cut off their hands. By Allah, if I haven’t done that then I will impose upon you a fine that will hurt you”. Then he said: “O Muzniy, how much do you want for your she camel?” He said: “Four hundred”. ‘Umar said: “Abdur Rahman, go and give him 800” (A summarized wording from Al-Muwatta’).

Jadi bagaimana dia boleh melaksanakan Hadd daripada Hudud (hukuman yang ditetapkan) ke atas seseorang yang dosanya telah diampuni oleh Allah?

So how could he apply the Hadd from the Hudood (set punishments) upon a person whom Allah had forgiven his sin.

4 – Diyah (wang darah) wajib menurut Syarak ke atas ‘Aaqilah dalam beberapa bentuk pembunuhan, seperti apabila ia berlaku secara separa sengaja atau tersilap. ‘Aaqilah pada zaman Rasulullah ﷺ ialah saudara-mara pesalah dan individu-individu dari kabilahnya.

4 – The Diyah (blood money) is obligatory in accordance to the Shar’a upon the ‘Aaqilah in some forms of killing like when it is semi intentional or mistaken. The ‘Aaqilah at the time of the Messenger (saw) were the relatives of the criminal and the individuals of his tribe.

Apabila ‘Umar (ra) membuat ad-Dawaawin (daftar-daftar, bentuk jamak bagi ad-Diwan) dan menyusun urusan tentera, beliau menjadikan diyah (wang darah) jatuh ke atas penduduk diwan pembunuh itu, iaitu ke atas para pejuang lelaki dewasa yang namanya didaftarkan dalam diwan tersebut. Diyah itu akan diambil daripada gaji mereka atas dasar bahawa an-nusrah (sokongan) telah dipindahkan daripada kaum kerabat pembunuh dan kabilahnya kepada penduduk diwannya, yang akan saling memberi sokongan antara satu sama lain, walaupun mereka berasal daripada beberapa kabilah yang berbeza. Pendapat ini diambil oleh golongan Hanafiyah daripada kalangan para fuqaha.

When ‘Umar (ra) made the Dawaaween (registers plural of Deewaan) and organised the affairs of the army he made the Diyah (blood money) fall upon the people of the Deewaan (register or organisational unit) of the killer i.e. upon the mature fighting men whose names were registered in the Deewaan. The Diyah would be taken from their wages upon the basis that the Nusrah (support) had been transferred from the relatives of the killer and his tribe to the people of his Deewaan who would provide support to one another and even if they were from a number of different tribes in origin. This opinion was taken by the Hanafiyah from amongst the Fuqahaa.

5 – Al-Bukhari dan Muslim meriwayatkan daripada Ibn 'Abbas bahawa beliau berkata: "Talaq pada zaman Rasulullah ﷺ dan Abu Bakr serta dua tahun pemerintahan 'Umar ialah (lafaz) tiga talaq yang dikira sebagai satu. Kemudian 'Umar menghentikannya." Ini bermakna beliau menjadikan talaq tiga kali dalam satu majlis sama dengan Talaq Ba'in (talaq yang tidak boleh dirujuk) (Baynoonah Kubraa). Sebahagian ulama mengemukakan alasan bahawa maslahah menghentikannya adalah lebih kuat (atau lebih besar) daripada mafsadah wuqu' (berlaku atau terjadinya [dosa]). Namun pandangan yang betul ialah ia merupakan pemahaman 'Umar selaras dengan pemahaman beliau terhadap nas-nas Syar'iyyah.