Bunga quyidagilar kiradi: Ahl ul-Hall Wa-l-‘Aqd (qaror qabul qilish yoki ta'sirga ega bo'lgan kishilar) ijmo‘i, mujtahidlar ijmo‘i, Ahl ul-Madinah ijmo‘i va Ahl ul-Madinah Wa Makkah ijmo‘i.

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.

Ijmo’ al-ummat tarafdorlari quyidagi dalillarga tayanadilar:

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

Allohning qavli taʼolo:

The Qawl of Allah Ta’Aalaa:

Hudo (hidoyat) Oyatda zikr etilgan hidoyat Allohning yagonaligiga va Muhammad ﷺ ning payg'ambarligiga yo'llashni anglatadi, Hidoyatning qarama-qarshisi esa Dalolat (adashish)dir. Mo'minlar ergashishi vojib bo'lgan yo'l esa ularni mo'min qilgan narsadir, ya'ni Tavhiddir. Oyatning Sabab an-nuzuli (nozil bo'lish sababi) shuni ko'rsatadiki, u islomdan qaytgan bir kishi haqida nozil bo'lgan. Sababi shuki, sabab an-nuzul oyat nozil bo'lgan mavzuni belgilaydi, bu mavzu esa islomdan qaytishdir. Shuning uchun mo'minlarning Sabil (yo'l)i Tavhidni anglatadi (ya'ni u e'tiqodga taalluqlidir).

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).

Agar oyat Ijmo' masalasiga yo'l-yo'riq bermasa, ya'ni uning dalolati (ma'no ishorasi) biz zikr qilgan narsa bilan cheklanadigan darajada ustun kelsa, u holda oyat Ummatning ijmosi, Mujtahidlarning ijmosi, Madina ahlining ijmosi yoki boshqa har qanday ijmoning hujjatligini (dalil bo'lishini) ko'rsatish uchun yaroqli ham, mos ham emas.

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’.

Ijmoʻning dalolati jihatidan uni dalil ijmoiy sifatida qabul qilish uchun u qat’iy as-subut va qat’iy ad-dalolatga ega bo‘lgan dalilga asoslanishi shart. Ular o‘z xulosasini tayangan oyat qat’iy as-subutdir, lekin Ummat ijmoʻiga ishorat qilishi jihatidan u zhanniy ad-dalolatdir (ya’ni ko‘rsatgan ma’nosi noaniqdir).

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.

Ular quyidagi Allohning Elchisi (ﷺ) hadislarini ijmoʻi ummatning hujjatligini (dalil bo‘lishini) isbotlash uchun dalil sifatida keltirganlar:

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

Bu, Ijmoʻ al-ummat qarashini qo‘llab-quvvatlash uchun ishlatilgan boshqa ko‘plab hadislarga qo‘shimcha ravishda.

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

1 – Ushbu hadislarning barchasi Axbor Ahod bo‘lib, At-Tavotur darajasiga yetmaydi. Ular yaqin (qat’iy ishonch)ni keltirib chiqarmaydi va shu sababli ijmo’ ummatning umumiy shar’iy dalil (Daleel Shar’iy Ijmaaliy) ekanini isbotlash uchun dalil sifatida ishlatilishi to‘g‘ri emas.

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 – Ahadislar, ummatning adashishda birlashmasligi haqida bo‘lgan hadislarda dalil (hujjat) yo‘q. Chunki adashishda birlashmaslik degani, Islomni tark etishda birlashmaslik degani.

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 – Hadislar, jamoaga (al-Jamaa'ah) yopishish majburiyatini bayon qiladi, ammo ular ijmoni (konsensusni) isbotlash uchun dalil sifatida ishlatilishi mumkin emas. Chunki ummatning birligini saqlash, uning bo‘linishiga yo‘l qo‘ymaslik va unga qarshi isyon ko‘tarmaslik ularning ijmosi shar’iy dalil ekanligini anglatmaydi va bunga ishora qilmaydi.

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 – Ushbu hadislarga ko‘ra, ummatdan bir guruh haqqa mahkam bo‘lib qoladi, degan ma’no bor. Bunda haqq (to‘g‘rilik) botilning (yolg‘onning) teskarisini bildiradi, to‘g‘ri (as-sawob) degan ma’noning teskarisini emas. Shuning uchun haqqqa yopishib olish xatoning yo‘qligini emas, balki adashuvning (dalolatning) yo‘qligini anglatadi.

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).

Shuningdek, to‘g‘ri yo‘ldagi bir guruhning mavjudligi ummatning to‘g‘ri yo‘lda ijmo‘ qilganligini anglatmaydi. Chunki zarur va lozim bo‘lgan narsa ummatning to‘g‘ri narsada ekanligini isbotlash va tasdiqlashdir, ularning adashuvda ittifoq qilganligini inkor etishni isbotlash esa talab qilinmaydi.

Ushbu hadis va unga o‘xshash boshqa hadislar keyingi davrlarga nisbatan ogohlantirish bo‘lib, ular orasida al-xato’ (xato yoki gunoh) mavjud bo‘ladi, degan ma’noni anglatadi. Ularda yolg‘on, xiyonat va aldov bo‘ladi, bu esa ularning ijmo’i hech qanday qiymatga yoki qonunchilik ahamiyatiga ega bo‘lmasligini bildiradi.

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.