Para ulama yang berpegang kepada jenis Ijma' ini telah mengehadkannya kepada penduduk Madinah. Mereka mendasarkan pendapat mereka pada Hadis Nabi ﷺ:

The Ulema who subscribe to this type of Ijma‟ have restricted it to the people of Madinah. They base their opinion on the Hadith of the Prophet (saw):

"Kota Madinah membersihkan segala kekotoran (Khabath)." (Bukhari & Muslim)

“The Madinah city cleanses all filth (Khabath).” (Bukhari & Muslim)

Para ulama juga berpendapat bahawa khabath (خرع) bermaksud kesilapan, dan dalam hal ini hadis tersebut juga menunjukkan bahawa umatnya bebas daripada kesilapan. Oleh kerana umat itu bebas daripada kesilapan, maka ijma'nya dianggap sah.

The Ulema also claim that Khabath (خرع ) means mistakes and in this case the Hadith would also indicate that its people are free from mistakes. Since the people are free from mistakes, it follows that their Ijma‟ is considered valid.

Teks lengkap hadis ini disebut dalam Bukhari dan Muslim. Diriwayatkan bahawa seorang Badwi telah memberikan baiah Islam kepada Nabi ﷺ, kemudian dia jatuh sakit dan berkata: Wahai Nabi ﷺ, bebaskanlah aku daripada janji setia yang aku berikan kepadamu. Nabi ﷺ menolak. Lelaki itu kemudian meminta sekali lagi dan Nabi ﷺ sekali lagi menolak, lalu dia meninggalkan Nabi ﷺ dan menjadi sihat. Maka Nabi ﷺ bersabda:

The complete text of the Hadith is mentioned in Bukhari and Muslim. It relates that a bedouin gave the pledge of Islam to the Prophet (saw), he then became sick and said: O Prophet (saw), free me from the allegiance I gave to you. The Prophet (saw) rejected. The man then asked again and the Prophet (saw) again rejected, so he left the Prophet (saw) and became well. The Prophet (saw) said:

"Kota Madinah itu seperti alat tiupan (alat yang digunakan oleh tukang besi untuk meniupkan udara ke dalam api agar api cepat menyala). Ia membersihkan kekotorannya (Khabath) dan kebaikannya akan bersinar." (Bukhari, Muslim & Ahmad)

“The city of Madinah is like the bellows (an instrument used by a blacksmith for blowing air into the fire to make the fire burn quickly). It cleanses its filth (Khabath) and its goodness will shine”. (Bukhari, Muslim & Ahmad)

Hadith ini menunjukkan sifat kota Madinah bahawa ia membersihkan manusia, bukan menunjukkan orang Madinah sebagai individu. Tambahan pula, sebarang kesilapan dalam ijtihad tidak boleh dianggap sebagai khabath (kekotoran), kerana tiada ganjaran dalam perkara ini.

This Hadith indicates an attribute of the city of Madinah that it cleanses people, it does not indicate the people of Madinah as such. Furthermore, any mistake in Ijtihad cannot be considered as Khabath (filth) because there is no reward in this.

Nabi ﷺ telah melarang Khabath (kekotoran). Dalam sabda-sabda Nabi ﷺ berikut:

The Prophet (saw) has forbid Khabath (filth). In the following sayings of the Prophet (saw):

"Anjing itu najis, dan harga (wang yang diperoleh daripada menjual) anjing adalah khabith (kotor/najis)." (Muslim)

“The Dog is Filth and the the price (money obtained from selling) of a dog is Khabith (filth).” (Muslim)

"Mas kahwin (wang yang diambil kerana zina) bagi pelacur atau perempuan jalang ialah Khabaith (kotor)." (Bukhari & Muslim)

“The dowry (money taken for Zina) of a whore or prostitute is Khabaith (filthy).” (Bukhari & Muslim)

"Arak ialah induk segala khabaith (kekotoran)." (An-Nisai)

“Alcohol is the mother of all Khabaith (filth).” (An-Nisai)

Namun, seorang mujtahid tetap akan diberi pahala walaupun dia tersilap dan melakukan kesalahan. Ini kerana Nabi ﷺ bersabda: "Umatku tidak dipertanggungjawabkan atas tiga perkara: kesilapan, kelupaan, dan apa yang dilakukan di bawah paksaan." (Ibn Majah)

However, the Mujtahid would be rewarded even if he erred and made an error. For the Prophet (saw) said “My Ummah is not responsible for three things: mistakes, forgetfulness, and whatever is done under duress.” (Ibn Majah)

Jadi, Khabath tidak boleh dianggap sebagai kesilapan, dan Ijma' ahlel Madinah tidak boleh dianggap maksum. Tambahan pula, hadis yang digunakan untuk membenarkan Ijma' ahlel Madinah bukanlah Qat'i.

So, Khabath cannot be considered as an error and Ijma‟ ahlel Madinah cannot be taken as infallible. Furthermore, the Hadith used to justify Ijma‟ ahlel Madinah is not Qata‟i.