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Chapter 4

The Superiority of Sheikhayn in the Sunnah

 

Introduction

In addition to what I wrote in the introduction to the previous chapter, I say: the existence of numerous ahadith that deal with the issue of superiority is clear to anyone who is familiar with the Prophetic Sunnah and the books of Hadith. Most books of the Sunnah are not devoid of a chapter entitled ‘the virtues of the Companions’ or ‘the merits of the Companions’ or similar titles.

What should be known here is that the superiority of a person is not one of the practical issues in which conjecture is sufficient, but rather it is one of the scholarly issues wherein evidences that create certainty and conviction are needed, which are the verses of the Qur’an, the mutawatir and definitive ahadith, and Ijma’. Thus, solitary narrations are not accepted, let alone da’if and hasan ones.

This is different from the subject of virtues, as they are proven by da’if narrations, let alone the authentic, because the virtues of men, just as the virtues of deeds, are proven by any narration that is not mawdu’ (fabricated). When this is established, then the invalidity of the Shia’s adherence to da’if ahadith for declaring superiority to ‘Ali radiya Llahu ‘anhu over Sheikhayn becomes evident. In fact, even if a sahih hadith is reported that declares his superiority over them, it must be interpreted or rejected, because the superiority of Sheikhayn is established by definitive evidence from the verses of the Qur’an, mutawatir ahadith, and definitive Ijma’. Thus, it cannot be opposed by conjectural evidence.^[1]

 

Discussion 1: Mutawatir ahadith of superiority

Several scholars, former and latter, have mentioned that ahadith regarding the superiority of Abu Bakr al Siddiq radiya Llahu ‘anhu over the other Companions radiya Llahu ‘anhum are mutawatir. Many of them are not from the category of al khabar al wahid (solitary narration). Al Qadi Abu Bakr al Baqillani—one of the former great scholars of the Ahlus Sunnah—after pointing to several clear, famous narrations that declare the superiority of Abu Bakr radiya Llahu ‘anhu, states:

 

فصارت هذه الأقاويل على المنابر وفي المشاهد مع الرضا والتسليم لها من أدل الأمور على أن الأمة مجمعة قبل وجود الشيعة على تفضيل أبي بكر رضي الله عنه والتعلق بهذه الأقاويل المنتشرة عن الصحابة فيه عند كثير من أهل النظر أقوى من الاعتماد على ما سلف من الأخبار لأنه لا يمكن أحدا أن يدعي في قول عمر وعبد الله بن عمر وغيرهما أنهما أخبار آحاد

These statements from the pulpits and in gatherings, combined with its satisfaction and acceptance, are among the matters that are most indicative to the fact that the Ummah was unanimous, before the emergence of the Shia, on the superiority of Abu Bakr radiya Llahu ‘anhu. Adherence to these widespread statements from the Companions regarding his superiority, among many people of insight, is stronger than relying on the previous transmissions^[2], because no one can claim that the statements of ‘Umar^[3], ‘Abdullah ibn ‘Umar, and others radiya Llahu ‘anhum are solitary narrations.^[4]

 

I noticed that al Baqillani declared Ijma’, before the emergence of the Shia, on the superiority of Abu Bakr radiya Llahu ‘anhu. Then I saw him saying:

 

إن بعض الأحاديث المروية في تفضيله ليست من قبيل أحاديث الآحاد أي المفيدة للظن فقط بل هو من قبيل الأحاديث المتواترة المفيدة للقطع واليقين

Some of the ahadith narrated on his superiority are not from the category of al akhbar al ahad (solitary narrations), meaning that they denote conjecture only, but rather they are of the category of mutawatir ahadith that denote certainty and conviction.

 

Al Imam al Qastallani, one of the most prominent latter Muhaddithin, states in the chapter on the superiority of the people of faith in deeds, from the book of faith in Irshad al Sari:

 

إنها كثيرة بالغة درجة التواتر المعنوي وإنه أجمع على القول بمقتضاها أهل السنة والجماعة

They are numerous and reach the level of al tawatur al ma’nawi (consecutive in meaning); and the Ahlus Sunnah wa al Jama’ah have unanimously agreed on its meaning.^[5]

 

Al Imam Ibn Hajar al Haytami states at the end of al Sawa’iq al Muhriqah:

 

وكان‏ خيرالناس بعده وبعد النبيين والمرسلين أبو بكر الصديق رضي الله عنه وقد تواترت بذلك الأحاديث المستفيضة الصحيحة التي لا تعتل المروية في الأمهات والأصول المستقيمة التي ليست بمعلولة ولا سقيمة

The best of people after the Prophet salla Llahu ‘alayhi wa sallam and other prophets and messengers was Abu Bakr al Siddiq radiya Llahu ‘anhu. Authentic and extensive ahadith that are not defective, which are narrated in the primary books of references and sound principles that are neither defective nor weak, have been consecutively narrated regarding this.^[6]

 

In the explanation of the statement in al Jawharah:

فتابعي فتابعٌ لمن تبع

و صحبه خير القرون فاستمع

His Companions are the best of all generations, so listen well.

Then the followers (Tabi’in) and then those who followed the followers (Atba’ al Tabi’in).

Al Imam al Laqqani states:

 

يعني أن مما يجب اعتقاده أن أصحابه صلى الله عليه وسلم وهم الذين آمنوا به وصحبوه ولو قليلا أفضل من غيرهم من جميع أهل القرون للأحاديث البالغة مبلغ التواتر وإن كانت تفاصيلها آحادا

This means that it necessary to believe that his salla Llahu ‘alayhi wa sallam Companions—those who believed in him and accompanied him even for a little while—are better than others from all generations, due to the ahadith that have reached the level of tawatur, even though in their details they are solitary narrations.^[7]

 

In explanation of the words of al Imam al Busayri:

س به في حياتك الإقتداء

بأبي بكر الذي صح للنا

Abu Bakr, for whom it was proven that people should follow his example in your lifetime.

 

Sheikh Ibn Hajar states in Sharh al Hamziyyah:

 

إنه أبا بكر أفضلهم بل أفضل ما عدا الأنبياء والمرسلين عليهم الصلاة والسلام كما صح به حديث ما‏ طلعت الشمس ولا غربت على أحد بعد النبيين والمرسلين أفضل من أبي بكر وهو ما صح من طرق كثيرة بحيث اشتهر بل تواتر وصار معلوما بالضرورة كما قال الأشعري رحمه الله فلذا لم يسع أحدا من المبتدعة إنكاره

He—Abu Bakr radiya Llahu ‘anhu—is the most superior of them, in fact, superior to all except the prophets and messengers ‘alayhim al Salam as the sahih hadith states, “The sun did not rise nor set on anyone, after the prophets and messengers, better than Abu Bakr.”

This has been authenticated through many chains of transmission in a way that it has become well-known. In fact, it has become mutawatir and essentially known to be from din, as mentioned by al Ash’ari. Therefore, none of the innovators can deny it.^[8]

 

Al Imam al Suyuti, Sheikh al Kattani, and others considered the above-mentioned hadith to be among the mutawatir ahadith.^[9]

Among the mutawatir ahadith pertaining to his virtues is the hadith of the Prophet salla Llahu ‘alayhi wa sallam wherein he said:

 

إن أمن الناس علي في صحبته وماله أبو بكر

The most generous of people to me in his companionship and wealth is Abu Bakr.^[10]

 

Al Kattani states:

 

قال‏ الحلبي في سيرته‏ بعد ذكره في الكلام على الوفاة النبوية ما نصه وهذا حديث صحيح جاء عن بضعة عشر صحابيا ولكثرة طرقه عد من المتواتر

Al Halabi, after mentioning the hadith in the discussion of the Prophet’s salla Llahu ‘alayhi wa sallam demise, states in his Sirah, “This is a sahih hadith that has been narrated from more than ten Companions. Due to the large number of its transmission routes, it is considered to be mutawatir.”^[11]

 

Among the mutawatir ahadith about his virtues is the hadith:

 

لو‏ كنت متخذا خليلا غير ربي لاتخذت أبا بكر خليلا

If I were to take a bosom friend other than my Lord, I would take Abu Bakr as a bosom friend.

 

Several scholars have included it among the mutawatir ahadith, as it was narrated by about fifteen Companions radiya Llahu ‘anhum. Among those scholars are al Imam al Suyuti, al Imam al Munawi, al ‘Allamah Murtada al Zabidi, and al ‘Allamah al Kattani.^[12]

Al Hafiz Ibn Kathir states in al Sirah al Nabawiyyah:

 

قال الشيخ أبو الحسن الأشعري وتقديمه له أي لأبي بكر للصلاة بالناس الذي يدل على أفضليته أمر معلوم بالضرورة من دين الإسلام

Sheikh Abu al Hasan al Ash’ari said, “And his appointing him—i.e. Abu Bakr—to lead the people in Salah, which indicates his superiority is something that is fundamentally known to be from Islam.”^[13]

 

Regarding that, Sheikh Shah Wali Allah al Dihlawi states:

 

تفويض‏ إمامة الصلاة إليه في آخر مرضه متواتر بالمعنى

Delegating the Imamah of Salah to him at the end of his illness is mutawatir in meaning.^[14]

 

These are clear statements from only some of the Imams, from among the Muhaddithin, jurists, and theologians, regarding mutawatir ahadith that were reported regarding the superiority of Sheikhayn or Abu Bakr al Siddiq radiya Llahu ‘anhuma. I sufficed with them for the sake of brevity. They, after being definitive in evidence—because they are mutawatir—are definitive in meaning also. Therefore, through them—overlooking other evidences from Qur’anic verses and Ijma’—it is proven that the issue of the superiority of Sheikhayn is definitive and established by definitive evidence and that the view of the Rafidah and the Mutaraffidah is conjectural, invalid, and incorrect.

 

Discussion 2: Ahadith establishing superiority

Hadith 1

Al Imam al Bukhari narrated in al Sahih from ‘Abdullah ibn ‘Umar radiya Llahu ‘anhuma that he said:

 

كنا نخير بين الناس في زمان رسول الله صلى الله عليه وسلم فنخير أبا بكر ثم عمر ثم عثمان رضي الله عنهم

We would give preference between people^[15] in the time of the Messenger salla Llahu ‘alayhi wa sallam. We would prefer Abu Bakr, then ‘Umar, then ‘Uthman radiya Llahu ‘anhum.^[16]

 

Al Bukhari also narrated from Ibn ‘Umar radiya Llahu ‘anhuma who said:

 

كنا‏ في زمن النبي صلى الله عليه وسلم لا نعدل بأبي بكر أحدا ثم عمر ثم عثمان ثم نترك أصحاب النبي صلى الله عليه وسلم لا نفاضل بينهم

During the era of the Prophet salla Llahu ‘alayhi wa sallam, we would not consider anyone equal to Abu Bakr, then ‘Umar, then ‘Uthman radiya Llahu ‘anhum. Then we would leave the Companions radiya Llahu ‘anhum of the Prophet salla Llahu ‘alayhi wa sallam and not prefer anyone from amongst them.^[17]

 

Abu Dawood narrates from Ibn Umar radiya Llahu ‘anhuma, who said:

 

كنا نقول في زمن النبي صلى الله عليه وسلم لا نعدل بأبي بكر أحدا ثم عمر ثم عثمان ثم نترك أصحاب النبي صلى الله عليه وسلم لا نفاضل بينهم

During the era of the Prophet salla Llahu ‘alayhi wa sallam, we would say that we do not consider anyone equal to Abu Bakr, then ‘Umar, then ‘Uthman radiya Llahu ‘anhum, and then we would leave the Companions radiya Llahu ‘anhum of the Prophet salla Llahu ‘alayhi wa sallam and not prefer anyone from amongst them.^[18]

 

Another narration from him states:

 

كنا نقول ورسول الله صلى الله عليه وسلم حي أفضل أمة النبي صلى الله عليه وسلم بعده أبو بكر ثم عمر ثم عثمان

We would declare while the Messenger of Allah salla Llahu ‘alayhi wa sallam was alive that the best of the Ummah of the Prophet salla Llahu ‘alayhi wa sallam after him is Abu Bakr, then ‘Umar, then ‘Uthman.^[19]

 

Al Tabarani added to the narration stating:

 

فيسمع رسول الله صلى الله عليه وسلم ذلك فلا ينكره

The Prophet salla Llahu ‘alayhi wa sallam would hear this and not denounce it.^[20]

 

Al Tirmidhi narrates from his as well, where he says:

 

كنا‏ نقول ورسول الله حي أبو بكر وعمر وعثمان

We used to say while the Prophet salla Llahu ‘alayhi wa sallam was alive, “Abu Bakr, ‘Umar, and ‘Uthman.”^[21]

 

This hadith is an explicit text on the superiority of Sheikhayn, then ‘Uthman Dhu al Nurayn radiya Llahu ‘anhum, according to what is the truth, which is the standpoint of the Ahlus Sunnah. The commentators of this hadith amongst the Imams have affirmed this. They said in its explanation:

 

وعلى هذا أهل السنة والجماعة

This is the belief of the Ahlus Sunnah wa al Jama’ah.^[22]

 

There are no contradictory texts, like those the Shia present on the superiority of ‘Ali radiya Llahu ‘anhu. Thus, it is clear that the claim that the texts are generally contradictory is false.^[23]

The statement of the Companion radiya Llahu ‘anhu, “We used to do such and such,” as mentioned in a narration, indicates that it is an established Sunnah from the Prophet salla Llahu ‘alayhi wa sallam, by way of approval, especially since the second narration of al Bukhari and the two narrations of Abu Dawood and the addition by al Tabarani clearly states this, as the Imams have pointed out.

