1 – Wanazuoni wengi wa Ahl us-Sunnah wameweka sharti kwamba Khawaarij, Al-Qadariyah na Ar-Rawaafid watengwe na kutoingizwa miongoni mwa Mujtahideen.

1 – Many of the ‘Ulamaa of the Ahl us-Sunnah stipulated that the Khawaarij, Al-Qadariyah and Ar-Rawaafid are to be excluded from the Mujtahideen.

2 – Miongoni mwa Fuqahaa maarufu wapo waliohesabu Fuqahaa wa Shadh'dhaadh (wenye maoni yasiyo ya kawaida, nje ya mazoea ya kawaida) kuwa wametengwa katika kuhesabiwa kwenye Ijmaa', huku wengine wakiruhusu kuwahesabu endapo hawakuwa wakiwaita watu kwenye maoni yao wenyewe.

2 – From amongst the well-known Fuqahaa there are those who counted the Shadh’dhaadh (irregular outside the norm) Fuqahaa to be excluded in respect to the Ijmaa’ whilst some permitted them if they were not calling to their own opinion.

3 – Ash-Shawkaani alisema katika ‘Irshaad Al-Fuhool’: “Ijmaa’ inayopaswa kuzingatiwa katika fani au taaluma yoyote ya elimu ni Ijmaa’ ya watu wa taaluma hiyo wanaoijua, na si Ijmaa’ ya wasiokuwa wao”.

3 – Ash-Shawkaani said in ‘Irshaad Al-Fuhool’: “The Ijmaa’ that is to be considered in any area or discipline of knowledge is the Ijmaa’ of the people of that discipline who are knowledgeable in it and not the Ijmaa’ of other than them”.

Kwa hiyo, kinachozingatiwa kuhusu Ijmaa' katika masuala ya Fiqhi ni kauli au maoni (Qawl) ya Mafaqihi wote. Ikiwa baadhi ya Mafaqihi miongoni mwa watu wa Ijmaa' wanapingana, basi Ijmaa' haitazingatiwa kuwa imefanyika.

Consequently, what is to be considered in respect to the Ijmaa’ in relation to the Fiqhi issues is the statement or opinion (Qawl) of all of the Fuqahaa. If some of the Fuqahaa of the people of Ijmaa’ are in opposition, then the Ijmaa would not be considered to have been convened.

4 – Baadhi ya Fuqahaa walisema: Inashurutishwa kwamba Ijmaa' ikamilike kwa Mujtahidiina waliokubaliana juu ya Ijmaa' kwamba wote wawe wamekwisha fariki. Haitakuwa Ijmaa' kwa mtazamo wao mpaka wafe wote waliokuwa wamekubaliana juu ya maoni fulani, ilhali baadhi yao walichukua maoni haya kuhusiana na Ijmaa' ya As-Sukootiy peke yake.

4 – Some of the Fuqahaa said: It is stipulated for the Ijmaa’ to be completed for the Mujtahideen who held an Ijmaa’ to have all passed away. It would not be an Ijmaa’ in their view until the death of all those who had held a consensus upon an opinion whilst some of them only adopted this view in respect to the Ijmaa’ As-Sukootiy alone.

5 – Wanazuoni wengi wa fiqhi wanaona kwamba ijmaa' inakuwa imethibitika na inawakilisha ijmaa' kwa kukubaliana tu kwa wanazuoni wote wanaostahili kutoa ijtihadi katika zama fulani za maisha yao na baada ya vifo vyao.

5 – Most of the Fuqahaa view that the Ijmaa’ is convened and represents an Ijmaa’ by the mere agreement of all of the Mujtahideen in a time in their lives and after their deaths.

6 – Baadhi yao wamesharti kwamba idadi ya wale wanaokubaliana pamoja lazima ifikie idadi inayohitajika kwa Tawaatur, ilhali wengine hawakushurutisha hilo, kama Al-Ghazaaliy na Abdul ‘Ali Al-Ansaariy.

6 – Some of them have stipulated that the number of those agreeing together must reach the number necessary for Tawaatur whilst others did not stipulate that like Al-Ghazaaliy and Abdul ‘Ali Al-Ansaariy.