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¹î] Z Z)q�gâ~.}ZsòZzgZ]4lçGI
)W~Y,{(////
eZËc*u²Ã]Abstract:
Ijma(Consensus)is the third fundamental source of Islamic
law.like all other fundamentals of Islamic law this source is also
has been discussed in the writings of Orientalists.Orientalists
have identified and defined the above mentioned source
differently. They traced its roots and foundations in Roman
law,stoicism and Judaism.In this article their findings and
viewpoints has been critically analyzed in the light of Muslim's
standpoint.
Key words: Ijma,Fiqh,Orientalists,Roman law,Talmud
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æYÅßg]~ZÐÒ™Š~YCZzgæY7æ{:gSZzg:ZЊg„ŒY@* Z¿Š~ZÅ}Õä>zZ?x»Z¿ŠŠg„:åÂŒÛMyˆäZkÅzŸs#™Š~ZzgZkÅ Z¤/M\m
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ÆŠg„ZÙwÅÌJ-$Šêì: ~V ¡ÅJ-$ŠêìZϧbug$ègÎw"The consensus guarantees the authenticity and correct
Interpretation of the Quran, the faithful transmission of the
Sunna of the Prophet" (12)
6,zW�á|#Zk§sZ�ág{™@*Š3ðŠêì�ŒÛMyˆÆ9pŔŢzg]ìZϧbug$Æ9Zzg®ƒäÅ̱¢zg~ìZzgZ)qÅZÌZÏzzÐì�z{t�Û9uZ+xŠêìXqÑèZ)qÆ!*g}~t¦gŠg„7ìM[
»t»x7ì�z{ŒÛMyˆÅ¥@*zsc*‚6,Z·tzZ.Š™,ÃåàtÆ +$4,Šq-ùŒÛMy»Üsz{p9ìT6,Z)qƒZzgÜsz{ug$9ìTÅ¡6,Z·tìqÑè!*]Zk§b7ì9Üsz„7ìT6,Z)qìÉ9Z)qÆ´z{ÌìZ)q¹Á)b~ìZÝtì�TZ6,Z)qƒz{ß7ƒYX
Z)qÆ!*g}~qì�t (H. A. R. GIBB czsàt6,zW±ïY
E)~ñŠ¶Ã7gZ Zq-Z(fg=ì�TÆfg)fYz�YäZLÂx)ÂxÑ<(
™ä»»x1z{qì:"Ijma was thus brought into the armoury of the theologians and
jurists to fill up all gaps in their system." (13)
Z)qÆ!*g}~±ïY
EÅèÃg{gZñZkx]gÅZÌÃÁ™äÅZq-
ÔÑg{21Ô%EÄZsðz²!ÔÍg»Ò-Eg;ÔßW!*Š Mñï09
ÃÒìÍc*ÃåàtÆ4,Šq-Z)qÅwZq-ÒÅì|tì�Z)qäZsò‡ây~{àÇ6,™ä»7ÉÂx‡ây~Z.ŠzZ·t»x�Û9uZ+xŠc*Zzg}Zsò~Zk»™ŠZg(,~zÝ»qïìZϧbŠgxãZŠzZg~–qZñg~Z·t
: aZ™**Z)q»ãCŠ~�Û9g;eZËZ£ŒZ)qÅZÌ6,gzÝeZsƒñBZi�"The doctrine of ijma, of course played a fundamental and
significant role in conserving the past heritage and formation of
institutions in Islam. It served as a unifying force, like some
parallel institution in other religions, in muslim community. It
engendered unity and solidarity in the whole system of law,
dogma and rituals. Creating unity in diversity was the principle
