ijma‟ as-Sahabah（圣门弟子的一致意见）的一个例子是：必须优先为穆斯林任命一位哈里发。先知（saw）的圣行告诉我们，亡者应当尽快安葬，负责安葬的人不得以其他事情为由拖延安葬。然而，先知ﷺ去世时，圣门弟子们却推迟了他ﷺ的安葬，直到他们从自己人中选出了一位哈里发。

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.

在完成丧葬安排之前,圣门弟子(愿真主喜悦他们)聚集在Banu Sai'da的地方,开始推选哈里发。经过商议,大家一致同意向艾布·伯克尔(愿真主喜悦他)宣誓效忠,之后才安葬了先知ﷺ。他们中没有人反对推迟安葬。圣门弟子(愿真主喜悦他们)对此事的一致同意,是我们的一个证据,说明为穆斯林设立哈里发是极其重要的,甚至比先知ﷺ本人的安葬更为紧要。

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.

阿勒-海赛米(卒于公元1405年)说:"众所周知,圣门弟子(愿真主喜悦他们)一致认为,在先知时代结束后选立伊玛目是一项义务(瓦吉布)。事实上,他们将其置于其他义务之上,当时他们正忙于先知ﷺ的安葬事宜,却仍把这件事看得更为重要。"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

著名学者阿勒-塔夫塔赞尼（卒于公元1389年）说："学界一致认为，任命伊玛目是瓦吉布（必须履行的义务）……正确的立场是，依据经文证据，这对仆人们而言是瓦吉布的，因为先知（愿主赐福并使其平安）所说的话："

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):

"谁死时不认识他所处时代的伊玛目，他就是死于蒙昧时代（贾希利亚）的死亡。"又，乌玛一致认为，在先知（愿主赐福他并使他平安）去世之后，这是最重要的责任，重要到他们认为它比先知的安葬之事更为重要；每位伊玛目去世之后也是如此。他们必须任命某人，因为许多沙里亚的义务都依赖于这一责任。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

另一个关于 Ijma‟ as-Sahabah 的例子是：欧麦尔（ra）在临终时规定了三天的期限，用以任命他之后的下一任哈里发，他甚至下令，若其所提名的六人议会成员有人发生争执，则将其杀死。所有圣门弟子都同意了这一点。欧麦尔在议会中任命的这六人，都是先贤圣门弟子，并且曾得到先知ﷺ的应许，将进入乐园，他们包括：阿里·本·艾比·塔利卜、奥斯曼·本·阿凡、萨德·本·艾比·瓦卡斯、阿卜杜勒·拉赫曼·本·奥夫、祖拜尔·本·阿瓦姆，以及塔勒哈·本·欧拜杜拉。

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.

著名学者、历史学家伊本·哲利尔·泰伯里(公元838–923年)以及其他学者都记载了关于欧麦尔(愿真主喜悦他)受伤时所发生之事的传述。欧麦尔(愿真主喜悦他)说:"众muhajirun(迁士)啊!真主的使者确已去世,他对你们六人全都感到喜悦。因此,我决定把推选哈里发之事交由你们协商,以便你们从自己人中选出一位哈里发。如果五人一致同意某一人,而有一人反对这五人,就杀掉他。如果四人一方、两人另一方,就杀掉那两人。如果三人一方、三人另一方,那么阿卜杜勒·拉赫曼·本·奥夫将拥有决定性的一票,哈里发将从他所在的一方中产生。在那种情况下,就杀掉对方的三人。如果你们愿意,可以邀请一些安士尔的重要人物作为旁观者,但哈里发必须是你们迁士中的一人,而不能是他们中的任何人。他们在哈里发职位上没有份额。你们必须在三天之内选出新的哈里发。"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