Shunday ekan, Sahobalar (rah) Qur'onni o'zlarining ijmo'lari orqali amalda muhofaza qilgan bo'lishsa-da, Alloh Taolo uning saqlanishini o'z zimmasiga olgan ekan, u holda oyat ularning ijmo'larining to'g'riligi va haqqoniyligiga yo'l-yo'riq beradi.
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 – Shariat nuqtai nazaridan sahobalarning xatoga yo‘l qo‘yib ijmo’ qilishi mumkin emas. Agar bu joiz bo‘lganida, din masalasida xato yoki adashuv bo‘lishi ham joiz bo‘lardi, chunki ular bu dinni o‘zlarining ijmo’lari orqali bizgacha yetkazganlar.
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 – Ijmo’ as-Sahoba ko‘rsatadi va shariy dalil hisoblanadi. Sababi shundaki, sahobalar biror hukm ustida, agar u hukm Payg‘ambar ﷺning so‘zi, amali yoki taqriri (ma’qullash va rozilik bildirishi) dan dalil bo‘lmasa, ittifoq qilmas va uni hukm deb qabul qilishmas edilar. Bu haqiqat sahobalar (roziyallohu anhum)dan boshqalarga nisbatan qo‘llanmaydi, chunki ular Payg‘ambar ﷺ bilan bir zamonda yashagan, uning atrofida to‘plangan va undan rivoyat qilgan edilar.
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.
Ushbu dalillardan ko‘rinadiki, Sahobalar ijmo‘i shunday ijmo‘ki, uni dalillar Qat’iy As-Subut (aniq va qat’iy isbotlangan) deb ko‘rsatgan. Sababi shuki, uning dalillari qat’iy oyatlardan olingan bo‘lib, ular Sahobalarga berilgan maqtov va ta’rif borasida Qat’iy Ad-Dalolat (aniq ma’noli)dir. 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
haqiqatgo'ylik. Bu to'rtinchi dalil, ya'ni 'Aqliy (aqliy dalil) uchun ham shunday.
truthfulness. This is also the case in respect to the fourth Daleel which is ‘Aqliy (rational).
Dalil-u qat'iyga qo'shimcha ravishda, Payg'ambarimiz ﷺ ning qavllari (ﷺ) kabi, ularning fazilatlari haqida bizga yetib kelgan ahad hadislar ham mavjud:
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):