Discussion 1: The transmitters of Ijma’ and their texts

We affirm: The superiority of Sheikhayn radiya Llahu ‘anhum was agreed upon by all the Companions radiya Llahu ‘anhum; and it is no surprise, as the transmitters—who are numerous—narrated that without denial.

This is not something that Ibn Taymiyyah “fabricated” as Ahmed al Ghumari claimed.^[1] The most famous of those who transmitted Ijma’ is the leader of Imams, al Shafi’i, as al Imam al Bayhaqi narrated in Ma’rifat al Sunan wa al Athar, under the chapter: What is used as evidence for the validity of al Shafi’i’s belief, from al Za’farani from al Shafi’i, that he said:

أجمع الناس على خلافة أبي بكر فاستخلف أبو بكر عمر ثم جعل عمر الشورى إلى ستة على أن يولوها واحدا فولوها عثمان قال الشافعي وذلك أنه اضطر الناس بعد رسول الله صلى الله عليه وسلم فلم يجدوا تحت أديم السماء خيرا من أبي بكر الصديق فولوه رقابهم

The people unanimously agreed on the Caliphate of Abu Bakr. Abu Bakr then appointed ‘Umar as his successor. Then ‘Umar made a Shura (consultative council) of six people to appoint one of them and they appointed ‘Uthman.

Al Shafi’i states, “This is because the people were constrained after the demise of the Messenger of Allah salla Llahu ‘alayhi wa sallam. They did not find anyone better under the sky than Abu Bakr al Siddiq. Thus, they appointed him as their leader.”^[2]

Al Bayhaqi also narrated it from al Shafi’i in Manaqib al Shafi’i and from Abu Thawr from al Shafi’i in al I’tiqad. Other Imams transmitted it from him as well.^[3]

In Manaqib al Shafi’i, Abu Thawr states:

سمعت الشافعي يقول ما اختلف أحد من الصحابة والتابعين في تفضيل أبي بكر وعمر وتقديهما على جميع الصحابة وإنما اختلف من اختلف منهم في علي وعثمان فمنهم من قدم عليا على عثمان ومنهم من قدم عثمان على علي ونحن لا نخطئ أحدا من أصحاب رسول الله صلى الله عليه وسلم فيما فعلوا

I heard al Shafi’i state, “None among the Companions and Tabi’in differed regarding the superiority and precedence of Abu Bakr and ‘Umar over all other Companions. Whoever differed from amongst them, differed regarding ‘Ali and ‘Uthman. Some of them preferred ‘Ali to ‘Uthman, whilst others preferred ‘Uthman to ‘Ali. We do not find fault with any of the Companions of the Messenger of Allah salla Llahu ‘alayhi wa sallam in what they did.”^[4]

These statements from the Imam are clear in transmitting Ijma’ regarding the Caliphate of Abu Bakr radiya Llahu ‘anhu and his superiority over others, not only the Caliphate, contrary to what the author of Ghayat al Tabjil claimed. He said:

إن الإمام الشافعي أراد به الإجماع على أنه الخليفة الأول بعد رسول الله وليس على أفضليته

By Ijma’, al Imam al Shafi’i meant that he is the first Khalifah after the Messenger of Allah salla Llahu ‘alayhi wa sallam and not on his superiority.^[5]

This is a rejected statement. This is his understanding, which is contrary to the understanding of all scholars; and he erred in it. The statement of al Imam al Shafi’i is clear that there is Ijma’ on his superiority (as well). Hence, Ibn Hajar, in response to some of what Ibn ‘Abdul Barr transmitted on the issue of superiority, states:

فكيف والحاكي لإجماع الصحابة والتابعين على تفضيل أبي بكر وعمر وتقديمهما على سائر الصحابة جماعة من أكابر الأئمة منهم الشافعي

How is it possible, when those who narrated the Ijma’ of the Companions and Tabi’in regarding the superiority and precedence of Abu Bakr and ‘Umar over all the other Companions is a group of the greatest Imams, including al Shafi’i?^[6]

Among those who referred to this Ijma’ was the Imam of the Ahlus Sunnah, Ahmed ibn Hanbal. Al Hafiz Ibn Kathir narrates in al Bidayah wa al Nihayah:

قال الإمام أحمد حدثنا أبو بكر بن عياش ثنا عاصم عن زر عن عبد الله هو ابن مسعود قال ما رآه المسلمون حسنا فهو عند الله حسن وما رأوه سيئا فهو عند الله سيئ وقد رأى الصحابة جميعا أن يستخلفوا أبا بكر رضي الله عنه إسناد صحيح

قلت أي ابن كثير وهذا‏ الأثر فيه حكاية إجماع عن الصحابة في تقديم الصديق والأمر كما قاله ابن مسعود وقد نص على ذلك غير واحد من الأئمة وقد قال أحمد حين اجتاز بحمص وقد حمل إلى المأمون في زمن المحنة ودخل عليه عمرو بن عثمان الحمصي فقال له ما تقول في الخلافة فقال أبو بكر ثم عمر ثم عثمان ثم علي ومن تقدم عليا على عثمان فقد أزرى بأصحاب الشورى لأنهم قدموا عثمان رضي الله عنه

Al Imam Ahmed said, “Abu Bakr ibn ‘Ayyash narrated to us — from ‘Asim — from Zirr — from ‘Abdullah, i.e. Ibn Mas’ud, who said, “Whatever the Muslims see as good is good by Allah, and whatever they see as evil is evil by Allah.” All the Companions radiya Llahu ‘anhu saw that they should appoint Abu Bakr radiya Llahu ‘anhu as the Khalifah. The isnad of this narration is authentic.^[7]

I (Ibn Kathir) say: This transmission contains a report of the Ijma’ of the Companions in giving precedence to Abu Bakr. The matter is as Ibn Mas’ud said. Several Imams declared that. When al Imam Ahmed passed Hims, whilst being led to al Ma’mun during the days of his ordeal, ‘Amr ibn ‘Uthman al Himsi asked him, “What do you say about the Caliphate?”

