Misali na Ijma‟ as-Sahabah shi ne fifikon da ya kamata a ba wa nada Khalifa ga Musulmi. Sunnar Annabi ﷺ ta sanar da mu cewa a yi jana'iza da sauri, kuma an haramta wa wadanda ke da alhakin binne mamaci su jinkirta binnewar saboda wasu abubuwa. Duk da haka, lokacin da Annabi ﷺ ya rasu, Sahabbai sun jinkirta binne shi ﷺ har sai da suka zabi Khalifa daga cikinsu.

An example of Ijma‟ as-Sahabah is the priority, which must be given to the appointment of a Khaleefah for Muslims. The Sunnah of the Prophet (saw) informs us that the dead must be buried quickly and it is forbidden for those responsible for the burial to delay the burial on account of other things. Yet when the Prophet (saw) died, the Companions delayed his (saw) burial until they had selected a Khaleefah from among themselves.

Kafin a kammala shirye-shiryen binne shi, Sahabbai (ra) sun taru a wurin Banu Sa'ida suka ci gaba da zaben Khalifa. Bayan tattaunawa kan al'amarin, dukkansu sun amince su yi wa Abu Bakr (ra) Bai'a, bayan haka suka binne Annabi ﷺ. Babu wanda daga cikinsu ya ki amincewa da jinkirin binnewar. Yarjejeniyar baki daya ta Sahabbai (ra) game da wannan aiki hujja ce a gare mu game da muhimmancin nada Khalifa ga Musulmai, ma fiye da binne Annabi ﷺ da kansa.

Before the burial arrangements were completed, the Sahabah (ra) had gathered in the place of Banu Sai‟da and proceeded to select the Khaleefah. After discussion of the matter, all agreed to give Bay‟ah (oath of allegiance) to Abu Bakr (ra), after which they buried the Prophet (saw). None of them objected to the delay of the burial. The unanimous agreement of the Sahabah (ra) regarding this action is a Daleel for us about the importance of appointing the Khaleefah for Muslims, even more vital than the burial of the Prophet (saw) himself.

Al-Haythami (d. 1405 CE) ya ce, "An sani cewa Sahabbai (ra) sun amince cewa zaben Imam bayan ƙarshen zamanin Annabta wajibi ne (Wajib). Lallai kuma sun sanya shi ya fi muhimmanci fiye da sauran wajibai, alhali suna shagaltuwa da shi tare da binne Manzon Allah ﷺ."8

Al-Haythami (d. 1405 CE) said, “It is known that the Sahabah (ra) consented that selecting the Imam after the end of the era of Prophethood was an obligation (Wajib). Indeed they made it (more) important than the (other) obligations whilst they were busy with it over the burial of the Prophet (saw).”8

Malami mashahurin nan Al-Taftazani (d. 1389 CE) ya ce, "Akwai Ijma'i (yarjejeniya) cewa nada Imam wajibi ne…Matsayin da aka karɓa (watau daidai) shi ne cewa wajibi ne a kan bayi ta hanyar nassi, saboda faɗin Manzon Allah ﷺ:

The reputed scholar Al-Taftazani (d. 1389 CE) said, “There is Ijma (consensus) that appointing an Imam is wajib (obligatory)…The adoption (i.e. correct position) is that it is obligatory upon the servants by textual evidence because of the saying of the Messenger (saw):

"Duk wanda ya mutu bai san Imamin zamaninsa ba, to ya mutu mutuwar zamanin Jahiliyyah (Jahilci)." Haka nan al'umma ta yarda cewa wannan shi ne aiki mafi muhimmanci bayan rasuwar Manzon Allah ﷺ, har ta ɗauke shi mafi muhimmanci fiye da al'amarin binne shi, kuma haka ya kasance bayan rasuwar kowane Imam. Dole ne a naɗa wani, domin ayyukan Shari'a da dama sun dogara ga wannan aiki.9