Al ‘Allamah al Saharanpuri, while explaining the hadith of Ibn ‘Umar in Sunan Abi Dawood, states:

 

أي هذا الأمر كان في زمان النبي صلى الله عليه وسلم مجمعا عليه لا ينكره أحد من الصحابة ولو كان هذا الاعتقاد مبنيا على السماع من رسول الله صلى الله عليه وسلم فحينئذ كان ثبوته بالنص أيضا‏ كما هو بالإجماع

This means that this matter was agreed upon during the time of the Prophet salla Llahu ‘alayhi wa sallam and none of the Companions denounced it. If this belief was based on hearing from the Prophet salla Llahu ‘alayhi wa sallam, then it would be established by text (as well),^[24] just as it is by Ijma’.^[25]

 

Al Bukhari also narrated in al Sahih from Muhammad ibn al Hanafiyyah—the son of ‘Ali radiya Llahu ‘anhu—that he said:

 

قلت لأبي أي الناس خير بعد رسول الله صلى الله عليه وسلم قال أبو بكر قلت ثم من قال ثم عمر وخشيت أن يقول عثمان إلخ

I asked my father, “Who is the best of people after the Prophet salla Llahu ‘alayhi wa sallam?”

He said, “Abu Bakr.”

I asked, “Then who?”

He said, “Then ‘Umar.”

I was afraid that he would say ‘Uthman (after ‘Umar).^[26]

 

This hadith is also an explicit text that the best of people after the prophets is Abu Bakr radiya Llahu ‘anhu, then ‘Umar radiya Llahu ‘anhu, then ‘Uthman radiya Llahu ‘anhu. It is one of the evidences that our Imams have used, especially since it is the narration of ‘Ali’s radiya Llahu ‘anhu son from his father. It contains conclusive evidence and there is nothing from the texts that the Shia and Rawafid cite that contradicts it.

The statement of ‘Abdullah ibn ‘Umar radiya Llahu ‘anhuma, in the previous hadith of al Imam al Bukhari, wherein he states, “Then we would leave the Companions radiya Llahu ‘anhum of the Prophet salla Llahu ‘alayhi wa sallam and not prefer anyone from amongst them,” should not cause an objection that the superiority of ‘Ali radiya Llahu ‘anhu after ‘Uthman is established unanimously by the Ahlus Sunnah. Then how can it be correct to say that there is no preference after ‘Uthman? Moreover, the hadith of al Bukhari cannot be criticised, as some did. The Imams of Hadith have responded to this.

Sheikh Ibn Hajar states in al Sawa’iq al Muhriqah, explaining the statement of Ibn ‘Umar radiya Llahu ‘anhuma:

 

وزعم ابن عبد البر أن حديث الاقتصار على الثلاثة أبي بكر وعمر وعثمان مخالف لقول أهل السنة إن عليا أفضل الناس بعد الثلاثة مردود بأنه لا يلزم من سكوتهم إذ ذاك عن تفضيله عدم تفضيله

Ibn ‘Abdul Barr’s^[27] argument that the hadith of limiting it to the three, i.e. Abu Bakr, ‘Umar, and ‘Uthman, contradicts the view of the Ahlus Sunnah that ‘Ali radiya Llahu ‘anhu is the best of people after the three, is rejected because their silence about his superiority does not necessarily mean that he is not superior.^[28]

 

Al Imam Abu Sulaiman al Khattabi while elaborating on this in Ma’alim al Sunan states:

 

وجه ذلك والله أعلم أنه أراد به الشيوخ وذوي الأسنان منهم الذين كان رسول الله صلى الله عليه وسلم إذا حزبه أمر شاورهم فيه وكان علي رضي الله عنه في زمان رسول الله صلى الله عليه وسلم حديث السن ولم يرد ابن عمر الإزراء بعلي ولا تأخيره ودفعه على الفضيلة بعد عثمان وفضله مشهور لا ينكره ابن عمر ولا غيره من الصحابة

The reason for that—and Allah knows best—is that he meant by that, the seniors and those elderly among them, whom the Prophet salla Llahu ‘alayhi wa sallam, when a matter afflicted him, would consult about it. ‘Ali radiya Llahu ‘anhu was young during the time of the Prophet salla Llahu ‘alayhi wa sallam. Ibn ‘Umar did not intend to disparage ‘Ali radiya Llahu ‘anhu nor demote or deny his virtue after ‘Uthman. His virtue is well-known, which is not denied by Ibn ‘Umar or any other Companion.^[29]

 

Many have quoted this from al Khattabi, such as: al Imam Ibn Raslan al Ramali in Sharh Sunan Abi Dawood, Sheikh ‘Abdul Haqq al Dihlawi in Sharh al Mishkat, al Hafiz Ibn Hajar in al Fath, and others. Ibn Raslan added:

 

وقال‏ غيره أي غير الخطابي لا بد من نحو هذا التأويل وإلا يلزم منه نقص كبير من القواعد المقررة من عدم تقديمه العشرة على غيرهم وأهل بدر وبيعة الرضوان وأصحاب الهجرتين ونحوهم على سائرهم

Others—i.e. other than al Khattabi—said that this kind of interpretation is necessary; otherwise, it would entail a great deficiency in the established rules of not declaring superiority to others over the ten (who were given glad tidings of Jannat), the participants of Badr and the Pledge of Ridwan, and the participants of the two migrations, etc., over the rest of them.^[30]

 

Sheikh ‘Abdul Haqq added:

 

وأيضا التفاضل ثابت بين الصحابة بلا شبهة كأهل بدر وأهل بيعة الرضوان وعلماء الصحابة

Furthermore, superiority is undoubtedly proven between the Companions, such as the participants of Badr, the participants of the Pledge of Ridwan, and the scholars of the Companions.^[31]

 

However, al Hafiz Ibn Hajar redressed al Khattabi’s explanation, declaring:

 

وما اعتذر به من جهة السن بعيد لا أثر له في التفضيل المذكور وقد اتفق العلماء على تأويل كلام ابن عمر هذا لما تقرر عند أهل السنة قاطبة من تقديم علي بعد عثمان ومن تقديم بقية العشرة المبشرين على غيرهم ومن تقديم أهل بدر على من لم يشهدها وغيرذلك فالظاهر أن ابن عمر إنما أراد بهذا النفي أنهم كانوا يجتهدون في التفضيل فيظهر لهم فضائل الثلاثة ظهورا بينا فيجزمون به ولم يكونوا حينئذ اطلعوا على التنصيص ويؤيده ما رواه البزار عن ابن مسعود قال كنا نتحدث أن أفضل أهل المدينة علي بن أبي طالب رجاله موثقون هو محمول على أن ذلك قاله ابن مسعود بعد قتل عمر

The interpretation of ‘age’ is far-fetched as it has no effect on the aforementioned superiority. Scholars have agreed that Ibn ‘Umar’s statement must be interpreted due to what is established amongst all the Ahlus Sunnah regarding the superiority of ‘Ali after ‘Uthman, the superiority of the rest of the ten who were given glad tidings over others, and the participants of Badr over those who did not participate, etc.

It appears that the meaning of this denial by Ibn ‘Umar is that they were observing ijtihad in declaring superiority and the virtues of the three became clear to them. Hence, they were certain of it, yet they were not then aware of the explicit text (regarding the superiority). This is supported by al Bazzar’s narration from Ibn Mas’ud, who said, “We would say that the best of the people of Madinah was ‘Ali ibn Abi Talib.” Narrators of this narration are all reliable. It is understood that Ibn Mas’ud said this after the assassination of ‘Umar.^[32]

 

Hadith 2

Al Imam ‘Abd ibn Humaid in his Musnad, al Hakim in al Mustadrak, Abu Nuaim in al Hilyah, and others narrated from Abu al Darda’ radiya Llahu ‘anhu who said:

 

قال رسول الله صلى الله عليه وسلم ما‏ طلعت الشمس ولا غربت على أحد أفضل أو خير من أبي بكر إلا أن يكون نبي

The Messenger of Allah salla Llahu ‘alayhi wa sallam said, “The sun has not risen nor set on anyone more virtuous or better than Abu Bakr, except a prophet.”^[33]

 

This narration has shawahid^[34] from other sources. Huffaz such as Ibn Kathir etc.,^[35] have authenticated it. It is one of the most important ahadith, which the Imams of the Ahlus Sunnah use as evidence for the superiority of Abu Bakr radiya Llahu ‘anhu after the prophets and messengers.

It is also explicit in the denial of the superiority of any of the Companions radiya Llahu ‘anhu over Abu Bakr radiya Llahu ‘anhu. There is no doubt that the purpose of denying superiority of others is to prove his superiority over everyone else; the purpose is not to equate him to anyone else, as anyone who has tasted the Arabic language will realise.

Al ‘Allamah al Sa’d very aptly explains this lofty prophetic style of address:

 

ومثل‏ هذا الكلام وإن كان ظاهره نفي أفضلية الغير لكن إنما يساق لإثبات أفضلية المذكور ولهذا أفاد أن أبا بكر أفضل من أبي الدرداء والسر في ذلك أن الغالب من حال كل اثنين هو التفاضل دون التساوي فإذا نفي أفضلية أحدهما لآخر ثبت أفضلية الآخر

This type of speech, even if it appears to deny the superiority of others, is only cited to prove the superiority of the one mentioned. Thus, this proves that Abu Bakr is better than Abu al Darda’. The secret behind this is that in most cases, differentiation between two people is of superiority, not equality. Therefore, if the superiority of one of them over the other is denied, the superiority of the other is established.^[36]

 

Al Mawla al Khayyali, after mentioning this hadith, states:

 

ومثل هذا السوق لإثبات أفضلية المذكور وبه يظهر أن أبا بكر رضي الله عنه أفضل من سائر الأمم أيضا

This type of presentation is to prove the superiority of the one mentioned. Thereby it becomes clear that Abu Bakr radiya Llahu ‘anhu is the best of all other nations also.^[37]

 

Al Imam al Sha’rani also mentioned something similar in al Yawaqit wa al Jawahir. His text is:

 

أبو‏ بكر أفضل الأولياء المحمديين… ودخل في قولنا أن أبا بكر أفضل الأولياء المحمديين أولياء الأمم السالفة فأبو بكر أفضل منهم بناء على عموم رسالته صلى الله عليه وسلم في حق من تقدمه وفي حق من تأخر عنه بالزمان

Abu Bakr radiya Llahu ‘anhu is the best wali of the Ummah of Muhammad salla Llahu ‘alayhi wa sallam. Our statement that Abu Bakr is the best wali of the Ummah of Muhammad salla Llahu ‘alayhi wa sallam includes the auliya’ of the previous nations. Thus, Abu Bakr is better than them based on the generality of the prophethood of the Prophet salla Llahu ‘alayhi wa sallam for those who came before him and those who came after him.^[38]

 

This hadith is not contradicted by what al Tirmidhi narrated from Jabir from the Prophet salla Llahu ‘alayhi wa sallam who said:

 

ما طلعت الشمس على رجل خير من عمر

The sun has not risen on a man better than ‘Umar.

 

Al Tirmidhi declares this hadith as gharib^[39].^[40] (This hadith is not contradictory) because the reasons of goodness are different and multiple. Therefore, there is no contradiction between each of them being better, with Abu Bakr radiya Llahu ‘anhu being superior in terms of the abundance of reward^[41], as mentioned by Sheikh ‘Abdul Haqq al Dihlawi. It can be said that this was during the time of his Caliphate, otherwise it will necessitate his superiority over the Prophet salla Llahu ‘alayhi wa sallam and Abu Bakr radiya Llahu ‘anhu. Whoever excludes the first must exclude the second also, based on the evidence of the specification.^[42]

 

Hadith 3

Al Imam al Bayhaqi narrates in al Sunan al Kabir from ‘Aisha radiya Llahu ‘anha who said:

 

دخل‏ علي رسول الله صلى الله عليه وسلم في اليوم الذي بدئ فيه فقلت وارأساه قال لوددت أن ذلك كان وأنا حي فأصلي عليك وأدفنك قالت فقلت غيرى كأني بك في ذلك اليوم معرسا ببعض نسائك قال أنا وارأساه ادعي لي أباك وأخاك حتى أكتب لأبي بكر كتابا فإني أخاف أن يتمنى متمنّ ويقول قائل ويأبى الله والمؤمنون إلا أبا بكر

The Messenger salla Llahu ‘alayhi wa sallam came to me on the day his sickness began. I said to him, “Oh my head!”

He said, “I wish that [i.e. your death] would happen while I am alive so that I could pray over you and bury you.”

I enviously said, “It is as if I see you having a wedding with one of your wives on that day.”

He said, “Oh my head! Call your father and brother to me so that I may write a letter for Abu Bakr, for I fear that someone will desire and someone will pass comments; and Allah and the believers will not accept anyone but Abu Bakr.”

 

Al Bayhaqi states:

 

رواه مسلم في الصحيح عن عبيد الله بن سعيد عن يزيد بن هارون وأخرجه البخاري من حديث القاسم بن محمد عن عائشة رضي الله عنها

Muslim narrated it in al Sahih from ‘Ubaidullah ibn Sa’id — from Zaid ibn Harun. Al Bukhari narrated it from al Qasim ibn Muhammad from ‘Aisha radiya Llahu ‘anha.^[43]

 

Al Imam Muslim narrates in his al Sahih from Ibn ‘Abbas radiya Llahu ‘anhuma who said:

 

اشتد‏ برسول الله صلى الله عليه وسلم وجعه فقال ائتوني أكتب لكم كتابا لا تضلوا بعدي أبدا فتنازعوا وما ينبغي عند نبي تنازع وقالوا ما شأنه أهجر استفهموه‏ قال دعوني فالذي أنا فيه خير أوصيكم بثلاث أخرجوا المشركين من جزيرة العرب وأجيزوا الوفد بنحو ما كنت أجيزهم قال وسكت عن الثالثة أو قالها فأنسيتها

The Prophet’s salla Llahu ‘alayhi wa sallam pain intensified, so he said, “Come, let me write a letter for you so that you will never go astray after me.”

