Ijmo' hujjatligi va uning amalga oshish imkoniyati haqida ulamolarning fikrlari
The opinions of the ‘Ulamaa in respect to the Hujjiyah of Al-Ijmaa’ and the possibility of its occurrence
Ko'pchilik ulamolar va fuqaholar, ularning aksariyati, ijmoning hujjat (Shariat hukmlari uchun dalil va isbot manbai) ekanligini va u islomiy qonunchilikning manbai (masdar) ekanligini ta'kidlaganlar. Biroq, ijmo kimlar o'rtasida yuzaga kelishi borasida va turli turdagi ijmoning yuzaga kelish imkoniyati borasida ular o'rtasida ixtiloflar mavjud. Quyida ushbu ulamolar va fuqahoning ayrim fikrlari keltirilgan:
Most of the ‘Ulamaa and Fuqahaa and the vast majority have stated that Al-Ijmaa’ represents a Hujjah (a source of evidence and proof for the Ahkaam Ash-Shar’iyah) and that it represents a Masdar (source) for the Islamic legislation. However, they have differed in respect to upon whom the Ijmaa’ occurs and they have also differed in respect to the possibility of the occurrence of the different kinds of Ijmaa’. The following represents some of the opinions of those ‘Ulamaa and Fuqahaa:
1 – Imom Shofiiyning fikrlari:
1 – The opinions of Al-Imaam Ash-Shaafi’iy:
Ash-Shofi'iy (rh) dedi: "Hukm qilish Kitob va Sunnat asosida amalga oshiriladi", so'ngra u dedi: "Biz esa Ijmo' va Qiyos bilan hukm qilamiz".
Ash-Shaafi’iy (rh) said: “Ruling (judging) is by the Kitaab and the Sunnah” and then he said: “And we rule with Al-Ijmaa’ and AlQiyaas”.
Ash-Shofeiiy nazarida ijmo’ ummatning ma’lum bir davrdagi mujtahidlarining ijmo’ida namoyon bo‘ladi. Biroq u yerlarning bir-biridan uzoqligi va ajralganligi, faqihlarning birgalikda yig‘ilmasligi hamda har bir yurtdagi faqihlar o‘rtasida ixtilof mavjudligi, shuningdek, bunday ijmo’da ishtirok etadigan ulamolarning sifatlari yoki ta’rifi borasida kelishuv yo‘qligi sababli, bunday ijmo’ning yuzaga kelish imkoniyati haqida muhokama ochgan.
Al-Ijmaa’ in Ash-Shaafi’iy’s view is manifested in the Ijmaa’ of the Mujtahideen of the Ummah in a certain era. However, he did open up some discussion in respect to the possibility of it occurring due to the separation and distance between the lands, the absence of the Fuqahaa meeting together and the existence of differences amongst the Fuqahaa in every land, in addition to the absence of an agreement upon defining the attributes or description of the ‘Ulamaa who would take part in such an Ijmaa’.
Ko'rinadiki, ijmo' tushunchasi Ash-Shofi'iy tomonidan to'liq aniqlanmagan, chunki u ijmo' dinda zarurat bilan ma'lum bo'lgan narsalar bo'yicha ham bo'lishi mumkin deb hisoblagan va bunga misollar keltirgan: Zuhr namozining to'rt rak'at bo'lishi va xamrning haromligi. Holbuki, bu masalalar Kitob va Sunnatdan aniq dalillar bilan sobit bo'lgan va ijmo' yo'li bilan emas, balki tavotur yo'li bilan bizgacha yetib kelgan. Butun ummat va uning mujtahidlari ushbu hukmlarning shar'iy to'g'riligiga kelishgan taqdirda ham, bu shar'iy to'g'rilik ijmodan boshqa dalillardan kelib chiqqan, chunki ular Kitob va mutavotir Sunnatdan olingan.
It appears that the concept of Ijmaa’ was not crystallised by AshShaafi’iy because he considered that the Ijmaa’ could take place in respect to that which is known from the Deen by necessity and he brought examples of that including: The four Raka’aat of Zhohr prayer and the prohibition of Khamr. This is despite these matters having been established and proven by definite evidences from the Kitaab and the Sunnah and have not been established by way of Ijmaa’ but rather transmitted to us by way of Tawaatur. Even if the whole Ummah and its Mujtahideen have agreed upon the legal legitimacy of these rulings this legal legitimacy however originated from evidences other than the Ijmaa’ as they came from the Kitaab and the Sunnah Al-Mutawaatirah.
2 – Imom Abu Hamid Al-G'azoliy Ash-Shofi'iyning fikri:
2 – The opinion of Al-Imaam Abu Haamid Al-Ghazaaliy AshShaafi’iy:
Al-G‘azzoliy Ash-Shofi‘iyning Ijmo‘ borasidagi fikrini qabul qildi, biroq qarama-qarshi fikr bildirganlarning qarashlarini ham muhokama qildi. U "as-sukut" yo‘li bilan Ijmo‘ni qabul qilishga ruxsat bermadi. Shuningdek, u har bir davrdagi mujtahidlarning ijmo‘i hujjatligiga qo‘shimcha ravishda, sahobalar ijmo‘ining hujjatligini (dalil sifatidagi haqiqiyligini) ham tan oldi.
Al-Ghazaaliy took the opinion of Ash-Shaafi’iy in respect to AlIjmaa’ however he discussed the opinions of those who held contrary opinions. He did not permit the adoption of Al-Ijmaa’ As-Sukootiy and he accepted the Hujjiyah (evidential validity) of Ijmaa’ AsSahaabah in addition to the Hujjiyah of the Ijmaa’ Al-Mujtahideen in every era.
