Pendapat para ulama berkenaan kehujahan Al-Ijmaʻ dan kemungkinan berlakunya
The opinions of the ‘Ulamaa in respect to the Hujjiyah of Al-Ijmaa’ and the possibility of its occurrence
Kebanyakan ulama dan fuqaha, dan majoriti besar daripada mereka, menyatakan bahawa Al-Ijma' merupakan Hujjah (sumber bukti dan dalil bagi Al-Ahkam Ash-Shar'iyyah) dan ia merupakan Masdar (sumber) bagi perundangan Islam. Walau bagaimanapun, mereka berbeza pendapat mengenai siapakah yang menjadi pihak berlakunya Ijma', dan mereka juga berbeza pendapat mengenai kemungkinan berlakunya pelbagai jenis Ijma'. Berikut ialah sebahagian daripada pendapat ulama dan fuqaha tersebut:
Most of the ‘Ulamaa and Fuqahaa and the vast majority have stated that Al-Ijmaa’ represents a Hujjah (a source of evidence and proof for the Ahkaam Ash-Shar’iyah) and that it represents a Masdar (source) for the Islamic legislation. However, they have differed in respect to upon whom the Ijmaa’ occurs and they have also differed in respect to the possibility of the occurrence of the different kinds of Ijmaa’. The following represents some of the opinions of those ‘Ulamaa and Fuqahaa:
Pendapat-pendapat Al-Imam Asy-Syafi'i:
1 – The opinions of Al-Imaam Ash-Shaafi’iy:
Asy-Syafi'i (rh) berkata: "Hukum (keputusan) itu berdasarkan Kitab dan Sunnah," kemudian beliau berkata: "Dan kami memutuskan hukum dengan Al-Ijma' dan Al-Qiyas."
Ash-Shaafi’iy (rh) said: “Ruling (judging) is by the Kitaab and the Sunnah” and then he said: “And we rule with Al-Ijmaa’ and AlQiyaas”.
Menurut pandangan Ash-Shafi'i, Al-Ijma' terwujud dalam ijma' para mujtahid umat pada suatu zaman tertentu. Namun, beliau memang membuka perbincangan mengenai kemungkinan berlakunya ijma' tersebut, kerana wujudnya perpisahan dan jarak antara negeri-negeri, ketiadaan para fuqaha' berhimpun bersama, dan adanya perbezaan pendapat di antara para fuqaha' di setiap negeri, selain ketiadaan kesepakatan dalam menentukan sifat atau ciri-ciri para 'ulama' yang akan mengambil bahagian dalam ijma' sedemikian.
Al-Ijmaa’ in Ash-Shaafi’iy’s view is manifested in the Ijmaa’ of the Mujtahideen of the Ummah in a certain era. However, he did open up some discussion in respect to the possibility of it occurring due to the separation and distance between the lands, the absence of the Fuqahaa meeting together and the existence of differences amongst the Fuqahaa in every land, in addition to the absence of an agreement upon defining the attributes or description of the ‘Ulamaa who would take part in such an Ijmaa’.
Nampaknya konsep Ijmaa' tidak dimantapkan oleh Asy-Syafi'iy kerana beliau berpendapat bahawa Ijmaa' boleh berlaku terhadap perkara yang diketahui daripada Deen secara keperluan (dharurah), dan beliau membawa contoh-contoh bagi perkara tersebut, termasuk: empat rakaat solat Zhohor dan pengharaman khamar. Ini walaupun perkara-perkara ini telah ditetapkan dan dibuktikan dengan dalil-dalil yang pasti daripada Kitaab dan Sunnah, dan tidak ditetapkan melalui Ijmaa' tetapi sampai kepada kita melalui Tawaatur. Sekalipun seluruh Ummah dan para Mujtahidnya telah bersepakat atas keabsahan hukum-hukum ini, keabsahan hukum ini tetap berasal daripada dalil-dalil selain Ijmaa', kerana ia datang daripada Kitaab dan Sunnah Al-Mutawaatirah.
It appears that the concept of Ijmaa’ was not crystallised by AshShaafi’iy because he considered that the Ijmaa’ could take place in respect to that which is known from the Deen by necessity and he brought examples of that including: The four Raka’aat of Zhohr prayer and the prohibition of Khamr. This is despite these matters having been established and proven by definite evidences from the Kitaab and the Sunnah and have not been established by way of Ijmaa’ but rather transmitted to us by way of Tawaatur. Even if the whole Ummah and its Mujtahideen have agreed upon the legal legitimacy of these rulings this legal legitimacy however originated from evidences other than the Ijmaa’ as they came from the Kitaab and the Sunnah Al-Mutawaatirah.
2 – Pendapat Al-Imam Abu Hamid Al-Ghazali Asy-Syafi'i:
2 – The opinion of Al-Imaam Abu Haamid Al-Ghazaaliy AshShaafi’iy:
Al-Ghazali mengambil pendapat Asy-Syafi‘i berkenaan Al-Ijmaa’, namun beliau membincangkan pendapat-pendapat mereka yang berpandangan bertentangan. Beliau tidak membenarkan penerimaan Al-Ijmaa’ As-Sukuuti, dan beliau menerima Hujjiyah (kesahihan sebagai dalil) Ijmaa’ As-Sahaabah, di samping Hujjiyah Ijmaa’ Al-Mujtahidin pada setiap zaman.
Al-Ghazaaliy took the opinion of Ash-Shaafi’iy in respect to AlIjmaa’ however he discussed the opinions of those who held contrary opinions. He did not permit the adoption of Al-Ijmaa’ As-Sukootiy and he accepted the Hujjiyah (evidential validity) of Ijmaa’ AsSahaabah in addition to the Hujjiyah of the Ijmaa’ Al-Mujtahideen in every era.