They began to dispute, and it is not appropriate to dispute by the prophet. They said, “What is the matter with him? Is he leaving (i.e. about to pass away)? Ask him.”^[44]

 

Then the Prophet salla Llahu ‘alayhi wa sallam said, “Leave me, for what I am in is better. I bequeath three things to you: expel the polytheists from the Arabian Peninsula; grant the delegations the same honour I used to grant them.” He was silent about the third, or he said it and I forgot it.^[45]

Al Imam al Bayhaqi, after narrating this hadith, states in Dala’il al Nubuwwah:

 

وإنما قصد عمر بن الخطاب رضي الله عنه بما قال التخفيف على رسول الله صلى الله عليه وسلم حين رآه قد غلب عليه الوجع ولو كان ما يريد النبي صلى الله عليه وسلم أن يكتب لهم شيئا مفروضا لا يستغنون عنه لم يتركه باختلافهم ولغطهم لقول الله عز وجل بَلِّغْ مَا أُنْزِلَ إِلَيْكَ مِنْ رَّبِّكَ (المائدة: ‎٦٧‏) كما لم يترك تبليغ غيره بمخالفة من خالفه ومعاداة من عاداه وإنما أراد ما حكى سفيان بن عيينة عن أهل العلم قبله أن يكتب استخلاف أبي بكر ثم ترك كتبته اعتمادا على ما علم من تقدير الله ذلك كما هم به في ابتداء مرضه حين قال وارأساه ثم بدا له أن لا يكتب وقال يأبي‏ الله والمؤمنون إلا أبا بكر ثم نبه أمته على خلافته باستخلافه إياه في الصلاة حين عجز عن حضورها

‘Umar ibn al Khattab’s radiya Llahu ‘anhu intention by what he said was to lessen the burden for the Messenger salla Llahu ‘alayhi wa sallam when he saw that he was overcome by pain. If what the Prophet salla Llahu ‘alayhi wa sallam intended to write for them was something obligatory that they could not do without, he would not have left it due to their disagreement and their confusion, because Allah subhanahu wa ta ‘ala commanded him thus, “Convey everything revealed to you from your Lord,”^[46] just as he did not leave propagating to others due to the opposition of those who opposed him and the hostility of his enemies.

Rather, he intended what Sufyan ibn ‘Uyaynah narrated from the scholars before him: to write down the succession of Abu Bakr. He salla Llahu ‘alayhi wa sallam then refrained from writing it relying on what he knew of the decree of Allah of the same, just as he intended to do at the beginning of his illness when he said, “Oh my head,” then it dawned on him that he should not write, and he said, “Allah and the believers will not accept anyone besides Abu Bakr.” He then notified his Ummah to his (Abu Bakr’s) Caliphate by appointing him his successor in Salah when he was unable to attend it.^[47]

 

Al Nawawi states in Sharh Muslim:

 

اختلف العلماء في الكتاب الذي هم النبي صلى الله عليه وسلم به فقيل أراد أن ينص على الخلافة في إنسان معين لئلا يقع نزاع وفتن وقيل أراد كتابا يبين فيه مهمات الأحكام ملخصة ليرتفع النزاع فيها ويحصل الاتفاق على المنصوص عليه كما كان النبي صلى الله عليه وسلم هم بالكتاب حين ظهر له أنه مصلحة أو أوحي إليه بذلك ثم ظهر له أن المصلحة تركه أو أوحي إليه بذلك ونسخ ذلك الأمر الأول وأما كلام عمر رضي الله عنه فقد اتفق العلماء المتكلمون في شرح الحديث على أنه من دلائل فقه عمر وفضائله ودقيق نظره لأنه خشي أن يكتب صلى الله عليه وسلم أمورا ربما عجزوا عنها واستحقوا العقوبة عليها لأنها منصوصة لا مجال للاجتهاد فيها فكان عمر أفقه من ابن عباس وموافقيه

Scholars differed regarding the letter that the Messenger salla Llahu ‘alayhi wa sallam intended to write. It has been said that he intended to stipulate the Caliphate for a specific person so that there would be no dispute and strife. It has been also said that he intended a letter wherein he would clarify important rulings in summary, so that any dispute would be removed and there would be agreement on what was stipulated. The Prophet salla Llahu ‘alayhi wa sallam intended to write it when he realised that there was benefit in that or that it was revealed to him. Then it became clear to him that it was beneficial to leave it, or it (leaving it) was revealed to him and the first order was abrogated.

As for ‘Umar’s radiya Llahu ‘anhu statement, the scholars of theology, when commentating on the hadith, agreed that it is evidence of ‘Umar’s radiya Llahu ‘anhu understanding, virtues, and deep insight. He feared that the Prophet salla Llahu ‘alayhi wa sallam would write matters that they might be unable to carry out and thereby deserve punishment for them, as anything that is explicitly stated, there is no room for ijtihad in it. Thus, ‘Umar was more knowledgeable than Ibn ‘Abbas and those who agreed with him.^[48]

 

Al Imam al Nawawi thereafter quoted al Imam al Bayhaqi’s statement, which I mentioned earlier. He then quoted al Khattabi saying:

 

ولا يجوز أن يحمل قول عمر على أنه توهم الخلط على رسول الله صلى الله عليه وسلم أو ظن به غير ذلك مما لا يليق به بحال لكنه لما رأى ما غلب على رسول الله صلى الله عليه وسلم من الوجع وقرب الوفاة مع ما اعتراء من الكرب خاف أن يكون ذلك القول مما يقوله المريض مما لا عزيمة له فيه فتجد المنافقون بذلك سبيلا إلى الكلام في الدين وقد كان أصحابه صلى الله عليه وسلم يراجعونه في بعض الأمور قبل أن يجزم فيها بتحريم كما راجعوه يوم الحديبية في الخلاف وفي كتاب الصلح بينه وبين قريش

It is not permissible to interpret the statement of ‘Umar to mean that he suspected confusion on the Messenger of Allah salla Llahu ‘alayhi wa sallam or that he thought something else about him that was not appropriate for the Messenger salla Llahu ‘alayhi wa sallam. However, when he saw the pain and proximity of death that overwhelmed the Messenger salla Llahu ‘alayhi wa sallam along with the distress that befell him, he feared that this statement would be something that a sick person usually says with no determination. This would allow the hypocrites to find a way to object in din. His Companions would consult him about some matters before its prohibition was definite, as they consulted him on the Day of al Hudaybiyyah regarding the disagreement and the writing of the peace treaty between him and Quraysh.^[49]

 

Sayed Ahmed al Sarhindi, whilst clarifying the answer to this issue, which the Shia cling onto to distort the image of ‘Umar ibn al Khattab radiya Llahu ‘anhu, states:

 

إن حل هذا الإشكال على وجه الكمال مبتن على مقدمات وإن كان كل مقدمة جوابا على حدة المقدمة الأولى جميع منطوقاته ومقولاته صلى الله عليه وسلم لم تكن بموجب الوحي وآية وَمَا يَنْطِقُ عَنِ الْهَوٰى (النجم: ‎٣‏) مخصوصة بالنطق القرآني كما قاله أهل التفسير وأيضا لو كان جميع منطوقاته صلى الله عليه وسلم بموجب الوحي لما ورد الاعتراض من عند الحق جل شأنه على بعض مقولاته صلى الله عليه وسلم ولما كان للعفو عنه معنى قال الله تعالى خطابا لنبيه صلى الله عليه وسلم عَفَا اللهُ عَنْكَ لِمَ أَذِنْتَ لَهُمْ (التوبة: ٤٣)‏ والمقدمة الثانية: أن الأصحاب الكرام كان لهم مجال القيل والقال في الأحكام الاجتهادية والأمور العقلية مع النبي صلى الله عليه وسلم بموجب قوله تعالى فَاعْتَبِرُوْا يَا أُولِي الْأَبْصَارِ (الحشر:‎٢‏) وقوله تعالى وَشَاوِرْهُمْ فِي الْأَمْرِ( آل عمران: ‎١٥٩‏) وكان لهم في هذه الأمور مساغ للرد والتبديل فإن الأمر بالاعتبار والمشورة لا يتصور من غير حصول رد وتبديل وقد وقع الاختلاف في قتل أسارى بدر وأخذ الفدية عنهم وحكم الفاروق بالقتل فورد الوحي موافقا برأي الفاروق ونزل لأخذ الفدية وعيد فقال النبي صلى الله عليه وسلم لو نزل العذاب لما نجا غير عمر وسعد بن معاذ فإن سعدا أيضا كان أشار إلى قتل الأسارى

The perfect solution to this problem is based on a few premises, even though each premise is an answer on its own.

The first premise: Not all the utterances and statements of the Prophet salla Llahu ‘alayhi wa sallam were based on revelation. The verse, “Nor does he speak of his own whims,”^[50] is specific to Qur’anic utterance; as mentioned by the scholars of Tafsir. Furthermore, if all of his salla Llahu ‘alayhi wa sallam utterances were based on revelation, then there would not be any objection from Allah subhanahu wa ta ‘ala to some of his salla Llahu ‘alayhi wa sallam statements, and there would be no meaning to pardoning him whereas Allah subhanahu wa ta ‘ala said, addressing His Prophet salla Llahu ‘alayhi wa sallam, “May Allah pardon you (O Prophet)! Why did you give them permission (to stay behind)?”^[51]

The second premise: The Companions radiya Llahu ‘anhum had scope to speak and discuss Ijtihadi rulings and rational matters with the Prophet salla Llahu ‘alayhi wa sallam based on the verse, “So take a lesson (from this), O people of insight,”^[52] and the verse, “and consult with them in (conducting) matters.”^[53] In these matters, they had room for rejection and change. Matters of consideration and consultation cannot be imagined without any rejection and change. There was a difference of opinion regarding killing the prisoners of Badr and taking ransom for them. Al Faruq’s (‘Umar) view was to kill them. The revelation came in agreement with the opinion of al Faruq and a warning was revealed for taking the ransom. The Prophet salla Llahu ‘alayhi wa sallam said, “If the punishment had come down, no one would be spared except ‘Umar and Sa’d ibn Muaz.” Sa’d had also indicated to killing the prisoners.^[54]

 

Thereafter he—Sheikh Ahmed al Sarhindi—mentioned four other premises, which are useful to look into; however, I do not quote them here completely for fear of elongation. What I have quoted is sufficient.

The narration of al Imam al Bukhari has the hadith as “And he bequeathed three things to them” instead of “I bequeath three things to you” as the narration of Muslim. Al Hafiz Ibn Hajar al ‘Asqalani elaborates on this, stating:

 

قوله وأوصاهم ثلاث أي في تلك الحالة وهذا يدل على أن الذي أراد أن يكتبه لم يكن أمرا متحتما لأنه لو كان مما أمر بتبليغه لم يكن يتركه لوقوع اختلافهم ولعاقب الله من حال بينه وبين تبليغه ولبلغه لهم لفظا كما أوصاهم بإخراج المشركين وغير ذلك وقد عاش بعد هذه المقالة أياما وحفظوا عنه أشياء لفظا

His saying, “And he bequeathed three things to them,” i.e. in that condition. This indicates that what he wanted to write was not an obligatory matter. This is because if it was something he was commanded to convey, he would not have left it due to their disagreement, and Allah would have punished whoever was a barrier between him and its propagation. He would have conveyed it to them verbally as he commanded them to expel the polytheists and other things. The Prophet salla Llahu ‘alayhi wa sallam lived for a few days after this statement, and they memorised things from him verbally.^[55]

 

Al Hafiz Ibn Kathir, after mentioning this hadith, states:

 

وهذا‏ الحديث مما قد وهم به بعض الأغبياء من أهل البدع من الشيعة وغيرهم كل مدع أنه كان يريد أن يكتب في ذلك الكتاب ما يرمون إليه من مقالاتهم وهذا هو التمسك بالمتشابه وترك المحكم وأهل السنة يأخذون بالمحكم ويردون ما تشابه إليه وهذه طريقة الراسخين في العلم كما وصفهم الله عز وجل في كتابه… وهذا الذي كان يريد عليه الصلاة والسلام أن يكتبه قد جاء في الأحاديث الصحيحة التصريح بكشف المراد منه فإنه قد قال الإمام أحمد حدثنا مزمل حدثنا نافع عن ابن عمر حدثنا ابن أبي مليكة عن عائشة قالت لما كان وجع رسول الله صلى الله عليه وسلم الذي قبض فيه قال دعوا‏ لي أبا بكر وابنه لكي لا يطمع في أمر أبي بكر طامع ولا يتمناه متمن ثم قال يأبي الله ذلك والمؤمنون مرتين قالت عائشة فأبى الله ذلك والمؤمنون

This is one of the ahadith that some of the fools among the Shia innovators and others have been mistaken about, each claiming that he wanted to write in that letter that which they were aiming for from their statements. This is adhering to the ambiguous and leaving the precise. The Ahlus Sunnah hold onto the precise and reject what is ambiguous. This is the method of those who are well-grounded in knowledge, as Allah subhanahu wa ta ‘ala described them in the Qur’an…

What the Prophet salla Llahu ‘alayhi wa sallam wanted to write has been mentioned in sahih ahadith, clearly revealing what is meant by it. Al Imam Ahmed narrates that Muzzammil narrated to us — from Nafi’ — from Ibn ‘Umar — Ibn Abi Mulaykah narrated to us — from ‘Aisha radiya Llahu ‘anha who said, “During the illness in which the Prophet salla Llahu ‘alayhi wa sallam passed, he said, ‘Call Abu Bakr and his son for me so that no one will covet Abu Bakr’s affair, nor will anyone desire it.’ Then he said, ‘Allah and the believers will refuse that,’ twice.” ‘Aisha commented, “(Indeed) Allah and the believers refused that.”^[56]

 

It is reported in al Sahihayn from Umm al Mu’minin ‘Aisha radiya Llahu ‘anha that she said:

 

دخل علي رسول الله صلى الله عليه وسلم في اليوم الذي بدئ فيه فقال ادعي‏ إلي أباك وأخاك حتى أكتب لأبي بكر كتابا ثم قال يأبى الله والمسلمون إلا أبا بكر

The Messenger of Allah salla Llahu ‘alayhi wa sallam came to me on the day his sickness began and said, “Call your father and brother for me so that I may write a letter for Abu Bakr.” Then he said, “Allah and the believers will not accept anyone but Abu Bakr.”^[57]

 

Hadith 4

Al Sheikhayn, al Bukhari and Muslim, narrated from ‘Amr ibn al ‘As radiya Llahu ‘anhu, who said:

 

إن‏ رسول الله صلى الله عليه وسلم بعثه على جيش ذات السلاسل فأتيته فقلت أي الناس أحب إليك قال عائشة قلت من الرجال قال أبوها قلت ثم من قال عمر فعد رجالا

The Messenger of Allah salla Llahu ‘alayhi wa sallam sent him to lead the army of Dhat al Salasil. He says: I came to him and asked, “Amongst the people, who is dearest to you?”

