Sahobalar (roziyallohu anhum) vahiyga eng yaqin kirish imkoniga ega bo‘lgan va uni amallarida mahkam ushlashga eng ko‘p e’tibor bergan guruh edi. Ularning ijmo‘i ikki sababga ko‘ra dalil hisoblanadi: birinchidan, Alloh (subhanahu va taolo) quyidagi oyatda ularni alohida shaxslar sifatida emas, balki bir jamoa sifatida maqtaydi.

The Sahabah (ra) were the group who had the best access to the revelation and were most mindful of holding fast to the revelation in their actions. Their Ijma‟ is a proof for the following two reasons: First, Allah (swt) in the following Ayah praises them as a community, not just as individuals.

"Oldinda borganlar (Islomning) — muhojirlar va ansorlardan birinchilar, shuningdek ularga ergashib, ezgu amallarda ularga ergashganlar — Alloh ulardan rozi bo'ldi va ular ham Allohdan rozi bo'ldilar. Alloh ular uchun ostidan daryolar oqib turadigan jannatlarni tayyorladi, ular unda abadiy qoladilar. Bu buyuk najotdir."

“The Vanguard (of Islam) - the first of those who forsook (their homes) and those who gave them aFid (the Muhajireen and the Ansar) and also those who follow them in good deeds, Allah is well pleased with them and they with Allah. And Allah has made ready with them gardens underneath which rivers flow and that will be their abode forever eternally, this their supreme triumph.” (TMQ At-Taubah: 100)

Bu maqtov Muhojirlar va Ansorlar bo'lgan sahobalarga faqat sahoba (ra) bo'lganliklari sababli berilgan. Boshqalarga berilgan maqtov esa ularning sahobalar (ra) izidan borganliklari uchundir. Demak, asosiy maqtov sahobalar (ra)ga tegishlidir. Tobe'inlar faqat sahobalar (ra)ga ergashganliklari uchungina maqtalmoqda.

This compliment is given to the Sahabah (Muhajireen & Ansar) for the sole reason of having been the Sahabah (ra). However, the compliment for others is due to the fact that they followed the footsteps of the Sahabah (ra). This means that the original compliment is for the Sahabah (ra). The followers are not complemented but for following the Sahabah (ra).

Shuning uchun, ushbu oyatning ma'nosi faqat Sahobalar (roziyallohu anhum) bilan cheklanadi, deb xulosa qilish mumkin. Alloh (subhanahu va taolo) shunday tarzda maqtagan har qanday guruh haqida, ular kelishib olgan narsaning to'g'riligi tasdiqlanadi.

Therefore, it can be concluded that the meaning of the Ayah is confined to the Sahabah (ra) only. Any group of people whom Allah (swt) compliments in such a manner, the truthfulness of what they agree on is affirmed.

Ikkinchidan, ularning ishonchliligiga shubha qilish Islomga shubha qilishga olib keladi. Sahoba (roziyallohu anhum) Qur'onni yetkazgan va Hadisni rivoyat qilgan avlod edi. Bizning butun dinimiz ushbu guruh orqali bizga yetib kelgan. Aynan shu guruh vositasida Alloh (subhanahu va taolo) Qur'on tartibga solinishi va saqlanishini tanlagan. Alloh (subhanahu va taolo) ushbu kitobni ular orqali saqlashni va'da qilgan. Alloh (subhanahu va taolo) shunday deydi:

Second, doubt in their trustworthiness leads to doubt in Islam. The Sahabah (ra) were the generation that transmitted the Qur‟an and narrated the Hadith. Our entire Deen has been conveyed to us through the vehicle of this group. This group was the means by which Allah (swt) chose the Qur‟an to be compiled and preserved. Allah (swt) has promised to preserve this scripture through them. Allah (swt) says:

“Unga oldidan ham, orqasidan ham botil yaqinlasha olmas. U Hakim, Hamdga loyiq Zot tomonidan nozil qilingan vahiydir”. (TMQ Fussilat: 42)

“Falsehood cannot come at it (Qur‟an) from before it or from behind it. It is a revelation from the Wise, the Owner of Praise” (TMQ Fussilat: 42)

Muhim jihat shundaki, Ijma' as-Sahabah sahobalarning (ra) biror texnik masala bo'yicha shaxsiy fikrlari emas. Balki, bu ularning muayyan masalalarda, uning Islomdagi hukmi bo'yicha kelishuvi, ya'ni shar'iy fikr ustidagi kelishuvidir.

The important point to remember is that Ijma‟ as-Sahabah is not the personal opinions of the Sahabah (ra) on any technical issue. Rather, it is their agreement on specific things with regard to its rule in Islam, i.e. an agreement on a Shar‟i opinion.

Sahoba (r.a.) biror ishning joiz yoki harom ekanligini, o‘sha ish Payg‘ambar ﷺ tomonidan ma’qullanganmi yoki rad etilganmi, bilmasdan turib hukm bermas edilar. Biroq bu masalada hadis bizgacha rivoyat qilinmagan, balki uning hukmi sahobalarning to‘liq ittifoqi orqali yetib kelgan. Ulamolar ijmo’i as-sahobaning bog‘lovchi dalil ekanligida ittifoqdadirlar.

The Sahabah (ra) would not agree that a certain thing is Islamically permitted or forbidden without knowing whether that action was approved or disapproved by the Prophet (saw). However, the Hadith in this regard is not narrated to us, instead its rule is conveyed by the total agreement of the Sahabah (ra). The Ulema are in agreement that Ijma‟ as-Sahabah is a binding proof.

Xuddi hadislarda bo‘lgani kabi, Sahobalar ijmosi ham naql (rivoyat) va ma’no jihatidan qat’iy yoki zanniy bo‘lishi mumkin. Uning rivoyatlari hadis va tarix kitoblarida zikr qilinadi, ular isnodlar (rivoyat zanjirlari) orqali tuziladi. Sahobalarning kelishuviga oid rivoyat zanjiri Sahih al-Buxoriy kabi hadis kitobida, At-Tabariyning “Tarix”i kabi tarix kitobida yoki Shofi’iyning “Kitob al-Umm”i kabi fiqh kitobida keltirilishi mumkin. Hadislarda bo‘lgani kabi, mujtahidlar rivoyatning ishonchliligini aniqlash uchun uning sanadining kuchini ko‘rib chiqadilar.

As with Hadith, Ijma as-Sahabah can be Qata‟i or Dhanni in transmission and meaning. Its reports are mentioned in the books of Hadith and Tareekh (history) which are compiled by Isnad (chains of narration). A chain of narration relating to the agreement of the Sahabah maybe mentioned in a book of Hadith like Sahih al-Bukhari, a book of history like the Tareekh of Al-Tabari or a book of Fiqh like Kitab al-Umm of Shafi‟i. As with Ahadith, Mujtahideen look at the strength of the narration to determine its authenticity.