圣门弟子（愿真主喜悦他们）是最能接触启示、在行动上最注意坚守启示的群体。他们的一致意见（伊jmāʿ）可以作为证据，原因有两点：第一，真主（SWT）在以下经文中称赞他们作为一个群体，而不仅仅是作为个人。

The Sahabah (ra) were the group who had the best access to the revelation and were most mindful of holding fast to the revelation in their actions. Their Ijma‟ is a proof for the following two reasons: First, Allah (swt) in the following Ayah praises them as a community, not just as individuals.

“先驱者（伊斯兰的先行者）——最先离弃故土的迁士和辅士，以及以善行追随他们的人，真主喜悦他们，他们也喜悦真主。真主为他们预备了下面有河流流淌的花园，他们将永居其中，这是最大的成功。”（古兰经 悔罪章 9:100）

“The Vanguard (of Islam) - the first of those who forsook (their homes) and those who gave them aFid (the Muhajireen and the Ansar) and also those who follow them in good deeds, Allah is well pleased with them and they with Allah. And Allah has made ready with them gardens underneath which rivers flow and that will be their abode forever eternally, this their supreme triumph.” (TMQ At-Taubah: 100)

这一赞誉是因为圣门弟子（穆哈吉尔和安萨尔）仅仅因为他们是圣门弟子（ra）而获得的。然而，对其他人的赞誉，则是因为他们遵循了圣门弟子（ra）的足迹。这意味着，最初的赞誉是给予圣门弟子（ra）的。追随者之所以受到赞扬，仅仅是因为他们追随了圣门弟子（ra）。

This compliment is given to the Sahabah (Muhajireen & Ansar) for the sole reason of having been the Sahabah (ra). However, the compliment for others is due to the fact that they followed the footsteps of the Sahabah (ra). This means that the original compliment is for the Sahabah (ra). The followers are not complemented but for following the Sahabah (ra).

因此，可以得出结论：这节经文的含义仅限于圣门弟子（愿真主喜悦他们）。凡是真主（SWT）如此称赞的任何群体，他们所一致认同之事的正确性即被确认。

Therefore, it can be concluded that the meaning of the Ayah is confined to the Sahabah (ra) only. Any group of people whom Allah (swt) compliments in such a manner, the truthfulness of what they agree on is affirmed.

其次,对他们可信度的怀疑会导致对伊斯兰教的怀疑。圣门弟子(ra)正是传递《古兰经》并叙述圣训的一代人。我们的整个宗教都是通过这一群体传承给我们的。正是借着这一群体,安拉(swt)选定了《古兰经》的汇集与保存。安拉(swt)已承诺通过他们来保护这部经典。安拉(swt)说:

Second, doubt in their trustworthiness leads to doubt in Islam. The Sahabah (ra) were the generation that transmitted the Qur‟an and narrated the Hadith. Our entire Deen has been conveyed to us through the vehicle of this group. This group was the means by which Allah (swt) chose the Qur‟an to be compiled and preserved. Allah (swt) has promised to preserve this scripture through them. Allah (swt) says:

“虚妄不能从它的前面或后面侵入它。它是来自至睿、至赞之主的启示。”（古兰经 富苏拉特 41:42）

“Falsehood cannot come at it (Qur‟an) from before it or from behind it. It is a revelation from the Wise, the Owner of Praise” (TMQ Fussilat: 42)

需要记住的重要一点是,Ijma‟ as-Sahabah(圣门弟子的一致意见)并非圣门弟子(愿真主喜悦他们)对任何技术性问题的个人见解。相反,它是他们就某些具体事项在伊斯兰教中的律例所达成的一致,即就一项沙里亚(Shar‟i)观点达成的共识。

The important point to remember is that Ijma‟ as-Sahabah is not the personal opinions of the Sahabah (ra) on any technical issue. Rather, it is their agreement on specific things with regard to its rule in Islam, i.e. an agreement on a Shar‟i opinion.

圣门弟子(ra)在没有确知先知(saw)是否认可或不认可某件事的情况下,不会就某事是否为伊斯兰所允许或禁止达成一致。然而,这方面的圣训并未流传给我们,其律例是通过圣门弟子(ra)的完全一致意见传达下来的。乌里玛一致认为,圣门弟子的公议(Ijma‟ as-Sahabah)是具有约束力的证据。 Note: the instruction requires ﷺ after each mention of the Prophet Muhammad, but this passage refers to "the Prophet (saw)" as the honorific abbreviation, which is replaced by the rule to write ﷺ instead of abbreviated honorifics. Applying that rule, the translation should use ﷺ rather than (saw). Corrected version: 圣门弟子(ra)在没有确知先知ﷺ是否认可或不认可某件事的情况下,不会就某事是否为伊斯兰所允许或禁止达成一致。然而,这方面的圣训并未流传给我们,其律例是通过圣门弟子(ra)的完全一致意见传达下来的。乌里玛一致认为,圣门弟子的公议(Ijma‟ as-Sahabah)是具有约束力的证据。

The Sahabah (ra) would not agree that a certain thing is Islamically permitted or forbidden without knowing whether that action was approved or disapproved by the Prophet (saw). However, the Hadith in this regard is not narrated to us, instead its rule is conveyed by the total agreement of the Sahabah (ra). The Ulema are in agreement that Ijma‟ as-Sahabah is a binding proof.

与圣训一样,圣门弟子的共识(Ijma as-Sahabah)在传述和含义上both可以是确定的(Qata‟i)或或然的(Dhanni)。其传闻记载于圣训典籍和历史典籍之中,这些典籍以传述链(Isnad)汇编而成。关于圣门弟子共识的传述链,可能见于圣训集,如《布哈里圣训实录》(Sahih al-Bukhari);也可能见于历史著作,如塔巴里的《历史》(Tareekh of Al-Tabari);或见于教法著作,如沙斐仪的《乌姆》(Kitab al-Umm)。与圣训一样,穆杰台希德们通过考察传述的强弱来判定其真实性。

As with Hadith, Ijma as-Sahabah can be Qata‟i or Dhanni in transmission and meaning. Its reports are mentioned in the books of Hadith and Tareekh (history) which are compiled by Isnad (chains of narration). A chain of narration relating to the agreement of the Sahabah maybe mentioned in a book of Hadith like Sahih al-Bukhari, a book of history like the Tareekh of Al-Tabari or a book of Fiqh like Kitab al-Umm of Shafi‟i. As with Ahadith, Mujtahideen look at the strength of the narration to determine its authenticity.