Hii inajumuisha: Ijmaa' ya Ahl ul-Hall Wa-l-‘Aqd (watu wenye mamlaka ya kufanya maamuzi au ushawishi), Ijmaa' ya Mujtahideen, Ijmaa' ya Ahl ul-Madinah, na Ijmaa' ya Ahl ul-Madinah Wa Makkah.

This includes: The Ijmaa’ of the Ahl ul-Hall Wa-l-‘Aqd (people of decision making or influence), the Ijmaa’ of the Mujtahideen, the Ijmaa’ of Ahl ul-Madinah and the Ijmaa’ of Ahl ul-Madinah Wa Makkah.

Wale wanaoshikilia maoni ya Ijmaa' Al-Ummah wanatumia dalili zifuatazo:

Those who hold the view of Ijmaa’ Al-Ummah use the following evidences:

Kauli ya Allah Ta’ala:

The Qawl of Allah Ta’Aalaa:

Uongozi (Hudaa) uliotajwa katika Aayah unamaanisha kuongoza kwenye Upweke wa Allah na Utume wa Muhammad (saw), ilhali kinyume cha Al-Hudaa (uongozi) ni Ad-Dalaal (upotofu). Kuhusu njia ya Waumini ambayo ni wajibu kwao kuifuata, ni ile iliyowafanya wawe Waumini, nayo ni Tawheed. Sabab An-Nuzool (sababu na mazingira ya kuteremshwa kwa Aayah) kwa Aayah hii inaonyesha kwamba iliteremshwa kuhusiana na mtu aliyeacha Uislamu. Hii ni kwa sababu Sabab An-Nuzool hubainisha eneo la mada ambalo Aayah iliteremshwa kuhusu, na eneo hilo la mada ni kuacha Uislamu. Kwa hiyo, Sabeel (njia) ya Waumini inamaanisha Tawheed (yaani, inahusu imani).

The guidance (Hudaa) mentioned in the Aayah means guiding to the oneness of Allah and the Prophethood of Muhammad (saw) whilst the opposite of Al-Hudaa (guidance) is Ad-Dalaal (misguidance). As for the way of the believers that is obligatory for them to follow then it is that which made them become believers which is Tawheed. The Sabab An-Nuzool (reason for and circumstance of revelation) for this Aayah indicates that because it was revealed in relation to a man who had apostatized from Islaam. This is because the Sabab An-Nuzool specifies the subject area that the Aayah was revealed about and this subject area is apostasy from Islaam. Therefore, the Sabeel (way) of the believers means Tawheed (i.e. it relates to belief).

Kwa muda mrefu kama Aayah haielekezi katika suala la Ijmaa', na dalala yake (maana inayodokezwa) inapopimwa na kuwekewa mipaka ya kile tulichokitaja, basi Aayah hiyo si halali wala haifai kutumika kuthibitisha Hujjiyah (hoja) ya Ijmaa' ya Ummah, Ijmaa' ya Mujtahidina, Ijmaa' ya Ahl ul-Madinah, au Ijmaa' nyingine yoyote.

As long as the Aayah is not guiding to the issue of Al-Ijmaa’, as its Dalaalah (indicative meaning) is outweighed to be restricted to what we have mentioned, then the Aayah is not valid or suitable to indicate the Hujjiyah (proof) of the Ijmaa’ of the Ummah, Ijmaa’ AlMujtahideen, Ijmaa’ Ahl ul-Madinah or any other Ijmaa’.

Ili Ijmaa’ katika Dalaalah (maana na athari yake) iweze kuchukuliwa kuwa Daleel Ijmaaliy, ni lazima iwe imejengwa juu ya Daleel ambayo ni Qat’iy Ath-Thuboot (yenye uthibitisho wa uhakika) na Qat’iy Ad-Dalaalah (yenye dalili ya uhakika). Aayah ambayo wao wamefanyia hoja yao ya kufikia hukumu ni Qat’iy Ath-Thuboot, lakini ni Zhanniy Ad-Dalaalah (yenye dalili ya dhana) kuhusu kuonyesha Ijmaa’ ya Ummah.

It is necessary for the Ijmaa’ in its Dalaalah (meaning and import), in order for it to be considered as a Daleel Ijmaaliy, to be based upon a Daleel that is Qat’iy Ath-Thuboot and Qat’iy Ad-Dalaalah. The Aayah that they have made their deduction with is Qat’iy AthThuboot however it is Zhanniy Ad-Dalaalah (indefinite in its indicated meaning) in respect to indicating to the Ijmaa’ of the Ummah.

