Hech bir ‘ulamo yoki fuqaholar Ijmo’ as-sahoba’ni inkor etmagan, chunki uning hujjiyati (dalil sifatida amal qilishining isboti) aniq va qat’iy. Biroq ular Ijmo’ning boshqa turlari — Ijmo’ al-ummah, Ijmo’ al-mujtahidin, Madina ahlining ijmo’i va to‘rt xalifaning ijmo’i kabi turlari haqida ixtilof qilganlar. Ijmo’ asosiga bo‘lgan bu ixtiloflarning sabablari quyidagi masalalarga borib taqaladi:

None of the ‘Ulamaa or Fuqahaa have denied Ijmaa As-Sahaabah because its Hujjiyah (proof of validity as a source of evidence) is clear and Qat’iy (definite) however they differed and disagreed about the other types of Ijmaa’ like Ijmaa’ Al-Ummah, Ijmaa’ Al-Mujtahideen, Ijmaa’ of the people of Al-Madinah and the Ijmaa’ of the four Khulafaa’ amongst others. The reasons for their difference in respect to the rested upon basis of Ijmaa’ goes back to the following matters:

1 – Musulmonlar Alloh Taolo nozil qilgan narsaga ergashish bilan buyurilgan. Shu sababli ijmo’ Vahiydan — Kitob va Sunnatdan — tayanch asosga ega bo‘lishi zarurki, u shunga suyanadi.

1 – The Muslims have been commanded to follow that which Allah Ta’Aalaa has revealed and so it is necessary for the Ijmaa’ to have a rested upon basis from the Wahi like the Kitaab and the Sunnah that it depends upon.

Qur'on esa, u bizga tavotur yo'li bilan yetib kelgan va Allohning quyidagi so'zi tufayli undan hech narsa qolib ketmagan:

As for the Qur’aan, then it has arrived to us by way of Tawaatur and nothing of it has been left behind due to the Qawl of Allah Ta’Aalaa:

Qur'on al-Karim yo'l-yo'riq ko'rsatgan va ishora qilgan ahkomlarga kelsak, ular ijtihod orqali chiqarilgan bo'lsinmi yoki ijtihodsiz bo'lsinmi, ularning dalili Qur'on bo'ladi, ijmo' emas. Xuddi shunday, quyidagi oyat ham:

In respect to the Ahkaam which the Qur’aan Al-Kareem has guided to and indicated, whether deduced by Ijtihaad or without Ijtihaad, then their Daleel is the Qur’aan and not Ijmaa’. And so the Aayah:

Ushbu oyat o'zining mafhumi (ma'nosi) bilan, arab tilidagi so'zlarning ma'nolaridan kelib chiqib, onalar ichiga ayollarning asllari yoki ildizlari (Usul) kiradi, masalan buvilar va katta buvilar, xuddi qizlar o'z mafhumi bilan o'g'il va qiz bolalarining qizlarini (nevaralarni) va ularning qizlarini (katta nevaralarni) ham o'z ichiga olgani kabi, deb ko'rsatadi. Sahoba roziyallohu anhum kelishgan yoki ijmo qilgan narsaga kelsak, bu oyatning ma'nosi edi, xuddi ular Qur'on va Sunnat so'zlarining ko'plab ma'nolari borasida kelishganlari kabi.

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.

Demak, bu ijmo’ emas, balki ijtihodga kelishuv bo‘ladi, ijtihod esa dalil emas. Aksincha, u mujtahidlarning shar’iy dalillarni o‘rganib, amaliy shar’iy hukmlarni chiqarish uchun sarflagan kuch-harakatidir.

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.

Ijmo’ esa o‘zi mustaqil dalildir. Chunki ular ijmo’ qilgan dalil bizgacha yetib kelmagan, shuning uchun hukm uchun bizning dalilimiz ularning ijmo’idir. Demak, bu faqat Sahobalar ijmo’ida amalga oshishi mumkin, chunki faqat ular bu dalilni Allohning Elchisi ﷺ dan eshitganlardir.

