In other the 'Ummah gives to the men of knowledge ('ulama'/عُلَمَاء) the right of ijtihad on its behalf. At the back of the men of knowledge ('ulama'/عُلَمَاء) there is the will of the people in general. Rather, the agreement of the generality of the men of knowledge ('ulama'/عُلَمَاء) is necessary to accept such a verdict. Normally, the expert jurists (fuqaha') are considered law makers of Islam and it is they who interpret, explain and state the meanings of the Holy Qur'an and Sunnah but when deeply pondered upon the verdict of any single jurist (faqih/فقیہ ) is not accepted.

This shows that the will of the people is, among others, one of the most significant effective thing in the philosophy of Islamic law. By this methodology the matters on which there is any ambiguity or doubt and that ambiguity or doubt is removed away by Consensus ('Ijma'/اِمَاع) those are made an absolute part of the Islamic law on the force or authority of the agreement of the 'Ummah. Further by exercising the right of qiyas, which is a favour of Allah Almighty on the Muslim 'Ummah, the law making continued and the results obtained were applied by Muslims practically in their lives and thus confirmed them, like was Consensus ('Ijmaمَاع) is one of the significant basis of Islamic Law.

Their source was still based on the Holy Qur'an and Sunnah. However, by the passing of the time the acts of the khulafa-i-rashidin and of the companions (ridwanullahi ta'ala 'alayhim ajma'in) were also included in it.

The original sources of Islamic law, which include the constitutional law and the law of the land, are the Holy Qur'an and Sunnah.

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