Wafuasi wa maoni haya ni pamoja na Ash-Shaafi’iy na Al-Hanaabilah. Jumhuri ya Fuqahaa’ walisema: Iwapo au pale ambapo Mujtahidi wa Waislamu wamekubaliana, bila kujali tofauti za nchi zao (maeneo), mahali walipotoka na makundi yao, katika hali ambayo jambo fulani limewasilishwa kwao ili wajue Hukmu yake ya Kishari’ah, kisha kila mmoja wao akatoa maoni yake waziwazi kuhusu Hukmu yake, kwa kauli (usemi) au kitendo, iwe wamefanya hivyo wakiwa wamekusanyika pamoja au kama watu binafsi, na kisha maoni yao yote yakawa yamekubaliana juu ya Hukmu moja kuhusu jambo hilo, basi hilo linawakilisha Ijmaa’. Hukmu hii waliyokubaliana juu yake itakuwa Hukmu ya Kishari’ah ambayo ni Waajib (lazima) kuifuata, na haijuzu kuipinga kama ambavyo haifai kwa wengine wakati wowote kuikiuka, kwa kuwa imethibitishwa kwa Ijmaa’.

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’.