Yawancin malamai da masana fiqhu sun amince cewa ijma'i ya taba faruwa a zamanin Sahabbai (rah), kuma hakan ya kasance ne saboda an iya gano da tabbatar da adadin malamansu masu ilimin fiqhu, da sanin mutanen da ake ambata (dhikr) da Ahlul-Hall Wal-'Aqd daga cikinsu, baya ga sanin yiwuwar faruwar ijma'i (yarjejeniya) a tsakaninsu.

Most of the ‘Ulamaa and Fuqahaa have agreed that the Ijmaa’ had been convened in the time and era of the Sahaabah (rah) and that was due to being able to put a finger on and clearly ascertain the number of their Fuqahaa and knowledge of the people of mention (dhikr) and Ahl ul-Hall Wa-l-‘Aqd among them, in addition to being aware of the possibility of the occurrence of Ijmaa’ (consensus) amongst them.

Ijmaa' ɗin Sahabbai a kan abin da suka yarda a kai game da Ahkaam ana ɗaukarsa Ijmaa', tare da duk abin da ya ƙunsa a cikin kalmar Ijmaa'. Wannan saboda ba ya zuwa ga saninmu cewa wani daga cikin waɗanda ba su kasance a Al-Madinah Al-Munawwarah ba, babban birnin Khilafah, ya taɓa adawa da wani Hukm daga cikin Ahkaam da aka amince da shi bayan an sanar da shi Hukm ɗin. Idan irin wannan ya faru, da zai iso gare mu kamar yadda adawar waɗanda suka saɓa wa 'Umar Ibn Al-Khattaab (ra) game da rabon ƙasar Iraki ta isa gare mu, ko kamar adawar matar game da sanya iyaka a kan sadakin mata, ya isa gare mu. Haka kuma saboda an san cewa Sahabbai (rah) ba daga cikin waɗanda za su yi shiru a kan kuskure ko kan ƙarya suke ba. Domin sun ɗauki adawa da kuskure ko tsayawa gaba da ɓatanci da zalunci a matsayin wajibi na Shari'a da amana a wuyansu. Saboda haka, idan suka yi shiru a kan wani Hukm, shirunsu yana nuna alama da alamar amincewarsu da shi, kuma wannan yana daidai da ƙarfin bayyana ra'ayi a kansa.