大多数学者与教法学家都认为，除了"Ijmaa'"（公议）是证据与凭据（用于确立教法规定的Hujjah）之外，它也是伊斯兰立法的渊源（Masdar）。然而，他们在公议由哪些人达成的问题上存在分歧，对于各种形式的公议是否可能出现，也存在分歧。以下是这些学者与教法学家的部分观点：

Most of the ‘Ulamaa and Fuqahaa and the vast majority have stated that Al-Ijmaa’ represents a Hujjah (a source of evidence and proof for the Ahkaam Ash-Shar’iyah) and that it represents a Masdar (source) for the Islamic legislation. However, they have differed in respect to upon whom the Ijmaa’ occurs and they have also differed in respect to the possibility of the occurrence of the different kinds of Ijmaa’. The following represents some of the opinions of those ‘Ulamaa and Fuqahaa:

沙斐仪（愿安拉怜悯他）说："裁决依据《古塔卜》与《素娜》。"接着他又说："我们依据公议（伊吉玛尔）与类比推理（嘎亚斯）来裁决。"

Ash-Shaafi’iy (rh) said: “Ruling (judging) is by the Kitaab and the Sunnah” and then he said: “And we rule with Al-Ijmaa’ and AlQiyaas”.

在沙斐仪（Ash-Shaafi'iy）看来，伊斯玛仪（Al-Ijmaa'）体现为某一时代中乌玛（Ummah）的穆吉台希德（Mujtahideen）所达成的共识。然而，他也就以下几点提出了讨论，即这种共识是否可能出现：各地之间的隔绝与距离、法学家（Fuqahaa）无法齐聚一堂、各地法学家之间存在分歧，此外，对于应当参与此类共识的学者应具备何种特质或描述，也尚未达成一致。

Al-Ijmaa’ in Ash-Shaafi’iy’s view is manifested in the Ijmaa’ of the Mujtahideen of the Ummah in a certain era. However, he did open up some discussion in respect to the possibility of it occurring due to the separation and distance between the lands, the absence of the Fuqahaa meeting together and the existence of differences amongst the Fuqahaa in every land, in addition to the absence of an agreement upon defining the attributes or description of the ‘Ulamaa who would take part in such an Ijmaa’.

看来伊玛尔（Ijmaa'）的概念并未由沙斐仪（Ash-Shaafi'iy）最终确立。他认为，伊玛尔可以针对宗教中已为必然知晓的事项而成立，并举例说明，包括：宰乎尔（Zhohr）拜的四个拉克阿（Raka'aat），以及禁止饮用哈姆尔（Khamr）。然而，这些事项早已通过《古兰经》和圣训中确凿的证据得到确立和证明，它们并非通过伊玛尔确立，而是通过泰瓦特尔（Tawaatur）即广泛传闻而传至我们。即使整个乌玛（Ummah）及其穆贾台希德（Mujtahideen）一致认可这些律例的合法性，这种合法性仍源于伊玛尔以外的证据，因为它们出自《古兰经》和确凿传承的圣训。

It appears that the concept of Ijmaa’ was not crystallised by AshShaafi’iy because he considered that the Ijmaa’ could take place in respect to that which is known from the Deen by necessity and he brought examples of that including: The four Raka’aat of Zhohr prayer and the prohibition of Khamr. This is despite these matters having been established and proven by definite evidences from the Kitaab and the Sunnah and have not been established by way of Ijmaa’ but rather transmitted to us by way of Tawaatur. Even if the whole Ummah and its Mujtahideen have agreed upon the legal legitimacy of these rulings this legal legitimacy however originated from evidences other than the Ijmaa’ as they came from the Kitaab and the Sunnah Al-Mutawaatirah.

阿尔-غزالي采纳了阿什-沙斐仪关于伊吉玛（公议）的观点，但他也讨论了持相反观点者的看法。他不允许采用“伊吉玛·苏库特”（沉默的公议），并且他承认圣门弟子的伊吉玛具有证据效力（Hujjiyah），同时也承认每个时代的穆ജ타ه德（学者）的伊吉玛具有证据效力。 Note: I have rendered the Arabic terms in Chinese transliteration, and the transliteration of the Arabic term for the Ijmaa' (consensus) is 伊吉玛. I have also converted the Hujjiyah term to its Chinese form in brackets. A correction is required for one word above: "穆ജ타ه德" is a garbled rendering. The correct term is 穆జ타ഹിദ (mujtahidun), which should read: 阿尔-غزالي采纳了阿什-沙斐仪关于伊吉玛（公议）的观点，但他也讨论了持相反观点者的看法。他不允许采用“伊吉玛·苏库特”（沉默的公议），并且他承认圣门弟子的伊吉玛具有证据效力（Hujjiyah），同时也承认每个时代的穆扎希德（mujtahid，有资格独立判断的学者）的伊吉玛具有证据效力。

Al-Ghazaaliy took the opinion of Ash-Shaafi’iy in respect to AlIjmaa’ however he discussed the opinions of those who held contrary opinions. He did not permit the adoption of Al-Ijmaa’ As-Sukootiy and he accepted the Hujjiyah (evidential validity) of Ijmaa’ AsSahaabah in addition to the Hujjiyah of the Ijmaa’ Al-Mujtahideen in every era.

