B – Mu’tazila mazhabiga mansub bo‘lgan ba’zi mutakallimlar, Ash-Shofi‘iy, Ahmad ibn Hanbal, Al-Omadiy va Ash-Shavkoniy esa sahobiyning mazhabi shar’iy dalil sifatida o‘tkazilmaydi, deb hisoblaganlar.
B – As for the Mu’tazilah, some of the Mutakallimeen, Ash-Shaafi’iy, Ahmad Bin Hanbal, Al-Aamadiy and Ash-Shawkaaniy, then they held that the Madh’hab of the Sahaabiy is not legally valid as a Daleel.
Ular o‘z da’volari uchun dalillar keltirdilar, jumladan: sahobiy ham boshqa mujtahid kabi mujtahiddir, ya’ni u to‘g‘ri bo‘lishi ham, xato qilishi ham mumkin; bunday kishining fikri esa majburiy hujjat bo‘la olmaydi. Oyatlar va hadislarda zikr qilingan sahobalarning fazl-u manqabatlariga kelsak, ular ularning ijmo‘ining hujjatligiga dalil bo‘ladi, ularning ichidagi bir kishining fikri va uning madhhabi (ya’ni unga nisbat berilgan fikrlar majmui) hujjatligiga dalil bo‘lmaydi.
They used evidences for their argument which included that the Sahaabiy is a Mujtahid just like any other Mujtahid where it is possible for him to be right or make an error. The opinion of the one like this cannot be binding and as for the praise and commendation of the Sahaabah that has been mentioned in the Aayaat and the Ahaadeeth then they represent a Daleel for the Hujjiyah of their Ijmaa’ (consensus) and not a Daleel for the Hujjiyah of the opinion of one from amongst them and his Madh’hab (i.e. host of opinions attributed to him).
Ash-Shofi'iy o'zining "Al-Umm" kitobida shunday degan: "Agar bu Kitob va Sunnatda bo'lmasa, biz Allohning Elchisi ﷺ ning sahobalarining so'zlariga yoki ulardan biriniki bo'lgan so'zga murojaat qilamiz. Shundan keyin Abu Bakr, Umar yoki Usmonning fikriga murojaat qilamiz, qachonki taqlid biz uchun eng afzal yoki eng ma'qul bo'lsa. Agar ixtilofda Kitob va Sunnatga eng yaqin ixtilofga yo'naltiruvchi dalil topmagan bo'lsak, shunda unga yonida ko'rsatilgan ma'no (dalolat) bo'lgan fikrga ergashamiz."
Ash-Shaafi’iy said in his book ‘Al-Umm’: “If it is not within the Kitaab and the Sunnah, we have gone to the statements of the companions of the Messenger of Allah (saw) or one from amongst them. Then it was to the opinion of Abu Bakr, ‘Umar or ‘Uthmaan when Taqleed has become most preferred or likable to us. That is if we have not found an indication in the difference that guides to the closest difference from the Kitaab and the Sunnah in order to follow the opinion that has alongside it an indicated meaning (Dalaalah)”.
Ash-Shofi‘iyning bu so‘zi shuni ko‘rsatadiki, u Kitob va Sunnat asosida ish tutadi, so‘ngra sahobalar ijmo‘ qilgan narsaga (ijmo‘ga) amal qiladi. Sahobalar ixtilof qilgan masalalarda esa ularning fikrlaridan Kitob va Sunnatga eng yaqin bog‘liq bo‘lgan fikrni oladi. Agar eng kuchlisi aniq bo‘lmasa, u holda to‘g‘ri yo‘lga yo‘llangan imomlar amal qilgan narsani oladi.
The speech of Ash-Shaafi’iy here indicates that he takes by way of the Kitaab and the Sunnah and then what the Sahaabah have held a consensus upon (Ijmaa’). As for what they have differed upon then he takes from their opinions the one which is most strongly connected to the Kitaab and the Sunnah. Then if the strongest is not apparent he takes that which the rightly guided Imaams acted upon.
Ash-Shavkaniy o'zining "Irshod al-fuhul" kitobida Sahobiy mazhabi haqida shunday degan:
Ash-Shawkaaniy has said in his book ‘Irshaad Al-Fuhool’ in respect to the Madh’hab As-Sahaabiy:
Haqiqat (to'g'ri qarash) shundaki, bu hujjat emas, chunki Alloh Ta'olo bu ummatga bizning Nabiyimiz Muhammad ﷺ dan boshqasini yubormagan va bizda bitta Elchidan va bitta Kitobdan boshqasi yo'q. Butun ummat Uning Kitobiga va Uning Nabiyining Sunnatiga ergashishga buyurilgan. Bu jihatdan Sahobalar bilan ulardan keyin kelganlar o'rtasida hech qanday farq yo'q, chunki ularning barchasi Takoliyf ash-Shar'iyya (Shariat majburiyatlarini ado etishga mas'ul bo'lganlar) bilan mukallaf bo'lib, Kitob va Sunnatga ergashadilar. Shuning uchun kim Alloh Azza va Jalla dinida hujjat Allohning Kitobi va Uning Elchisi ﷺ ning Sunnatidan boshqa narsa bilan, yoki ana shu ikki manbaga qaytadigan narsa bilan sobit bo'ladi, deb aytsa, u Alloh dini haqida isbotlanmagan gapni aytgan bo'ladi va bu Islom Shariatida Alloh buyurmagan narsani shariat sifatida o'rnatgan bo'ladi. Bu katta masala va ulkan gap.
“The Haqq (truth or correct view) is that it is not a Hujjah (valid proof) because Allah Ta’Aalaa did not send to this Ummah except our Nabi Muhammad (saw) and we do not have other than a single Messenger and single Kitaab (book) and all of the Ummah has been commanded to follow His Kitaab and the Sunnah of His Nabi. There is no difference between the Sahaabah and those who came after them in respect to that, as all of them are Mukallifeen with the Takaaleef Ash-Shar’iyah (legally responsible for the implementation of the Shar’iyah responsibilities) and following the Kitaab and the Sunnah. Therefore, the one who says that the Hujjah is established in the Deen of Allah ‘Azza Wa Jalla by other than the Kitaab of Allah and the Sunnah of His Messenger (saw) and what returns back to these two (sources) then he has said something in respect to the Deen of Allah that has not been proven and he would have established something in regards to this Islamic Sharee’ah as a Shar’a that Allah had not commanded and this is a mighty matter and great statement (to make)”.