He (Ahmed) answered, “Abu Bakr, then ‘Umar, then ‘Uthman, and then ‘Ali. Whoever declares precedence to ‘Ali over ‘Uthman has disparaged the people of Shura, for they preferred ‘Uthman radiya Llahu ‘anhu.”^[8]

Al Qadi al Baqillani, after indicating to several explicit and famous narrations that declare the superiority of Abu Bakr, said the following:

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 ا لأخبار 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. Attachment to these widespread statements from the Companions regarding his superiority, among many of the people of insight, is stronger than relying on the previous transmissions, because no one can claim that the statements of ‘Umar, ‘Abdullah ibn ‘Umar, and others are solitary narrations.^[9]

Al Baqillani, while indicating to the agreement of the Companions radiya Llahu ‘anhum on the superiority of Abu Bakr radiya Llahu ‘anhu over the rest of the Companions radiya Llahu ‘anhum, further states:

الصدر‏ الأول الذين خوطبوا بالقول في كل أحد أحد منهم أي من الصحابة أعرف بالخطاب وأسبابه ومخارجه والأحوال التي اقتضت إطلاقه وقصد النبي صلى الله عليه وسلم المورد له من سائر من يأتي بعدهم إلى يوم القيامة … فلا يعرف قصده به إلا مشاهدوه والعالمون بمقدم كلامه ومناجزه والأحوال والإشارات التي خرج عليها ثم لا يمكنهم مع ذلك نقل تلك الأسباب وحكايتها لأن اللفظ لا ينبئ عنها فإذا رأيتهم قد بدؤوا بأبي بكر رضي الله عنه دون غيره مع وجوب طلب الفضل في الإمامة مع سماعهم ما قاله الرسول في غيره علمنا أنهم علموا من ذلك ما خفي علينا وأن الحق في قولهم دون قولنا وأماثلنا وهذا من آكد ما يدل على ما قلناه

The first generation who were addressed about each other—i.e. from the Companions—are more knowledgeable about the speech, its reasons and origins, the conditions that necessitated its utterance, and the intention of the Prophet salla Llahu ‘alayhi wa sallam which necessitated it, than all those who come after them until the Day of Qiyamah. His intention is only known by those who witnessed him and are knowledgeable about the prelude to his speech and its implementations, and the conditions and indications that came out of it. Then they cannot transmit those reasons and narrate them, as the wording does not indicate to them. When you see them starting with Abu Bakr radiya Llahu ‘anhu and not others, even though seeking superiority is necessary in Imamah coupled with hearing what the Messenger salla Llahu ‘alayhi wa sallam said about others, we realise that they knew about that which was hidden from us and that the truth is in their statement, not in our statement and others like us. This is one of the most emphatic evidences, which indicates to what we have said.^[10]

Al Baqillani’s statement is clear that the superiority of Abu Bakr radiya Llahu ‘anhu is a matter of Ijma’ among the Companions radiya Llahu ‘anhum. Therefore, they must be having a basis for that, which they relied on, whether we know it or not.

Al Hafiz Abu Nuaim al Isfahani said:

وللصديق‏ رضي الله عنه مناقب مشهورة وفضائل معدودة واكتفينا ههنا منها بهذا القدر لأن الذي أجمعت عليه الأمة وأفاضل الصحابة من المهاجرين والأنصار من تفضيله وتقديمه يغني عن إيراد كثير من الروايات في شأنه ولعمري إن الأمة المختارة المشهود لها بأنها خير الأمم لا تجتمع إلا على حق وهدى

Al Siddiq radiya Llahu ‘anhu possessed many well-known virtues and merits. We suffice with this amount here, because his superiority and precedence upon which the Ummah and the best of the Companions from the Muhajirin and Ansar agreed suffices from citing many narrations about him. By my life, the chosen Ummah that is known to be the best of nations will not agree except upon truth and guidance.^[11]

At another place, he states:

وما‏ استفاض من إجماع الأمة ومتابعتهم الصديق رضي الله عنه وتقديمهم إياه على كل الصحابة بعد وفاة رسول الله صلى الله عليه وسلم وهم متوافرون يغني عن الاحتجاج بالأخبار في أمره والتطويل في شأنه

The widespread Ijma’ of the Ummah, their following of al Siddiq radiya Llahu ‘anhu, and them awarding him precedence over all the Companions after the demise of the Prophet salla Llahu ‘alayhi wa sallam, and they were abundant, suffices from citing narrations regarding him and elaborating about him.^[12]

