Oleh itu, dalam keadaan di mana para Sahabah (rah) yang (secara praktikal) memelihara al-Qur'an melalui Ijma' mereka, sedangkan Allah Ta'ala telah menanggung pemeliharaannya, maka ayat itu menunjukkan kebenaran dan keesahan Ijma' mereka.
Therefore, in the case where it was the Sahaabah (rah) who (practiacally) attended to the Qur’aan through their Ijmaa’ whilst Allah Ta’Aalaa had assumed its preservation, then the Aayah guides to the truthfulness and veracity of their Ijmaa’.
3 – Menurut Syariat, adalah mustahil bagi para Sahabat untuk berijmak di atas suatu kesalahan. Jika hal itu dibolehkan, maka dibolehkan pula adanya kesalahan atau kekeliruan dalam perkara agama, kerana merekalah yang telah menyampaikan agama ini kepada kita melalui ijmak mereka.
3 – It is impossible in accordance to the Shar’a for the Sahaabah to have an Ijmaa’ upon an error. If that was permissible, then it would be permissible for there to be an error or mistake in respect to the Deen because they are those who have transmitted this Deen to us via their Ijmaa’ (consensus).
4 – Ijmak As-Sahabah menunjukkan dan mendedahkan kepada satu Dalil Syar'i. Ini kerana mereka tidak bersepakat dan tidak berijmak ke atas sesuatu Hukum sebagai Hukum melainkan mereka mempunyai Dalil daripada perkataan, perbuatan atau Taqrir (pengesahan dan persetujuan) Rasulullah ﷺ. Realiti ini tidak terpakai kepada sesiapa pun selain para Sahabah (ra) kerana mereka hidup pada zaman yang sama dengan Rasulullah ﷺ, berkumpul di sekeliling baginda dan meriwayatkan daripada baginda ﷺ.
4 – The Ijmaa’ As-Sahaabah discloses and is revealing of a Daleel Shar’iy. That is because they did not agree and hold a consensus upon a certain Hukm being a Hukm unless they had a Daleel from the statement, action or Taqreer (approval and consent) of the Messenger of Allah (saw). This reality does not apply to any other than the Sahaabah (rah) because they lived at the same time as the Messenger (saw), gathered around him and transmitted from him.
Daripada dalil-dalil di atas jelaslah bahawa Ijmak Sahabat ialah ijmak yang dalil-dalilnya telah menunjukkan bahawa ia bersifat Qat'iy Ath-Thuboot (sabit dan terbukti secara pasti). Hal ini kerana dalil-dalilnya berasal daripada ayat-ayat yang jelas (qat'i), dan ia Qat'iy Ad-Dalaalah (qat'i dari segi petunjuk) berkenaan pujian dan sanjungan terhadap mereka 135
From these evidences above it becomes evident that the Ijmaa’ AsSahaabah is the Ijmaa’ which the Adillah (evidences) have guided to being Qat’iy Ath-Thuboot (established and proven decisively). That is because its evidences are from the definite Aayaat and they are Qat’iy Ad-Dalaalah in respect to the commendation and praise upon their 135
kejujuran. Ini juga berlaku bagi dalil keempat, iaitu ‘Aqliy (rasional).
truthfulness. This is also the case in respect to the fourth Daleel which is ‘Aqliy (rational).
Selain dalil-dalil yang pasti (Adillah), terdapat juga Aahaad al-Ahaadeeth yang telah disebutkan kepada kita berkenaan pujiannya, seperti sabda Baginda ﷺ:
In addition to the definite Adillah there are also Aahaad AlAhaadeeth that have been mentioned to us in respect to their praise like his Qawl (saw):