1 – Al-Ijma'i shi ne dalili na uku bayan Alqur'ani da Sunnah, domin an gina shi ne akan wata dalili ta Shari'a, koda yake wannan dalilin bai iso mana kai tsaye ba, sai dai hukuncin da aka cire daga gare shi ne kawai ya iso mana.

1 – Al-Ijmaa’ is the third Daleel after the Qur’aan and the Sunnah because it based upon a Daleel Shar’iy even though that Daleel did not reach us (directly) but rather only the Hukm deduced from it has reached us.

2 – Malamai na Musulunci sun yi Ijma'i (sun cimma matsaya guda)

2 – The ‘Ulamaa of the Muslims have made Ijmaa’ (held a consensus)

bisa Al-Ijmaa' a matsayin hujja (dalili da shaida), koda kuwa malamai sun sha banban game da waɗanda suke cikin mutanen Ijmaa' da kuma wanda yarjejeniyarsu ke nuni da kaiwa ga samuwar Al-Ijmaa' (ijma'in malamai).

upon Al-Ijmaa’ representing a Hujjah (proof and evidence) even if they have differed in respect to those who are the people of Ijmaa’ and whose agreement indicates and guides to the convening of AlIjmaa’ (a consensus).

3 – Malamai masu fiqihu sun ba da kulawa ta musamman wajen gano da kuma samun ilimin wuraren da yanayin Ijma'i (ijma'in malamai) na Sahabbai (rah), domin su bi su a cikinsu. A lokaci guda kowane Mujtahid ya ba da kulawa ta musamman don kada ya fita waje da abin da Sahabbai (rah) suka yarda a kansa kuma suka yi Ijma'i a kai.

3 – The Fuqahaa dedicated special attention and care to identify and acquire knowledge of the areas and contexts of Ijmaa’ amongst the Sahaabah (rah) so as to follow them within them. This is whilst every Mujtahid dedicated special care and attention do not go outside of that which the Sahaabah (rah) had agreed and held an Ijmaa’ upon.

4 - Hukuncin da Al-Ijmaa' ya tabbatar ba a soke shi ba, saboda ya zo ne bayan rasuwar Manzon Allah ﷺ kuma bayan wahayi ya daina sauka.

4 - The Hukm that has been established by Al-Ijmaa’ is not abrogated because it came after the death of the Messenger of Allah (saw) and after the Wahi had ceased to descend.

5 – Sahabbai (radiyallahu anhum) sun isar da Usulud-Din zuwa gare mu ta hanyar Ijma'insu, kamar yadda suka isar da Alkur'ani Mai Girma da Sunnah ta Annabi wadda ke nuni da jagorantar da muhimmanci da girman Al-Ijma'i.

5 – The Sahaabah (rah) have transmitted the Usool ud-Deen to us by their Ijmaa’ as they have transmitted to us the Qur’aan Al-Kareem and the Sunnah An-Nabawiyah which indicates and guides to the importance and significance of Al-Ijmaa’.

6 – Hukunce-hukuncen shari'a da aka kafa ta hanyar Ijma'i sun yi tasiri mai girma ga rayuwar Musulmi, da dorewar Daularsu, da kiyaye addininsu. Ga wasu daga cikin waɗannan hukunce-hukunce:

6 – Ahkaam have been established by way of Al-Ijmaa’ which have had a major impact and influence upon the life of the Muslims, the continuation of their State and the preservation of their Deen. Some of these Ahkaam are as follows:

A – Ijma'in Sahabbai game da rubuta kwafin Alqur'ani Mai Girma a zamanin Halifa 'Uthman Ibn 'Affan (ra), kuma kafin hakan a zamanin Halifa Abu Bakr As-Siddeeq (ra)

A – The Ijmaa’ As-Sahaabah upon making a copy of the Qur’aan AlKareem in the time of the Khalifah ‘Uthmaan Ibn ‘Affaan (ra) and prior to that in the era of the Khalifah Abu Bakr As-Siddeeq (ra)

wanda ya sauƙaƙa tare da sa wa Musulmai sauƙin komawa zuwa ga Masaahif (jam'in Mushaf) domin kiyaye haddarsu da adana Alƙur'ani.

which facilitated and made it easy upon the Muslims to refer to the Masaahif (pl. of Mushaf) to safeguard their memorisation and preservation of the Qur’aan.

B – Ijma'in Sahabbai a kan Abu Bakr As-Siddeeq (ra)

B – The Ijmaa’ of the Sahaabah upon Abu Bakr As-Siddeeq (ra)

Shugabancin Khalifah (magajin) Manzon Allah ﷺ, sannan bayansa Umar da Uthman (rah), ya bayyana tsarin Shari'a ga Musulmi, wato mika mubaya'a ga Khalifah domin aiwatar da Musulunci a cikinsu da kuma isar da shi ga duniya baki daya.

assuming the post of the Khalifah (successor) to the Messenger of Allah (saw) and then after him ‘Umar and ‘Uthmaan (rah). This is what made clear the Shar’iy method for the Muslims, to pledge allegiance to a Khalifah in order to apply Islaam upon them internally and to carry it to mankind externally.

Wannan shi ne yadda Sahabbai (rah) suka bar jikin Manzon Allah (saw) kwance a gidan ‘Aa’ishah (ra) na tsawon kwana uku ba tare da binne shi ba, yayin da suke shagaltuwa da zabar Khalifa daga cikinsu da kuma mika masa Bai’ah.ﷺ Note: the translator's note label and the trailing "(Translators note:" fragment are part of the source text and are not translated as a reply; the ﷺ above follows the mention of the Prophet's name in the original, with (saw) kept as written in the source.

This is as the Sahaabah (rah) left the body of the Messenger of Allah (saw) lying in the house of ‘Aa’ishah (ra) for three days without burying him whilst they occupied themselves in choosing a Khalifah from amongst them and gave him the Bai’ah (pledge). (Translators note:

Wannan ra'ayin daga baya an sake yin masa gyara zuwa dare biyu). Wannan ya wakilci Ijma'i da ke nuna cewa haramun ne ga Musulmi su zauna dare biyu ko kwana uku ba tare da nada musu Khalifa ba, kuma wannan saboda sun jinkirta wajibcin binne Manzon Allah ﷺ saboda zama masu zunubi sakamakon rashin Khalifa. (Bayanin mai fassara:

This opinion has been later revised to two nights). This represented an Ijmaa’ indicating that it is Haraam for the Muslims to remain two nights or three days without appointing a Khalifah for them and this is because they delayed the Waajib of burying the Messenger of Allah (saw) due to being sinful as a result of the absence of a Khalifah. (Translators note:

Daga baya an sake yin wannan bayani zuwa Ijma'i, wanda ke nuna wajabcin shiga cikin nada Khalifah da zarar mukamin ya zama babu kowa, yayin da aka samo wajabcin nada Khalifah cikin kwanaki uku daga Ijma'i bisa ga maganar 'Umar (ra) lokacin da ya ba da lokacin kwanaki uku domin a nada Khalifah bayansa.

This has later been revised to the Ijmaa’ indicating the obligation to engage in the appointment of the Khalifah as soon as the position becomes vacant whilst the obligation to appoint the Khalifah within three days has been deduced from the Ijmaa’ upon the statement of ‘Umar (ra) when he gave a time limit of three days for a Khalifah to be appointed after him).