Al Imam al Ghazali (d. 505 AH) states in al Iqtisad fi al I’tiqad:

أولى الناس بسماع ما يدل على تفاوت الفضائل الصحابة الملازمون لأحوال النبي صلى الله عليه وسلم وهم قد أجمعوا على تقديم أبي بكر رضي الله عنه ثم أبو بكر نص على عمر رضي الله عنه ثم أجمعوا بعده على عثمان رضي الله عنه ثم أجمعوا بعده على علي رضي الله عنه وعنهم أجمعين وليس يظن بهم الخيانة في دين الله تعالى لغرض من الأغراض وكان إجماعهم على ذلك أحسن ما يستدل به على مراتبهم

The likeliest of people to hear that which indicates to the difference in virtues are the Companions who were constant observers of the conditions of the Prophet salla Llahu ‘alayhi wa sallam. They unanimously agreed to give precedence to Abu Bakr radiya Llahu ‘anhu, then Abu Bakr radiya Llahu ‘anhu declared (precedence) for ‘Umar radiya Llahu ‘anhu. Thereafter, they unanimously agreed on ‘Uthman radiya Llahu ‘anhu, and then on ‘Ali radiya Llahu ‘anhu. They cannot be suspected of disloyalty in the din of Allah due to any motives. Their Ijma’ on that was the best that could be used as evidence for their ranks.^[13]

Al Ghazali mentions in the guidelines of beliefs of al Ihya’:

الأصل الثامن أن فضل الصحابة رضي الله عنهم على حسب ترتيبهم في الخلافة…. إنما يدرك الفضل والترتيب في ذلك المشاهدون للوحي والتنزيل بقرائن الأحوال ودقائق التفصيل فلو لا فهمهم ذلك لما رتبوا الأمر كذلك إذ كانوا لا تأخذهم في الله لومة لائم ولا يصرفهم عن الحق صارف

The eighth principle: The superiority of the Companions radiya Llahu ‘anhum is according to their sequence in the Caliphate… The superiority and sequence in this are only understood by those who witness the revelation and the Qur’an, through the indications of the circumstances and the subtleties of the details. If they had not understood this, they would not have arranged the matter in this way; since they were not affected by anyone’s criticism for Allah’s cause, nor were they distracted from the truth by anyone.^[14]

Then, at the end of the book, he declares:

فهذه الأركان الأربعة الحاوية للأصول الأربعين هي قواعد العقائد فمن اعتقدها كان موافقا لأهل السنة ومباينا لرهط البدعة

These four pillars that contain the forty principles are the principles of beliefs. Whoever believes in them is in agreement with the Ahlus Sunnah and opposed to the group of innovation.^[15]

It is clear that al Imam al Ghazali believes that the sequence of the four Khalifas in terms of merit is like their sequence in the Caliphate, that it is through Ijma’ of the pious predecessors, and that they have basis and evidence for this sequence which they understood from the Shari’ah, even if those who came after them do not understand it.

This is almost the same style as al Baqillani’s that we saw earlier. This style is what later spread to the likes of al ‘Adud and al Sa’d.

Al Imam Abu al Mu’in al Nasafi (d. 508 AH) states in his book Tabsirat al Adillah:

أجمع أهل السنة والجماعة على أن أفضل هذه الأمة بعد نبيها صلى الله عليه وسلم أبو بكر الصديق رضي الله عنه

The Ahlus Sunnah wa al Jama’ah has unanimously agreed that the best of this Ummah after its Prophet salla Llahu ‘alayhi wa sallam is Abu Bakr al Siddiq radiya Llahu ‘anhu.^[16]

Al Qadi Abu Bakr ibn al ‘Arabi al Maliki (d. 543 AH) states:

وأفضلهم‏ الأربعة أبو بكر وعمر وعثمان وعلي ومراتبهم في الفضل كرتبتهم في ذكرنا لا خلاف بين أهل السنة فيه بين أبي بكر وعمر ولا في تفضيل عمر على عثمان واختلفوا بين علي وعثمان

The best of them are the four: Abu Bakr, ‘Umar, ‘Uthman, and ‘Ali. Their ranks in merit are as the sequence they are mentioned in. There is no disagreement among the Ahlus Sunnah about Abu Bakr and ‘Umar, or about the superiority of ‘Umar over ‘Uthman. They differed between ‘Ali and ‘Uthman.^[17]

Al Imam Abu al ‘Abbas Ahmed ibn ‘Umar al Qurtubi al Maliki (d. 656 AH) said:

المقطوع‏ بفضله وأفضليته بعد رسول الله صلى الله عليه وسلم عند أهل السنة وهو الذي يقطع به من الكتاب والسنة أبو بكر الصديق ثم عمر الفاروق ولم يختلف في ذلك أحد من أئمة السلف ولا الخلف ولا مبالاة بأقوال أهل الشيع ولا أهل البدع فإنه بين مكفر تضرب رقبته وبين مبتدع مفسق لا تقبل كلمته وتدحض حجته

The one whose virtue and superiority after the Prophet salla Llahu ‘alayhi wa sallam is definitive according to the Ahlus Sunnah and that which is confirmed from the Qur’an and the Sunnah is Abu Bakr al Siddiq, then ‘Umar al Faruq. None of the former or latter Imams differed about this. There is no consideration for the views of the Shia or the people of innovations, for they are either declared disbelievers whose neck should be struck or innovators and sinners whose words are not accepted and whose arguments are refuted.^[18]

