1 – Ahl us-Sunnah ulamolarining ko‘pchiligi Khavorij, al-Qadariyya va ar-Ravofid mazhablarini mujtahidlar qatoridan chiqarish zarurligini shart qilib qo‘yganlar.

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 – Shuhratli faqihlar orasida shaz (me'yordan chetga chiqqan) faqihlarni ijmo' hisobidan chiqarib tashlaganlar bor edi, ba'zilari esa, agar ular o'z rayiga da'vat qilmasalar, ularga ruxsat bergan edilar.

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-Shavkoniy “Irshod al-fuhul” kitobida shunday degan: “Har qanday soha yoki ilm sohasida e’tiborga olinadigan ijmo’ — o‘sha soha bilimiga ega bo‘lgan ahli ilmlarning ijmo’idir, ulardan boshqalarning ijmo’i emas”.

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”.

Demak, fiqhiy masalalarga nisbatan ijmo'ni e'tiborga olishda barcha faqihlarning gap-so'zi yoki fikri (qavl) hisobga olinadi. Agar ijmo' ahli bo'lgan faqihlarning ba'zilari unga zid chiqsa, u holda ijmo' tuzilgan deb hisoblanmaydi.

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 – Ba'zi fuqaho shunday dedilar: Ijmo' tugallangan bo'lishi uchun ijmo' qilgan mujtahidlarning barchasi vafot etgan bo'lishi shart. Ularning nazarida, agar ijmo'ga kelgan kishilarning hammasi vafot etmaguncha, ya'ni ularning ba'zilari faqat sukut bilan rozi bo'lgan holda bitta fikrga ijmo' qilgan bo'lsa, bu ijmo' bo'lmaydi.

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 – Aksariyat fuqaho (fiqh olimlari) ijmoʻ shu zamondagi barcha mujtahidlarning kelishuvi bilan, ularning hayotlari davomida ham, vafotlaridan keyin ham tuziladi va ijmoʻni namoyon etadi, deb hisoblaydi.

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 – Ba'zilari ijmoning (kelishuvchilarning) soni tavotur uchun zarur bo'lgan miqdorga yetishi shart deb belgilagan, boshqalari esa, masalan, Al-G'azzoliy va Abdul 'Aliy Al-Ansoriy, bunday shartni belgilamagan.

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.