"Whoever dies not having known the Imam of his time, dies the death of the days of Jahiliyyah (Ignorance)." Also, the Ummah agreed that this was the most important duty following the death of the Messenger (saw), so important in fact that they considered it more important than the matter of his burial, and so also has it been after the death of each Imam. And they must appoint someone, for so many Shari‟ah obligations depend on this duty.”9

Wani misali na Ijma'u as-Sahabah shi ne lokacin da Umar (ra) yake kan mutuwarsa ya ƙayyade lokacin kwana uku don naɗa Khalifa na gaba bayansa, har ma ya umarci waɗanda ke cikin majalisar mutum shida da ya zaɓa da a kashe su idan suka yi jayayya. Dukan Sahabbai sun amince da wannan. Mutum shidan da Umar ya naɗa a cikin majalisar duk manyan Sahabbai ne waɗanda Annabi ﷺ ya yi musu alƙawarin Aljanna, sun haɗa da Ali b. Abi Talib, Uthman b. Affan, Sa'ad b. Abi Waqqas, Abdur Rahman ibn Awf, Az-Zubayr b. Al-Awwam, da Talha b. Ubaydullah.

Another example of Ijma‟ as-Sahabah is when Umar (ra) on his deathbed specified a time limit of three days to appoint the next Khaleefah after him, he even ordered for those amongst the council of six he nominated to be killed if they disputed. All of the Sahabah consented to this. The six Umar appointed in the council were all senior Sahabah who had been promised paradise by the Prophet (saw), they included Ali b. Abi Talib, Uthman b. Affan, Sa‟ad b. Abi Waqqas, Abdur Rahman ibn Awf, Az- Zubayr b. Al Awwam, and Talha b. Ubaydullah.

Malamin tarihi kuma mashahurin malami Ibn Jarir al-Tabari (838–923 CE) da wasu da dama sun ruwaito labarai game da abin da ya faru lokacin da Umar (ra) ya ji rauni. Umar (ra) ya ce: "Ya ku jama'ar Muhajirai! Lallai Manzon Allah ﷺ ya rasu, kuma ya yi yardar ga dukkanku shida. Saboda haka, na yanke shawarar mayar da zaben Khalifa al'amari na shawara a tsakaninku, domin ku zabi daya daga cikinku ya zama Khalifa. Idan biyar daga cikinku sun amince da mutum daya, kuma akwai wanda ya saba wa biyar din, to ku kashe shi. Idan hudu suna gefe daya biyu kuma a daya gefen, to ku kashe biyun. Idan uku suna gefe daya uku kuma a daya gefen, to Abdur Rahman ibn Auf zai sami kuri'ar yanke hukunci, kuma za a zabi Khalifa daga bangarensa. A wannan halin, ku kashe mutanen ukun da ke gaba da shi. Idan kuna so, kuna iya gayyatar wasu daga cikin manyan mutanen Ansar su zama masu kallo, amma Khalifa dole ne ya zama daya daga cikinku Muhajirai, ba daya daga cikinsu ba. Su ba su da wani rabo a cikin Khilafah. Kuma zaben sabon Khalifa dole ne a yi shi cikin kwana uku."10

The renowned scholar and historian Ibn Jarir al-Tabari (838–923 CE) as well as others have reported the narrations about what occurred when Umar (ra) was wounded, Umar (ra) said: “O group of Muhajireen! Verily, the Apostle of Allah died, and he was pleased with all six of you. I have, therefore, decided to make it (the selection of Khaleefah) a matter of consultation among you, so that you may select one of yourselves as Khaleefah. If five of you agree upon one man, and there is one who is opposed to the five, kill him. If four are one side and two on the other, kill the two. And if three are on one side and three on the other, then Abdur Rahman ibn Auf will have the casting vote, and the Khaleefah will be selected from his party. In that case, kill the three men on the opposing side. You may, if you wish, invite some of the chief men of the Ansar as observers but the Khaleefah must be one of you Muhajireen, and not any of them. They have no share in the Khilafah. And your selection of the new Khaleefah must be made within three days.”10