The proponents of this opinion include Ash-Shāfiʿī and Al-Ḥanābilah. The majority of Fuqahāʾ said: If or when the Mujtahidīn of the Muslims have agreed, irrespective of their different lands (locations), their places of origin, and their groupings, in a case where a reality has been presented to them in order to know its Ḥukm Shar‘ī, and then each of them provides his opinion explicitly in respect to its Ḥukm, by Qawl (speech) or Fiʿl (action), whether they did this collectively gathered or as individuals, and then all of their opinions have been in agreement upon a single Ḥukm in respect to that reality, then this represents an Ijmāʿ. This Ḥukm that they have agreed upon would then represent a Ḥukm Shar‘ī that is Wājib (obligatory) to follow, and it is not permitted to oppose it, just as it is not allowed for others at any time to contravene it, because it has been established by Ijmāʿ.

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’.