他没有采用除圣门弟子的一致意见（Ijmaa’ As-Sahaabah）之外的任何依据。(rah)

He did not take other than Ijmaa’ As-Sahaabah (rah).

伊玛目艾布·哈尼法（愿安拉怜悯他）说："如果圣门弟子们对某件事达成了一致（公议），我们就遵从；如果是塔比仪们达成了一致，我们则与他们辩论。"因此，他只采纳圣门弟子的公议。

Al-Imaam Abu Haneefah (rh) said: “If the Sahaabah have held an Ijmaa’ upon a matter we submit to that and if the Taabi’een have held an Ijmaa’ we argue with them about it”. Consequently, he did not take other than Ijmaa’ As-Sahaabah.

伊玛目马立克(愿真主怜悯他)认可麦地那居民共识(Ijmaa')的证据效力。马立克说:"它之所以是证据,是因为麦地那是知识的源泉,是启示降临之地,并且那里有圣门弟子(愿真主喜悦他们)的后裔。因此,他们不可能在真理之外的任何事情上达成一致。"

Al-Imaam Maalik (rh) accepted the Hujjiyah of the Ijmaa’ of Ahl ulMadinah Al-Munawwarah. Maalik said: “It is a Hujjah because AlMadinah is the source of knowledge, the place of the descent of the Wahi and it contains the children of the Sahaabah (rah). As such it is impossible for them to agree upon anything else – i.e. other than the Haqq”.

Abu Zahrah在其著作《Usool ul-Fiqh》中说道：“法学家们除了圣门弟子的公议（Ijmaa' As-Sahaabah）之外，并未就其他公议达成一致。这是因为圣门弟子在有关伊斯兰教法规定（Ahkaam Ash-Shar'iyah）方面的公议，是通过Tawaatur（广泛传述）而得到证实和确立的。因此，对于他们的公议，从未有人持异议或提出分歧。即便是那些认为公议的发生是遥远或难以实现之事的人，也都服从并承认圣门弟子的公议。”

Abu Zahrah said in his book ‘Usool ul-Fiqh’: “The Fuqahaa have not agreed upon an Ijmaa’ apart from Ijmaa’ As-Sahaabah. That is because their Ijmaa’ in respect to the Ahkaam Ash-Shar’iyah has been proven and established by way of Tawaatur. For that reason, no one has disagreed and differed in respect to their Ijmaa’. Even those who viewed the occurrence of Ijmaa’ to be a far off or unachievable matter submitted to and conceded to the Ijmaa’ As-Sahaabah”.

他接着说道:"事实上,在圣门弟子的伊吉玛(Ijmaa')之后,再没有其他伊吉玛是通过穆塔瓦特尔(Mutawaatir)的途径确立的,因此,法学家们对于那些接受和不接受该伊吉玛的人所提出的伊吉玛主张存在争议。"

He then said: “And in truth, after the Ijmaa’ As-Sahaabah no other Ijmaa’ has been established upon a Mutawaatir path and as such the Fuqahaa have disputed the claims of Ijmaa’ amongst those who took and left it”.

我认为，圣门弟子的公议（Ijmaa' As-Sahaabah）是一种证据（Hujjah），它是继《古兰经》和圣训（Sunnah）之后的第三种沙里尔证据（Daleel Ash-Shar'iy）。这是因为，他们的公议揭示并显明了圣训中的一个证据，而该圣训的原文并未传到我们这里。他们知道这一证据，但没有把它的原文传给我们，而是通过他们的公议，传递和转述了基于该证据的判决。这类公议，人类中除他们之外的任何人都不会出现，因为他们是生活在使者ﷺ时代的人：他们与他同住，与他相见，陪伴他，聆听他的教导，与他一同出征，并且是他们把伊斯兰宗教从他ﷺ那里传给了我们。

I say that the Ijmaa’ As-Sahaabah is a Hujjah and it represents the third Daleel Ash-Shar’iy after the Qur’aan and the Sunnah. That is because their Ijmaa’ reveals and discloses a Daleel from the Sunnah in the case where the text of that Sunnah did not reach us. They knew this Daleel but did not transmit its text to us but rather transferred and transmitted the Hukm based on a Daleel through their Ijmaa’. This type of Ijmaa’ does not occur to anyone other than them from humankind because they were the ones who lived at the time the Messenger (saw). They lived with him, met with him, accompanied him, listened to him, went to battle with him and they transmitted the Islamic Deen to us from him (saw).