function of ijma in the medieval times." (14)
±ïY
EZ)qÆ!*g}~'×h+qì�t˺mùÆð”{pz|xZzgZkÅZ÷7Š~zZ:¹wÃ:1eZwYìZzgZϧbËZ+gzZe$Ög}Zzg¸]Ðhg™Yì&‡uZÆůY6,%ŠzŠIZc*Y[ìXz{qì:
"It may even set aside or supersede the strict logical
conclusions regarding the authenticity, meaning and application
of a given text, it may give support to a tradition which strict
criticism rejects as of doubtful genuiness," (15)
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(qì: J.Romney wegner ÏÃÒÅìZgztz&¿.ç GYE)
"The consensus defind by the term Ijma is conceptually
equivalent to that expressed in the Talmud by the word
ha-kol"(20)
~„~Z±gÐZq-Í:7+M0*ðYCìZÏ Ha-Kol ZkÆ–wZ)qZzg
ÔÑg{21Ô%EÄZsðz²!ÔÍg»Ò-Eg;ÔßW!*Š Mñï39
z�YÃÌ·Š~‡âyÐâpfU*"$™äÅÃÒ + §bgztZ)qZ#ÖZzgZ)q$™@*ìXz{qì:
"Both kinds of Islamic consensus (That of the people and that
of the scholars( Have their counterparts in Talmudic law."(21)
@*>Š·Š~‡âyÅãCŠ~Š*zm,ìX‰UzVÆZ±gÐ@*>ŠZzg}
Zsò~tÆMU*gX�|tì�ZAòèZ<ØZzgÑZù~bz~t»0*c*Y**¢zg~ìpZknÅx¹ÐZ~.zZ.Š{»o]7MXÓxÑkVÅx]~Z·t0*c*Y@*åpò'×Z`ZzgqÑ]z»ŸÅo9LÐZyÆgZ5Zzg§hV~
Z%s0*c*Y@*åXÃ}Zsò»Zq-â~.¤/ŠZ**Y@*ìZzgèZ<ØZg‹ÆÓx„M[ X†]ñÄÚàÎf×ß^
‹ÐZkÐZ+Ñw™D�pZkŠ?ѦÅcÄ»§&ÜsŒÛMyz<LìZÏzzÐZkÃZßÁ}ÅxZÝ»£x7Šc*ŠHÉÂ[z<LÆâ1„â**ŠHìX
ÅìZyÃZ(g™1ŠHZyç5]Æ´z{Z¤/ & ŒÛMyz<LäXZñgŶK0+„z¤ŠzâVZŠc*yÆZ2~ªCÙ~˜t0*ðYñÂZÐZ~.zZ.Š{J-áY**oƒdgzt7ìX
Zsx~Z)q»ZŠZg{ZÐZŠe$»qïìºmZßwzZ°ZzgZ‚kg‚rìZzgZϧbtŠvZŠ!ZzgrŠgÐ%1oì@*>ŠÆ¦gZ)qÐZkÅSbz~tÆ
Ãðm7ìX(Zzg„~zÃ~Z±g Infallibility ŠvèZ<ØÆ‚BZ)qÅt"æð)
Єì‚|#6,ŠZ|#ZzgZŠZg{YCR6,Ãðx¹7ìeZËZ£ŒZÏ!*]»ZÖg™Dƒñ˜�:
"Ijma has resemblance to its counterparts in other religions in
respect of infallibility, but not in respect of machinery and offical
organization. The classical defintion of ijma indeed implies the
gathering of the jurists, but the conception remained purely
theocritical throughout history........Thus ijma resembles its
parallels in respect of theory and conception, but not in respect
of structure"(22)
¬xîg6,à:Z#Z)q6,W™D�ÂZkÐ%ZŠz{úZxZÜkc*çÑ}(qì: Mcdonald »Z)q%ZŠfe�}¿z&Óå EH)
ÔÑg{21Ô%EÄZsðz²!ÔÍg»Ò-Eg;ÔßW!*Š Mñï49
"The principle of ijma, agreement of Muslim people."(23)