He replied, “‘Aisha.”

I asked “Amongst the men?”

He answered, “Her father.”

I asked, “Then who?”

He answered, “Umar.”

He then enumerated a few men.”^[58]

 

In his explanation of this hadith, al Imam al Nawawi states:

 

هذا‏ تصريح بعظيم فضائل أبي بكر وعمر وعائشة رضي الله عنهم وفيه دلالة بينة لأهل السنة في تفضيل أبي بكر ثم عمر على جميع الصحابة

This is explicit regarding the great virtues of Abu Bakr, ‘Umar, and ‘Aisha radiya Llahu ‘anhum and it contains clear evidence for the Ahlus Sunnah of the superiority of Abu Bakr, then ‘Umar over all the Companions.^[59]

 

Look at al Imam al Nawawi, how he declared the superiority of Abu Bakr, then ‘Umar radiya Llahu ‘anhuma over the rest of the Companions radiya Llahu ‘anhum the stance of the Ahlus Sunnah. There is no doubt that opposing that is deviation from their stance and entering into innovation and whims.

Al Imam al ‘Ayni said in his commentary:

 

إن‏ كون أحب الناس إلى النبي أبا بكر يدل على أن له فضلا كثيرا وأنه أفضل الناس بعد النبي صلى الله عليه وسلم

The fact that the most beloved of people to the Prophet salla Llahu ‘alayhi wa sallam was Abu Bakr indicates that he had great virtue and that he was the best of people after the Prophet salla Llahu ‘alayhi wa sallam.^[60]

 

The same has been narrated from other than ‘Amr ibn al ‘As radiya Llahu ‘anhu. Ibn Majah and others narrated from Anas radiya Llahu ‘anhu that he said:

 

قيل‏ يا رسول الله أي الناس أحب إليك قال عائشة قيل من الرجال قال أبوها

Someone asked, “O Messenger of Allah, who is dearest to you from the people?”

He replied, “‘Aisha.”

He was asked “From the men?”

He replied, “Her father.”^[61]

 

When this hadith—which is explicit regarding the superiority of Sheikhayn: Abu Bakr then ‘Umar as is clear—is something that Sheikhayn (al Bukhari and Muslim) and others agreed upon in narrating from more than three Companions of the Prophet salla Llahu ‘alayhi wa sallam with one wording, then this means that it is mutawatir in meaning at least, if not mutawatir in wording.

 

Hadith 5

Al Imam al Bukhari narrated in many places in al Sahih, and al Imam Muslim in his al Sahih, as well as al Tirmidhi, al Nasa’i, and others from Abu Sa’id al Khudri radiya Llahu ‘anhu that he said:

 

خطب‏ النبي صلى الله عليه وسلم فقال إن الله خيّر عبدا بين الدنيا وبين ما عنده فاختار ما عند الله فبكى أبو بكر رضي الله عنه فقلت في نفسي ما يبكي هذا الشيخ إن يكن الله خيّر عبدا بين الدنيا وبين ما عنده فاختار ما عند الله فكان رسول الله صلى الله عليه وسلم العبد وكان أبو بكر أعلمنا قال يا أبا بكر لا تبك إن أمن الناس علي في صحبته وماله أبو بكر ولو كنت متخذا خليلا من أمتي لاتخذت أبا بكر ولكن أخوة الإسلام ومودته لا يبقين في المسجد باب إلا سد إلا باب أبي بكر

The Prophet salla Llahu ‘alayhi wa sallam delivered a sermon and said, “Allah gave a slave the choice between this world and what is with Him, so he chose what is with Allah.” Abu Bakr began weeping, so I thought to myself, “What makes this old man cry if Allah gave a slave the choice between this world and what is with Him, and he chose what is with Allah?” The Prophet salla Llahu ‘alayhi wa sallam was the slave and Abu Bakr was the most knowledgeable of us.

The Prophet salla Llahu ‘alayhi wa sallam said, “O Abu Bakr, do not cry; the person who favoured me the most with his companionship and wealth is Abu Bakr. If I were to take a bosom friend from my Ummah, I would take Abu Bakr, but it is the brotherhood of Islam and its love. Let no door remain in the Masjid except that it be closed, besides the door of Abu Bakr.”^[62]

 

Abu al Hasan al Ash’ari truthfully said:

 

إن أبا بكر أعلم الصحابة وأشجعهم وأزهدهم وأحسنهم استقلالا بأمر الأمة وأضبطهم لذلك

Abu Bakr was the most knowledgeable of the Companions, the bravest, the most ascetic, the best of them in taking charge of the affairs of the nation, and the most precise of them in it.^[63]

 

Al Imam Abu Ishaq al Shirazi said:

 

وكان‏ أعلم الصحابة قدمه رسول الله صلى الله عليه وسلم للصلاة بالناس في حياته… فلو لم يكن أعلمهم بالسنة لما قدمه

He was the most knowledgeable of the Companions whom the Messenger salla Llahu ‘alayhi wa sallam appointed to lead the people in Salah during his lifetime… Had he not been the most knowledgeable of them about the Sunnah, he salla Llahu ‘alayhi wa sallam would not have appointed him.^[64]

 

Al Imam Ibn Battal, in Sharh Sahih al Bukhari, comments on the aforementioned hadith of Abu Sa’id al Khudri:

 

فيه أن أبا بكر أعلم الصحابة لأن أبا سعيد شهد له بذلك بحضرة جماعتهم ولم ينكر ذلك عليه أحد

This shows that Abu Bakr was the most knowledgeable of the Companions because Abu Sa’id testified to this in the presence of a group of them yet no one denied it.^[65]

 

Abu Bakr ibn al ‘Arabi said:

 

وأما منزلة العلم فكان أبو بكر أعلم الأمة بعد رسول الله صلى الله عليه وسلم فليس العلم بكثرة الرواية وإنما هو بما يظهر عند الحاجة إليه في الفتوى من الدراية فأما السرد للمعلومات فإنما حدث عند فساد القلوب بطلب الظهور والتعالي على الأقران والرؤيا في الأعمال وقد ظهر علم أبي بكر في مواطن كثيرة

As for academic rank, Abu Bakr was the most knowledgeable of the Ummah after the Prophet salla Llahu ‘alayhi wa sallam. Knowledge is not by abundance of narrations, but rather it is what is displayed when the need arises in issuing verdicts from knowledge. As for the narration of information, it only began when hearts were corrupted by desire for exposure and superiority over peers and vanity in actions. Abu Bakr’s knowledge became manifest at many occasions.^[66]

 

Thereafter, he enumerated a few matters from them and elaborated on what is indispensable to know. If it were not for the fear of elongation, I would have quoted it verbatim.

Al Qurtubi, in his explanation of this hadith, states the following:

 

… ولما فهم أي أبو بكر من ذلك ما لم يفهموا بادر بقوله فديناك بآبائنا وأمهاتنا ولذلك قالوا فكان أبو بكر أعلمنا وهذا يدل من أبي بكر رضي الله عنه على أن قلبه ممتلئ من محبة رسول الله صلى الله عليه وسلم ومستغرق عنه وشديد الاعتناء بأموره كلها من أقواله وأحواله بحيث لايشاركه أحد منهم في ذلك

… And when he—i.e. Abu Bakr radiya Llahu ‘anhu—understood from that what they did not understand, he hastened to say, “May our fathers and mothers be sacrificed for you.” Hence, they said, “Abu Bakr was the most knowledgeable of us.” This indicates that Abu Bakr’s radiya Llahu ‘anhu heart was filled with the love of the Messenger salla Llahu ‘alayhi wa sallam, was absorbed in him, and was extremely concerned with all his affairs—sayings and conditions—to the point that none of them were equal to him in that.^[67]

 

Some scholars state:

 

علم‏ أن المخيَّر هو النبي صلى الله عليه وسلم لأنه لا يخير بينهما إلا نبي ولا نبي في زمانه سواه

He (Abu Bakr radiya Llahu ‘anhu) knew that the one who was given the choice was the Prophet salla Llahu ‘alayhi wa sallam because no one is given that choice except a prophet, and there was no prophet in his time other than the Prophet salla Llahu ‘alayhi wa sallam.^[68]

 

Referring to this hadith, al Hafiz al Suyuti said:

 

وللأمر بسد الأبواب في المسجد النبوي طرق كثيرة تبلغ درجة التواتر

There are many chains regarding the instruction of closing the doors in the Prophet’s salla Llahu ‘alayhi wa sallam Masjid, which reach the level of tawatur.^[69]

 

Hadith 6

Al Tirmidhi and Ibn Majah narrated in their Sunan through several chains from ‘Ali radiya Llahu ‘anhu that the Prophet salla Llahu ‘alayhi wa sallam stated:

 

أبو بكر وعمر سيدا كهول أهل الجنة من الأولين والآخرين ما خلا النبيين والمرسلين لا تخبرهما يا علي

Abu Bakr and ‘Umar are the leaders of the middle-aged people of Jannat from the first and the last, except for the prophets and messengers. Do not inform them, O ‘Ali.^[70]

 

This hadith indicates to the superiority of Abu Bakr and ‘Umar radiya Llahu ‘anhuma over everyone who is not a prophet or a messenger, and ‘Ali radiya Llahu ‘anhu is included in those who are not prophets or messengers, hence, their superiority over him is proven.

Other Companions radiya Llahu ‘anhum conformed to ‘Ali radiya Llahu ‘anhu in narrating this hadith, narrated by al Tirmidhi and Ibn Majah.^[71]

Sheikh Rashid Ahmed al Gangohi beautifully elaborates:

 

قوله يا علي لا تخبرهما أما توجية ذلك بأنه لئلا يدركهما العجب فمنقصة لهما وسوء ظن بأصحاب النبي صلى الله عليه وسلم وحط لهما عن درجتهما فإما أن يقال إن النهي ليكون النبي صلى الله عليه وسلم هو المخبر إياهما بذلك فيكون العلم الحاصل لهما بخبره علم يقين بخلاف إخبار علي فإن العلم الحاصل به كان ظنيا أو يقال إنما نهى عن الإخبار ليكون ما يحصل لهما بعد الحشر نعمة غير مترقبة فيكون السرور به أوفر منه إذا كان وجدانه على انتظار منهما وترقب أو يقال إنما نهى لئلا يكون لهما استضرار بكثرة السرور ولا يأخذهما الحمام لشدة الفرح فإن ذلك نعمة ليس فوقها نعمة

Presenting the motive for the Prophet’s salla Llahu ‘alayhi wa sallam statement, “O ‘Ali, do not inform them,” as so that self-conceit does not overtake them is defiling them, holding a bad opinion of the Companions of the Prophet salla Llahu ‘alayhi wa sallam, and lowering their status. It can be suggested that:

The prohibition was so that the Prophet salla Llahu ‘alayhi wa sallam could be the one to inform them. Thus, the information they receive from the Prophet salla Llahu ‘alayhi wa sallam would be definitive knowledge, unlike ‘Ali’s informing, as that would be speculative.

He only forbade him from informing them so that the news they receive in the Hereafter would be a great, unexpected blessing, hence, the joy of it would be greater than if they were anticipating it.

He only forbade him so that they would not be harmed by the abundance of joy and they would not be overcome by death due to the intensity of joy, for that is a blessing that is not surpassed by any other blessing.^[72]

 

Hadith 7

Al Imam al Bukhari and al Imam Muslim narrated in several places in al Sahihayn from Abu Musa radiya Llahu ‘anhu who said:

 

مرض النبي صلى الله عليه وسلم فاشتد مرضه فقال مروا أبا بكر فليصل بالناس قالت عائشة إنه رجل رقيق إذا قام مقامك لم يستطع أن يصلي بالناس قال مروا أبا بكر فليصل بالناس فعادت فقال مري أبا بكر فليصل بالناس فإنكن صواحب يوسف فأتاه الرسول فصلى بالناس في حياة النبي صلى الله عليه وسلم

The Prophet salla Llahu ‘alayhi wa sallam fell ill. When his illness intensified, he said, “Command Abu Bakr to lead the people in Salah.”

‘Aisha said, “He is a soft-hearted man. If he stands at your place, he will not be able to lead the people in Salah.”

The Prophet salla Llahu ‘alayhi wa sallam said, “Command Abu Bakr to lead the people in Salah.”

She repeated (her suggestion) and the Prophet salla Llahu ‘alayhi wa sallam said, “Command Abu Bakr to lead the people in Salah, for you are like the companions of Yusuf.”

A messenger came to him (and informed him), and he led the people in Salah during the lifetime of the Prophet salla Llahu ‘alayhi wa sallam.^[73]

 

Al Bukhari, Muslim, and al Tirmidhi^[74] narrated the same from Umm al Mu’minin ‘Aisha radiya Llahu ‘anha, Anas radiya Llahu ‘anhu, and others, in the same chapter.

Sheikh Shah Wali Allah al Dihlawi observed:

 

تفويض إمامة الصلاة إليه في آخر مرضه متواتر بالمعني

Delegating him to lead the Salah towards the end of his illness is mutawatir in meaning.^[75]

 

Al Hafiz Ibn Kathir reports in al Sirah al Nabawiyyah thus:

 

قال الزهري عن أبي بكر بن أبي سبرة إن أبا بكر صلى بهم سبع عشرة صلاة وقال غيره عشرين صلاة فالله أعلم

Al Zuhri narrates from Abu Bakr ibn Abi Sabrah who said, “Abu Bakr led them in seventeen Salahs.” Others say that it was twenty Salahs. And Allah knows best.^[76]

 

Ibn Hajar al Haytami states in Ashraf al Wasa’il:

 

فصلى بالناس سبع عشرة صلاة كما نقله الدمياطي

He led the people in seventeen Salahs as al Dimyati transmitted.^[77]

 

In al Mawahib al Latifah, Sheikh Muhammad ‘Abid al Sindi states:

 

قال الشيخ علي القاري ونقل الدمياطي أن الصديق رضي الله عنه صلى بالناس سبع عشرة صلاة

Sheikh ‘Ali al Qari, quoting al Dimyati, said that al Siddiq radiya Llahu ‘anhu led the people in seventeen Salahs.^[78]

 

Al Imam al Bukhari inferred from the Prophet’s salla Llahu ‘alayhi wa sallam ordering Abu Bakr radiya Llahu ‘anhu to lead the Salah that he is the best of the people and the most deserving of the Caliphate, as he titled the chapter wherein he included the ahadith of the instruction to lead the Salah as the chapter on the people of knowledge and virtue are more deserving of the Imamah. Thereafter he mentioned several other ahadith—other than the one I have quoted—which indicate to this meaning.

