Chapter 5

The superiority of Sheikhayn according to Ijma’ (Consensus)

Introduction

In this chapter, we will see the Ijma’ of the Companions radiya Llahu ‘anhum and those who came after them on the superiority of Sheikhayn. Likewise, we will see narrations from a large number of Imams regarding this Ijma’ on their superiority over the rest of the Companions radiya Llahu ‘anhum, without any objection from any of them. They are the senior Imams of din from amongst the Mufassirin, Muhaddithin, jurists, and theologians—the trustworthy, faithful, and reliable—who were the authorities for understanding Ijma’.

It is known that the Companions of the Prophet salla Llahu ‘alayhi wa sallam gathered on the day of Saqifah to introduce a leader and select an Imam. Opinions were divided and passions were dispersed. The shrewdest catastrophe bared its fangs and the Muslims were overwhelmed by a deafening dilemma. The Aws and Khazraj tribes began sparring with each other. The entrance and exit became obscure until Sa’d ibn ‘Ubadah radiya Llahu ‘anhu was mentioned for the matter of leadership and he revealed whom he intended to appoint. The gloom would not have been cleared had it not been for the appearance of someone deserving of this position, whose uniqueness in the aspects of entitlement is definite, without any doubt, and whose authority on the aspects of superiority is certain among all humankind after the prophets. That worthy individual was Abu Bakr al Siddiq radiya Llahu ‘anhu.

It is proven in a sahih hadith from ‘Aisha radiya Llahu ‘anha that ‘Umar radiya Llahu ‘anhu announced to those present in Saqifat Bani Sa’idah on the day the Prophet salla Llahu ‘alayhi wa sallam passed away:

بل نبايعك أنت فأنت سيدنا وخيرنا وأحبنا إلى رسول الله صلى الله عليه وسلم ….إلخ

Rather, we pledge allegiance to you, for you are our master, the best of us, and the most beloved of us to the Messenger of Allah salla Llahu ‘alayhi wa sallam ….^[1]

It is clear that none of the Companions radiya Llahu ‘anhum who had gathered there—or those who were not present there, who were a very few—objected to ‘Umar’s radiya Llahu ‘anhu declaration, which is explicit in the superiority of Abu Bakr radiya Llahu ‘anhu over the rest of the Companions radiya Llahu ‘anhum. This is that Ijma’, which no one can deny except an obstinate or ignorant person.

There is no doubt that the absence of some of them from the council does not harm the Ijma’ on the Caliphate of Abu Bakr radiya Llahu ‘anhu; rather his Caliphate is definitely and unanimously agreed upon, as stated by all our Imams.^[2] Likewise, the absence of one, two, or more people from this council—assumingly—does not harm the Ijma’ on his superiority either. Thus, whoever doubts the Ijma’ on superiority must cast doubt on the Caliphate as well, as the reason mentioned here—which is the absence or opposition of one or two people from the council—can be mentioned there as well. The difference between the two matters is arbitrary.

These are the Companions of the Prophet salla Llahu ‘alayhi wa sallam. They witnessed whereas we were absent; they were certain as eyewitnesses whereas we are doubtful. They were examples for humanity and the models of Islam. They were not disgraced or criticised for the sake of Allah. After the demise of the Prophet salla Llahu ‘alayhi wa sallam, they were not under oppression or coercion. Rather, they possessed the reins of choice. They did not give preference to anyone over the truth and did not find refuge in anyone other than Him. Even if all kinds of tortures rained upon them, they would only increase in striving and defending their belief. The flames of innovations and whims did not disturb their noble faces. I wonder how, despite their brilliance, they (the opposition) did not understand the clear texts, yet noticed the savage rabble, anointed in shame and disgrace.

This is with regard to Abu Bakr radiya Llahu ‘anhu. As for ‘Umar ibn al Khattab radiya Llahu ‘anhu, Abu Bakr declared his superiority and virtue radiya Llahu ‘anhu, before his death when he appointed ‘Umar radiya Llahu ‘anhu as his successor, and none of them denounced him. This is Ijma’ on the superiority of ‘Umar radiya Llahu ‘anhu over the rest of the Companions radiya Llahu ‘anhum.^[3]

Ijma’ (consensus), although it is ranked third after the Qur’an and Sunnah, in that its authority is derived from them and in terms of chronological order as well;^[4] however, it is preferred over them in terms of strength of authority. This is because it cannot be abrogated and because it converts the conjectural of the two to the definitive, whereas the Qur’an and Sunnah accept abrogation and there can be contradiction between their texts. Therefore, the mainstay in this issue—like many jurisprudential and doctrinal issues, (this is not the place too for its discussion)—is Ijma’, even though I mentioned it after the Qur’an and Sunnah, to observe etiquette.

NEXT⇒ Discussion 1: The transmitters of Ijma’ and their texts

^[1] Sahih al Bukhari, book on the virtues of the Companions, 5/7, Hadith: 3668.

^[2] For example, refer to Ibn Hajar al Haytami: Al Sawa’iq al Muhriqah, pg. 70 onwards (Fayyad print). ‘Abdullah ibn Mas’ud and ‘Ali ibn Abi Talib narrated Ijma’ of the Companions radiya Llahu ‘anhum on the establishment of the leadership of Abu Bakr radiya Llahu ‘anhu, as mentioned by Ibn Hajar himself.

^[3] For example, refer to al Dihlawi: Izalat al Khafa’, 1/256.

^[4] Because consensus cannot be conceived except after the demise of Prophet salla Llahu ‘alayhi wa sallam, as is clear from the definition.

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