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)

...shu bilan bu (qavl, fe'l yoki taqrir – so'z, amal yoki rozilik) ko'rinishda namoyon bo'lganmi-yo'qmi. Shunday ekan, Ijmo' as-sahoba uchun tayanilgan asos (mustanad) faqat Sunnatdir. Chunki Qur'on bizga to'liq shaklda yetib kelgan, Sunnat esa rivoyat orqali to'liq bo'lmagan shaklda yetib kelgan, Ijmo' as-sahoba esa uning bizgacha yetib kelishini yakunlagan. Shu tariqa, Rasulullah ﷺ o'z sahobalariga Xabarni to'liq shaklda yetkazib bo'lgan edi. Alloh Taolo aytadi:

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:

2 – Ijmoning dalil sifatida qiyosga asoslanishi haqidagi fikr to‘g‘ri emas. Sababi shuki, to‘g‘ri (yoki sahih) qiyos va Shar’ tomonidan e’tirof etilgan qiyos — bu Kitob yoki Sunnahdagi nassga suyanadigan qiyosdir. Ijtihodning ko‘p qismi qiyos doirasiga kiradi, qiyos esa Qur’on, Sunnah va Ijmo’ kabi shar’iy dalillar qatoridagi manbalardan biri hisoblanadi hamda Ahkomi Shar’iyyah uchun dalildir. Shunday ekan, agar Sahoba yoki mujtahidlarning biror hukmi Shar’iy hukm bo‘yicha ijmo’i bo‘lib, uning manbai qiyos bo‘lsa, unda haqiqatda hukmning dalili qiyos bo‘ladi, ijmo’ emas; ularning ijmo’i esa faqat uni tushunish va naql qilish borasidagi kelishuvni ifodalaydi, xolos.

2 – As for the Mustanad (relied upon basis) for Ijmaa’ being Qiyaas (analogy) then this is not accurate. That is because the correct (or sound) Qiyaas and the one that is recognised by the Shar’a is the one that rests upon a text (Nass) from the Kitaab or the Sunnah. Most of Ijtihaad falls within the subject area of Qiyaas and Qiyaas is a source from amongst the sources of legislation like the Qur’aan, Sunnah and Ijmaa’, and is a Daleel for the Ahkaam Ash-Shar’iyah. Therefore, an Ijmaa’ of the Sahaabah or of the Mujtahideen upon a Hukm Shar’iy, the source of which is Qiyaas, would actually mean that the Daleel for the Hukm is Qiyaas and not Ijmaa’ whilst their Ijmaa’ would only represent an agreement or consensus upon its understanding and its transmission alone.

3 – Ijmo‘ shar’iy sanadsiz (asossiz) to‘planadi, deb aytuvchilarning bu fikrini qo‘llab-quvvatlaydigan hech qanday dalili yo‘q, dalilga o‘xshash narsa ham yo‘q. Ular buni Islomga o‘zida bo‘lmagan narsani kiritishni istab aytganlar, holbuki Allohning Elchisi ﷺ

3 – Those who say that the Ijmaa’ is convened without a Shar’iy Sanad (basis/attribution) have no Daleel or semblance of a Daleel to support their position. They have said this wanting to insert into Islaam that which is not from it whilst the Messenger of Allah (saw)

Men aytishim mumkin, lekin siz matnni yubormadingiz — faqat "said:" so'zi keldi. Iltimos, tarjima qilinishi kerak bo'lgan ingliz tilidagi matnni yuboring.

said:

4 – Ulamolardan hech biri Ijmoi Sahoba dan boshqa biror Hukmi Shar'iyda kelishuvga erishilganini naql qilmagan. Ijmoi Ummat va Ijmoi Mujtahidlar bo'yicha ular tekshirgan barcha narsalar amaliyotdan uzilgan nazariy tadqiqotdan boshqa narsa emas. Bundan tashqari, bunday turdagi Ijmoni isbotlash uchun ular foydalangan dalillar zanniy (noaniq) ekanligi ham shunga qo'shiladi. Holbuki Usul (asoslar)da dalil manbalari zann asosida olinmaydi, Allohning quyidagi Qavli sababli: {...}

4 – None of the ‘Ulamaa have relayed a Hukm Shar’iy that they have agreed upon other than the Ijmaa’ As-Sahaabah. All that they looked in to in terms of Ijmaa’ Al-Ummah and Ijmaa’ Al-Mujtahideen represents nothing more than a theoretical study detached from practicality. This is in addition to the evidences that they used to establish these types of Ijmaa’ being Zhanniyah (indefinite). This is whilst in Usool (the foundations) sources of evidence are not taken based upon Zhann due to the Qawl of Allah Ta’Aalaa:

"Ilm" (bilim) ushbu oyatda Yaqeen (ishonch/aniq e'tiqod) degan ma'noni anglatadi.

And ‘Ilm (knowledge) in this Aayah is Yaqeen (certainty).