Wameitumia kauli zifuatazo za Mtume wa Allah ﷺ kama ushahidi wa kuthibitisha Hujjiyah (hoja) ya Ijmaa' Al-Ummah:

They have used the following statements of the Messenger of Allah (saw) as evidence to prove the Hujjiyah (proof) of Ijmaa’ Al-Ummah:

Hii ni pamoja na Hadith nyingine nyingi ambazo wametumia kuunga mkono maoni ya Ijmaa' Al-Ummah.

This is in addition to many other Ahaadeeth that they have used to support the view of Ijmaa’ Al-Ummah.

1 – Hadith hizi zote ni Akhbaar Aahaad na hazifikii kiwango cha At-Tawaatur. Hazileti Yaqeen (uhakika), na hivyo hazifai kutumika kama ushahidi wa kuthibitisha kwamba Ijmaa' AlUmmah ni Daleel Shar'iy Ijmaaliy (chanzo cha ushahidi wa kisheria).

1 – All of these Ahaadeeth are Akhbaar Aahaad and do not reach the level of At-Tawaatur. They do not establish Yaqeen (certainty) and as such are not valid to be used as evidence to establish that Ijmaa’ AlUmmah as a Daleel Shar’iy Ijmaaliy (Source of evidence).

2 – Hadithi zinazotaja kwamba Umma haitakusanyika pamoja juu ya upotofu hazina Hoja (ushahidi) ndani yake. Hiyo ni kwa sababu kutokukubaliana pamoja juu ya upotofu kunamaanisha kutokukubaliana pamoja kuacha Uislamu.

2 – The Ahaadeeth mentioning that the Ummah will not gather together upon misguidance do not contain a Hujjah (proof) within them. That is because not agreeing together upon misguidance means not agreeing together to leave Islaam.

3 – Hadithi zinazoeleza wajibu wa kushikamana na Jamaa’ah hazina nafasi ya kutumika kama ushahidi wa kuthibitisha Ijmaa’, kwa sababu kuhifadhi umoja wa Ummah na kutoruhusu mgawanyiko wake au kuasi dhidi yake hakumaanishi wala hakuashirii kwamba Ijmaa’ yao (makubaliano yao) ni Daleel Shar’iy.

3 – The Ahaadeeth that mention the obligation of sticking to the Jamaa’ah have no place to be used as evidence to establish Ijmaa’ because the preservation of the gathering of the Ummah and not allowing its division or rebelling against it does not mean or indicate that their Ijmaa’ (consensus and agreement) is a Daleel Shar’iy.

4 – Kuhusu Hadith zinazosema kwamba kutakuwepo kundi katika Umma litakalobaki juu ya haki, basi neno Haqq (haki) lina maana kinyume cha Al-Baatil (batili), na halimaanishi kinyume cha sahihi (As-Sawaab). Kwa hiyo, kushikamana na Haqq hakumaanishi kutokuwepo kwa kosa, bali kutokuwepo kwa upotevu (Dalaal).

4 – In respect to the Ahaadeeth that have mentioned that there is a group from the Ummah that will remain upon the truth, then the Haqq (truth) means the opposite of Al-Baatil (falsehood) and it does not mean the opposite to the correct (As-Sawaab). Therefore, sticking to the Haqq does not mean the absence of the mistake but rather the absence of misguidance (Dalaal).

Aidha, uwepo wa kundi lililo juu ya haki hauimaanishi kuwa ni Ijmaa' ya Ummah juu ya haki. Hii ni kwa sababu kinachohitajika na cha lazima ni kuthibitisha na kudhihirisha kuwa Ummah iko juu ya kilicho haki, ilhali haihitajiki kuthibitisha kukanusha kwao kukubaliana juu ya upotevu.

In addition, the existence of a group upon the right does not mean the Ijmaa’ of the Ummah upon the right. That is because what is is required and necessary is to establish and prove that the Ummah is upon what is right whilst it is not required to prove the negation of their agreeing upon misguidance.

Hadith hii na nyingine zinazofanana nayo zinaonyesha lawama kwa zama za baadaye zitakazofuata, na hii inamaanisha kwamba miongoni mwao kutakuwepo Al-Khata’ (kosa au dhambi). Kutakuwa na uongo, usaliti na hiyana, jambo linalomaanisha kwamba Ijmaa’ yao haitakuwa na thamani wala uzito wa kutunga sheria.

This Hadeeth and others similar to it indicate a censure for the later eras that will follow and this means that their will exist amongst them Al-Khata’ (mistake or sin). There will be lying, betrayal and treachery which means that their Ijmaa’ would hold no value or legislative worth.