Hii ni pale mmoja wa watu wa Ijmaa' anapotoa maoni kuhusu suala (Mas'alah) miongoni mwa masuala (Masaa'il), kwa msingi kwamba ni Hukm Shar'iy, na hakuna yeyote anayeyakataa au kujitenga nayo.
This is when one of the people of Ijmaa’ provides an opinion in a Mas’alah (issue) from amongst the Masaa’il (issues), on the basis of it being a Hukm Shar’iy, and no one renounces or disclaims it.
Ash-Shaafi'iy hakuikubali Ijmaa' As-Sukootiy, pamoja na wanazuoni wengi wa fiqhi, ingawa baadhi yao waliizingatia kuwa ni Ijmaa' lakini ya nguvu ndogo ikilinganishwa na Ijmaa' As-Sareeh. Kwa mtazamo mwingine, ilizingatiwa kuwa ni Hujjah (hoja ya kisheria yenye nguvu) lakini haikuainishwa kuwa Ijmaa'.
Ash-Shaafi’iy did not adopt Ijmaa’ As-Sukootiy in addition to many of the Fuqahaa whilst some of them considered it as an Ijmaa’ but of a lesser strength as compared to the Ijmaa’ As-Sareeh. In another opinion it was considered to represent a Hujjah (valid legal proof) but not classified as Ijmaa’.
Ijmaa' As-Sukootiy kwa upande wa Maswahaba hutokea pale mmoja wa Maswahaba alipotoa au kushikilia maoni fulani ambayo Maswahaba wengine walikuwa wanayafahamu, kisha hakuna hata mmoja wao aliyelikataa au kulipinga. Hili linachukuliwa kuwa linawakilisha Ijmaa' (makubaliano) kwa usahihi endapo masharti yafuatayo yatatimia na kutekelezwa.
The Ijmaa’ As-Sukootiy in respect to the Sahaabah occurred when one of the Sahaabah held or stated an opinion which the Sahaabah were aware about about and then none of them denounced or denied it. This is considered to (validly) represent an Ijmaa’ (consensus) if the following conditions are realised and met:
1 – Kwamba hukumu ya Shari’ah ilikuwa miongoni mwa mambo ambayo yangekemewa (kwa kawaida), na Maswahaba wasingenyamaza kimya juu yake kwa sababu haiwezekani kwao kunyamaza juu ya Munkar (jambo ambalo lazima likemewe na likataliwe). Hili ni kama lililotokea kuhusu ‘Umar Ibn Al-Khattaab (ra) alipochukua ardhi ya Bilaal Al-Muzniy, ambayo Mjumbe wa Allah ﷺ alikuwa amemgawia, baada ya kuiacha bila kuilima kwa zaidi ya miaka mitatu.
1 – That the Hukm Ash-Shar’iy was from that which would (normally) be denounced and the Sahaabah would not remain silent over it because of the impossibility of them remaining silent over a Munkar (a matter that must be denounced and denied). This is like what happened in respect to ‘Umar Ibn Al-Khattaab (ra) when he took the land of Bilaal Al-Muzniy, which the Messenger of Allah (saw) has apportioned to him, after he left it unworked on for more than three years.
2 – Kwamba hukm hii ilijulikana sana, na Maswahaba walilijua na walikuwa na ufahamu nayo, kwa sababu kimya chao bila ya kuwa na ufahamu nayo au bila ya kuijua hakizingatiwi kuwa ni kuridhia wala Ijmaa'.
2 – That this Hukm became well known and the Sahaabah knew and were aware of it because their silence without being aware of it or knowing about it is not considered to represent agreement or an Ijmaa’.
3 – Jambo hili si miongoni mwa mambo ambayo haki yake imepewa Amir Al-Mu'mineen ya kutenda kwa kufuata maoni yake, kama vile mapato ya Bait ul-Maal (hazina ya umma). Hiyo ni kwa sababu mambo haya ni miongoni mwa madaraka yake ya lazima na mamlaka yake ambayo Shari'a imempa kwa msingi wa Kitabu na Sunnah.
3 – That the matter is not from that which the right has been provided to the Ameer Al-Mu’mineen to act in accordance to his opinion like the revenues of the Bait ul-Maal (treasury). That is because these matters are from his mandatory powers and jurisdiction which the Shar’a has provided to him based upon the Kitaab and the Sunnah.