Discussion 3: The question about the basis of Ijma’
June 26, 2025Chapter 6 – Signs attesting to superiority
June 26, 2025BACK⇒ Return to Table of contents
Discussion 4: This Ijma’ is definitive or like definitive
The Ijma’ that these eminent Imams transmitted is not speculative (that which does not provide certainty). Rather it is definitive or like definitive that provides certainty and reassurance. Among those who stated that it is definitive is the Imam of the abode of Hijrah, Malik ibn Anas, and Abu al Hasan al Ash’ari, and they are sufficient as authorities in this. Al Imam al Mazari states:
وفي المدؤنة سئل مالك أي الناس أفضل بعد نبيهم فقال أبو بكر وعمر ثم قال أوفي ذلك شك.. وقول مالك أوفي ذلك شك يكاد يشير به إلى المذهب الذي حكيناه عن القائلين بالقطع
It is reported in al Mudawwanah that Malik was asked, “Who are the best people after their Prophet?”
He replied, “Abu Bakr and ‘Umar.” He then commented, “Is there any doubt about this?”
Malik’s statement, ‘Is there any doubt about this?’ almost refers to the view that we narrated from those who say that it is definitive.[1]
Sheikh Ahmed al Sarhindi said:
قال رئيس أهل السنة الشيخ أبو الحسن الأشعري إن أفضلية الشيخين على باقي الأمة قطعية لا ينكرها إلا جاهل أو متعصب
The leader of the Ahlus Sunnah, Sheikh Abu al Hasan al Ash’ari declared, “The superiority of Sheikhayn over the rest of the Ummah is definite. No one denies it except an ignorant person or a fanatic.”[2]
Similar statements have been reported from great scholars, including al Imam al Qastallani in Irshad al Sari, Sheikh Ibn Hajar al Haytami in al Fatawa al Hadithiyyah, and al Imam Mulla ‘Ali al Qari in Minah al Rawd al Azhar,[3] which will be quoted later.
Al ‘Allamah al Sa’d, while discussing Ijma’ states:
والمصنف أي صدر الشريعة رحمه الله تعالى خصه بالشرع زعما منه أنه لا فائدة للإجماع في الأمور الدنيوية والدينية الغير الشرعية وفيما ذكره من البيان نظر لأن العقلي قد يكون ظنيا فبالإجماع يصير قطعيا كما في تفضيل الصحابة رضي الله عنهم
The author—i.e. Sadr al Shari’ah—specified it with Shar’i [matters], claiming that there is no benefit of Ijma’ in non-Shar’i worldly and religious matters. The explanation that he mentioned is objectionable, because the rational may be speculative, then through Ijma’, it becomes definitive, as is the case with the superiority of the Companions radiya Llahu ‘anhum.[4]
Al ‘Allamah Hussain ibn Shihab al Din al Kilani, known as Ibn Qawan (d. 889 AH), while explaining al ‘Adud’s statement ‘and the preference is in this sequence’ states in Sharh al ‘Aqa’id al ‘Adudiyyah:
لأن التقديم في خلافة الرسول صلى الله عليه وسلم يدل على الأفضلية ولقوله تعالى وَسَيُجَنَّبُهَا الْأَتْقَى الَّذِيْ يُؤْتِيْ مَالَهُ يَتَزَكَّى (الليل: ١٨-١٧) لأنها نزلت في أبي بكر فهو أتقى ومن هو أتقى فهو أكرم عند الله لقوله إِنَّ أَكْرَمَكُمْ عِنْدَ اللهِ أَتْقَاكُمْ (الحجرات: ١٣) والأكرم عند الله هو الأفضل ولقوله صلى الله عليه وسلم والله ما طلعت الشمس ولا غربت بعد النبيين والمرسلين على رجل أفضل من أبي بكر… ولم يصح ما يدل على أفضلية علي كرم الله وجهه مطلقا أو في كثرة الثواب بل في العلم والقرابة وبعض خصاله المختصة به وقد اجترأ الروافض في اختراع الأحاديث وافترائها مما يدل على أفضليته ومع ذلك لا تعارض النصوص القاطعة الدالة على أفضلية أبي بكر لأن الحكم بالأفضلية مقطوع به عند السلف من المجتهدين وإنما الظن في الطريق وإنما لم يفد القطع عند المتأخرين كالمصنف وغيره لأنهم ليسوا بمجتهدين لكنه يجب عليهم وعلينا تقليدهم في القطع بذلك دون التردد والتوقف لأنه يخل في الدين ويورث الضغين
Because precedence in succeeding the Prophet salla Llahu ‘alayhi wa sallam indicates to superiority and because of the verse: “But the most righteous will be spared from it; [he] who gives [from] his wealth to purify himself”[5], as it was revealed about Abu Bakr. Therefore, he is atqa (most righteous), and whoever is atqa is akram (most honourable) in the sight of Allah, due to the verse, “Surely the most noble of you in the sight of Allah is the most righteous among you.”[6] The most honourable in the sight of Allah is the best, because the Prophet salla Llahu ‘alayhi wa sallam said, “By Allah, the sun did not rise or set, after the prophets and messengers, on a man better than Abu Bakr…”
There is no authentic evidence that indicates to the superiority of ‘Ali radiya Llahu ‘anhu absolutely or in the abundance of reward, rather in knowledge, kinship, and some of his characteristics that are specific to him.
