Ba'zi ulamolar o'tmishda ham, hozirda ham ijma' al-ummani qonunchilik manbai sifatida qabul qilganlar va u Muhammad (saw) ummatining istalgan vaqtda, o'tmishda, hozirda yoki kelajakda biror masala bo'yicha kelishuvi sifatida ta'riflangan. Ijma' al-ummani qo'llab-quvvatlash uchun eng ko'p keltiriladigan oyat Niso surasining 115-oyatidir.

In the past and present, some Ulema have taken Ijma‟ al Ummah as a legislative source and it has been defined as the agreement of the Ummah of Muhammad (saw) on a matter at anytime, past, present, or future. The one Ayah, which is most frequently quoted in support of Ijma‟ al Ummah, is in Surah al-Nisa: 115.

"Kimki hidoyat o‘ziga aniq bo‘lganidan keyin Rasulga muxolifat qilsa va mo‘minlarning yo‘lidan boshqa yo‘lga ergashsa, Biz uni o‘zi tanlagan yo‘lda qoldiramiz va uni Jahannamga kiritamiz - u qanday yomon qaytish joyi!" (TMQ An-Nisa: 115)

“And anyone who splits off from the Messenger after the guidance has become clear to him and follows a way other than the believers, we shall leave him in the path he has chosen and land him in hell - what an evil refuge.” (TMQ An-Nisa: 115)

Ba'zi ulamolar bu oyatdagi "mo'minlar yo'li" iborasi ularning kelishuvini va tanlagan yo'lini, ya'ni ularning ijmosini nazarda tutadi, deb ta'kidlaydilar. Shunga ko'ra, jamoaning yo'liga ergashish majburiy, undan chetga chiqish esa harom hisoblanadi. Boshqalar esa, bu oyat ishonchli dalil bo'lsa-da, uning ma'nosi qat'iy (qat'iy dalolatli) emas, deb bildirganlar.

Some of the Ulema observe that “the way of the believers” in this Ayah refers to their agreement and the way that they have chosen, in other words, their Ijma‟. Adherence to the way of the community is thus binding and departure from it is forbidden. Others have stated that even if the Ayah constitutes an irrefutable proof, it does not have a Qata‟i (conclusive) meaning.

Ikkinchidan, bu oyat Allohning yakkaligi va Muhammad (saw) ning payg'ambarligiga ishora qiladi. "Mo'minlar yo'lidan boshqa yo'lga ergashish" esa Islomdan voz kechishni anglatadi. Oyat Islomdan yuz o'girgan bir musulmon haqida nozil bo'lgan. Demak, oyat umumiy emas. Shu sabablarga ko'ra, bu oyatni ijmo'al-ummaning dalili sifatida ishlatish noto'g'ridir.

Secondly, this Ayah refers to the Oneness of Allah and the Prophethood of Muhammad (saw). And “Following a path other than that of the believers,” means abandoning Islam. The Ayah was revealed on the occasion of a Muslim who turned away from Islam. Thus, the Ayah is not general. Due to these points, utilising this Ayah as a Daleel for Ijma‟ al Ummah is invalid.

Ijma‟ al-Ummah ni qo‟llab-quvvatlash uchun eng ko‟p keltiriladigan hadislar quyidagilardir:

The Ahadith which are most frequently quoted in support of Ijma‟ al Ummah are:

"Mening ummatim adashishda hech qachon birlashmaydi." (Ibn Mājah)

“My Ummah shall never agree on a Dhalalah (misguidance).” (Ibn Majah)

Albatta, Alloh mening ummatimni xato (adashish) ustida yig'ilishga qo'ymaydi. (Termiziy)

“Verily Allah will not make my Ummah agree upon al Khata (mistake).” (Tirmidhi)

“Alloh Muhammad (saw) ummatini zalolatga (adashishga) kelishib olishiga yo‘l qo‘ymaydi” (Ibn Moja)

“Allah will not let the Ummah of Muhammad (saw) agree upon Dhalalah (misguidance)” (Ibn Majah)

“Men Allohu Taolodan ummatimni zalolatga (adashishga) kelishib olish darajasiga yetkazmaslikni so‘radim va U menga buni ato qildi.” (Ibn Moja)

“I beseeched Allah Almighty not to bring my Ummah to the point of agreeing on Dhalalah (misguidance) and He granted me this.” (Ibn Majah)

"Mening ummatimning bir guruhi haq yo‘lda doim qaror topgan bo‘ladi. Ular g‘olib kuch bo‘lib turadilar va ularga muxolifat qiluvchilarning qarshiligi zarar yetkaza olmaydi." (Ibn Moja)

“A group of my Ummah shall continue to remain on the right path. They will be the dominant force and will not be harmed by the opposition of dissenters.” (Ibn Majah)

Qat'iy dalil asosida bo'lishi kerak bo'lgan qonuniy hukmlarning manbai bo'lishi lozim. Ushbu hadislar zanniy dalillardir (taxminiy dalillar). Ikkinchidan, bu hadislar turli mavzularni qamrab oladi, ularning birinchisi shundan iboratki, ummat zalolatga (ظلا ٌس), ya'ni Islomdan orqaga qaytishga, kelishmaydi.

