Wanazuoni walitofautiana kuhusu uhalali wa hoja (Hujjiyah) ya kauli ya Sahaaba. Hawakutofautiana kwa ujumla kabisa, na yafuatayo ni baadhi ya maelezo yanayohusiana na hili:

The ‘Ulamaa differed in respect to the Hujjiyah (evidential validity) of the Qawl of the Sahaabiy. They did not differ absolutely and the following are some details related to this:

1 – Kauli ya Sahaba kuhusu jambo ambalo halina Nass katika mambo ya Shari'ah yasiyoweza kufahamika kwa akili, kimechukuliwa na Maulamaa kuwa ni Hujjah na ni wajibu kukifanyia kazi kulingana na maoni ya Jumhoor (wengi). Wao wanatoa sababu ya maoni yao kwa kusema kwamba Sahaba lazima alisikia jambo hilo kutoka kwa Mtume ﷺ. Ahnaaf wametoa mifano ya hilo ikiwemo kile kilichopokewa kutoka kwa Mama wa Waumini ‘Aa’ishah (ra): "Mimba haikai tumboni mwa mama zaidi ya miaka miwili".

1 – The Qawl of the Sahaabiy in respect to that which has no text (Nass) for it from the matters of the Shar’iyah that are not understandable by the ‘Aql, was considered to be a Hujjah by the ‘Ulamaa and obligatory to be worked with or utilised in accordance to the view of the Jumhoor (majority). They reason this opinion of theirs by stating that the Sahaabiy must have heard it from the Messenger (saw). The Ahnaaf presented examples of that including that which was narrated from the mother of believers ‘Aa’ishah (ra): “The pregnancy does not remain in the stomach of the mother for more than two years”.

2 – Kauli ya Sahaba ambayo kuna makubaliano juu yake inachukuliwa kuwa Hoja ya Kishari'a kwa sababu inawakilisha Ijmaa' ya Masahaba. Vilevile, kauli ya Sahaba ambayo hakuna upinzani unaojulikana dhidi yake inahesabiwa kuwa ni katika Ijmaa' As-Sukuutiy, ambayo pia ni Hoja ya Kishari'a kwa wale wanaoshikilia Ijmaa' As-Sukuutiy.

2 – The Qawl of the Sahaabiy upon which agreement has taking place over it is considered to be a Hujjah Shar’iyah because it represents an Ijmaa’ of the Sahaabah. Similarly, the Qawl of the Sahaabiy for which opposition is not known is regarded to be from the Ijmaa’ As-Sukootiy which also represents a Hujjah Shar’iyah for those who uphold Ijmaa’ As-Sukootiy.

3 – Qawl ya Sahaabiy hailazimishi kwa Sahaabiy mwingine kama yeye. Hiyo ni kwa sababu tumewaona Sahaabah (rah) wakitofautiana katika mambo baina yao, pale ambapo maoni au Ijtihaad ya mmoja wao haikufanywa kuwa ya lazima kwa mwingine.

3 – The Qawl of the Sahaabiy is not considered to be binding upon a Sahaabiy like him. That is because we have seen the Sahaabah (rah) differing in matters amongst themselves in the case where the opinion or Ijtihaad of one of them was not made binding upon the other.

4 – Kauli ya Sahaba kuhusu Ra’y (maoni) na Ijtihaad:

4 – The Qawl of the Sahaabiy about a Ra’y (opinion) and Ijtihaad:

Hili ni tofauti iliyotokea. Je, inawakilisha hoja (Hujjah) kwa wale wanaokuja baada yao au la?

This is in which difference has taken place. Does it represent a Hujjah for those who come after them or not?

Yafuatayo ni maoni ya Maulamaa kuhusu jambo hilo:

The following are the opinions of the ‘Ulamaa in respect to that:

A – Maoni ya Sahaba yanayotokana na Ra'y na Ijtihadi yalichukuliwa na baadhi ya 'Ulamaa kuwa ni Hujja, na hili lilijumuisha Al-Imaam Maalik, wafuasi wake, na wengi wa Ahnaaf, pamoja na Ar-Raaziy na Ash-Shaatibiy.