Al Hafiz Ibn Rajab al Hanbali explains in his Sharh:

 

استدل البخاري بهذا الحديث على أن أهل الفضل والعلم أحق بالإمامة من غيرهم فإن النبي صلى الله عليه وسلم أمر أبا بكر من بين الصحابة كلهم بالصلاة بالناس وروجع في ذلك مرارا وهو يأبى إلا تقديمه في الصلاة على غيره من الصحابة وإنما قدمه لعلمه وفضله فأما فضله على سائر الصحابة فهو مما اجتمع عليه أهل السنة والجماعة وأما علمه فكذلك وقد حكى أبو بكر بن السمعاني وغيره إجماع أهل السنة عليه أيضا

Al Bukhari inferred through this hadith that people of virtue and knowledge are more deserving of leading the Salah than others, because the Prophet salla Llahu ‘alayhi wa sallam ordered Abu Bakr from among all the Companions to lead the people in Salah. He salla Llahu ‘alayhi wa sallam was consulted about that repeatedly,^[79] but refused to do anything except to give Abu Bakr precedence in the Salah over the other Companions. The Prophet salla Llahu ‘alayhi wa sallam preferred him due to his knowledge and virtue.

As for his superiority over the rest of the Companions, it is something that is agreed upon by the Ahlus Sunnah wa al Jama’ah. Similar is the case regarding his knowledge. Abu Bakr ibn al Sam’ani and others narrated Ijma’ of the Ahlus Sunnah on this as well.^[80]

 

Al Qadi ‘Iyad, citing this hadith, states:

 

فيه دليل‏ على فضيلة أبي بكر رضي الله عنه وتقدمه وتنبيه على أنه أولى بخلافته كما قال الصحابة رضي الله عنهم رضينا لدنيانا من رضيه رسول الله صلى الله عليه وسلم لديننا.. ولهذا قال عمر رضي الله عنه من تطيب منكم نفسه أن يؤخره عن مقام أقامه فيه رسول الله صلى الله عليه وسلم

This contains evidence for the virtue and precedence of Abu Bakr radiya Llahu ‘anhu and a notification that he is the most deserving of the Caliphate, as the Companions radiya Llahu ‘anhum would say, “We are pleased for our worldly affairs with the one with whom the Prophet salla Llahu ‘alayhi wa sallam was pleased for our religion.” This is why ‘Umar radiya Llahu ‘anhu said, “Who amongst you would be pleased to demote him from a position that the Prophet salla Llahu ‘alayhi wa sallam awarded him?”^[81]

 

Al Imam al Nawawi, citing this hadith, said:

 

فيه فوائد منها فضيلة أبي بكر الصديق رضي الله عنه وترجيحه على جميع الصحابة رضوان الله عليهم أجمعين وتفضيله… ومنها أن الإمام إذا عرض له عذر عن حضور الجماعة استخلف من يصلي بهم وأنه لا يستخلف إلا أفضلهم

There are a few benefits in it. Among them is the virtue of Abu Bakr al Siddiq radiya Llahu ‘anhu and his preference and superiority over all the Companions radiya Llahu ‘anhum… Among them is that if the Imam has an excuse for not attending the congregation, he should appoint someone to lead them in Salah, and that he should appoint only the best of them.^[82]

 

In al Sirah al Nabawiyyah, al Hafiz Ibn Kathir states:

 

قال الشيخ أبو الحسن الأشعري وتقديمه له أي لأبي بكر للصلاة بالناس أمر معلوم بالضرورة من دين الإسلام قال وتقديمه له دليل على أنه أعلم الصحابة وأقرأهم بما ثبت في الخبر المتفق على صحته بين العلماء أن رسول الله صلى الله عليه وسلم قال يؤم القوم أقرأهم لكتاب الله فإن كانوا في القراءة سواء فأعلمهم بالسنة فإن كانوا في السنة سواء فأكبرهم سنا فإن كانوا في السن سواء فأقدمهم مسلما قلت وهذا من كلام الأشعري رحمه الله مما ينبغي أن يكتب بماء الذهب ثم ‏قد اجتمعت هذه الصفات كلها في الصديق رضي الله عنه وأرضاه

Sheikh Abu al Hasan al Ash’ari said, “The Prophet salla Llahu ‘alayhi wa sallam giving precedence to him—i.e. Abu Bakr to lead the people in Salah—is a matter that is definitely known to be part of the din of Islam.” Furthermore, he said, “The Prophet salla Llahu ‘alayhi wa sallam giving him precedence is evidence that he is the most knowledgeable and the most versed in the Qur’an from the Companions, due to what is established in the hadith, the authenticity of which is agreed upon by scholars, that the Prophet salla Llahu ‘alayhi wa sallam said, ‘The one who is most knowledgeable about the Book of Allah should lead the people in Salah. If they are equal in Qur’an, then the one who is most knowledgeable about the Sunnah. If they are equal in Sunnah, then the eldest of them. And if they are equal in age, then the earliest of them to be a Muslim.” I say: These words of al Ash’ari rahimahu Llah should be written in gold. Moreover, all these qualities were combined in al Siddiq radiya Llahu ‘anhu.^[83]

 

In the biography of Abu Bakr radiya Llahu ‘anhu, Sheikh Abu Ishaq al Shirazi (d. 476 AH) states:

 

وكان‏ من أعلم الصحابة قدمه رسول الله صلى الله عليه وسلم للصلاة بالناس في حياته وقد قال رسول الله صلى الله عليه وسلم ليؤمكم أقرؤكم لكتاب الله عز وجل فإن كنتم في القراءة سواء فليؤمكم أعلمكم بالسنة فإن كنتم في السنة سواء فليؤمكم أقدمكم هجرة فإن كنتم في الهجرة سواء فليؤمكم أكبركم سنا فلو لم يكن أعلمهم بالسنة لما قدمه

He was one of the most knowledgeable Companions radiya Llahu ‘anhum. The Prophet salla Llahu ‘alayhi wa sallam appointed him to lead the people in Salah during his lifetime whereas the Prophet salla Llahu ‘alayhi wa sallam said, “Let the one among you who is most knowledgeable of the Book of Allah lead you in Salah. If you are equal in the Qur’an, then the one who is most knowledgeable about the Sunnah should lead you in Salah. If you are equal in the Sunnah, then the one who emigrated first should lead you in Salah. If you are equal in the emigration, then the eldest among you should lead you in Salah.” If he were not the most knowledgeable of the Sunnah, the Prophet salla Llahu ‘alayhi wa sallam would not have appointed him.^[84]

 

In Tahdhib al Asma’ wa al Lughat, al Imam al Nawawi states:

 

استدل‏ أصحابنا على عظم علمه بقوله رضي الله عنه في الحديث الثابت في الصحيحين أنه قال والله لأقاتلنّ من فرق بين الصلاة والزكاة والله لو منعوني عقالا كانوا يؤدونه إلى رسول الله صلى الله عليه وسلم لقاتلتهم على منعه واستدل الشيخ أبو إسحاق بهذا وغيره في طبقاته على أن أبا بكر الصديق رضي الله عنه أعلم الصحابة لأنهم كلهم وقفوا عن فهم الحكمة في المسألة إلا هو ثم ظهر لهم بمباحثته لهم أن قوله هو الصواب فرجعوا إليه وروينا عن ابن عمر أنه سُئل من كان يفتي الناس في زمن رسول الله صلى الله عليه وسلم فقال أبو بكر وعمر ما أعلم غيرهما وقد سبق قريبا حديث أبي سعيد في الصحيحين قال وكان أبو بكر أعلمنا

As evidence for the greatness of his knowledge, our companions used his statement in the authentic hadith, reported in al Sahihayn, wherein he said, “By Allah, I will fight whoever differentiates between Salah and Zakat. By Allah, if they withhold from me a rope that they used to give to the Prophet salla Llahu ‘alayhi wa sallam, I would fight them for withholding it.”

Sheikh Abu Ishaq used this and other evidence in his al Tabaqat^[85] to prove that Abu Bakr al Siddiq radiya Llahu ‘anhu was the most knowledgeable of the Companions, because all of them did not understand the wisdom behind the issue except him. Then it became clear to them through his discussion with them that his statement was correct, so they reverted to him.

We narrated from Ibn ‘Umar that he was asked, “Who would issue verdicts to the people during the time of the Prophet salla Llahu ‘alayhi wa sallam?”

He said, “Abu Bakr and ‘Umar. I do not know anyone other than them.”

The hadith of Abu Sa’id was mentioned previously, reported in al Sahihayn, wherein he said, “Abu Bakr was the most knowledgeable of us.”^[86]

 

Al Imam al Qurtubi al Maliki said:

 

قلت ومن المعلوم القطعي واليقين الضروري أنه أي أبا بكر رضي الله عنه حفظ من حديث رسول الله صلى الله عليه وسلم ما لم يحفظ أحد من الصحابة وحصل له من العلم ما لم يحصل لأحد منهم لأنه كان الخليل المباطن والصفي الملازم لم يفارقه سفرا ولا حضرا ولا ليلا ولا نهارا ولا شدة ولا رخاء وإنما لم يتفرغ للحديث ولا للرواية لأنه اشتغل بالأهم فالأهم ولأن غيره قد قام عنه

I say: It is known with certainty and definite conviction that he—i.e. Abu Bakr radiya Llahu ‘anhu—memorised ahadith of the Prophet salla Llahu ‘alayhi wa sallam that none of the Companions memorised and acquired knowledge that none of them acquired, because he was the innermost friend and the inseparable confidant. He did not leave him in travel or at home, neither by night nor by day, neither in hardship nor in ease. He did not devote himself to Hadith or narration because he was occupied with the most important affairs and because others had sufficed for him.^[87]

 

I have quoted from al Qurtubi another statement previously, which conveys this meaning.

Al Imam Fakhr al Din al Razi, in response to the Rafidah who say that Abu Bakr radiya Llahu ‘anhu did not possess knowledge about the Shari’ah, said the following:

 

قلنا هذا ممنوع فإنه لم يقع في زمانه شيء من المسائل إلا وله فيه قول معتبر والعجب أنهم يزعمون في التقي والحسن العسكري أنهم كانوا عالمين بجميع المسائل الأصولية والفروعية جملها وتفاصيلها مع أنهم كانوا في زمان كثر خوض العلماء في أصناف العلوم وكثرث تصانيفهم ومع ذلك فلم يظهر من أحد منهم شيء من العلوم لا بالقليل ولا بالكثير ولم يحضروا محفلا ولا تكلموا في شيء من المسائل مع المخالفين ولم يظهر منهم تصنيف منتفع كما ظهر من الشافعي ومحمد بن الحسن وغيرهما من الفقهاء والمتكلمين والمفسرين وإذا آل الأمر إلى أبي بكر وعمر قدحوا في علمهما مع أنه لم يحدث في زمانهما مسألة إلا ولهما فيها قول معتبر وذلك يدل على أنه ليس غرضهم من هذه الأقوال إلا الطعن والعصبية

We say: This is incorrect; for no issue occurred in his time without him having a treasured opinion about it. What is strange is that they claim that al Taqi and al Hasan al ‘Askari possessed knowledge about all the fundamental and subsidiary issues, both in general and in detail. They lived in a time when scholars were very engrossed in various types of knowledge and their writings were numerous. Despite that, no knowledge appeared from any of them, neither little nor much, and they did not hold any gathering, nor did they speak about any of the issues with the opposition. No beneficial writing appeared from them as it appeared from al Shafi’i, Muhammad ibn al Hasan, and other jurists, theologians, and commentators. However, when it comes to Abu Bakr and ‘Umar, they criticise their knowledge, even though no issue occurred in their [Abu Bakr and ‘Umar] time without them having a valued opinion about it. This indicates that their [Rafidah] only purpose behind these statements is slander and fanaticism.^[88]

 

Al Imam al Nawawi declares in Tahdhib al Asma’ wa al Lughat:

 

وأ‏ جمع أهل السير على أن أبا بكر رضي الله عنه لم يتخلف عن رسول الله صلى الله عليه وسلم في مشهد من مشاهده

Scholars of history have agreed that Abu Bakr radiya Llahu ‘anhu did not fail to participate in any of the expeditions with the Prophet salla Llahu ‘alayhi wa sallam.^[89]

 

Sheikh Ibn Hajar al Haytami states:

 

اختلفوا‏ في محل دفنه صلى الله عليه وسلم اختلافا شديدا كاد أن يفضي إلى الفتنة فروى لهم الحديث إن كل نبي يدفن في المحل الذي توفي فيه فرجعوا إليه وزال ما كان بينهم… وبهذا علم أنه رضي الله عنه كان أحفظهم للسنة وإنما سبب قلة الرواية عنه قصر مدة خلافته واشتغاله بقتال المرتدين ومانعي الزكاة ومسيلمة الكذاب

The Companions differed severely about the place of his salla Llahu ‘alayhi wa sallam burial, which almost led to strife. Then he narrated the hadith to them, which states, “A prophet is buried at the place where he passed away.” Therefore, they reverted to him and their dispute dissipated… From this, it becomes clear that he radiya Llahu ‘anhu was the most knowledgeable of them about the Sunnah. The reason for the lack of narrations from him was the short duration of his Caliphate and his preoccupation with fighting the apostates, those who refused to pay Zakat, and Musaylamah al Khadhdhab.^[90]

 

Al ‘Allamah al Sa’d, while responding to some of the doubts of the Rawafid regarding the issue of superiority, states:

 