A source for legislative rulings has to be based on a Qata‟i Daleel. These Ahadith are Adilla Dhanniya (conjectural evidences). Secondly, these Ahadith cover different topics, first of which is that the Ummah does not agree upon Dhalalah (ظلا ٌس ), which means returning back from Islam.

Aslida, bu hadislar musulmon ummatining butunlay kufrga qaytmasligini dalolat qiladi. Bundan tashqari, "xato" (xato) so'zini zikr qiluvchi hadislar zaif hadislardir.

In fact, these Ahadith justify that the Muslim Ummah, as a whole, will not revert to Kufr. Furthermore, the Ahadith that mention “Khata” (mistake) are weak Ahadith.

Agar yuqorida zikr etilgan hadislar butun ummatning halolligini isbotlash uchun manba sifatida olinsa, bu hadislar kelajak avlodlarni tanqid qilgan boshqa hadislar bilan ziddiyatga boradi. Masalan, Imron ibn Husayn (roziyallohu anhu) Nabiy ﷺ shunday degan deb rivoyat qiladilar:

Also, if the above-mentioned Ahadith are taken as a source to justify the honesty of the Ummah as a whole, these Hadith contradict other Hadith in which the Prophet (saw) criticised future generations. As an example, Imran ibnu Haydh reported the Prophet (saw) as saying:

“Mening ummatimning eng yaxshisi – mening davrimda yashaganlar, so‘ngra ulardan keyin yashaganlar va ulardan keyin yashaganlardir”. (Imron dedi: “Uning so‘zidan keyin ikki avlod yoki uch avlod degan edimi, esimda yo‘q”.) So‘ngra shunday bir zamon keladiki, odamlar dalilsiz ertak va hikoyalar to‘qiydilar, aldaydilar, ishonchli bo‘lmaydilar, sadoqatli bo‘lmaydilar va ular semirib ketgan ko‘rinadilar”. (Buxoriy)

“The best of my Ummah are those who lived in my lifetime then those who lived after them and those who lived after them. (Imran said: I don‟t remember whether it was two generations after his or three). Then will come a time when people will fabricate stories or tale without evidence and will cheat and not be trustworthy nor be faithful and they will appear obese.” (Bukhari)

Ko'plab olimlar, jumladan Bukhoriy va Ahmad ibn Hanbal, buni ko'p shakllarda rivoyat qilganlar. Boshqa bir hadisda Payg'ambar ﷺ shunday dedilar:

Many scholars such as Bukhari and Ahmad bin Hanbal report this in many forms. In another saying, the Prophet (saw) said:

"Yolg'on gapirish keng tarqalgan odatga aylanadi, mo'min kofir deb ataladi, ba'zi odamlar yolg'on guvohlik beradi va so'ralmasdan turib guvohlik beradi, ba'zi odamlar esa bo'rilarga o'xshab qoladi." (At-Tirmiziy, Ibn Moja va Ahmad)

“Lying will become a common practice, the believer will be called unbeliever and some people will give false testimonies and will testify before being asked and some people will become like wolves.” (Tirmizi, Ibn Majah & Ahmad)

Barcha bu hadislar, agar ular ijmo'al-ummani isbotlash uchun keltirilsa, oldingi hadislarga zid keladi, chunki ijmo'al-ummah ummat doimo yaxshilikka kelishadi, deb faraz qiladi, holbuki bu hadislar ummatning ba'zi qismlari adashib ketishini ko'rsatadi. Vahiyda ziddiyat bo'lishi mumkin emas. Shuning uchun ijmo'al-ummah hukmi shar'iy uchun manba sifatida hech qanday qiymatga ega bo'la olmaydi.

All these sayings contradict the previous sayings if they are taken to prove Ijma‟ al Ummah, because Ijma‟ al Ummah assumes that the Ummah will always agree on good, whereas, these Ahadith indicate that some parts of the Ummah will go astray. There cannot be contradiction in the revelation. Thus, Ijma‟ al Ummah can have no value as a source for Hukm Shar‟i.