3 – Doʻud Az-Zohiriyning fikri:
3 – The opinion of Daawood Az-Zhaahiriy:
U hech qachon Ijmo' as-Sahoba (rah) dan boshqasini olmagan.
He did not take other than Ijmaa’ As-Sahaabah (rah).
4 – Imom Abu Hanifaning fikri:
4 – The opinion of Al-Imaam Abu Haneefah:
Imom Abu Hanifa (rh) aytgan: «Agar sahobalar biror masalada ijmo' qilgan bo'lsalar, biz unga bo'ysunamiz; agar tobi'inlar ijmo' qilgan bo'lsalar, biz ular bilan bu haqda bahslashamiz». Shunga ko'ra, u sahobalar ijmosidan boshqasini qabul qilmagan.
Al-Imaam Abu Haneefah (rh) said: “If the Sahaabah have held an Ijmaa’ upon a matter we submit to that and if the Taabi’een have held an Ijmaa’ we argue with them about it”. Consequently, he did not take other than Ijmaa’ As-Sahaabah.
5 – Imom Molik ibn Anasning fikri:
5 – The opinion of Al-Imaam Maalik Bin Anas:
Imom Molik (rahmatullohi alayh) Ahli Madina al-Munavvara ijmosining hujjat bo‘lishini qabul qilgan. Molik shunday degan: “U hujjatdir, chunki Madina ilm manbai, Vahiy nozil bo‘lgan joy bo‘lib, unda sahobalarning (roziyallohu anhum) farzandlari yashaydi. Shuning uchun ular haqdan boshqa biror narsa ustida ittifoq qilishlari mumkin emas.”
Al-Imaam Maalik (rh) accepted the Hujjiyah of the Ijmaa’ of Ahl ulMadinah Al-Munawwarah. Maalik said: “It is a Hujjah because AlMadinah is the source of knowledge, the place of the descent of the Wahi and it contains the children of the Sahaabah (rah). As such it is impossible for them to agree upon anything else – i.e. other than the Haqq”.
6 – Al-Imom Muhammad Abu Zahrah fikri (zamonaviy olimlardan):
6 – The opinion of Al-Imaam Muhammad Abu Zahrah (from the recent Scholars):
Abu Zahra o‘zining “Usul al-fiqh” kitobida shunday degan: “Fuqaholar Sahoba ijmoidan boshqa ijmo bo‘yicha kelishmaganlar. Buning sababi shuki, ularning Shariat hukmlariga oid ijmosi tavotur yo‘li bilan isbotlangan va o‘rnatilgan. Shu sababli, ularning ijmosi borasida hech kim ixtilof qilmagan va farq qilmagan. Hatto ijmoning sodir bo‘lishini uzoq yoki erishib bo‘lmaydigan narsa deb hisoblaganlar ham Sahoba ijmosiga bo‘ysunib, unga rozi bo‘lganlar”.
Abu Zahrah said in his book ‘Usool ul-Fiqh’: “The Fuqahaa have not agreed upon an Ijmaa’ apart from Ijmaa’ As-Sahaabah. That is because their Ijmaa’ in respect to the Ahkaam Ash-Shar’iyah has been proven and established by way of Tawaatur. For that reason, no one has disagreed and differed in respect to their Ijmaa’. Even those who viewed the occurrence of Ijmaa’ to be a far off or unachievable matter submitted to and conceded to the Ijmaa’ As-Sahaabah”.
U va haqiqatda, Sahobalar ijmoʻidan keyin hech qanday boshqa ijmoʻ mutavotir yoʻl orqali isbotlanmagan va shu sababli fuqaholar ijmoʻ da'volari borasida, ularni qabul qilganlar va tark etganlar orasida, ixtilof qilganlar.
He then said: “And in truth, after the Ijmaa’ As-Sahaabah no other Ijmaa’ has been established upon a Mutawaatir path and as such the Fuqahaa have disputed the claims of Ijmaa’ amongst those who took and left it”.
Men aytamanki, Ijmoʼ-as-sahoba – hujjat va u ikkinchi-uchinchi shar’iy dalil, Qur’on va Sunnatdan keyin turadi. Bunga sabab shuki, ularning ijmoʼi Sunnatdan biror dalilni ochib beradi va oshkor qiladi, o‘sha Sunnatning matni bizgacha yetib kelmagan hollarda. Ular bu dalilni bilganlar, lekin uning matnini bizga yetkazmaganlar, balki hukmni dalil asosida ijmoʼlari orqali nақl qilib, bizga yetkazganlar. Bu turdagi ijmoʼ odamzotdan ularnan boshqa hech kimga xos emas, chunki ular Rasulullohﷺ zamonida yashagan kishilar edi. Ular u zot bilan birga yashadilar, uchrashdilar, hamrоh bo‘ldilar, uning so‘zlarini tingladilar, u bilan birga jihodga chiqdilar va Islom dinini u zotdan ﷺ bizga yetkazdilar.
I say that the Ijmaa’ As-Sahaabah is a Hujjah and it represents the third Daleel Ash-Shar’iy after the Qur’aan and the Sunnah. That is because their Ijmaa’ reveals and discloses a Daleel from the Sunnah in the case where the text of that Sunnah did not reach us. They knew this Daleel but did not transmit its text to us but rather transferred and transmitted the Hukm based on a Daleel through their Ijmaa’. This type of Ijmaa’ does not occur to anyone other than them from humankind because they were the ones who lived at the time the Messenger (saw). They lived with him, met with him, accompanied him, listened to him, went to battle with him and they transmitted the Islamic Deen to us from him (saw).