أما حديث العلم والشجاعة فلم تقع حادثة إلا ولأبي بكر وعمر فيه رأي وعند الاختلاف لم يكن يرجع إلى قول علي رضي الله عنه ألبتة بل قد وقد ولم يكن رباط الجأش وشجاعة القلب وترك الاكتراث في المهالك في أبي بكر أقل من أحد سيما فيما وقع بعد النبي صلى الله عليه وسلم من حوادث يكاد يصيب وهنا في الإسلام وليس الخير في هداية من اهتدى ببركة أبي بكر ويمن دعوته وحسن تدبيره أقل من الخير في قتل من قتله علي رضي الله عنه من الكفار بل لعل ذلك أدخل في نصرة الإسلام وتكثير أمة النبي صلى الله عليه وسلم

As for the hadith of knowledge and courage, there was no incident except that Abu Bakr and ‘Umar had an opinion about it. When there were differences, they would not refer to the opinion of ‘Ali radiya Llahu ‘anhu at all except in a few instances. The composure, courage of the heart, and not caring about the dangers in Abu Bakr was not less than anyone else, especially in the incidents that occurred after the Prophet salla Llahu ‘alayhi wa sallam which almost caused a weakness in Islam. The virtue in guiding those who were guided through Abu Bakr and the fortune of his propagation and his diplomacy is not less than the virtue of killing those disbelievers who were killed by ‘Ali radiya Llahu ‘anhu. In fact, perhaps that was more effective in supporting Islam and increasing the Ummah of the Prophet salla Llahu ‘alayhi wa sallam.^[91]

 

Hence, al Hafiz Ibn Hajar al ‘Asqalani explains in his commentary as well:

 

وفيه‏ فضل أبي بكر على جميع الصحابة واستدل به جمع من الشراح ومن الفقهاء كالروياني على أن أبا بكر كان عند الصحابة أفضلهم لكونهم اختاروه دون غيره

This indicates to the superiority of Abu Bakr radiya Llahu ‘anhu over all the Companions radiya Llahu ‘anhum. A group of commentators and jurists, such as al Ruyani, used it as evidence that Abu Bakr was, according to the Companions, the best of them, as they selected him over others.^[92]

 

Sheikh Ibn Hajar al Haytami, after mentioning the narration that indicated to the precedence of ‘Umar radiya Llahu ‘anhu, states in al Sawa’iq:

 

قال العلماء في هذا الحديث أوضح دلالة على أن الصديق أفضل الصحابة على الإطلاق وأحقهم بالخلافة وأولاهم بالإمامة

Scholars have said that this hadith contains the clearest indication that Abu Bakr al Siddiq is the best of the Companions, the most deserving of the Caliphate, and the most worthy of the Imamah.^[93]

 

Mulla ‘Ali al Qari states in Sharh al Fiqh al Akbar:

 

وأولى ما يستدل به على أفضلية الصديق في مقام التحقيق نصبه عليه الصلاة والسلام لإمامة الأنام مدة مرضه في الليالي والأيام ولذا قال أكابر الصحابة رضيه صلى الله عليه وسلم لديننا أفلا نرضاه لدنيانا ثم إجماع جمهورهم على نصبه للخلافة ومتابعة غيرهم أيضا في آخر أمرهم ففي الخلاصة‏ رجلان في الفقه والصلاح سواء إلا أن أحدهما أقرأ فقدم أهل المسجد الآخر فقد أساؤوا وكذا لو قلد القضاء رجلا وهو من أهله وغيره أفضل منه وكذا الوالي وأما الخليفة فليس لهم أن يولوا الخلافة إلا أفضلهم وهذا في الخلفاء خاصة وعليه إجماع الأمة

The best that can be used as evidence for the superiority of Abu Bakr from the position of research is the Prophet salla Llahu ‘alayhi wa sallam appointing him to lead humankind [in Salah] during his illness, during the nights and days. Therefore, the senior Companions radiya Llahu ‘anhum would say, “The Prophet salla Llahu ‘alayhi wa sallam was satisfied with him for our religion; should we not be satisfied with him for our worldly life?” Thereafter is the consensus of the majority of the Companions on his appointment for the Caliphate, and at the end, others’ approval as well.

It is reported in al Khulasah: If two men are equal in jurisprudence and righteousness, except that one of them is more knowledgeable; however, the people of the Masjid give precedence to the other, they have done wrong. The same applies if a man is appointed to the judiciary and he is worthy of it, however, another person is better than he is. The same applies to a governor. As for the Khalifah, they do not have the right to appoint anyone except the best of them to the Caliphate. This is especially for the Khalifas, and there is consensus of the Ummah upon it.^[94]

 

Mulla al Qari further states:

 

والذي أعتقده وفي دين الله أعتمده أن تفضيل أبي بكر رضي الله عنه قطعي حيث أمره رسول الله صلى الله عليه وسلم بالإمامة على طريق النيابة مع أن المعلوم من الدين أن الأولى بالإمامة أفضل وقد كان علي كرم الله وجهه حاضرا في المدينة وكذا غيره من أكابر الصحابة رضي الله عنهم… حتى إنه تأخر مرة وتقدم عمر رضي الله عنه فقال عليه الصلاة والسلام أبى الله والمؤمنون إلا أبا بكر

What I believe and rely on in the religion of Allah is that the superiority of Abu Bakr radiya Llahu ‘anhu is definitive, as the Prophet salla Llahu ‘alayhi wa sallam ordered him to lead people [in Salah] as his deputy and it is known in din that the worthiest to lead the people in Salah is the best person. ‘Ali radiya Llahu ‘anhu was present in Madinah, as were other great Companions radiya Llahu ‘anhum…. to such an extent that, once, when he did not go forward, and ‘Umar went forward, the Prophet salla Llahu ‘alayhi wa sallam said, “Allah and the believers refuse anyone but Abu Bakr.”^[95]

 

I say: What Mulla al Qari said is correct. The Prophet salla Llahu ‘alayhi wa sallam preferred Abu Bakr and appointed him to lead the people during the days of his illness in which he passed away. In Madinah, there were the likes of ‘Umar, ‘Uthman, and ‘Ali radiya Llahu ‘anhum among the senior Companions. The Prophet salla Llahu ‘alayhi wa sallam did not send any of them forward to that important position except for Abu Bakr radiya Llahu ‘anhu. In fact, when ‘Umar came forward once, the Prophet salla Llahu ‘alayhi wa sallam prevented him and said, “Allah and the Muslims refuse anyone except Abu Bakr,” as is proven in Sharh al Mawaqif and other books.^[96]

Al Imam Abu Sulaiman al Khattabi states:

 

وفي‏ الخبر دليل على خلافة أبي بكر رضي الله عنه وذلك أن قوله صلى الله عليه وسلم يأبى الله ذلك والمسلمون معقول منه أنه لم يرد به نفي جواز الصلاة خلف عمر فإن الصلاة خلف عمر ومن دونه من المسلمين جائزة وإنما أراد به الإمامة التي هي دليل الخلافة والنيابة عن رسول الله صلى الله عليه وسلم في القيام بأمر الأمة

This narration is evidence for the Caliphate of Abu Bakr. That is because the Prophet’s salla Llahu ‘alayhi wa sallam statement, “Allah and the Muslims refuse that,” is understood to mean that he did not deny the permissibility of Salah behind ‘Umar, as Salah behind ‘Umar and other Muslims is permissible. By that, he meant Imamah, which is a sign of deputising for the Prophet salla Llahu ‘alayhi wa sallam in carrying out the affairs of the Ummah.^[97]

 

Al ‘Allamah Muhammad ‘Abid al Sindi (d. 1257 AH), whilst explaining the hadith: “Tell Abu Bakr to lead the people in Salah,” states in Mawahib al Latifah:

 

وما أرى في أفضلية الصديق رضي الله عنه دليلا أعظم من هذا بل ويستدل به على تقدمه في الخلافة وأنه لا يستحق غيره من الصحابة بحضرته إذ الصلاة أعظم أمور الدين وأول ما يحاسب بها العبد يوم القيامة ولم يستخلف النبي صلى الله عليه وسلم فيها إلا لعذر وإلا فما زال يواظب على الإمامة بنفسه بخلاف سائر الأمور من الشرائع كقبض الصدقات وإقامة الحدود فقد كان يبعث فيها صلى الله عليه وسلم من شاء من الصحابة وما ذاك إلا أن الصلاة أهم المهمات وأسبق الواجبات فلما ألجأت الضرورة لم ير غير أبي بكر رضي الله عنه من يقوم مقامه فيها لعدم وجود الأهلية في غيره بوجوده صلى الله عليه وسلم فمن كان لم يستحق التقدم في الصلاة لم يستحق التقدم في الخلافة وهذا أمر بين لا غبار عليه

I do not see any greater evidence for the superiority of al Siddiq radiya Llahu ‘anhu than this. In fact, it is used as evidence for his precedence in the Caliphate and that no other Companion deserves it in his presence, for Salah is the greatest injunction of din and the first thing for which a servant will be held accountable on the Day of Resurrection. The Prophet salla Llahu ‘alayhi wa sallam did not appoint a successor for it except due to a valid reason. Otherwise, he was consistent in leading the Salah himself, unlike other matters of the Shari’ah, such as collecting Zakat and implementing the prescribed punishments, for which he salla Llahu ‘alayhi wa sallam would send whomever he wished from the Companions. This is only because Salah is the most important injunction and the foremost obligation. When necessity forced him to do so, he saw no one other than Abu Bakr radiya Llahu ‘anhu who could take his place in it, due to the lack of qualification in anyone other than him in his salla Llahu ‘alayhi wa sallam presence. Thus, whoever did not deserve precedence in Salah did not deserve precedence in the Caliphate. This is, undoubtedly, a clear matter.^[98]

 

Hadith 8

Al Tirmidhi narrated from ‘Aisha radiya Llahu ‘anha who said:

 

قال رسول الله صلى الله عليه وسلم لا ينبغي لقوم فيهم أبو بكر أن يؤمهم غيره‏ وقال حديث‏ غريب

The Prophet salla Llahu ‘alayhi wa sallam said, “It is not appropriate for a people, among whom Abu Bakr is present, that anyone other than him leads them in Salah.”^[99]

 

Al Tirmidhi remarked: This is a gharib hadith.

Al Tibi explains this narration thus:

 

هذا دليل على فضله على جميع الصحابة فإذا ثبت هذا فقد ثبت خلافته لأن خلافة المفضول مع وجود الفاضل لا تصح

This is evidence of his superiority over all the Companions. When this is established, then his Caliphate is established, because the Caliphate of the inferior in the presence of the superior is not valid.^[100]

 

Hadith 9

Abu Dawood narrates from Abu Hurairah radiya Llahu ‘anhu who said:

 

قال رسول الله صلى الله عليه وسلم أتاني جبريل فأخذ بيدي فأراني باب الجنة الذي يدخل منه أمتي فقال أبو بكر يا رسول الله وددت أني كنت معك حتى أنظر إليه فقال رسول الله أما إنك يا أبا بكر أول من يدخل الجنة من أمتي

The Messenger salla Llahu ‘alayhi wa sallam said, “Jibril came to me, took my hand, and showed me the gate of Jannat through which my nation will enter.”

Abu Bakr said, “O Messenger of Allah, I wish I was with you so I could see it.”

The Messenger salla Llahu ‘alayhi wa sallam commented, “Indeed, O Abu Bakr, you will be the first of my Ummah to enter Jannat.”^[101]

 

Al Imam Ibn Raslan, commentating on this hadith, states:

 

هذه خصيصة من خصائص أبي بكر الصديق مما لم يشاركه فيه أحد من الصحابة ولا من دونهم ولأبي بكر رضي الله عنه خصائص تزيد على الثلاثين هذه منها

This is one of the specialities of Abu Bakr al Siddiq, which no other Companion or anyone else shared with him. Abu Bakr radiya Llahu ‘anhu possessed more than thirty specialities and this is one of them.^[102]

 

Hadith 10

Al Imam al Tirmidhi narrates from Hudhayfah radiya Llahu ‘anhu who said:

 

قال رسول الله صلى الله عليه وسلم اقتدوا‏ باللذَين من بعدي أبي بكر وعمر وقال هذا‏ حديث حسن

The Prophet salla Llahu ‘alayhi wa sallam said, “Follow the two after me, Abu Bakr and ‘Umar.”

Al Tirmidhi remarked: This is a hasan hadith.^[103]

 

There is no doubt that the Companions radiya Llahu ‘anhum and those who came after them were included in this address. Therefore, ‘Ali radiya Llahu ‘anhu is included in it. From this, al ‘Allamah al Sa’d, after mentioning this hadith, states:

 

دخل‏ في الخطاب علي رضي الله عنه فيكون مأمورا بالاقتداء ولا يؤمر الأفضل ولا المساوي بالاقتداء سيما عند الشيعة

‘Ali radiya Llahu ‘anhu is included in the address and is thus commanded to follow. The superior or equal cannot be commanded to follow, especially according to the Shia.^[104]

 

Thus, it is proven that Abu Bakr and ‘Umar radiya Llahu ‘anhuma are superior to ‘Ali radiya Llahu ‘anhu and others.

 

Hadith 11

Jabir ibn ‘Abdullah al Ansari radiya Llahu ‘anhu narrates:

 

كنا ذات يوم على باب رسول الله صلى الله عليه وسلم نتذاكر الفضائل فيما بيننا إذ أقبل علينا رسول الله صلى الله عليه وسلم فقال أفيكم أبو بكر قالوا لا قال لا يفضلن أحد منكم على أبي بكر فإنه أفضلكم في الدنيا والآخرة

One day we were at the door of the Messenger salla Llahu ‘alayhi wa sallam, discussing virtues among ourselves, when the Messenger salla Llahu ‘alayhi wa sallam came to us and asked, “Is Abu Bakr amongst you?”

They replied, “No.”

He salla Llahu ‘alayhi wa sallam remarked, “None of you should ever prefer anyone over Abu Bakr, for he is the best of you in this world and the Hereafter.”^[105]

 

The ahadith indicating to the superiority of Abu Bakr radiya Llahu ‘anhu over all the other Companions are plenty. Therefore, after citing a number of them in al Maqasid, al ‘Allamah al Sa’d states:

 

وفيها كثرة

There are plenty in this regard.^[106]

 

Its commentator elaborates thus:

 

وفيها‏ أي وفي الأحاديث الدالة على أفضلية أبي بكر على غيره كثرة أي أكثر مما ذكر

“In this regard” i.e. the ahadith indicating to the superiority of Abu Bakr over others “are plenty” i.e. more than what was mentioned.^[107]

 

In al Sawa’iq, Sheikh Ibn Hajar al Haytami listed about one-hundred and thirteen ahadith from the Prophet salla Llahu ‘alayhi wa sallam regarding the superiority of Abu Bakr radiya Llahu ‘anhu, some of which are sahih and agreed upon by Sheikhayn and others.

