1 – 在某个时期或某个时代对伊斯兰乌玛（穆斯林共同体）达成伊latarak（共识），或者对乌玛中的穆贾塔希德（mujtahid，精通教法推导者）达成共识，实际上是不可能的。这是因为民众散居于不同的地区，这些地区彼此相距遥远，其间的距离使得共识难以实现。例外的情况是他们对从天启（Wahi）传来的确定性文本达成一致并形成共识，例如：拜功中面向克尔白（Qiblah）、斋戒、天课、朝觐和圣战（Al-Jihaad）的义务。尽管如此，这些律例的证据性（Hujjiyah）仍然归于确定性（Qat'iy）文本和穆塔瓦提尔（Mutawaatirah，确定性传述）的圣训，而不归于公议（Al-Ijmaa'）。

1 – Concluding an Ijmaa’ (consensus) of the Islamic Ummah in a certain time period or era or the Ijmaa’ of the Mujtahideen from amongst the Ummah is not actually possible. This is because the people were dispersed across different regions. These regions are far away from each other and their distance apart makes their Ijmaa’ an impossibility. The exception to that is their Ijmaa’ (agreement and consensus) upon the Qat’iy text that has been transmitted to them from the Wahi like facing towards the Qiblah in the Salaah, the obligation of Siyaam, Zakaah, Hajj and Al-Jihaad. Despite that, the Hujjiyah (proof) in respect to these Ahkaam returns back to the definite (Qat’iy) text and to the Akhbaar Al-Mutawaatirah (definite reports) whilst it does not return to Al-Ijmaa’.

2 – 至于圣门弟子的公议（Ijmaa’ As-Sahaabah），其中一部分是通过戴瓦图尔（Tawaatur，即广泛流传）传到我们这里的，另一部分则是通过孤立传闻（Akhbaar Al-Aahaad）传来的，即关于他们所达成一致的内容。例如，他们就祖母继承六分之一的遗产所达成的公议：如果只有一位祖母，她可得全部这一份；如果祖母有多位，则她们共同分享这六分之一。

2 – As for Ijmaa’ As-Sahaabah, then some of it has been transmitted to us by way of Tawaatur whilst some of it has been transmitted by Akhbaar Al-Aahaad in respect to what their consensus has fallen upon. Examples of this include their Ijmaa’ in respect to the grandmother taking a sixth in inheritance; that she has the whole share if she is one and shares in the sixth if there are more than one.

他们也对《古兰经》的收集以及将其抄写成一部穆斯哈夫（经卷）达成了共识。他们还一致同意任命艾布·伯克尔（愿真主喜悦他）为安拉的使者ﷺ的哈里发（继承人），此外，他们还就许多其他实践性的沙里亚律例达成了伊吉玛尔，这些律例载于教法学（菲格哈）的典籍之中，并被归于圣门弟子的伊吉玛尔。

They also held a consensus upon the collection of the Qur’aan and upon it being copied down into a Mushaf. They also agreed upon the appointment of Abu Bakr (ra) as the Khalifah (successor) to the Messenger of Allah (saw) in addition to holding an Ijmaa’ upon many other practical Ahkaam Ash-Shar’iyah which are present within the books of Fiqh and are attributed to Ijmaa’ As-Sahaabah.