1 – Ijma' ni dalili ya tatu baada ya Qur'an na Sunnah, kwa sababu inatokana na dalili ya Shari'a, ingawa dalili hiyo yenyewe haijatufikia moja kwa moja, bali ni hukumu iliyotokana nayo ndiyo iliyotufikia.

1 – Al-Ijmaa’ is the third Daleel after the Qur’aan and the Sunnah because it based upon a Daleel Shar’iy even though that Daleel did not reach us (directly) but rather only the Hukm deduced from it has reached us.

2 – Wanazuoni wa Waislamu wamekubaliana kwa pamoja (wameafikiana kwa Ijmaa')

2 – The ‘Ulamaa of the Muslims have made Ijmaa’ (held a consensus)

juu ya Al-Ijmaa’ kuwa hoja (ushahidi na dalili) hata kama wamehitilafiana kuhusu nani ni watu wa Ijmaa’, na ni makubaliano yao ndiyo yanayoonyesha na kuongoza kwenye kupatikana kwa Al-Ijmaa’ (makubaliano ya jumla).

upon Al-Ijmaa’ representing a Hujjah (proof and evidence) even if they have differed in respect to those who are the people of Ijmaa’ and whose agreement indicates and guides to the convening of AlIjmaa’ (a consensus).

3 – Wanazuoni wa fiqhi walitoa umakini na uangalifu wa pekee katika kutambua na kupata elimu kuhusu maeneo na mazingira ya Ijmaa' miongoni mwa Maswahaba (rah), ili kuyafuata ndani yake. Wakati huo huo, kila Mujtahid alitoa umakini na uangalifu wa pekee wa kutotoka nje ya yale ambayo Maswahaba (rah) walikubaliana juu yake na kuyafanyia Ijmaa'.

3 – The Fuqahaa dedicated special attention and care to identify and acquire knowledge of the areas and contexts of Ijmaa’ amongst the Sahaabah (rah) so as to follow them within them. This is whilst every Mujtahid dedicated special care and attention do not go outside of that which the Sahaabah (rah) had agreed and held an Ijmaa’ upon.

4 - Hukm ambayo imethibitishwa kwa Al-Ijmaa' haifutwi kwa sababu ilikuja baada ya kifo cha Mjumbe wa Allah ﷺ na baada ya Wahyi kukoma kushuka.

4 - The Hukm that has been established by Al-Ijmaa’ is not abrogated because it came after the death of the Messenger of Allah (saw) and after the Wahi had ceased to descend.

5 – Maswahaba (ra) wametufikishia Usul ud-Din kwa Ijmaa yao, kama walivyotufikishia Qur'ani Tukufu na Sunnah ya Nabii ambayo inaonyesha na kuongoza kwenye umuhimu na uzito wa Al-Ijmaa'.

5 – The Sahaabah (rah) have transmitted the Usool ud-Deen to us by their Ijmaa’ as they have transmitted to us the Qur’aan Al-Kareem and the Sunnah An-Nabawiyah which indicates and guides to the importance and significance of Al-Ijmaa’.

6 – Hukumu za sheria zimethibitishwa kwa njia ya Al-Ijmaa’, ambazo zimekuwa na athari kubwa na ushawishi mkubwa juu ya maisha ya Waislamu, kuendelea kwa dola yao na kuhifadhiwa kwa Dini yao. Baadhi ya hukumu hizi ni zifuatazo:

6 – Ahkaam have been established by way of Al-Ijmaa’ which have had a major impact and influence upon the life of the Muslims, the continuation of their State and the preservation of their Deen. Some of these Ahkaam are as follows:

A – Ijmaa' ya Maswahaba juu ya kunakili nakala ya Qur'ani Tukufu wakati wa Khalifa 'Uthmaan Ibn 'Affaan (ra) na kabla ya hapo, wakati wa Khalifa Abu Bakr As-Siddeeq (ra)

A – The Ijmaa’ As-Sahaabah upon making a copy of the Qur’aan AlKareem in the time of the Khalifah ‘Uthmaan Ibn ‘Affaan (ra) and prior to that in the era of the Khalifah Abu Bakr As-Siddeeq (ra)

ambayo yalirahisisha na kuwafanya Waislamu waweze kwa urahisi kurejea kwenye Masaahif (wingi wa Mushaf) ili kulinda kukariri kwao na kuhifadhi Qur’aan.

which facilitated and made it easy upon the Muslims to refer to the Masaahif (pl. of Mushaf) to safeguard their memorisation and preservation of the Qur’aan.

B – Ijmaa' ya Maswahaba juu ya Abu Bakr As-Siddeeq (ra)

B – The Ijmaa’ of the Sahaabah upon Abu Bakr As-Siddeeq (ra)

kuchukua wadhifa wa Khalifah (mrithi) wa Mjumbe wa Allah ﷺ, kisha baada yake ‘Umar na ‘Uthmaan (rah). Hili ndilo lililodhihirisha wazi mbinu ya Kisharia kwa Waislamu: kula kiapo cha utiifu kwa Khalifah ili Uislamu utekelezwe juu yao ndani ya nchi, na iliubebwe kwa wanadamu nje ya mipaka.

assuming the post of the Khalifah (successor) to the Messenger of Allah (saw) and then after him ‘Umar and ‘Uthmaan (rah). This is what made clear the Shar’iy method for the Muslims, to pledge allegiance to a Khalifah in order to apply Islaam upon them internally and to carry it to mankind externally.

Hivi ndivyo Maswahaba (rah) walivyoacha mwili wa Mtume wa Allah ﷺ ukiwa umelala nyumbani kwa ‘Aa’ishah (ra) kwa siku tatu bila kuzikwa, huku wakijishughulisha na kumchagua Khalifah miongoni mwao na kumpa Bai’ah (kiapo cha utii). (Maelezo ya mtafsiri:

This is as the Sahaabah (rah) left the body of the Messenger of Allah (saw) lying in the house of ‘Aa’ishah (ra) for three days without burying him whilst they occupied themselves in choosing a Khalifah from amongst them and gave him the Bai’ah (pledge). (Translators note:

Maoni haya baadaye yalirekebishwa kuwa usiku mbili). Hili liliwakilisha Ijmaa' inayoonyesha kwamba ni Haramu kwa Waislamu kukaa usiku mbili au siku tatu bila kumteuwa Khalifah kwao, na hii ni kwa sababu walichelewesha Wajibu wa kumzika Mjumbe wa Allah ﷺ kwa kuwa wenye dhambi kutokana na kutokuwepo kwa Khalifah. (Maelezo ya mtafsiri:

This opinion has been later revised to two nights). This represented an Ijmaa’ indicating that it is Haraam for the Muslims to remain two nights or three days without appointing a Khalifah for them and this is because they delayed the Waajib of burying the Messenger of Allah (saw) due to being sinful as a result of the absence of a Khalifah. (Translators note:

Hili baadaye limerekebishwa kuwa Ijmaa’ inayoonyesha wajibu wa kushughulikia kuteuliwa kwa Khalifah mara tu nafasi inapokuwa wazi, ilhali wajibu wa kumteua Khalifah ndani ya siku tatu umetolewa kutoka kwa Ijmaa’ kwa kauli ya ‘Umar (ra) alipoweka muda wa siku tatu kwa Khalifah kuteuliwa baada yake.

This has later been revised to the Ijmaa’ indicating the obligation to engage in the appointment of the Khalifah as soon as the position becomes vacant whilst the obligation to appoint the Khalifah within three days has been deduced from the Ijmaa’ upon the statement of ‘Umar (ra) when he gave a time limit of three days for a Khalifah to be appointed after him).