Ijmaʿ (Consensus)

Ijma‘ (Scholarly Consensus)

The agreement of scholars on a Shar‘i ruling after the Prophet ﷺ

Introduction

In Islamic law, Ijma‘ (consensus) is the agreement of the mujtahids of this ummah, after the death of the Prophet ﷺ, on a Shar‘i ruling.
When it is proven, ijma‘ becomes binding evidence. No one has the right to oppose it. The scholars regard it as one of the sources of legislation, alongside the Qur’an and Sunnah.

Evidence for Ijma‘

Ijma‘ is established by the Qur’an, Sunnah, and sound reasoning.

From the Qur’an:

• “But whoever opposes the Messenger after guidance has become clear to him, and follows a path other than that of the believers We will leave him to what he has chosen and drive him into Hell, an evil destination.” Qur’an 4:115
• “Thus We have made you a justly balanced nation, that you may be witnesses over mankind.” Qur’an 2:143
• “If you dispute over anything, refer it to Allah and the Messenger, if you believe in Allah and the Last Day.” Qur’an 4:59

From the Sunnah:

• The Prophet ﷺ said: “Indeed Allah will not cause my ummah to unanimously agree on misguidance, and the hand of Allah is with the jama‘ah.” Jami‘ al-Tirmidhi 2167
• He ﷺ said: “Allah has protected my ummah from agreeing on misguidance.” Sunan Ibn Abi ‘Asim, al-Sunnah 83
• He ﷺ said: “Whoever separates from the jama‘ah even by a handspan and dies, his death is a death of jahiliyyah.” Sahih al-Bukhari 7143; Sahih Muslim 1849

Reason:
If this ummah the best nation raised for mankind were to agree on something false, it would contradict Allah’s promise of protection. As Shaykh Ibn ‘Uthaymin said, their consensus must be true, otherwise it would imply Allah allows His beloved ummah to unite upon error, which is impossible.

Types of Ijma‘

• Definitive: Clear and undisputed matters, such as the obligation of the five daily prayers or the prohibition of zina. Denying this ijma‘ constitutes disbelief unless due to ignorance.
• Presumptive: Issues identified through research, where scholars may dispute whether consensus was reached. Ibn Taymiyyah limited binding ijma‘ to the righteous early generations (Salaf) due to later divisions.

Conditions of Ijma‘

For ijma‘ to be valid:

• It must be reliably established, either well-known or transmitted by trustworthy scholars.
• It cannot contradict a clear, authentic text of Qur’an or Sunnah.
• It cannot override earlier differences unless later scholars unite upon one valid opinion.
• Ijma‘ is binding as soon as scholars of an era agree it is not required that they all pass away holding that view.

Addressing Misconceptions

• Not democracy: Consensus refers to qualified scholars, not the general public.
• Not above revelation: Ijma‘ cannot overrule Qur’an or Sunnah, but only affirms and clarifies them.
• Not mere silence: Some saw widespread silence as proof of agreement; others restricted ijma‘ to explicit scholarly consensus.

References

Primary Sources

• Qur’an 4:115 : Warning against opposing the Messenger and the believers.
• Qur’an 2:143 : The ummah as a just, witnessing nation.
• Qur’an 4:59 : Disputes referred back to Allah and His Messenger.
• Jami‘ al-Tirmidhi 2167 : Ummah protected from misguidance.
• Sunan Ibn Abi ‘Asim, al-Sunnah 83 : Ummah will not agree on misguidance.
• Sahih al-Bukhari 7143 ; Sahih Muslim 1849 : Warning against splitting from the jama‘ah.

Secondary Sources

• Imam al-Shafa‘i, al-Risalah : Proof of ijma‘ as binding.
• Ibn Kathir, Tafsir (2/413) : Explanation of Qur’an 4:115 as evidence for ijma‘.
• Ibn Taymiyyah, Majmu‘ al-Fatawa (19/177-178) : The ummah as witnesses cannot give false testimony.
• Ibn Qudamah, Rawdat an-Nazir (1/387) : The ummah is protected from collective error.
• Ibn ‘Uthaymin, Majmu‘ Fatawa : Detailed principles of consensus.