I ask Allah for myself and all those whom I love, to gather me and them with Abu Bakr radiya Llahu ‘anhu by His pure grace and His sheer generosity, due to our immense love for him, at his highest and most sublime position with the beloved of Allah, the chosen one salla Llahu ‘alayhi wa sallam.

 

The superiority of ‘Umar ibn al Khattab

As for ‘Umar ibn al Khattab radiya Llahu ‘anhu, there are many ahadith and athar (sayings of the Sahabah) about his superiority, in addition to some of the ahadith that were mentioned previously in conjunction with Abu Bakr radiya Llahu ‘anhu.^[108]

 

Hadith 1

Among them is the narration of al Bukhari from Abu Hurairah radiya Llahu ‘anhu and the narration of Muslim from ‘Aisha radiya Llahu ‘anha who said:

 

قال رسول الله صلى الله عليه وسلم لقد كان فيما قبلكم من الأمم محدثون فإن يك في أمتي أحد فإنه عمر

The Messenger of Allah salla Llahu ‘alayhi wa sallam said, “There were people who were inspired in the nations before you. If there is one in my nation, it is ‘Umar.”^[109]

 

Hadith 2

Among them is the narration of al Bukhari and Muslim from Abu Sa’id al Khudri who said:

 

سمعت رسول الله صلى الله عليه وسلم يقول بينا أنا نائم رأيت الناس عرضوا علي وعليهم قمص فمنها ما يبلغ الثدي ومنها ما يبلغ دون ذلك وعرض علي عمر وعليه قميص اجترّه قالوا فما أولته يا رسول الله قال الدين

I heard the Messenger of Allah salla Llahu ‘alayhi wa sallam say, “While I was sleeping, I saw people being presented to me wearing thobes. Some of them reached the breasts and some of them below that. ‘Umar was presented to me wearing a thobe that he was dragging.”^[110]

The Companions enquired, “How do you interpret it, O Messenger of Allah?”

He salla Llahu ‘alayhi wa sallam replied, “Din.”^[111]

 

The apparent meaning of this hadith indicates to the superiority of ‘Umar ibn al Khattab radiya Llahu ‘anhu over all the Companions, even over Abu Bakr radiya Llahu ‘anhu. This is semingly contradictory. Hence, al Hafiz Ibn Hajar states in his commentary:

 

 وقد‏ استشكل هذا الحديث بأنه يلزم منه أن عمر أفضل من أبي بكر الصديق والجواب عنه تخصيص أبي بكر من عموم قوله عرض علي الناس فلعل الذين عرضوا إذ ذاك لم يكن فيهم أبو بكر وأن كون عمر عليه قميص يجره لا يستلزم ألا يكون على أبي بكر قميص أطول منه وأسبغ فلعله كان كذلك إلا أن المراد كان حينئذ بيان فضيلة عمر فاقتصر عليها

This hadith raises a concern; it necessitates that ‘Umar is better than Abu Bakr al Siddiq. The answer to this is that Abu Bakr was singled out from the generality of his statement, “The people were presented to me.” Perhaps Abu Bakr was not among those who were presented at that time. The fact that ‘Umar was wearing a thobe that he was dragging does not necessitate that Abu Bakr did not have a thobe that was longer and fuller than ‘Umar’s. Perhaps that was the case, except that the intention at that time was to highlight the virtue of ‘Umar, hence, the Prophet salla Llahu ‘alayhi wa sallam sufficed on that.^[112]

 

Hadith 3

Among them is the narration of al Tirmidhi and others from ‘Uqbah ibn ‘Amir radiya Llahu ‘anhu who said:

 

قال رسول الله صلى الله عليه وسلم لو كان بعدي نبي لكان عمر بن الخطاب‏ قال الترمذي هذا‏ حديث حسن غريب

The Messenger of Allah salla Llahu ‘alayhi wa sallam said, “Had there been a prophet after me, it would be ‘Umar ibn al Khattab.”

Al Tirmidhi commented: This is a hasan gharib hadith.^[113]

 

The magnitude of what is indicated by the apparent meaning of this hadith is obvious to such an extent that al Fihri, the Sheikh of Ibn al ‘Arabi al Maliki, said:

 

لو قال أحد بتقديم عمر على أبي بكر لقلته

If someone had said that ‘Umar was superior to Abu Bakr, I would have accepted it.

 

However, Ibn al ‘Arabi redressed him, saying:

 

ويرحم‏ الله الفهري لم يُصب وجه النظر

May Allah have mercy on al Fihri; he did not get the correct point of view.^[114]

 

In another place, Ibn al ‘Arabi quoted this from al Turtushi, then redressed him saying:

 

فقلت له عمر من حسنات أبي بكر ومن فضائله

I would say to him, “‘Umar is from the good deeds and virtues of Abu Bakr.”^[115]

 

Hadith 4

Among them is the narration of al Tirmidhi from Ibn ‘Umar radiya Llahu ‘anhuma who said:

 

قال رسول الله صلى الله عليه وسلم أنا أول من تنشقّ عنه الأرض ثم أبو بكر ثم عمر قال الترمذي حديث‏ غريب

The Prophet salla Llahu ‘alayhi wa sallam said, “I will be the first from whom the earth will split (i.e. to emerge from the grave), then Abu Bakr, then ‘Umar.”

Al Tirmidhi commented: This is a gharib hadith.^[116]

 

The superiority of ‘Uthman

There are also many ahadith and transmissions regarding the superiority of ‘Uthman radiya Llahu ‘anhu.

Among them is what al Imam al Bukhari narrated in a lengthy hadith (in the chapter on the story of the pledge of allegiance—i.e. after ‘Umar—and the agreement on ‘Uthman ibn ‘Affan) that ‘Abdur Rahman ibn ‘Awf radiya Llahu ‘anhu—who was one of the six whom ‘Umar radiya Llahu ‘anhu appointed in the consultative council and he was delegated to appoint the Khalifah—said:

 

أيكما تبرأ من هذا الأمر فنجعله إليه والله عليه وكذا الإسلام لينظرنّ أفضلهم في نفسه فأسكت الشيخان فقال عبد الرحمن أفتجعلونه إليّ والله علي‏ ألا آلو عن أفضلكم …

Which one of you will free himself from this matter, so we can give it to him [to decide]? Allah will be his guardian and Islam as well. Let him see who is the best in his sight. The two Sheikhs (‘Uthman and ‘Ali) remained silent. Then ‘Abdur Rahman said, “Are you leaving it up to me? Allah is my guardian^[117] that I appoint the best of you…”^[118]

 

Among them is al Bukhari’s narration regarding the selection of the Khalifah after the assassination of ‘Umar ibn al Khattab radiya Llahu ‘anhu, in which ‘Abdur Rahman ibn ‘Awf radiya Llahu ‘anhu said:

 

أما بعد يا علي إني قد نظرت في أمر الناس فلم أرهم يعدلون بعثمان

After praise and salutations, O ‘Ali, I have looked into the matter of the people and I have not seen anyone of them equate with ‘Uthman.^[119]

 

Al Hafiz Ibn Hajar states in al Fath:

 

أي لا يجعلون له مساويا بل يرجحونه

I.e. they do not make anyone equal to him, but rather give him preference.^[120]

 

It is clear from the action of ‘Umar radiya Llahu ‘anhu at this critical time that he believed that the best person should be appointed for the Caliphate. Therefore, whoever the Companions of the Prophet salla Llahu ‘alayhi wa sallam selected for the Caliphate must be the best of them in their time. Hence, al Hafiz Ibn Hajar beautifully noted ‘Umar’s radiya Llahu ‘anhu behaviour mentioned in the narration of al Imam al Bukhari and said:

 

وفي‏ قصة عمر هذه من الفوائد شفقته على المسلمين ونصيحته لهم… وتقديم الأفضل

There are several benefits in this story of ‘Umar: His compassion for the Muslims, well-wishing for them… and appointing the best (for the Caliphate).^[121]

 

It is also clear that these two statements mentioned by ‘Abdur Rahman ibn ‘Awf radiya Llahu ‘anhu indicate the superiority of ‘Uthman radiya Llahu ‘anhu over others, after Sheikhayn, was a matter of consensus among the Companions and the Tabi’in of that time, and that the best is the one who is appointed for the Caliphate.

Al Hafiz Ibn Hajar al ‘Asqalani narrates:

 

أخرج ابن أبي شيبة من طريق حارثة بن مضرب قال حججت في خلافة عمر فلم أرهم يشكون أن الخليفة بعده عثمان

Ibn Abi Shaybah narrated from Harithah ibn Mudarrib, who said, “I performed Hajj during the Caliphate of ‘Umar. I did not see them doubting that the Khalifah after him will be ‘Uthman.”^[122]

 

What I believe is that it is from Allah’s kindness to the Muslim Ummah and for the preservation of His din that the Caliphate was passed to ‘Uthman radiya Llahu ‘anhu after the assassination of ‘Umar ibn al Khattab radiya Llahu ‘anhu through this consultative council that Allah inspired to ‘Umar ibn al Khattab radiya Llahu ‘anhu. The Islamic state was stable for twelve years, during which the state of Islam was consolidated and its propagation spread to the corners of the earth. Perhaps if ‘Ali radiya Llahu ‘anhu had assumed the Caliphate, these conquests and achievements that were achieved at the hands of ‘Uthman radiya Llahu ‘anhu would not have been achieved due to the large number of ‘Ali’s opponents, haters, and rivals. The strife would have begun early. Islam was still young, the Arabs were close to the age of disbelief, and hypocrisy was lying in wait for the Islamic Ummah. No one knows the extent of harm that would have occurred by the occurrence of strife at such a time except Allah, Whose Wisdom is lofty and Power is great.

 

 

NEXT⇒ Chapter 5 – The superiority of Sheikhayn according to Ijma’ (Consensus) – Introduction

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^[1]  Ahmed Rida Khan: Al Had al Kaf, 189–191.

^[2]  He is referring to some of the ahadith that appear to indicate the superiority of other than the two Sheikhs, such as al ‘Abbas, ‘Ali, and others radiya Llahu ‘anhum.

^[3]  Referring to his statement to Abu Bakr radiya Llahu ‘anhu, “You are our master and the best of us,” which he uttered in Saqifat Bani Sa’idah in the presence of a group of the Companions radiya Llahu ‘anhum, which indicates the superiority of al Siddiq with certainty. This is narrated by al Bukhari and others, which I will quote in the fifth chapter.

^[4]  Al Baqillani: Manaqib al A’immah al Arba’ah, pg. 305.

^[5]  Irshad al Sari, 1/106. Al Kattani quoted it from him in al Nazm al Mutanathir min al Hadith al Mutawatir, pg. 190.

^[6]  Ibn Hajar: Al Sawa’iq al Muhriqah, pg. 248 (Maktabat al Qahirah print), pg. 672 (Maktabah Fayyad print).

^[7]  Al Laqqani: Hidayat al Murid Sharh Jawharat al Tawhid, pg. 861.

^[8]  Al Minah al Makkiyyah fi Sharh al Hamziyyah, pg. 554.

^[9]  Al Kattani: Al Nazm al Mutanathir min al Hadith al Mutawatir, pg. 191.

^[10] Sahih al Bukhari, Hadith: 466.

^[11]  Al Kattani: Al Nazm al Mutanathir min al Hadith al Mutawatir, pg. 193.

^[12]  Al Suyuti: Al Azhar al Mutanathirah, pg. 57; al Hawi li al Fatawa, 2/13; al Munawi: Al Taysir, 2/311; Ithaf al Sadah al Muttaqin, 6/250; al Kattani: Al Nazm al Mutanathir min al Hadith al Mutawatir, pg. 193.

^[13]  Ibn Kathir: Al Sirah al Nabawiyyah, 4/467.

^[14]  Al Dihlawi: Izalat al Khafa’, 1/124.

^[15]  I.e. we would say, “So-and-so is better than so-and-so.”

^[16]  Sahih al Bukhari, book on merits, chapter on the virtues of Abu Bakr radiya Llahu ‘anhu after the Prophet salla Llahu ‘alayhi wa sallam, 7/14, Hadith: 3655.

^[17]  Sahih al Bukhari, book on virtues of the Companions radiya Llahu ‘anhum, chapter on the merits of ‘Uthman ibn ‘Affan from Ibn ‘Umar radiya Llahu ‘anhum, Hadith: 3697. It is narrated by Abu Dawood and al Tirmidhi as will be mentioned soon.

^[18]  Sunan Abi Dawood, book on Sunnah, chapter on superiority, Hadith: 4603.

^[19]  Sunan Abi Dawood, 5/194, Hadith: 4604.

^[20]  Al Tabarani: Al Mujam al Kabir, 12/285, Hadith: 13132; Fath al Bari, 7/14; al Qastallani: Irshad al Sari, 6/85.

^[21]  Sunan al Tirmidhi, book on merits, 5/629, Hadith: 3707.

^[22]  Badr al Din al ‘Ayni: ‘Umdat al Qari, 16/264.

^[23]  As the text of al ‘Allamah al Sa’d al Taftazani in Sharh al ‘Aqa’id al Nasafiyyah misled some of its commentators.

^[24]  I say, “That is, with regard to us. Otherwise, everything that is proven by consensus must actually be proven by the text, as it is necessary for Ijma’ to be based on a source, which is the text; however, sometimes one may be aware of it and at other times not.”

^[25]  Khalil Ahmed al Saharanpuri: Badhl al Majhud, 13/39.

^[26]  Sahih al Bukhari, book on merits, 7/26, Hadith: 3671; Sunan Abi Dawood, chapter on superiority, 5/194, Hadith: 4605. If one objects to why Ibn al Hanafiyyah was afraid of the truth, the answer is that perhaps he said it based on what he thought was most likely, that ‘Ali radiya Llahu ‘anhu was better than ‘Uthman radiya Llahu ‘anhu, as the people of Kufah believed. Therefore, he feared that his father ‘Ali radiya Llahu ‘anhu would say, “‘Uthman is better than me,” and that statement would be out of humility and it would be understood that he is stating the reality. Hence, the belief would be confused.