His student, the Mufassir, al Imam Abu ‘Abdullah Muhammad ibn Ahmed al Qurtubi (d. 671 AH), states in his Tafsir:

والذي يقطع به من الكتاب والسنة وأقوال علماء الأمة ويجب أن تؤمن به القلوب والأفئدة فضل الصديق على جميع الصحابة ولا مبالاة بأقوال الشيع ولا أهل البدع فإنهم بين مكفر تضرب رقبته وبين مبتدع مفسق لا تقبل كلمته ثم بعد الصديق عمر الفاروق ثم بعده عثمان

What is confirmed from the Qur’an, Sunnah, and sayings of the scholars of the Ummah, and what hearts must believe in, is the superiority of al Siddiq over all the Companions. No consideration should be given to the views of the Shia and the people of innovations, for they are either declared disbelievers whose neck should be struck or innovators and sinners whose words are not accepted. After al Siddiq is ‘Umar al Faruq, and thereafter ‘Uthman.^[19]

Al Imam al Nawawi (d. 676 AH) states in Sharh Muslim:

اتفق أهل السنة على أن أفضلهم أبوبكر ثم عمر قال جمهور ثم عثمان ثم علي وقال بعض أهل السنة من أهل الكوفة بتقديم علي على عثمان والصحيح المشهور تقديم عثمان قال أبو منصور البغدادي أصحابنا مجمعون على أن أفضلهم الخلفاء الأربعة على الترتيب المذكور ثم تمام العشرة ثم أهل بدر ثم أحد ثم بيعة الرضوان

The Ahlus Sunnah are unanimous that the best of them is Abu Bakr, then ‘Umar—the majority state—then ‘Uthman, then ‘Ali. Some of the Ahlus Sunnah from the people of Kufah preferred ‘Ali to ‘Uthman. The correct and well-known opinion is that precedence is for ‘Uthman. Abu Mansur al Baghdadi said, “Our companions unanimously agreed that the best of them are the four Khalifas in the mentioned sequence,^[20] thereafter, the remainder of the ten, then the participants of Badr, then Uhud, and then the Pledge of Ridwan.”^[21]

Al Imam al Nawawi also mentioned in Tahdhib al Asma’ wa al Lughat:

و أجمع أهل السنة على أن أفضلهم على الإطلاق أبو بكر ثم عمر وقدم جمهورهم عثمان على علي رضي الله عنهم قال الخطابي وقدم أهل السنة من أهل الكوفة‏ عليا على عثمان وبه قال ابن خزيمة والصحيح وقول الجمهور تقديم عثمان ولهذا اختارته الصحابة للخلافة وقدموه وهم أعلم وأعرف بالمراتب

The Ahlus Sunnah unanimously agree that the best of them absolutely is Abu Bakr, then ‘Umar. Majority of them prefer ‘Uthman to ‘Ali radiya Llahu ‘anhum. Al Khattabi said, “The Ahlus Sunnah of Kufah preferred ‘Ali to ‘Uthman. This is the view of Ibn Khuzaimah. The correct view and the opinion of the majority is that ‘Uthman is preferred, hence, the Companions selected him for the Caliphate and preferred him and they are the most knowledgeable and aware of their ranks.”^[22]

Al Nawawi further states:

أجمعت الأمة على صحة خلافته وقدمته الصحابة رضي الله عنهم لكونه أفضلهم وأحقهم بها من غيره

The Ummah unanimously agreed on the validity of his Caliphate. The Companions radiya Llahu ‘anhum preferred him because he was the best of them and the most deserving of it than everyone else.^[23]

Al Imam al Nawawi also mentions in al Taqrib:

أفضلهم على الإطلاق أبو بكر ثم عمر رضي الله عنهما بإجماع أهل السنة

The best of them absolutely is Abu Bakr then ‘Umar radiya Llahu ‘anhuma by the Ijma’ of the Ahlus Sunnah.^[24]

Al Hafiz Ibn Kathir states in al Bidayah wa al Nihayah:

‏ إنهم أي الصحابة مجمعون على أنه أبا بكر أفضلهم وخيرهم

They, i.e. the Companions, are unanimous that he—Abu Bakr—is the best and most superior of them.^[25]

Al ‘Allamah al Qadi ‘Adud al Din al Iji (d. 756 AH) states in al Mawaqif:

وجدنا‏ السلف قالوا بأن الأفضل أبو بكر ثم عمر ثم عثمان ثم علي وحسن ظننا بهم يقتضي بأنهم لو لم يعرفوا ذلك لما أطبقوا عليه فوجب علينا اتباعهم في ذلك

We found the pious predecessors saying that the best is Abu Bakr, then ‘Umar, then ‘Uthman, then ‘Ali, and our good opinion of them dictates that if they did not believe that, they would not have agreed upon it. Therefore, it is obligatory for us to follow them in that.^[26]

Al ‘Allamah al Sa’d al Taftazani (d. 792 AH), in the course of responding to those Rawafid who latch onto the superiority ‘Ali radiya Llahu ‘anhu, states in Sharh al Maqasid:

