The opinions of the ‘Ulamaa in respect to the Hujjiyah of Al-Ijmaa’ and the possibility of its occurrence
This is an extract from the book Al-Waadih Fee Usool ul-Fiqh by Muhammad Hussein Abdullah.
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 – The opinions of Al-Imaam Ash-Shaafi’iy:
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 Al-Qiyaas”.
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’.
It appears that the concept of Ijmaa’ was not crystallised by Ash-Shaafi’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 – The opinion of Al-Imaam Abu Haamid Al-Ghazaaliy Ash-Shaafi’iy:
Al-Ghazaaliy took the opinion of Ash-Shaafi’iy in respect to Al-Ijmaa’ 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’ As-Sahaabah in addition to the Hujjiyah of the Ijmaa’ Al-Mujtahideen in every era.
3 – The opinion of Daawood Az-Zhaahiriy:
He did not take other than Ijmaa’ As-Sahaabah (rah).
4 – The opinion of Al-Imaam Abu Haneefah:
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 – The opinion of Al-Imaam Maalik Bin Anas:
Al-Imaam Maalik (rh) accepted the Hujjiyah of the Ijmaa’ of Ahl ul-Madinah Al-Munawwarah. Maalik said: “It is a Hujjah because Al-Madinah 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 – The opinion of Al-Imaam Muhammad Abu Zahrah (from the recent Scholars):
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”.
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”.
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).
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 – The opinions of Al-Imaam Ash-Shaafi’iy:
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 Al-Qiyaas”.
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’.
It appears that the concept of Ijmaa’ was not crystallised by Ash-Shaafi’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 – The opinion of Al-Imaam Abu Haamid Al-Ghazaaliy Ash-Shaafi’iy:
Al-Ghazaaliy took the opinion of Ash-Shaafi’iy in respect to Al-Ijmaa’ 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’ As-Sahaabah in addition to the Hujjiyah of the Ijmaa’ Al-Mujtahideen in every era.
3 – The opinion of Daawood Az-Zhaahiriy:
He did not take other than Ijmaa’ As-Sahaabah (rah).
4 – The opinion of Al-Imaam Abu Haneefah:
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 – The opinion of Al-Imaam Maalik Bin Anas:
Al-Imaam Maalik (rh) accepted the Hujjiyah of the Ijmaa’ of Ahl ul-Madinah Al-Munawwarah. Maalik said: “It is a Hujjah because Al-Madinah 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 – The opinion of Al-Imaam Muhammad Abu Zahrah (from the recent Scholars):
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”.
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”.
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).
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