Yawancin hukunce-hukuncen da aka ambata a cikin misalan da suka gabata an gina su ne a kan wata hujja ta shari'a (Daleel Shar'iy) daga Littafi, ko Sunnah, ko Ijma'in Sahabbai.

Most of the Ahkaam mentioned in the previous examples are based upon a Daleel Shar’iy from the Kitaab, the Sunnah or the Ijmaa’ As-Sahaabah.

Saboda haka halaccin naɗa Khalifah lokacin da akwai wanda ya fi shi falala yana faruwa ne saboda sharuddan kafa Khilafah sun cika a kansa, alhali kasancewa Mujtahid ba ta cikin waɗannan sharuddan. Sahabbai (rah) sun yi wa 'Uthman Ibn 'Affan (ra) mubaya'a, duk da cewa wasu daga cikinsu suna ganin cewa 'Ali Ibn Abi Talib ya fi shi. Babu wanda ya tsawata musu saboda hakan, don haka ya zama Ijma'i, wanda kuma majiya ce daga cikin madogaran shari'ar Musulunci da aka dogara da su.

So the permissibility of appointing a Khalifah when there is somebody who has greater merit is due to the conditions of the contraction of the Khilafah being met by him in the case where being a Mujtahid are not from amongst those conditions. The Sahaabah (rah) gave the Bai’ah to ‘Uthmaan Ibn ‘Affaan (ra) even though some of them viewed that ‘Ali Ibn Abi Taalib was better than him. None rebuked them for that and as such it represented an Ijmaa’ which represents a considered source from sources of the Islamic legislation.