3 – Pendapat Daawood Az-Zhaahiriy:
3 – The opinion of Daawood Az-Zhaahiriy:
Dia tidak mengambil selain Ijmak Para Sahabat (rah).
He did not take other than Ijmaa’ As-Sahaabah (rah).
4 – Pendapat Al-Imam Abu Haneefah:
4 – The opinion of Al-Imaam Abu Haneefah:
Al-Imam Abu Hanifah (rh) berkata: "Jika para Sahabat telah berijmak atas sesuatu perkara, kami tunduk kepada itu, dan jika para Tabi'in telah berijmak, kami berbahas dengan mereka mengenainya." Oleh sebab itu, beliau tidak mengambil selain Ijmak para Sahabat.
Al-Imaam Abu Haneefah (rh) said: “If the Sahaabah have held an Ijmaa’ upon a matter we submit to that and if the Taabi’een have held an Ijmaa’ we argue with them about it”. Consequently, he did not take other than Ijmaa’ As-Sahaabah.
5 – Pendapat Al-Imam Malik bin Anas:
5 – The opinion of Al-Imaam Maalik Bin Anas:
Al-Imam Malik (rh) menerima hujah Ijmak Ahli Madinah Al-Munawwarah. Malik berkata: "Ia adalah hujah kerana Madinah ialah sumber ilmu, tempat turunnya Wahyu, dan ia mengandungi anak-anak para Sahabah (ra). Oleh itu mustahil mereka bersepakat atas sesuatu selain daripada yang Haq."
Al-Imaam Maalik (rh) accepted the Hujjiyah of the Ijmaa’ of Ahl ulMadinah Al-Munawwarah. Maalik said: “It is a Hujjah because AlMadinah is the source of knowledge, the place of the descent of the Wahi and it contains the children of the Sahaabah (rah). As such it is impossible for them to agree upon anything else – i.e. other than the Haqq”.
6 – Pendapat Al-Imam Muhammad Abu Zahrah (daripada kalangan ulama kontemporari):
6 – The opinion of Al-Imaam Muhammad Abu Zahrah (from the recent Scholars):
Abu Zahrah berkata dalam kitabnya ‘Usool ul-Fiqh’: “Para fuqaha tidak pernah sepakat mengenai ijmak selain ijmak As-Sahabah. Hal itu kerana ijmak mereka dalam perkara Ahkam Ash-Shar’iyah telah terbukti dan ditetapkan melalui jalur Tawatur. Oleh sebab itu, tiada seorang pun yang berselisih dan berbeza pendapat mengenai ijmak mereka. Malah mereka yang menganggap berlakunya ijmak sebagai perkara yang jauh atau mustahil tercapai pun tunduk dan mengakui ijmak As-Sahabah.”
Abu Zahrah said in his book ‘Usool ul-Fiqh’: “The Fuqahaa have not agreed upon an Ijmaa’ apart from Ijmaa’ As-Sahaabah. That is because their Ijmaa’ in respect to the Ahkaam Ash-Shar’iyah has been proven and established by way of Tawaatur. For that reason, no one has disagreed and differed in respect to their Ijmaa’. Even those who viewed the occurrence of Ijmaa’ to be a far off or unachievable matter submitted to and conceded to the Ijmaa’ As-Sahaabah”.
Kemudian beliau berkata: "Dan sebenarnya, selepas Ijmaʻ Sahabat, tiada Ijmaʻ lain yang telah ditetapkan melalui jalur Mutawatir, dan oleh itu para Fuqaha telah berselisih tentang dakwaan Ijmaʻ di kalangan mereka yang menerima dan meninggalkannya."
He then said: “And in truth, after the Ijmaa’ As-Sahaabah no other Ijmaa’ has been established upon a Mutawaatir path and as such the Fuqahaa have disputed the claims of Ijmaa’ amongst those who took and left it”.
Saya berpendapat bahawa Ijmaa' As-Sahaabah ialah Hujjah dan ia merupakan Daleel Ash-Shar'iy yang ketiga selepas Al-Qur'aan dan As-Sunnah. Ini kerana Ijmaa' mereka menzahirkan dan mendedahkan suatu Daleel daripada As-Sunnah dalam keadaan teks Sunnah tersebut tidak sampai kepada kita. Mereka mengetahui Daleel ini tetapi tidak menyampaikan teksnya kepada kita, sebaliknya mereka memindahkan dan menyampaikan Hukum yang berdasarkan Daleel itu melalui Ijmaa' mereka. Jenis Ijmaa' seperti ini tidak berlaku kepada sesiapa pun selain mereka daripada kalangan manusia, kerana merekalah yang hidup pada zaman Rasulullah ﷺ. Mereka hidup bersama baginda, bertemu dengan baginda, menemani baginda, mendengar daripada baginda, turut berperang bersama baginda, dan mereka menyampaikan Agama Islam kepada kita daripada baginda ﷺ.
I say that the Ijmaa’ As-Sahaabah is a Hujjah and it represents the third Daleel Ash-Shar’iy after the Qur’aan and the Sunnah. That is because their Ijmaa’ reveals and discloses a Daleel from the Sunnah in the case where the text of that Sunnah did not reach us. They knew this Daleel but did not transmit its text to us but rather transferred and transmitted the Hukm based on a Daleel through their Ijmaa’. This type of Ijmaa’ does not occur to anyone other than them from humankind because they were the ones who lived at the time the Messenger (saw). They lived with him, met with him, accompanied him, listened to him, went to battle with him and they transmitted the Islamic Deen to us from him (saw).