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The Encyclopedia of Consensus in Islamic Jurisprudence by Saʿdi Abu Jayb (1).
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Al-Ishraf ʿala Madhahib al-Ashraf by the Hanbali vizier Ibn Hubayrah, published by Dār al-Ḥaramayn in Cairo under the title Fiqh According to the Four Imams; it is an excerpt from his larger work Al-Ifṣāḥ ʿan Maʿānī al-Ṣiḥāḥ, his commentary on the two Ṣaḥīḥ collections (2).
This is apart from the works on disagreement and the extensive compendia that also record consensus, such as: the writings of Ibn al-Mundhir—mentioned earlier—Ikhtilāf al-ʿUlamāʾ by Muḥammad ibn Naṣr al-Marwazī, Al-Istidhkār and Al-Tamhīd by Ibn ʿAbd al-Barr, Ikhtilāf al-Fuqahāʾ by Ibn Jarīr al-Ṭabarī, Al-Muḥallā by Ibn Ḥazm, Al-Mughnī by Ibn Qudāmah, Sharḥ Maʿānī al-Āthār by al-Ṭaḥāwī, Bidāyat al-Mujtahid by Ibn Rushd, Al-Majmūʿ by al-Nawawī, Fatḥ al-Bārī by the ḥadith master Ibn Ḥajar, and Nayl al-Awṭār by al-Shawkānī.
Among the books through which the bulk of the passages from Al-Ijmāʿ have been transmitted are Al-Mughnī by Ibn Qudāmah and Al-Iqnāʿ fī Masāʾil al-Ijmāʿ by Ibn al-Qaṭṭān.
I say—and this is a point that must be heeded—that the issues upon which the mujtahid imams of Ahl al-Sunnah wa’l-Jamāʿah are in agreement are many. Yet the agitators driven by whims, along with the zealous partisans of madhhab- and faction-based loyalties among the groups opposed to Ahl al-Sunnah, are the ones who paint the scholars of this ummah as if they were locked in ceaseless conflict over both major and minor matters. If we set aside the dissent of such people, it becomes clear that disagreement is not, as some imagine, the dominant feature among the people of truth.
Therefore, the stubborn devotees of passion—especially those who serve as public propagandists—are not to be taken into account; their dissent carries no weight, whether in