Muqbil

Imām Muqbil on al-Ijmāʿ: Is Consensus an Independent Proof?

Question:

“To what extent is al-Ijmāʿ (consensus) proof, and is there an authentic consensus which is considered? We hope for some examples, may Allāh reward you with good.”

Imām Muqbil—may Allāh have mercy on him—answered:

“I do not hold the view that consensus is proof because Allāh, the Exalted, said:

{وَمَا اخْتَلَفْتُمْ فِيهِ مِنْ شَيْءٍ فَحُكْمُهُ إِلَى اللَّهِ}

“And in whatsoever you differ, the decision thereof is with Allāh (He is the ruling Judge).”

[42:10]

And He said:

{فَإِنْ تَنَازَعْتُمْ فِي شَيْءٍ فَرُدُّوهُ إِلَى اللَّهِ وَالرَّسُولِ إِنْ كُنتُمْ تُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ}

“(And) if you differ in anything among yourselves, refer it to Allāh and His Messenger, if you believe in Allāh and in the Last Day.”

[4:59]

And Allāh says:

{وَقَدْ فَصَّلَ لَكُمْ مَا حَرَّمَ عَلَيْكُمْ}

“While He has explained to you in detail what is forbidden to you.”

[6:119]

So the explanation in the Book of Allāh and in the Sunnah of the Messenger of Allāh (ﷺ) is sufficient.

As for their use of the statement of Allāh as evidence:

{وَمَنْ يُشَاقِقِ الرَّسُولَ مِنْ بَعْدِ مَا تَبَيَّنَ لَهُ الْهُدَىٰ وَيَتَّبِعْ غَيْرَ سَبِيلِ الْمُؤْمِنِينَ نُوَلِّهِ مَا تَوَلَّىٰ وَنُصْلِهِ جَهَنَّمَ ۖ وَسَاءَتْ مَصِيرًا}

“And whoever contradicts and opposes the Messenger (Muḥammad ﷺ) after the right path has been shown clearly to him, and follows other than the believers’ way. We shall keep him in the path he has chosen, and burn him in Hell—what an evil destination.”

[4:115]

Then the intent is he opposes the Messenger of Allāh (ﷺ) and the believers. So the opposition here is disbelief and turning away from the path of the Prophet (ﷺ) and the path of the believers.

Al-Shawkānī (may Allāh have mercy upon him) said in his book Fatḥ al-Qadīr and his book Irshād al-Fuḥūl which he preceded to say in a chapter that the issue in which there is a consensus on it brings more tranquility to the soul. Its meaning is that consensus is paid attention to.

As for us saying that the evidences are the Book, the Sunnah, consensus and analogy (Qiyās), then no. Rather the evidence is the Book and the Sunnah.

{اتَّبِعُوا مَا أُنْزِلَ إِلَيْكُمْ مِنْ رَبِّكُمْ وَلَا تَتَّبِعُوا مِنْ دُونِهِ أَوْلِيَاءَ قَلِيلًا مَا تَذَكَّرُونَ}

“[Say (O Muḥammad) to these idolaters (pagan Arabs) of your folk:] Follow what has been sent down unto you from your Lord (the Qurʾān and Prophet Muḥammad’s Sunnah), and follow not any Awliyāʾ (protectors and helpers, etc. who order you to associate partners in worship with Allāh), besides Him (Allāh). Little do you remember!”

[7:3]

Despite the fact that most of the consensuses declared are mere claims as Imām Aḥmad (may Allāh have mercy upon him) said:

“Whoever calls a consensus after the Companions, then he has lied. What does he know, perhaps they differed?”

Some of the people of knowledge said that the consensus of the Companions is considered. Abū Muḥammad ibn Ḥazm (may Allāh have mercy upon him) said:

“We have agreed to the proof of the Book and the Sunnah. So we take what we have agreed on such as the consensus of the Companions in relation to the obligation of prayer, their consensus on Zakāh, and their consensus on affairs which have established proofs.”

Then they say that consensus must be based on proof just as they say that analogy must have an original issue and a subsidiary issue. The analogy made for the subsidiary issue is based on the original issue. So we take the proof for which this consensus is based on if it is proof.

From the implication of the speech of Imām Aḥmad and other than him from the people of knowledge is that they affirm the consensus of the Companions.

And Allāh Knows Best”.

Source: https://www.muqbel.net/fatwa.php?fatwa_id=4310

———

Translated by:
Abū Sulaymān Fayṣal
https://t.me/Muqbil_Eng
https://whatsapp.com/channel/0029VaHVDfO2kNFjO6CnyX3r

www.muqbel.net

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