والجواب أنه لا كلام في عموم مناقبه أي مناقب علي ووفور فضائله واتصافه بالكمالات واختصاصه بالكرامات إلا أنه لا يدل على الأفضلية بمعنى زيادة الثواب والكرامة عند الله بعد ما ثبت من الاتفاق الجاري مجرى الإجماع على أفضلية أبي بكر ثم عمر والاعتراف من علي بذلك…إلخ

The answer is that there is no refutation about his—i.e. ‘Ali’s radiya Llahu ‘anhu— general merits, the abundance of his virtues, him being characterised by perfections, and him being distinguished by miracles. However, that does not indicate to superiority in the sense of abundance of reward and honour by Allah, after what has been proven by the agreement that is like Ijma’ on the superiority of Abu Bakr then ‘Umar and ‘Ali’s radiya Llahu ‘anhu acknowledgment of that….^[27]

Al Imam Badr al Din al Zarkashi (d. 794 AH), after explaining that Abu Bakr radiya Llahu ‘anhu is the best of people followed by ‘Umar, states:

وإنما‏ وقع الخلاف في التفضيل بين علي وعثمان وذهب قوم إلى تساويهما في الفضيلة وحكي عن مالك ويحيى بن سعيد القطان وأما ما ذكره ابن عبد البر في كتاب الصحابة‏ أن السلف اختلفوا في تفضيل أبي بكر وعلي فقد غلّط في ذلك ووهم لا سيما وثبت بأن من كان يعتقد ذلك من السلف أبو سعيد الخدري وهذا بعيد

The difference of opinion is only regarding superiority between ‘Ali and ‘Uthman. Some are of the view that they are equal in virtue. This was narrated from Malik and Yahya ibn Sa’id al Qattan. As for what Ibn ‘Abdul Barr mentioned in the book al Sahabah that the pious predecessors differed regarding superiority between Abu Bakr and ‘Ali, he was mistaken in that and misled, especially since he proved that one of those who believed this from the pious predecessors was Abu Sa’id al Khudri, which is far-fetched.^[28]

Al Imam al Zarkashi also states in Sharh Jam’ al Jawami’:

إن‏ أبا بكر رضي الله عنه أفضل الناس بعد محمد صلى الله عليه وسلم وقد نقل الإمام أبو منصور السمعاني وغيره الإجماع عليه

Abu Bakr radiya Llahu ‘anhu is the best of people after Muhammad salla Llahu ‘alayhi wa sallam. Al Imam Abu Mansur al Sam’ani and others have transmitted Ijma’ on this.^[29]

Al Hafiz Ibn Hajar al ‘Asqalani (d. 852 AH) states in al Fath:

وقد‏ سبق بيان الاختلاف في أي الرجلين أفضل بعد أبي بكر وعمر عثمان أو علي وأن الاجماع انعقد بأخرة بين أهل السنة أن ترتيبهم في الفضل كترتيبهم في الخلافة

The difference of opinion has been previously mentioned regarding which of the two is better after Abu Bakr and ‘Umar; ‘Uthman or ‘Ali? The consensus was finally reached among the Ahlus Sunnah that their order in merit is like their order in the Caliphate.

Then he quoted al Qurtubi’s statements that I quoted previously.^[30]

It is clear that al Hafiz Ibn Hajar transmitted Ijma’ on the sequence between ‘Uthman and ‘Ali radiya Llahu ‘anhuma as well, even though there was a difference of opinion before it; however, the matter was settled on the superiority of ‘Uthman over ‘Ali radiya Llahu ‘anhuma. Then how about Abu Bakr al Siddiq radiya Llahu ‘anhu?

Sheikh Ahmed al Zahid (d. 819 AH) in Hadiyyat al Nasih and al Imam al Shams al Ramali (d. 1004 AH) in his commentary ‘Umdat al Rabih—whilst explaining the branches of iman— state:

( و)‏ رابع خمسيها (أن أفضل الخلق منهم) أي من الصحابة ومن غيرهم من هذه الأمة بالأولى (خلفاؤه الأربعة على ترتييهم) في الخلافة فأولهم ( أبو بكر ثم عمر ثم عثمان ثم علي) رضي الله عنهم بإجماع أهل السنة

(And) the fourth of the fifty (that the best of creation from them) i.e. from the Companions and more so, others of this Ummah (are its four Khalifas in their sequence) in the Caliphate. Thus, the first of them is (Abu Bakr, then ‘Umar, then ‘Uthman, then ‘Ali) radiya Llahu ‘anhum according to the Ijma’ of the Ahlus Sunnah.^[31]

Al Hafiz al Sakhawi (d. 902 AH) states in Fath al Mughith:

والأفضل‏ منهم مطلقا بإجماع أهل السنة أبو بكر الصديق‏

The best of them unrestrictedly by the Ijma’ of the Ahlus Sunnah is Abu Bakr al Siddiq.^[32]

Then he said:

ثم يلي أبا بكر عمر بن الخطاب بإجماع أهل السنة أيضا

Abu Bakr is followed by ‘Umar ibn al Khattab by the Ijma’ of the Ahlus Sunnah as well.^[33]

Al Hafiz al Suyuti (d. 911 AH) said in Tarikh al Khulafa’:

