On the third recitation, he found a verse in Sura An-Nisa (4:115) "And whoever defies the Messenger after guidance has become clear to them and follows a path other than that of the believers, We will let them pursue what they have chosen, then burn them in Hell—what an evil end!"
Some scholars have the opinion that Surah Al Fatihah verse 1:6 and 1:7 which Muslims read at least 17 times a day (in their 5 daily Salah) is also an indirect support of Ijma.
The hadith of Muhammad which states that "Allah will ensure my ummah will never collude en-masse upon error"[3] have been mentioned in the books of Tirmidhi, Ibn Majah, Musnah Ahmad, and Darimi.
[4] Sunni Muslims and Scholars regard ijmā' as one of the secondary sources of Sharia law, just after the divine revelation of the Qur'an, and the prophetic practice known as Sunnah.
[14] Abu Hanifa, Ahmad ibn Hanbal and Dawud al-Zahiri, on the other hand, considered this consensus to only include the companions of Muhammad, excluding all generations which followed them, in Medina and elsewhere.
[20] The Mu'tazilite sect does not consider consensus to be a valid source of law, primarily due to their rationalist criticism of the first generation of Muslims, whom the Mu'tazila viewed as possessing defective personalities and intellects.
[22] Modern scholarship has suggested that this interest was motivated by the desire of Shi'ite theologians to impugn the character of the first three leaders of the Rashidun Caliphate, Abu Bakr, Umar and Uthman.