Ko‘pchilik ulamo va fuqahoning fikricha, ijmo’ Sahobalar (roziyallohu anhum) davrida amalga oshirilgan. Buning sababi shundaki, ularning fuqahosi sonini aniq belgilash va ularning orasidagi zikr ahli hamda Ahl ul-Hall va-l-‘Aqd (hal qiluvchi va bog‘lovchi ahli)ni aniq bilish mumkin bo‘lgan, shuningdek, ular orasida ijmo’ (konsensus) yuz berishi ehtimolini ham anglab yetish mumkin bo‘lgan.

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.

Sahobalarning Ahkom borasidagi kelishuvi, ulardan kelishilgan narsa Ijmo' hisoblanadi, va Ijmo' so'zi o'z ichiga olgan barcha ma'nolar bilan birga. Buning sababi shuki, Xilofat poytaxti bo'lgan Madinai Munavvarahdan uzoqda bo'lganlarning ichidan biror kishi, Hukmdan xabardor bo'lgandan keyin kelishilgan Ahkomlardan biriga qarshi chiqqani bizga yetib kelmagan. Agar shunday narsa bo'lganida, xuddi Umar ibn Xattob (roziyallohu anhu)ning Iroq yerini taqsimlash borasida unga qarshi chiqqanlarning e'tirozi bizga yetib kelgani yoki mahrga chegara qo'yilishiga ayolning qarshi chiqqani yetib kelgani kabi, bu ham bizga yetib kelardi. Shuningdek, ma'lumki, Sahobalar (roziyallohu anhum) xato yoki yolg'on narsaga jim turadiganlardan emas edilar. Chunki ular xatoga qarshi chiqishni, botilga va zulmga qarshi turishni o'z bo'ynilaridagi shar'iy majburiyat va amonat deb bilardilar. Shuning uchun agar ular biror Hukm borasida jim tursalar, bu jimliklari unga rozi ekanliklarining belgisi va dalili bo'lardi, bu esa uni ochiq aytishdagi kuch bilan teng.