فصل في أنه أي أبا بكر أفضل الصحابة وخيرهم أجمع أهل السنة على أن أفضل الناس بعد رسول الله صلى الله عليه وسلم أبو بكر ثم عمر ثم عثمان ثم علي ثم سائر العشرة ثم باقي أهل بدر ثم باقي أهل أحد…إلخ

Chapter on the fact that he—i.e. Abu Bakr—is the most superior of the Companions and the best of them. The Ahlus Sunnah unanimously agreed that the best of the people after the Messenger of Allah salla Llahu ‘alayhi wa sallam is Abu Bakr, then ‘Umar, then ‘Uthman, then ‘Ali, then the rest of the ten [who were given the glad tidings of Jannat], then the rest of the participants of Badr, then the rest of the participants of Uhud… etc.^[34]

Al Suyuti in al ‘Arf al Wardi fi Akhbar al Mahdi, (published) within al Hawi li al Fatawa, after narrating a transmission from the great Tabi’i, Muhammad ibn Sirin, which outwardly indicates that al Mahdi is superior to Sheikhayn, states the following:

قلت أي السيوطي … الأوجه عندي تأويل اللفظين على ما أول عليه حديث بل‏ أجر خمسين منكم لشدة الفتن في زمان المهدي وتمالؤ الروم بأسرها عليه ومحاصرة الدجال له وليس المراد بهذا التفضيل الراجع إلى زيادة الثواب والرفعة عند الله فالأحاديث الصحيحة والإجماع على أن أبا بكر وعمر أفضل الخلق بعد اللنبيين والمرسلين

I (al Suyuti) say: The best interpretation to me is the interpretation of the two words according to how the hadith, “Rather, the reward of fifty of you,” was interpreted, due to the severity of the tribulations in the time of al Mahdi, the collusion of all the Romans against him, and the siege of Dajjal. The intended meaning by this is not superiority in terms of increased reward and elevation by Allah. Thus, the sahih ahadith and Ijma’ affirm that Abu Bakr and ‘Umar are the best of creation after the prophets and messengers.^[35]

Al Imam al Qastallani (d. 923 AH) states in Irshad al Sari:

الأفضل بعد الأنبياء أبو بكر وقد أطبق السلف على أنه أفضل الأمة حكى الشافعي وغيره إجماع الصحابة والتابعين على ذلك

The best after the prophets is Abu Bakr. The pious predecessors agreed that he is the best of the Ummah. Al Shafi’i and others narrated Ijma’ of the Companions and Tabi’in on this.^[36]

Al Qastallani, when explaining a hadith that appears to show the superiority of ‘Umar over Abu Bakr, elaborates:

فهو معارض بالأحاديث الكثيرة البالغة درجة التواتر المعنوي الدالة على أفضلية الصديق فلا تعارضها الآحاد ولئن سلمنا التساوي بين الدليلين لكن إجماع أهل السنة والجماعة على أفضليته وهو قطعي فلا يعارضه ظني

It contradicts many ahadith that have reached the level of al Tawatur al Ma’nawi (consecutive in meaning), which indicate to the superiority of Abu Bakr, hence, solitary narrations cannot contradict it. Even if we accept equality between the two evidences, the Ijma’ of the Ahlus Sunnah wa al Jama’ah is on his [Abu Bakr] superiority and is definitive. Therefore, it cannot be contradicted by something that is speculative.^[37]

Sheikh Shihab al Din Ahmed al Ramali al Kabir (d. 957 AH) states in Fath al Rahman:

أفضل الأمة بعد نبينا محمد صلى الله عليه وسلم أبو بكر الصديق وهذا مجمع عليه ولا مبالاة بتفضيل الخطابية عمر والشيعة عليا والراوندية العباس

The best of the Ummah after our Prophet Muhammad salla Llahu ‘alayhi wa sallam is Abu Bakr al Siddiq. This is agreed upon unanimously. There is no consideration for the Khattabiyyah’s declaration of superiority for ‘Umar, the Shia’s for ‘Ali, and the Rawandiyyah’s for al ‘Abbas.^[38]

Al Imam ‘Abdul Wahhab al Sha’rani (d. 973 AH) states in al Yawaqit wa al Jawahir:

قد‏ أطبق السلف الصالح من الصحابة والتابعين على احترام هؤلاء الأربعة الخلفاء عند الله وتعظيمهم على هذا الترتيب الذي ذكرنا.. إلخ

The pious predecessors from the Companions and the Tabi’in agreed on the honour and respect of these four Khalifas by Allah according to this sequence that we mentioned…^[39]

Sheikh Ibn Hajar al Haytami (d. 974 AH) states in al Zawajir:

أجمع أهل السنة والجماعة على أن أفضلهم العشرة المشهود لهم بالجنة على لسان النبي الكريم في سياق واحد وأفضل هؤلاء أبو بكر فعمر

The Ahlus Sunnah wa al Jama’ah unanimously agreed that the best of them are the ten who were promised Jannat by the statement of the Prophet salla Llahu ‘alayhi wa sallam in one context, and the best of these are Abu Bakr then ‘Umar.^[40]

Similarly, he states in al Fatawa al Hadithiyyah:

أفضلية أبي بكر رضي الله عنه على الثلاثة ثم عمر على الاثنين مجمع عليه عند أهل السنة لا خلاف بينهم في ذلك والإجماع يفيد القطع