à© (ZzgçÑCgÎxz¬ŠZ]¹) Society tÆ4,Šq-çÑ{) Z fñZ]4lçGI
ZÌÅqï�É|tì�úZxZÜkÅgZñZzgZ½¦e>ØÅwZAò�xÐÌ(,|™ìZ)qÆ!*g}~Ìz{ZÏiZz›ó{ÐgZñ‡ì™DŠ3ðŠï�qÑè
ƒ@*ìX Z#Ö»Z·tƒ@*ìËѦZ%6,zZ§ + 6âIf™HŠHì�Z)q$à:ÅZ)qÆ!*g}~MgZY»Y,{heÐظì�ZrVäZk
¨]gÅ|ÃŒ„7ìz{›yfYÅÒy™Š{rŠgѦńÃÅp7gnpZϧbZyÅî]Æ_·Ðظì�z{B��›âVäZ)qÃÑ<‚i~Æa�gÒŠ?¯c*ìà:tÌ!*zg™ZäÅÃÒ™DŠ3ðŠï��}Zsò»t]gZ¹Zsò7ìÉŠvÂx;ñ‡âyÔZŠc*yc*�'VÐâpfì|
tÅZ)qÆ!*g}~®!ZMgZYÐt@*W,ÌÁ™‚tM@*ì Z tì�fñZ]4lçGI
â+Æa»g7 �z{ŠZ·îg6,Z)qÅwzZÌZzg}Zsò~ZkÆx™ŠZgÃ�XZzgZk!*g}~2]aZ™ÆrŠg}ZsòÅwÃêzb™**eT�@*�z{tU*"$™Ã�Zsò‡âyÅãCŠ,$zgŠÑb6,FF�Z)qÆ!*g}~M[}ÅMgZYZzgZsòZŠ[Æ',ZÓgZ„_·Ðà:ÅMgZYzî]»**³6Á™‚tM@*
ìZzgZ)q‰x]gÅZÌZzgzÝÐMÇ„q݃CìX
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jZ!Y]Z²85ÐöGÔz40î XEGZßwZÅ©ªî EGZÑsòÔŠwÔŠZgZËÔ6891Ô1&984 1X
ÔZp±ZZÅ5ÒðGôÔ™Z¢Ô÷·)wX](Ô2&225 + «iZãÔÄZ− 2X
ZË.çEEŠz~ÔZ0·ÔÙZÑuZgÔ™Z¢ÔœsDiÔ)wX](Ô3&622 3X†Zß;[ÜsÔDZßwZÅ©ªî EGÔZØCÙ>Ô$»40î GEGZ−ú>ZÑs!0îGG:2491ÔmÔ54 4X
:511 ZûY4 5XZÅ.k5åGguZZ
Å|B-D4è GGEÔÂ[Zä)793(1&102Ô202 6XÔÂ[ZŨ4è
EGEÔ!*[ZšZŠZÑWÔ)0593(Ô2&3031 zâè0òZ 7X†Zß;[ÜsÔDZßwZÅ©ªî EGÔm15 8XŠZ],>ZšgsZÑs!0îGGÔ)$¨Ð<é
EGXZàZÉÒœîEGZ²"0î EGGZ',Z�iÅpgæÔZ£ZÅh45é IEGz~Ô†Z?-÷Ô„k 9XyZyZŨÓÀö
EÔwX]Ô1&834 úŠ(
jZ!!*Ñ 01XZsÔ1&934 11X
12- Schacht, Joseph, The Origins of Muhammadan Jurisprudence, Oxford.
Clarendon Press, 1959, p.02
13- Gibb, H.A.R, Muhammedanism, London, Oxford, 1972, p.65
14- Ahmad Hasan, The Doctrine of Ijma in Islam.,Islamabad,Islamic Research
Institute,2002,p.260
15- Gibb, H.R.A, Muhammedanism, p.66
88 -Š�á|#ÔZßwZÅ©ªî EGÔÛz]ÔŠZgZ2[Ô1891Ôm: 61CZßwZÅ©ªî EGZÑsòÔ1&485X585 Z²85ÐöGÔzS 71C
18- Shacht, The Origins of Muhammadan Jurisprudence, p. 83
19- Siman Van Den Burgh, Averroes' Tahafut Al-Tahafut, London, Oxford,
1954,Vol:II p.205, 20620- Judith Romney Wegner, "Islamic And Talmudic Jurisprudence: The Four
Roots of Islamic Law And Their Talmudic Counterparts, (Published in
American Journal of Legal History), Jan-1982, Vol26, No:I21- Ibid, p42
22- Ahmad Hasan, The Doctrine of Ijma in Islam, p.221
23- Macdonald, Duncan B., Muslim Theology, Jurisprudence And
Constitutional Theory, New York, Charles Scribner's Sons, 1903, p. 57
ÔÑg{21Ô%EÄZsðz²!ÔÍg»Ò-Eg;ÔßW!*Š Mñï69