Ijma‟ as-Sahabah ning misolida, muslimlar uchun xalifa tayinlashga ustunlik berilishi kerak. Payg‘ambar (saw) ning sunnati murdani tezda dafn etish kerakligini bildiradi va dafn qilishga mas’ul bo‘lganlarga boshqa sabablar bilan dafnni kechiktirish taqiqlangan. Shunga qaramay, Payg‘ambar ﷺ vafot etganlarida, sahobalar o‘zlari orasidan xalifa tanlab olguncha ﷺ ning dafnini kechiktirdilar.

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.

Dafn ishlari tugallanmasdan oldin, Sahoba (ra) Banu Sa‟ida maydonida to‘planib, Xalifani tanlashga kirishdilar. Bu masala yuzasidan muhokama qilingandan so‘ng, hammasi Abu Bakr (ra)ga bay‟at (sodiqlik qasami) berishga kelishdilar, shundan keyin ﷺ ni dafn etdilar. Ularning hech biri dafnning kechikishiga e‘tiroz bildirmadi. Sahoba (ra)ning ushbu harakatga nisbatan birgalikdagi kelishuvi bizning uchun, musulmonlarga Xalifa tayinlashning ahamiyati haqida, hatto Payg‘ambar ﷺ ning o‘zlarini dafn etishdan ham muhimroq ekani haqida dalildir.

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-Haythamiy (vafoti 1405 m.) dedi: "Ma'lumki, sahobalar (roziyallohu anhum) Payg'ambarlik davri tugagach, imomni tayinlash vojib ekanligiga kelishganlar. Darhaqiqat, ular Payg'ambar ﷺ dafn etilishi bilan band bo'lib turganlarida ham, buni boshqa vojiblardan muhimroq deb bilganlar."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

Taftazoniy (vafoti 1389 m.) mashhur olim shunday degan: "Imom tayinlash vojib ekanligida ijmo bor… To'g'ri (ya'ni tanlangan) qarash shuki, bu nassga ko'ra bandalar zimmasida vojibdir, chunki Rasulullah (saw) aytgan so'ziga binoan:"

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):

"Kim o‘z zamonasining imomini tanimasdan vafot etsa, u Johiliyya (johiliyat) davrining o‘limi bilan o‘ladi." Shuningdek, ummat Payg‘ambar ﷺ vafotidan keyin bu vazifani eng muhim vazifa deb ittifoq qilgan, hatto uni uning dafn etilishi masalasidan ham muhimroq deb hisoblagan; xuddi shunday har bir imom vafotidan keyin ham shunday bo‘lib kelgan. Ularga kimnidir tayinlash shart, chunki ko‘plab shariat vazifalari shu vazifaga bog‘liq.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

Ijma‟ as-Sahobalarning yana bir misoli: Umar (roziyallohu anhu) vafot etish oldidan, o‟ziddan keyin halifani tayinlash uchun uch kunlik muddat belgiladi va hatto o‟zi tayinlagan kengash a‟zolaridan biri bahslashsa, uni o‟ldirishni buyurdi. Barcha sahobalar bunga rozi bo‟ldilar. Umar kengashga tayinlagan olti kishining barchasi Payg‟ambar ﷺ tomonidan jannat bilan xushxabar berilgan ulug‟ sahobalar edi. Ular: Ali ibn Abu Tolib, Usmon ibn Affon, Sa‟d ibn Abu Vaqqos, Abdurrahmon ibn Avf, Az-Zubayr ibn al-Avvom va Talha ibn Ubaydulloh edi.

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.

Taniqli olim va tarixchi Ibn Jarir at-Tabariy (milodiy 838–923) hamda boshqa olimlar Umar (roziyallohu anhu) yaralanganida yuz bergan voqea haqida rivoyat qilganlar. Umar (roziyallohu anhu) shunday dedi: "Ey Muhojirlar guruhi! Albatta, Allohning Elchisi vafot etdilar va u zot sizning oltovingizdan ham rozi bo'lgan holda vafot etdilar. Shu sababli men (xalifani tanlash ishini) sizlar o'rtasida maslahatga qo'yishga qaror qildim, shunda sizlardan biringizni xalifa qilib tanlaysiz. Agar beshtangiz bir kishi ustida kelishsangiz-u, beshtaga qarshi chiqqan bir kishi bo'lsa, uni o'ldiring. Agar to'rttangiz bir tomonda, ikkitangiz boshqa tomonda bo'lsa, ikkitasini o'ldiring. Agar uchtangiz bir tomonda, uchtangiz boshqa tomonda bo'lsa, u holda Abdurrahmon ibn Avf hal qiluvchi ovozga ega bo'ladi va xalifa uning tarafidagilardan tanlanadi. Bunday holda, qarshi tomondagi uch kishini o'ldiring. Xohlasangiz, Ansorning ba'zi bosh kishilarini kuzatuvchi sifatida taklif qilishingiz mumkin, ammo xalifa sizlardan, Muhojirlardan biri bo'lishi shart, ulardan biri emas. Ularning xalifalikda hech qanday ulushi yo'q. Yangi xalifani tanlash uch kun ichida amalga oshirilishi kerak."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