Al-Mustaṣfā Min ‘Ilm al-Uṣūl by Imām al-Ghazālī
(A Summary on IJMĀ’)[1]
By: Edi Kurniwan
Ijmā’ is the unanimity of the
ummah of Muhammad SAW, particularly on certain religious issues. Its
linguistic meaning is unanimity (al-Ittifāq) and resolution (al-Izmā’).
Thus it combines both of these. Thus it combines both of these. According to
al-Nazzām, ijmā’ is an expression for every statement whose proof is
evident.
The
evidences of ijmā’ are from al-Qur’ān and Sunnah, namely Q.S al-Baqarah:
143, Q.S al-‘A’rāf: 18, Āli ‘Imrān: 103, al-Shūrā: 10. Its comprehension: what
has you agreed in it is right. And in the other āyāt, Q.S al-Nisā’: 59 and 115.
For this necessitates the following of the path of the believer. This is the
verse that Imām al-Shāfi’ī relied upon.
The
Prophet Muhammad SAW also says: My ummah will not agree on a mistake. This
respect to its wording is stronger than tha above verses and more indicative of
purpose. But it is not mutawātir, like the Qur’ān. In the other Hadith, The
Prophet Muhammad SAW also says:
“My
ummah will not agree on an error”.
“Allah
will not let my ummah come together on an error”.
“I
have asked Allāh SWT that He not bring together the whole of my ummah on
an error. And He granted it”.
There
are two constituents of Ijmā’, namely the participants (al-mujma’ūn)
and ijmā’ itself (nafs al-ijmā’). The participants are the ummah
of Muhammad SAW. The apparent (meaning) of this includes all Muslims. But, for
every apparent there are two distinct extremes concerning omission and
confirmation of participants, as well as similar intermediates. This refers to
every mujtahid and fatwā is accerted. He is definitely of the
people of influence (ahl al-hal wa al-‘aqd) and his agreement is
necessary for ijmā’.
ijmā’ itself (nafs al-ijmā’)
is the agreement of fatwās of the ummah on a question in one
matter, whether the generation has passed or not, whether they have given their
fatwā on the basis of the personal reason (ijtihād) or a atext as
long as the fatwā is an explicit articulation.
The
completion of the inquiry in this constituents is in elucidating that silence
is not like utterance, the passing of generation is not a condition, and ijmā’
can be constituted on the basis of the personal reason (ijtihād).
The
status of Ijmā’ is obligatory to apply prohibition to dissent it as well
as refraining from all that accuses the ummah of neglegting the truth.
[1] Abū Hāmid bin Muhammad al-Ghazālī, al-Mustaṣfā
Min ‘Ilm al-Uṣūl, ed. Tāḥā al-Shaikh (Egypt: al-Maktabah al-Tawfikiyyah,
2010), Vol: I, P. 253-292, Chapter: Ijmā’,
Tidak ada komentar:
Posting Komentar