Ularning ijmo‘i (konsensusi) buvining oltidan bir qismini meros sifatida berish borasida, chunki Rasululloh ﷺ buvigа meroslikdan oltidan bir qism bergan edilar.
Their Ijmaa’ (consensus) in respect to giving the grandmother a sixth from the inheritance because the Messenger (saw) gave the grandmother a sixth.
Ular tayanch asos (Mustanad) xususida ixtilof qilganlar.
* They have differed in respect to the rested upon basis (Mustanad)
Ijmo'ning qiyos (analogiya) bo'lishi haqida ... ko'plab qarashlarga bo'linishi
of the Ijmaa’ being a Qiyaas (analogy) into a number of views:
A – Qiyos ijmo' uchun asos bo'lishining man etilishi, chunki qiyosning turlari (ko'rinishlari) turlicha.
A – Forbiddance of Qiyaas being used as a basis for Ijmaa’ because the faces (types) of Qiyaas are different.
B – Qiyos turlarining barchasi Ijmoʻ uchun asos bo‘lishi mumkin, chunki u matnlarga tayangan shar’iy hujjatdir.
B – That all types of Qiyaas are permitted to be a basis for Ijmaa’ because it represents a Hujjah Shar’iyah that depends upon the texts.
C – Fikr: Qiyos asosida ijmo' qilish mumkin, agar qiyos matnda ko'rsatilgan 'illatga (sabab) asoslangan bo'lsa yoki 'illat aniq bo'lsa. Agar qiyos matnda ko'rsatilgan yoki aniq bo'lmagan 'illatga asoslangan bo'lsa, u holda qiyosga asoslangan ijmo' mumkin emas. Qiyos ijmo' uchun asos bo'lgan deb ko'rsatiladigan misollar orasida Abu Bakr (roziyallohu anhu) xalifaligi bo'yicha Sahobalarning ijmo'si keltiriladi. Bu ijmo' Abu Bakrning namozda imom bo'lishini qiyos qilishga asoslangan edi, shu darajadaki, aytilgan: "Allohning Elchisi ﷺ uni dinimiz ishida rozi bo'ldilar, shunday ekan, biz dunyo ishlarida uni rozi bo'lmaymizmi?"
C – The opinion that it is permissible for Qiyaas to be a rested upon basis for Ijmaa’ if the Qiyaas is based on a textual ‘Illah or if the ‘Illah was clear. If it was not based on a textual ‘Illah (reason) and was not clear, then it is not permissible for Qiyaas to be a rested upon basis for the Ijmaa’. Examples that have been provided to show that Qiyaas had been a relied upon basis for Ijmaa’ include the Ijmaa’ AsSahaabah upon the Khilafah of Abu Bakr (ra) based on analogy of his Imaamah (leading) of the Salaah to the point that it was said: “The Messenger of Allah was content with him in respect to the matter of our Deen so should we not be content with him in the matters of our Dunyaa?”.
2 – Ba'zi kishilar dalilsiz (mustanad), ya'ni shar'iy dalilga suyanmasdan ijmo' tuzish mumkin deb ruxsat berganlar. Ular buni mumkin va oqilona deb aytdilar: Alloh mujtahidlarga to'g'rini ilhomlantiradi, ularni birlashtiradi va masalani to'liq va chuqur o'rganib, ularning oldiga qo'yilgan masala bo'yicha to'g'ri hukmga kelishlariga tavfiq beradi.
2 – Some people permitted the convening of Ijmaa’ without a rested upon basis (Mustanad) i.e. without a Daleel Shar’iy. They said that it is possible and reasonable that Allah inspires the Mujtahideen to come together upon what is correct and grant them Tawfeeq to come out with the correct Hukm after having studied and examined the Mas’alah (issue) that has been presented before them in a thorough and complete manner.
3 – Ijmo‘ as-sahoba (sahobalarning ijmo‘i)ning mustanadi (tayanch manbai) xuddi Payg‘ambar ﷺ ning qavli (so‘zi), fe’li (amali) yoki taqriri (ma’qullashi) kabi shar’iy dalildir.
3 – The Mustanad (rested upon basis or source) of Ijmaa’ AsSahaabah is the Daleel Ash-Shar’iy like the Qawl (speech) of the Messenger of Allah (saw) or his Fi’l (action) or his Taqreer (consent).
Sahobalar (roziyallohu anhum) ushbu hukmga ijmo qilganlarida, bu hukmni bildiruvchi va unga yo'naltiruvchi dalilni topgan bo'lganlar, biroq o'sha dalil bizgacha yetib kelmagan, degan ma'noda ham.
And that the Sahaabah (rah) who agreed upon the Hukm had come across this Daleel that indicates and guides to the Hukm whilst the Daleel (itself) did not reach us.