Mabiyan wannan ra'yi sun hada da Ash-Shaafi'iy da Al-Hanaabilah. Jumhurin Fuqahaa' sun ce: Idan ko lokacin da mujtahidai na Musulmi suka yi ittifaki, ba tare da la'akari da bambancin garuruwansu ba, asalinsu da kungiyoyinsu, a yayin da aka gabatar musu da wata hakika domin su san Hukuncin Shari'arta a kanta, sannan kowannensu ya bayar da ra'ayinsa a fili game da Hukuncinta, ta hanyar magana (Qawl) ko aiki (Fi'l), ko sun yi haka suna taruwa tare ko kuwa daban-daban, sannan dukkan ra'ayoyinsu suka zo daidai a kan Hukunci guda game da wannan hakikar, to wannan ya zama Ijma'i. Wannan Hukuncin da suka yi ittifaki a kansa zai zama Hukuncin Shari'a wajibi ne a bi shi, kuma ba a halatta a saba masa ba, kamar yadda ba a halatta ga wasu a kowane lokaci su saba masa ba, domin an kafa shi da Ijma'i.

The proponents of this opinion including Ash-Shaafi’iy and AlHanaabilah. The majority of Fuqahaa’ said: If or when the Mujtahideen of the Muslims have agreed irrespective of their different lands (locations), their places of origin and their groupings, in the case where a reality has been presented to them in order to know its Hukm Ash-Shar’iy and then each of them provides his opinion explicitly in respect to its Hukm, by Qawl (speech) or Fi’l (action), whether they did this collectively gathered or as individuals, and then all of their opinions had been in agreement upon a single Hukm in respect to that reality, then this represents an ‘Ijmaa’. This Hukm that they had agreed upon would then represent a Hum Shar’iy that is Waajib (obligatory) to follow and it is not permitted to oppose it just as it is not allowed for others in any time to contravene it because it has been established by Ijmaa’.