The superiority of Abu Bakr radiya Llahu ‘anhu over the three, then ‘Umar over the two is unanimously agreed upon by the Ahlus Sunnah. There is no dispute among them in this; and Ijma’ is definitive.^[41]

At another place, he states:

أجمع أهل السنة من الصحابة والتابعين فمن بعدهم على أن أفضل الصحابة على الإطلاق أبو بكر ثم عمر رضي الله عنهما

The Ahlus Sunnah from the Companions, the Tabi’in, and those who came after them unanimously agreed that the best of the Companions absolutely is Abu Bakr, then ‘Umar radiya Llahu ‘anhuma.^[42]

Sheikh Ibn Hajar also states in Sharh al Hamziyyah:

قال العلماء فيه أوضح دليل على أنه أفضل الصحابة مطلقا وأحقهم بالخلافة وأولاهم بالإمامة ومن ثم أجمعوا على ذلك لأن تقديمه بحضرة المهاجرين والأنصار مع قوله يؤمكم أقرؤكم لكتاب لله أي أعلمهم بالقرآن صريح في أنه أعلمهم بالقرآن مطلقا وقد استدل الصحابة أنفسهم بهذا على أنه أحق بالخلافة منهم علي

Scholars agree that this is the clearest evidence that he is the best of the Companions unquestionably, the most deserving of the Caliphate, and the worthiest of Leadership. Hence, they unanimously agreed on this. This is because his appointment [by the Prophet salla Llahu ‘alayhi wa sallam] in the presence of the Muhajirin and Ansar, coupled with his declaration, “The one who recites the Book of Allah the best amongst you (i.e. the most knowledgeable of the Qur’an) should lead you in Salah,” is explicit in that he was definitely the most knowledgeable of them of the Qur’an. The Companions themselves, including ‘Ali, used this as evidence that he was the most deserving of the Caliphate.^[43]

Furthermore, Ibn Hajar states in al Sawa’iq al Muhriqah:

اعلم أن الذي أطبق عليه عظماء الملة وعلماء الأمة أن أفضل هذه الأمة أبو بكر الصديق ثم عمر ثم اختلفوا فالأكثرون ومنهم الشافعي وأحمد وهو المشهور عن مالك أن الأفضل بعدهما عثمان ثم علي رضي الله عنهم

Know well that the prominent men of the religion and the scholars of the Ummah agreed that the best of this Ummah is Abu Bakr al Siddiq then ‘Umar. Then they differed. Most of them, including al Shafi’i, Ahmed, and the well-known opinion of Malik, said that the best after them is ‘Uthman then ‘Ali radiya Llahu ‘anhum.^[44]

Mulla ‘Ali al Qari (d. 1014 AH) said:

وتفضيل أبي بكر وعمر متفق عليه بين أهل السنة

The superiority of Abu Bakr and ‘Umar is agreed upon among the Ahlus Sunnah.^[45]

Sheikh Ahmed al Sarhindi (d. 1034 AH) writes in al Maktubat:

من‏ يقول بأفضلية علي كرم الله وجهه على أبي بكر الصديق رضي الله عنه خارج من دائرة أهل السنة والجماعة… وقد انعقد إجماع السلف على أفضلية الصديق على جميع البشر بعد الأنبياء عليهم أفضل الصلاة والسلام فما أشد حماقة من يتوهم خرق هذا الإجماع

Whoever says that ‘Ali radiya Llahu ‘anhu is superior to Abu Bakr al Siddiq radiya Llahu ‘anhu is out of the circle of the Ahlus Sunnah wa al Jama’ah… The Ijma’ of the pious predecessors was established on the superiority of al Siddiq over all people after the prophets. How foolish is the one who imagines contravening this Ijma’!^[46]

He further states:

وأفضلية‏ الشيخين ثابتة بإجماع الصحابة والتابعين كما نقله أكابر الأئمة

The superiority of Sheikhayn is established by the Ijma’ of the Companions and the Tabi’in as transmitted by senior Imams.^[47]

These are the scholars—or some of them—who transmitted Ijma’ on the superiority of Sheikhayn over ‘Ali radiya Llahu ‘anhum as we have seen. As for the Ijma’ on the Caliphate of al Siddiq radiya Llahu ‘anhu, it is an undisputed definitive Ijma’, as Sheikh Ibn Hajar and others have explained, and I have transmitted it previously. No one can doubt that except someone with a blind heart and sight. There is no doubt that shouldering the Caliphate is a branch of the issue of superiority in reality, not the opposite, especially according to the pious predecessors and former scholars. If all of these transmitters, according to the Zaidi Sheikh, are among those whose transmission and views cannot be relied upon, then it is more appropriate not to consider his views and best and more assertive not to pay attention to his transmissions.

NEXT⇒ Discussion 2: Transmitting dispute on the issue and the answer to it

^[1] Al Ghumari: Al Burhan al Jali fi Intisab al Sufiyyah ila ‘Ali, pg. 94 (Matba’at al Sa’adah).

^[2] Al Bayhaqi: Ma’rifat al Sunan wa al Athar, 1/193.

