Bu fikrning tarafdorlari, jumladan Ash-Shofi'iy va Al-Hanabilalar. Fuqahoning ko'pchiligi shunday degan: Agar musulmonlarning mujtahidlari, qayerda yashashidan, kelib chiqqan joyidan va guruhlarga bo'linganidan qat'i nazar, bir voqelik ularga uning Hukmi Shar'iyini bilish uchun taqdim etilganda kelishib olsalar va ularning har biri o'z fikrini, so'z bilan yoki amal bilan, o'sha voqelikning Hukmi yuzasidan aniq bayon qilsa, buni jamoa bo'lib yig'ilib yoki alohida-alohida qilgan bo'lsalar ham, va ularning barcha fikrlari o'sha voqelik bo'yicha yagona Hukmda birlashsa, bu Ijmo' hisoblanadi. Ular kelishib olgan bu Hukm Hukmi Shar'iy bo'ladi, unga amal qilish vojib bo'ladi va unga qarshi chiqish joiz emas, xuddi boshqalar uchun istalgan vaqtda uni buzish joiz bo'lmagani kabi, chunki u Ijmo' bilan sobit bo'lgan.

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’.