^[27]  Al Istidhkar, 14/240, Dar Qutaybah, Damascus print.

^[28]  Ibn Hajar: Al Sawa’iq al Muhriqah, pg. 65. He was preceded in this answer by al Hafiz Ibn Hajar al ‘Asqalani in al Fath, 14/7, so refer to it as it contains more clarification. Likewise, refer to al Sakhawi: Fath al Mughith, 4/115.

^[29]  Al Khattabi: Ma’alim al Sunan, 4/58.

^[30]  Ibn Raslan: Sharh Sunan Abi Dawood, 18/127; Sharh al Tibi ‘ala al Mishkat, pg. 3849; al ‘Ayni: ‘Umdat al Qari, 61/284.

^[31]  ‘Abdul Haqq al Dihlawi: Lam’at al Tanqih, 9/599.

^[32]  Al Hafiz Ibn Hajar: Fath al Bari, 7/47.

^[33]  Al Muntakhab min Musnad ‘Abd ibn Humaid, 1/200; Abu Nuaim: Hilyat al Auliya’, 10/301.

^[34]  Shawahid are those ahadith that are narrated through totally different chains of transmission (with a different Sahabi) that contain the same meaning as the hadith in question, thus bolstering its reliability.

^[35]  Ibn Hajar: Al Sawa’iq al Muhriqah, pg. 66, Maktabat al Qahirah print.

^[36]  Al Taftazani: Sharh al Maqasid, 2/298; al Laqqani: ‘Umdat al Murid, 3/1106.

^[37]  Hashiyat al Khayyali ‘ala al ‘Aqa’id al Nasafiyyah, 1/196 (refer to it with the footnotes of ‘Abdul Hakim on it, 1/340).

^[38]  Al Sha’rani: Al Yawaqit wa al Jawahir, 2/65.

^[39]  A hadith narrated by only one narrator.

^[40]  Sunan al Tirmidhi, book on merits, 5/618, Hadith: 3684.

^[41]  Al Dihlawi: Lama’at al Tanqih, 9/618.

^[42]  Rashid Ahmed al Gangohi: Al Kawkab al Durri, 8/79; Mulla al Qari: Al Mirqat, 11/193.

^[43]  Al Sunan al Kabir, book on fighting the people of rebellion, chapter on what is reported regarding the Imam’s notification as to whom he deems worthy of the Caliphate after him, 8/263, Hadith: 17031.

^[44]  In a narration by Muslim, after this hadith, the following is narrated:

فقال‏ عمر رضي الله عنه إن رسول الله صلى الله عليه وسلم قد غلب عليه الوجع وعندكم القرآن حسبنا كتاب الله فاختلف أهل البيت فاختصموا فمنهم من يقول قربوا يكتب لكم رسول الله صلى الله عليه وسلم كتابا لن تضلوا بعده ومنهم من يقول ما قال عمر فلما أكثروا اللغو والاختلاف عند رسول الله صلى الله عليه وسلم قال رسول الله صلى الله عليه وسلم قوموا

‘Umar radiya Llahu ‘anhu said, “Pain has overpowered the Messenger salla Llahu ‘alayhi wa sallam. You have the Qur’an. The Book of Allah is sufficient for us.” The people of the house differed and began arguing. Some of them said, “Bring something so that the Messenger salla Llahu ‘alayhi wa sallam may write for you a letter after which you will not go astray.” Some of them said what ‘Umar said. When their idle talk and disagreement increased by the Messenger salla Llahu ‘alayhi wa sallam, he said, “Stand (and leave).”

^[45]  Sahih Muslim, 11/89; Sahih al Bukhari, book on Jihad and expeditions, 8/100.‎

^[46]  Surah al Ma’idah: 67.

^[47]  Al Bayhaqi: Dala’il al Nubuwwah, 7/184. Many scholars quoted it from him. Amongst them is al Nawawi in Sharh Muslim, and from him al ‘Allamah al Tibi in Sharh al Mishkat.

^[48]  Al Nawawi: Sharh Sahih Muslim, 11/90. Ibn Hajar quoted from him in Fath al Bari, 8/102.

^[49]  Sahih Muslim, 11/91.

^[50]  Surah al Najm: 3.

^[51]  Surah al Tawbah: 43.

^[52]  Surah al Hashr: 2.

^[53]  Surah Al ‘Imran: 159.

^[54]  Al Sarhindi: Al Maktubat, 2/146.

^[55]  Ibn Hajar: Fath al Bari, 8/103.

^[56]  Ibn Kathir: Al Sirah al Nabawiyyah, 4/452.

^[57]  Sahih al Bukhari, book on the virtues of the Companions, ‎5/5, Hadith:‎ 3662; Sahih Muslim, 15/‎153, Hadith: 2384.

^[58]  Sahih al Bukhari, book on the sick,‎ 7/119, Hadith: 5666, book on rulings, 9/80, Hadith: 7217; Sahih Muslim, virtues of the Companions, Hadith: 2397.

^[59]  Al Nawawi: Sharh Sahih Muslim, 15/153.

^[60]  Al ‘Ayni: ‘Umdat al Qari‎, 16/251.

^[61]  Sunan Ibn Majah, chapter on the virtues of the Companions of the Prophet salla Llahu ‘alayhi wa sallam, 1/38, Hadith: 101; Sunan al Tirmidhi, 5/607, Hadith: 3657. He narrated the same from ‘Aisha radiya Llahu ‘anha and said, “It is hasan sahih.”

^[62]  Sahih al Bukhari, book on Salah, chapter on the window and the passageway in the Masjid, Hadith: 466 and the hadith after it from Ibn ‘Abbas; book on the virtues of the Companions, chapter on the saying of the Prophet salla Llahu ‘alayhi wa sallam: close the doors except for the door of Abu Bakr, from Abu Sa’id al Khudri, Hadith: 3654 and from Ibn ‘Abbas Hadith: 3656; book on the merits of the Ansar, chapter on the emigration of the Prophet salla Llahu ‘alayhi wa sallam and his Companions to Madinah, from Abu Sa’id al Khudri, Hadith: 3904; Sahih Muslim, book on the virtues of the Companions, chapter on the virtue of Abu Bakr radiya Llahu ‘anhu, 15/150, Hadith: 2382.

^[63]  Ibn Furak: Mujarrad Maqalat al Imam al Ash’ari, pg. 185.

^[64]  Abu Ishaq al Shirazi: Tabaqat al Fuqaha’, pg. 28.

^[65]  Ibn Battal: Sharh Sahih al Bukhari, 2/115.

^[66]  Ibn al ‘Arabi: ‘Aridat al Ahwadhi, 9/141.

^[67]  Al Qurtubi: Al Mufhim, 6/240.

^[68]  Rashid Ahmed al Gangohi: Al Kawkab al Durri ‘ala Jami’ al Tirmidhi, 8/55.

^[69]  Al Suyuti: Al Hawi li al Fatawa, 2/13.

^[70]  Sunan al Tirmidhi, book on merits, 5/611, Hadith: 3666; Sunan Ibn Majah, 1/36, Hadith: 95.

^[71]  See some of those chains in al Dihlawi: Izalat al Khafa’, 1/283 onwards.

^[72]  Rashid Ahmed al Gangohi: Al Kawkab al Durri, 8/62; al Qari: Al Mirqat, 11/211.

^[73]  Sahih al Bukhari, 1/136, Hadith: 678; Sahih Muslim, 4/144, Hadith: 420.

^[74]  Sunan al Tirmidhi, 5/613, book on merits, Hadith: 3672.

^[75]  Al Dihlawi: Izalat al Khafa’, 1/124.

^[76]  Al Hafiz Ibn Kathir: Al Sirah al Nabawiyyah, 4/466; al Qadi ‘Iyad: Ikmal al Mu’allim, 2/323.

^[77]  Ibn Hajar: Ashraf al Wasa’il fi Sharh al Shama’il, pg. 577; al ‘Uthmani: Fath al Mulhim, 3/357.

^[78]  Al Sindi: Al Mawahib al Latifah Sharh Musnad al Imam Abi Hanifah, 2/501.

^[79]  According to what appears in Sahih al Bukhari, as we have seen, that ‘Aisha radiya Llahu ‘anha said to him salla Llahu ‘alayhi wa sallam:

إن أبا بكر رجل أسيف وإنه إن يقم مقامك لا يسمع الناس

Abu Bakr is an emotional man. If he stands in your place, people will not be able to hear him.

According to another narration, she said to Hafsah:

قولي له يأمر عمر … إلخ

Tell him to order ‘Umar….

(This continued) until the Prophet salla Llahu ‘alayhi wa sallam became upset and said:

 أنتن‏ صواحبات يوسف مروا أبا بكر فليصل بالناس

You are like the companions of Yusuf. Order Abu Bakr to lead the people in Salah.

^[80]  Al Hafiz Ibn Rajab al Hanbali: Fath al Bari fi Sharh Sahih al Bukhari, 6/112, Hadith: 678.

^[81]  Al Qadi ‘Iyad: Ikmal al Mu’allim, 2/319.

^[82]  Al Nawawi: Sharh Muslim, 4/137.

^[83]  Ibn Kathir: Al Sirah al Nabawiyyah, 4/467; al Suyuti: Tarikh al Khulafa’, pg. 146; Ibn Hajar: Al Sawa’iq al Muhriqah, pg. 21 (Maktabat al Qahirah print), pg. 93 (Fayyad print).

^[84]  Abu Ishaq al Shirazi: Tabaqat al Fuqaha’, pg. 28.

^[85]  Tabaqat al Fuqaha’, pg. 28. We have quoted some of his statements previously.

^[86]  Al Nawawi: Tahdhib al Asma’ wa al Lughat, 2/405. Al Suyuti quoted it from him in Tarikh al Khulafa’, pg. 116.

^[87]  Al Qurtubi: Al Mufhim lima Ashkala min Talkhis Kitab Muslim, 6/237.

^[88]  Al Razi: Nihayat al ‘Uqul, 4/565.

^[89]  Al Nawawi: Tahdhib al Asma’ wa al Lughat, 2/394.

^[90]  Al Minah al Makkiyyah fi Sharh al Hamziyyah, pg. 559.

^[91]  Al Taftazani: Sharh al Maqasid, 2/302.

^[92]  Al Hafiz Ibn Hajar: Fath al Bari, 2/141.

^[93]  Al Sawa’iq al Muhriqah, pg. 93 (Fayyad print).

^[94]  Mulla ‘Ali al Qari: Minah al Rawd al Azhar fi Sharh al Fiqh al Akbar, pg. 186.

^[95]  Minah al Rawd al Azhar fi Sharh al Fiqh al Akbar, pg. 188–189; al Zabidi: Al Ithaf, 2/228, he quoted al Qari’s words.

^[96]  Sharh al Mawaqif, 8/267. The hadith of ‘Umar radiya Llahu ‘anhu going forward (to lead the Salah) and the Prophet salla Llahu ‘alayhi wa sallam preventing him is narrated by Abu Dawood: al Sunan, 5/210, Hadith: 4627; al Tabarani: al Kabir, 13/446.

^[97]  Al Khattabi: Ma’alim al Sunan, 4/66; Ibn Raslan: Sharh Sunan Abi Dawood, 18/175.

^[98]  Muhammad ‘Abid al Sindi: Al Mawahib al Latifah Sharh Musnad al Imam Abi Hanifah, 2/490.

^[99]  Sunan al Tirmidhi, book on merits, 5/614, Hadith: 3673.

^[100]  Sharh al Tibi ‘ala al Mishkat, pg. 3851.

^[101]  Sunan Abi Dawood, 5/207, Hadith: 4620.

^[102]  Ibn Raslan: Sharh Sunan Abi Dawood, 18/158.

^[103]  Sunan al Tirmidhi, 5/609, Hadith: 3662.

^[104]  Al ‘Allamah al Sa’d: Sharh al Maqasid, 2/298.

^[105]  Abu Nuaim: Al Hilyah, 7/264; Ibn ‘Asakir: Tarikh Dimashq, 30/212.

^[106]  Al ‘Allamah al Sa’d: Al Maqasid, 2/298.

^[107]  Ahmed ibn Muhammad al Walali: Ashraf al Maqasid ila Sharh al Maqasid, 3/268, (manuscript).

^[108]  Hadith 1, 4, 6, and 10.

^[109]  Sahih al Bukhari, Hadith: 3689; Sahih Muslim, Hadith: 2398. Previously, in the second chapter, al ‘Allamah Anwar Shah Kashmiri’s statement in Fayd al Bari, 4/475, explaining this hadith was quoted.

^[110]  That is, because of its length, as explained by al Hafiz Ibn Hajar in al Fath.

^[111]  Sahih al Bukhari, Hadith: 3691; Sahih Muslim, Hadith: 2390.

^[112]  Al Hafiz Ibn Hajar: Fath al Bari, 7/42.

^[113]  Sunan al Tirmidhi, 5/619, Hadith: 3686.

^[114]  Ibn al ‘Arabi: ‘Aridat al Ahwadhi fi Sharh Sunan al Tirmidhi, 13/145.

^[115]  Ibn al ‘Arabi: ‘Aridat al Ahwadhi, 9/148.

^[116]  Sunan al Tirmidhi, 5/622, Hadith: 3692.

^[117]  i.e. Allah is the guardian over me. The same applies to the previous statement. Refer to Fath al Bari.

^[118]  Sahih al Bukhari, Hadith: 3700; al Hafiz Ibn Hajar: Fath al Bari, 7/56.

^[119]  Sahih al Bukhari, Hadith: 7207; Tarikh al Tabari, 4/238.

^[120]  Al Hafiz Ibn Hajar: Fath al Bari, 13/170.

^[121]  Al Hafiz Ibn Hajar: Fath al Bari, 7/56.

^[122]  Al Hafiz Ibn Hajar: Fath al Bari, 13/171; al Hafiz Abu Nuaim: Al Imamah wa al Radd ‘ala al Rafidah, pg. 306.