Masahaba (ra) ndio kundi lililokuwa na ufikiaji bora zaidi wa Wahyi na lililokuwa makini zaidi katika kushikamana na Wahyi katika matendo yao. Ijma' yao ni dalili kwa sababu mbili zifuatazo: Kwanza, Allah (swt) katika Aya ifuatayo anawasifu kama jamii, si kama watu binafsi tu.

The Sahabah (ra) were the group who had the best access to the revelation and were most mindful of holding fast to the revelation in their actions. Their Ijma‟ is a proof for the following two reasons: First, Allah (swt) in the following Ayah praises them as a community, not just as individuals.

"Wa-Sabiqun (wa-Sabiqun wa-l-Awwalun) - wa-l-Awwalun min al-Muhajirin wa-l-Ansar wa-lladhina attaba'uhum bi-ihsan, radiya Allahu 'anhum wa-radu 'anhu, wa-a'adda lahum jannatin tajri tahtaha al-anharu khalidina fiha abadan, dhalika al-fawzu al-'azim." Wait, that is not what you asked for. Here is the translation of your text into Swahili: "Watangulizi (wa Kiislamu) - wa kwanza kati ya wale waliohama makwao na wale waliowapa makao (Muhajirina na Answari) na pia wale wanaowafuata kwa matendo mema. Allah amewaridhia nao wamemridhia Allah. Na Allah amewaandalia mabustani yanayopita mito chini yake, watakaodumu humo milele; hiki ndicho kiwango kikuu cha ushindi." (TMQ At-Taubah: 100)

“The Vanguard (of Islam) - the first of those who forsook (their homes) and those who gave them aFid (the Muhajireen and the Ansar) and also those who follow them in good deeds, Allah is well pleased with them and they with Allah. And Allah has made ready with them gardens underneath which rivers flow and that will be their abode forever eternally, this their supreme triumph.” (TMQ At-Taubah: 100)

Sifa hii inatolewa kwa Masahaba (Muhajirina na Ansari) kwa sababu pekee ya kuwa Masahaba (ra). Hata hivyo, sifa kwa wengine inatokana na ukweli kwamba walifuata nyayo za Masahaba (ra). Hii ina maana kwamba sifa ya asili ni kwa Masahaba (ra). Wanaowafuata hawasifiwi isipokuwa kwa kuwafuata Masahaba (ra).

This compliment is given to the Sahabah (Muhajireen & Ansar) for the sole reason of having been the Sahabah (ra). However, the compliment for others is due to the fact that they followed the footsteps of the Sahabah (ra). This means that the original compliment is for the Sahabah (ra). The followers are not complemented but for following the Sahabah (ra).

Kwa hiyo, inaweza kuhitimishwa kwamba maana ya Aya hii imejikita kwa Maswahaba (ra) pekee. Kundi lolote la watu ambao Allah (swt) huwasifu kwa namna kama hii, ukweli wa kile wanachokubaliana juu yake unathibitishwa.

Therefore, it can be concluded that the meaning of the Ayah is confined to the Sahabah (ra) only. Any group of people whom Allah (swt) compliments in such a manner, the truthfulness of what they agree on is affirmed.

Pili, shaka juu ya uaminifu wao kunapelekea shaka juu ya Uislamu. Maswahaba (ra) ndio kizazi kilichopokeza Qur'ani na kusimulia Hadith. Dini yetu yote imetufikia kupitia kundi hili. Kundi hili ndilo njia ambayo Allah (swt) alichagua Qur'ani ikusanywe na kuhifadhiwa. Allah (swt) ameahidi kuihifadhi kitabu hiki kupitia wao. Allah (swt) anasema:

Second, doubt in their trustworthiness leads to doubt in Islam. The Sahabah (ra) were the generation that transmitted the Qur‟an and narrated the Hadith. Our entire Deen has been conveyed to us through the vehicle of this group. This group was the means by which Allah (swt) chose the Qur‟an to be compiled and preserved. Allah (swt) has promised to preserve this scripture through them. Allah (swt) says:

"Batili haiwezi kulifikia (Qur'ani) kutoka mbele yake wala nyuma yake. Ni wahyi kutoka kwa Mwenye hekima, Mwenye kustahiki sifa njema." (TMQ Fussilat: 42)

“Falsehood cannot come at it (Qur‟an) from before it or from behind it. It is a revelation from the Wise, the Owner of Praise” (TMQ Fussilat: 42)

Jambo muhimu la kukumbuka ni kwamba Ijma‛ as-Sahabah si maoni binafsi ya Maswahaba (ra) kuhusu suala lolote la kitaalamu. Badala yake, ni makubaliano yao juu ya mambo mahususi kuhusu hukumu yake katika Uislamu, yaani makubaliano juu ya maoni ya Kishari‛a.

The important point to remember is that Ijma‟ as-Sahabah is not the personal opinions of the Sahabah (ra) on any technical issue. Rather, it is their agreement on specific things with regard to its rule in Islam, i.e. an agreement on a Shar‟i opinion.

Masahaba (ra) hawangekubali kwamba jambo fulani ni halali au haramu kisheria bila kujua kama kitendo hicho kiliidhinishwa au kilikataliwa na Mtume ﷺ. Hata hivyo, hukumu ya jambo hilo haikupokewa kwetu kwa njia ya Hadithi; badala yake, hukumu yake imefikishwa kwetu kupitia makubaliano kamili ya Masahaba (ra). Wanazuoni wamekubaliana kwamba Ijma' ya Masahaba ni dalili inayolazimu kufuatwa.

The Sahabah (ra) would not agree that a certain thing is Islamically permitted or forbidden without knowing whether that action was approved or disapproved by the Prophet (saw). However, the Hadith in this regard is not narrated to us, instead its rule is conveyed by the total agreement of the Sahabah (ra). The Ulema are in agreement that Ijma‟ as-Sahabah is a binding proof.

Kama ilivyo kwa Hadith, Ijma' as-Sahabah inaweza kuwa Qat'i au Dhanni katika usimulizi na maana. Riwaya zake zinatajwa katika vitabu vya Hadith na Tarehe (historia), ambavyo vimekusanywa kwa Isnad (minyororo ya usimulizi). Mnyororo wa usimulizi unaohusu makubaliano ya Maswahaba unaweza kutajwa katika kitabu cha Hadith kama Sahih al-Bukhari, kitabu cha historia kama Tareekh ya Al-Tabari, au kitabu cha Fiqh kama Kitab al-Umm cha Shafi'i. Kama ilivyo kwa Hadith, Mujtahidina huangalia nguvu ya riwaya ili kubaini uhalisi wake.

As with Hadith, Ijma as-Sahabah can be Qata‟i or Dhanni in transmission and meaning. Its reports are mentioned in the books of Hadith and Tareekh (history) which are compiled by Isnad (chains of narration). A chain of narration relating to the agreement of the Sahabah maybe mentioned in a book of Hadith like Sahih al-Bukhari, a book of history like the Tareekh of Al-Tabari or a book of Fiqh like Kitab al-Umm of Shafi‟i. As with Ahadith, Mujtahideen look at the strength of the narration to determine its authenticity.