Aya hii inaonyesha kwa maana yake (mafhoom), kama inavyochukuliwa kutoka kwenye maana za maneno ya lugha ya Kiarabu, kwamba neno "mama" linajumuisha asili au mizizi (Usool) ya wanawake, kama vile bibi na bibi wa bibi. Vilevile, neno "binti" linaonyesha kwa maana yake binti wa watoto wa kiume na wa kike (wajukuu) na binti zao (vitukuu). Kuhusu yale Maswahaba walikubaliana au walioafikiana juu yake, hiyo ndiyo maana ya aya hii, kama walivyokubaliana juu ya maana nyingi za maneno ya Qur'aan na Sunnah.
This Aayah indicates by its Mafhoom (understanding), as taken from the meanings of the Alfaazh (wordings) of the Arabic language, that the mothers include the origins or roots (Usool) of the women like the grandmothers and the great grandmothers, just as the daughters indicates by its Mafhoom the daughters of the boys and girls (grandchildren) and their daughters (great grandchildren). As for what the Sahaabah agreed upon or held a consensus upon, then this was the meaning of the Aayah, just as they had agreed upon many of meanings of the Alfaazh (wordings) of the Qur’aan and the Sunnah.
Hii basi haiwakilishi Ijmaa’, bali ni makubaliano juu ya Ijtihaad, na Ijtihaad si Daleel. Badala yake, Ijtihaad ni kutumia juhudi za Mujtahidun ili kuelewa Adillah Ash-Shar'iyah na kutoa Ahkaam Ash-Shar'iyah za kivitendo.
This then does not represent an Ijmaa’ but rather an agreement upon an Ijtihaad whilst Ijtihaad is not a Daleel. Rather it is the expending of effort by the Mujtahideen in order to understand the Adillah AshShar’iyah to extract the practical Ahkaam Ash-Shar’iyah.
Hali hii ni tofauti na ijmaa' yenyewe kuwa ni dalili kwa nafsi yake. Hiyo ni kwa sababu dalili ambayo wao walitegemea katika ijmaa' yao haikutufikia, na hivyo dalili yetu kwa hukm hiyo ni ijmaa' yao. Kwa hiyo hili haliwezi kutimia isipokuwa katika ijmaa' ya Maswahaba, kwa kuwa wao peke yao ndio waliosikia dalili hiyo kutoka kwa Mtume ﷺ.
This is whilst the Ijmaa’ is a Daleel in itself. That is because the Daleel that they took in their Ijmaa’ did not reach us and as such our Daleel for the Hukm is their Ijmaa’. It follows that this cannot be realised in other than the Ijmaa’ As-Sahaabah because they alone are those who heard the Daleel from the Messenger of Allah (saw)
kama ilidhihirika katika Qawl, Fi'l au Taqreer (usemi, tendo au idhini). Kwa hiyo, msingi uliotegemewa (Mustanad) wa Ijmaa' As-Sahaabah ni Sunnah peke yake. Hiyo ni kwa sababu Qur'aan imetufikia katika hali kamili, ilhali Sunnah imetufikia kwa njia ya riwaya katika hali isiyokamilika, na Ijmaa' As-Sahaabah ndiyo iliyokamilisha kutufikia kwake. Kwa njia hiyo, Mtume ﷺ alikuwa amekamilisha kuwafikishia masahaba wake Ujumbe kwa ukamilifu. Allah Ta'Aalaa amesema:
whether this was manifested in a Qawl, Fi’l or Taqreer (speech, act or consent). Therefore, the rested upon basis (Mustanad) for Ijmaa’ AsSahaabah is the Sunnah alone. That is because the Qur’aan has reached us in a complete form whilst the Sunnah has reached us through narration in an incomplete form and the Ijmaa’ As-Sahaabah then completed its arrival to us. In that way the Messenger (saw) had completed his delivery of the Message in a complete form to his companions. Allah Ta’Aalaa said: