没有任何一位学者或法学家否认圣门弟子的共识（Ijmaa’ As-Sahaabah）的效力，因为它作为证据来源的有效性（Hujjiyah）是明确且确定的（Qat’iy）。然而，他们在其他类型的共识上存在分歧，例如整个乌玛的共识（Ijmaa’ Al-Ummah）、穆佳台希德们的共识（Ijmaa’ Al-Mujtahideen）、麦迪那人的共识，以及四大哈里发的共识等。他们在共识所依据的基础上产生分歧，其原因可归结为以下几个方面：

None of the ‘Ulamaa or Fuqahaa have denied Ijmaa As-Sahaabah because its Hujjiyah (proof of validity as a source of evidence) is clear and Qat’iy (definite) however they differed and disagreed about the other types of Ijmaa’ like Ijmaa’ Al-Ummah, Ijmaa’ Al-Mujtahideen, Ijmaa’ of the people of Al-Madinah and the Ijmaa’ of the four Khulafaa’ amongst others. The reasons for their difference in respect to the rested upon basis of Ijmaa’ goes back to the following matters:

1 – 穆斯林已被命令遵循安拉至高所降示的启示，因此，伊制玛尔（Ijmaa'）必须有其所依据的启示基础，即它所依托的《古兰经》和圣训。

1 – The Muslims have been commanded to follow that which Allah Ta’Aalaa has revealed and so it is necessary for the Ijmaa’ to have a rested upon basis from the Wahi like the Kitaab and the Sunnah that it depends upon.

至于《古兰经》，它是通过“泰瓦图尔”（Tawaatur，即大量传述者的连续传递）流传到我们手中的，其中没有任何内容缺失，这是依据真主至高的话语：

As for the Qur’aan, then it has arrived to us by way of Tawaatur and nothing of it has been left behind due to the Qawl of Allah Ta’Aalaa:

关于《古兰经》所指引和昭示的各项律例，无论是通过伊杰提哈德（独立推理）推导出的，还是无需伊杰提哈德得出的，其依据都是《古兰经》本身，而非公议（伊吉玛尔）。因此，这节经文……

In respect to the Ahkaam which the Qur’aan Al-Kareem has guided to and indicated, whether deduced by Ijtihaad or without Ijtihaad, then their Daleel is the Qur’aan and not Ijmaa’. And so the Aayah:

这段经文以其意义（Mafhoom，即语义理解）指出，依据阿拉伯语词汇的含义，“母亲”一词包括女性的本源或根系（Usool），如祖母和曾祖母；正如“女儿”一词依其语义包括儿子和女儿的女儿（孙女/外孙女）以及她们的女儿（曾孙女/曾外孙女）。至于圣门弟子所一致认同或取得共识的，便是这节经文的含义，正如他们对《古兰经》和《圣训》中许多词语的含义也曾达成一致那样。

This Aayah indicates by its Mafhoom (understanding), as taken from the meanings of the Alfaazh (wordings) of the Arabic language, that the mothers include the origins or roots (Usool) of the women like the grandmothers and the great grandmothers, just as the daughters indicates by its Mafhoom the daughters of the boys and girls (grandchildren) and their daughters (great grandchildren). As for what the Sahaabah agreed upon or held a consensus upon, then this was the meaning of the Aayah, just as they had agreed upon many of meanings of the Alfaazh (wordings) of the Qur’aan and the Sunnah.

这样看来，这并不构成一种"Ijmaa'"（公议），而只是对某一"Ijtihaad"（独立推理）的共识。而"Ijtihaad"本身并不是一项"Daleel"（证据）。它其实是穆哲泰希德们为理解"Adillah Ash-Shar'iyah"（伊斯兰法律证据），从中推导出实践性的"Ahkaam Ash-Shar'iyah"（伊斯兰教法律条）而付出的努力。

This then does not represent an Ijmaa’ but rather an agreement upon an Ijtihaad whilst Ijtihaad is not a Daleel. Rather it is the expending of effort by the Mujtahideen in order to understand the Adillah AshShar’iyah to extract the practical Ahkaam Ash-Shar’iyah.

而“伊制马尔”（Ijmaa’）本身就是一个证据（Daleel），这一点是可以的。这是因为他们在伊制马尔中所依据的那个证据并没有传到我们这里，因此我们对该条律例（Hukm）的证据就是他们的伊制马尔。由此可见，这种情况只能在圣门弟子的伊制马尔中实现，因为只有他们是从安拉的使者ﷺ那里直接听到该证据的人。

This is whilst the Ijmaa’ is a Daleel in itself. That is because the Daleel that they took in their Ijmaa’ did not reach us and as such our Daleel for the Hukm is their Ijmaa’. It follows that this cannot be realised in other than the Ijmaa’ As-Sahaabah because they alone are those who heard the Daleel from the Messenger of Allah (saw)

……是否体现于一项“Qawl”（言论）、“Fi’l”（行为）或“Taqreer”（默许）之中。因此，“Ijmaa’ As-Sahaabah”（圣门弟子的一致意见）所依据的根基（Mustanad）仅是圣训。这是因为《古兰经》以完整的形式传到我们手中，而圣训则以不完整的形式通过传述传到我们这里，而圣门弟子的一致意见则使其完整地传到了我们。如此，使者ﷺ已将完整的使命传达给了他的同伴。安拉至高无上说：

whether this was manifested in a Qawl, Fi’l or Taqreer (speech, act or consent). Therefore, the rested upon basis (Mustanad) for Ijmaa’ AsSahaabah is the Sunnah alone. That is because the Qur’aan has reached us in a complete form whilst the Sunnah has reached us through narration in an incomplete form and the Ijmaa’ As-Sahaabah then completed its arrival to us. In that way the Messenger (saw) had completed his delivery of the Message in a complete form to his companions. Allah Ta’Aalaa said:

2 – 至于以“Ijmaa’”为“Qiyaas”（类比推理）的依据，这种说法并不准确。这是因为正确（或健全）的Qiyaas，并且是伊斯兰教法所承认的Qiyaas，是建立在《古兰经》或《圣训》的经文（Nass）之上的。大部分的Ijtihaad（独立推理）都属于Qiyaas的范畴，而Qiyaas是立法的来源之一，与《古兰经》、《圣训》和Ijmaa’一样，是Ahkaam Ash-Shar’iyah（教法律例）的证据（Daleel）。因此，如果圣门弟子或穆扎希德（mujtahid，独立判断的学者）对某项以Qiyaas为来源的教法裁决达成一致，那么这一裁决的证据实际上是Qiyaas而非Ijmaa’，而他们的Ijmaa’只代表对该裁决的理解及其传述上的一致意见。

2 – As for the Mustanad (relied upon basis) for Ijmaa’ being Qiyaas (analogy) then this is not accurate. That is because the correct (or sound) Qiyaas and the one that is recognised by the Shar’a is the one that rests upon a text (Nass) from the Kitaab or the Sunnah. Most of Ijtihaad falls within the subject area of Qiyaas and Qiyaas is a source from amongst the sources of legislation like the Qur’aan, Sunnah and Ijmaa’, and is a Daleel for the Ahkaam Ash-Shar’iyah. Therefore, an Ijmaa’ of the Sahaabah or of the Mujtahideen upon a Hukm Shar’iy, the source of which is Qiyaas, would actually mean that the Daleel for the Hukm is Qiyaas and not Ijmaa’ whilst their Ijmaa’ would only represent an agreement or consensus upon its understanding and its transmission alone.

3 ——那些认为“伊斯玛尔”（伊制玛尔，即公议）可以不需要合法的依据（沙尔厄依·萨纳德）的人，既没有任何证据，也没有近似证据来支持他们的立场。他们这样说，是想把不属于伊斯兰的东西加入伊斯兰之中，而先知穆罕默德ﷺ

3 – Those who say that the Ijmaa’ is convened without a Shar’iy Sanad (basis/attribution) have no Daleel or semblance of a Daleel to support their position. They have said this wanting to insert into Islaam that which is not from it whilst the Messenger of Allah (saw)

The user message is just "said:" — a label. Translate it. 说:

said:

4 – 除了圣门弟子的一致意见（Ijmaa' As-Sahaabah）之外，学者们并未转述过任何双方一致认定的教法裁决（Hukm Shar'iy）。他们所考察的关于乌玛一致（Ijmaa' Al-Ummah）和穆佳台希德一致（Ijmaa' Al-Mujtahideen）的种种内容，不过是脱离实际的理论探讨。此外，他们用来确立这些类型的一致的证据本身也是带有或然性的（Zhanniyah，不确定的）。而在法理根基（Usool）中，证据的采纳不能依据或然的推测（Zhann），这是基于安拉的经文：

4 – None of the ‘Ulamaa have relayed a Hukm Shar’iy that they have agreed upon other than the Ijmaa’ As-Sahaabah. All that they looked in to in terms of Ijmaa’ Al-Ummah and Ijmaa’ Al-Mujtahideen represents nothing more than a theoretical study detached from practicality. This is in addition to the evidences that they used to establish these types of Ijmaa’ being Zhanniyah (indefinite). This is whilst in Usool (the foundations) sources of evidence are not taken based upon Zhann due to the Qawl of Allah Ta’Aalaa:

而在这节经文中，“ʿIlm”（知识）指的是“Yaqeen”（确信）。

And ‘Ilm (knowledge) in this Aayah is Yaqeen (certainty).