^[3] Manaqib al Shafi’i, 1/434; al I’tiqad, pg. 522; Fath al Bari, 1/15; al Sawa’iq al Muhriqah, pg. 18; al Sarhindi: Al Maktubat, 2/114.

^[4] Al Bayhaqi: Manaqib al Shafi’i, 1/434.

^[5] Ghayat al Tabjil, pg. 237.

^[6] Al Sawa’iq al Muhriqah, pg. 181 (Fayyad print).

^[7] This is how it appears in the print. Refer to it.

^[8] Ibn Kathir: Al Bidayah wa al Nihayah, 10/342.

^[9] Al Baqillani: Manaqib al A’immah al Arba’ah, pg. 305.

^[10] Al Baqillani: Manaqib al A’immah al Arba’ah, pg. 305.

^[11] Abu Nuaim al Isfahani: Al Imamah wa al Radd ‘ala al Rafidah, pg. 254.

^[12] Ibid., pg. 273.

^[13] Al Ghazali: Al Iqtisad fi al I’tiqad, pg. 301.

^[14] Ihya’ ‘Ulum al Din, 1/423. Al Taftazani quoted from him in Sharh al Maqasid, 2/203.

^[15] Ihya’ ‘Ulum al Din, 1/424. Al Hafiz Ibn ‘Asakir mentioned the incident in Tabyin Kidhb al Muftari, pg. 962. Taj al Din al Subki quoted it from him in Tabaqat al Shafi’iyyah al Kubra, 6/230, and al ‘Allamah al Nabhani in al Asalib al Badi’ah when explaining the stance of the Ahlus Sunnah regarding the virtues and merits of the Companions radiya Llahu ‘anhum.

^[16] Abu al Mu’in al Nasafi: Tabsirat al Adillah, pg. 1791 (researched by Dr. Muhammad al Anwar), 2/896 (French Institute print).

^[17] Ibn al ‘Arabi: Al Mutawassit, pg. 471.

^[18] Al Qurtubi: Al Mufhim li ma Ashkala min Talkhis Kitab Muslim, 6/238.

^[19] Tafsir al Qurtubi, 10/218.

^[20] In the print of Usul al Din where he addressed this issue (pg. 430), the statement “in the mentioned order” is not mentioned. Perhaps this quotation is from another book of al Baghdadi. Then I saw al Imam al Nawawi quoting from al Baghdadi in his book Tahdhib al Asma’ wa al Lughat (1/80) and there is no “in the mentioned order.” In al Tibi’s quotation in Sharh al Mishkat (pg. 3840), the statement “in the mentioned order” is mentioned. And Allah knows best.

^[21] Al Nawawi: Sharh Muslim, 15/148.

^[22] Al Nawawi: Tahdhib al Asma’ wa al Lughat, 1/81; al Khattabi: Ma’alim al Sunan, 4/59.

^[23] Al Nawawi: Tahdhib al Asma’ wa al Lughat, 2/407.

^[24] Al Nawawi: Al Taqrib, 5/199 (printed with Tadrib al Rawi of al Suyuti).

^[25] Ibn Kathir: Al Bidayah wa al Nihayah, 5/218.

^[26] Al Iji: Al Mawaqif, 8/372.

^[27] Al Taftazani: Sharh al Maqasid, 2/301 (‘Uthmaniyyah print), 5/299 (‘Alam al Kutub print).

^[28] Al Zarkashi: Al Ijabah li Irad ma Istadrakathu ‘Aisha ‘ala al Sahabah, pg. 41.

^[29] Al Zarkashi: Tashnif al Masami’ bi Sharh Jam’ al Jawami’, 4/830.

^[30] Al Hafiz Ibn Hajar: Fath al Bari, 7/27.

^[31] Hadiyyat al Nasih with its commentary ‘Umdat al Rabih, pg. 245.

^[32] Al Sakhawi: Fath al Mughith fi Sharh Alfiyat al Hadith, 4/112; al Maqasid al Hasanah, pg. 98.

^[33] Al Sakhawi: Fath al Mughith fi Sharh Alfiyat al Hadith, 4/113.

^[34] Al Suyuti: Tarikh al Khulafa’, pg. 121.

^[35] Al Suyuti: Al Hawi li al Fatawa, 2/77.

^[36] Al Qastallani: Irshad al Sari, 6/86.

^[37] Al Qastallani: Irshad al Sari, 6/106.

^[38] Al Ramali al Kabir: Fath al Rahman bi Sharh Zaid ibn Raslan, pg. 80.

^[39] Al Sha’rani: Al Yawaqit wa al Jawahir, 2/65.

^[40] Ibn Hajar: Al Zawajir ‘an Iqtiraf al Kaba’ir, 2/232 (major sin no. 464 and 465).

^[41] Ibn Hajar al Haytami: Al Fatawa al Hadithiyyah, pg. 155.

^[42] Ibid., pg. 269.

^[43] Ibn Hajar: Al Minah al Makkiyyah fi Sharh al Hamziyyah, pg. 555.

^[44] Ibn Hajar al Haytami: Al Sawa’iq al Muhriqah, pg. 179.

^[45] Mulla ‘Ali al Qari: Minah al Rawd al Azhar fi Sharh al Fiqh al Akbar, pg. 187.

^[46] Al Sarhindi: Al Maktubat, 1/172.

^[47] Ibid., 2/114.

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