A – The opinion of the Sahaabiy emanating from a Ra’y and Ijtihaad was considered by some of the ‘Ulamaa as a Hujjah and this included Al-Imaam Maalik, his followers and the majority of the Ahnaaf in addition to Ar-Raaziy and Ash-Shaatibiy.

Wale waliokuwa na mtazamo huu walitumia Adillah (dalili) zinazohusiana na Hujjiyah (uhalali wa kisheria) wa Ijmaa' As-Sahaabah kuunga mkono msimamo wao. Miongoni mwa hizo ni Qawl ya Allah Ta'Aalaa:

Those who held this view used the Adillah (evidences) related to the Hujjiyah (legal validity) of Ijmaa’ As-Sahaabah to support it. This included the Qawl of Allah Ta’Aalaa:

B – Kuhusu Mu'tazilah, baadhi ya Mutakallimeen, Ash-Shaafi'iy, Ahmad Bin Hanbal, Al-Aamadiy na Ash-Shawkaaniy, wao walishikilia kwamba madh'hab ya Sahaabiy si hoja halali ya kisheria (Daleel).

B – As for the Mu’tazilah, some of the Mutakallimeen, Ash-Shaafi’iy, Ahmad Bin Hanbal, Al-Aamadiy and Ash-Shawkaaniy, then they held that the Madh’hab of the Sahaabiy is not legally valid as a Daleel.

Walitumia dalili kwa hoja yao, ambazo zilijumuisha kwamba Sahaabiy ni Mujtahid kama Mujtahid mwingine yeyote, ambapo inawezekana kwake kuwa sahihi au kufanya kosa. Maoni ya mtu wa namna hii hayawezi kuwa na nguvu ya kufunga, na kuhusu sifa na pongezi kwa Sahaabah zilizotajwa katika Aayaat na Ahaadeeth, hizo zinawakilisha dalili ya Hujjiyah ya Ijmaa’ yao (makubaliano yao) na si dalili ya Hujjiyah ya maoni ya mmoja miongoni mwao na Madh’hab yake (yaani mkusanyiko wa maoni yanayohusishwa naye).

They used evidences for their argument which included that the Sahaabiy is a Mujtahid just like any other Mujtahid where it is possible for him to be right or make an error. The opinion of the one like this cannot be binding and as for the praise and commendation of the Sahaabah that has been mentioned in the Aayaat and the Ahaadeeth then they represent a Daleel for the Hujjiyah of their Ijmaa’ (consensus) and not a Daleel for the Hujjiyah of the opinion of one from amongst them and his Madh’hab (i.e. host of opinions attributed to him).

Ash-Shaafi'iy alisema katika kitabu chake 'Al-Umm': "Ikiwa jambo halipo ndani ya Kitabu na Sunnah, tunakwenda kwenye kauli za Maswahaba wa Mtume wa Allah ﷺ au mmoja miongoni mwao. Kisha ni kwenye maoni ya Abu Bakr, 'Umar au 'Uthmaan pale ambapo taqlidi inapokuwa ndiyo inayopendelewa zaidi au inayotupendeza zaidi kwetu. Hiyo ni pale tusipopata dalili katika tofauti za kauli inayotuongoza kwenye tofauti iliyo karibu zaidi na Kitabu na Sunnah, ili tufuate maoni yenye dalili inayoonyesha maana yake (Dalaalah)."

Ash-Shaafi’iy said in his book ‘Al-Umm’: “If it is not within the Kitaab and the Sunnah, we have gone to the statements of the companions of the Messenger of Allah (saw) or one from amongst them. Then it was to the opinion of Abu Bakr, ‘Umar or ‘Uthmaan when Taqleed has become most preferred or likable to us. That is if we have not found an indication in the difference that guides to the closest difference from the Kitaab and the Sunnah in order to follow the opinion that has alongside it an indicated meaning (Dalaalah)”.

Maneno ya Ash-Shaafi'iy hapa yanaonyesha kwamba anachukua kutoka Kitaab na Sunnah, kisha kile ambacho Maswahaba wamekubaliana juu yake (Ijmaa'). Kuhusu yale waliyotofautiana juu yake, anachukua miongoni mwa maoni yao lile ambalo lina uhusiano wenye nguvu zaidi na Kitaab na Sunnah. Kisha, ikiwa lililo imara zaidi halionekani, anachukua lile ambalo Maimamu waongofu walilitendea kazi.