The Rawafid have boldly invented and fabricated ahadith that indicate to his superiority. Despite that, they do not contradict the definitive texts indicating the superiority of Abu Bakr, because the ruling on superiority is definitive according to former mujtahids. The speculation is in the isnad. It did not provide certainty to some latter scholars[7] like the author and others, because they are not mujtahids. However, it is obligatory for them and for us to follow them in the certainty of that without hesitation, because it is detrimental to din and causes malice.[8]
Sheikh Ibn Hajar al Haytami 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 بفيد 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 disagreement among them in this, and Ijma’ denotes certainty.[9]
Mulla ‘Ali al Qari said:
ولا يخفى أن تقديم علي رضي الله عنه على الشيخين مخالف لمذهب أهل السنة والجماعة على ما عليه جميع السلف… هذا 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
It is obvious that declaring superiority to ‘Ali radiya Llahu ‘anhu over Sheikhayn contradicts the stance of the Ahlus Sunnah wa al Jama’ah, as is the belief of all the pious predecessors…. Understand this.
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.”[10]
Ahmed Rida Khan al Barelwi states in al Fatawa al Ridawiyyah:
حدثنا المولى الثقة الثبت سلالة العارفين السيد الشريف الفاطمي سيدنا أبو الحسين أحمد النوري قال سمعت شيخي ومرشدي سيدنا ومولانا آل الرسول الأحمدي قال سمعت الشاه عبد العزيز الدهلوي يقول تفضيل الشيخين قطعي أو كالقطعي
The thiqah and thabt, the descendant of the ‘Arifin, the noble Fatimi Sayed, our master Abu al Hussain Ahmed al Nuri narrated to us — I heard my Sheikh and guide, our master, the family of the Prophet al Ahmedi say — I heard Shah ‘Abdul ‘Aziz al Dihlawi say, “The superiority of Sheikhayn is definitive or like definitive.”[11]
NEXT⇒ Chapter 6 – Signs attesting to superiority
[1] Al Mazari: Al Mu’lim bi Fawa’id Muslim, 3/241; Ibn Abi Sharif: Al Musamarah, pg. 279; Ibn Hajar: Al Sawa’iq al Muhriqah, pg. 179 (Fayyad print).
[2] Al Sarhindi: Al Maktubat, 2/114; al Ash’ari: Al Ibanah, pg. 252; al Baghdadi: Usul al Din, pg. 293; al Nawawi: Sharh Muslim, 15/148.
[3] Al Qastallani: Irshad al Sari, 1/170; Ibn Hajar al Haytami: Al Fatawa al Hadithiyyah, pg. 155; Mulla ‘Ali al Qari: Minah al Rawd al Azhar fi Sharh al Fiqh al Akbar, pg. 188; al Kilani: Sharh al ‘Aqa’id al ‘Adudiyyah, pg. 105.
[4] Hashiyat al Talwih ‘ala al Tawdih, 2/41. See what passed before in the second chapter of the discussion of another statement by al Sa’d regarding the superiority of the Companions, with my comments on it.
[5] Surah al Layl: 17-18.
[6] Surah al Hujurat: 13.
[7] i.e. very few of them. The claim that the author—i.e. al ‘Allamah al ‘Adud—is from amongst them is not accepted, because we did not find any explicit statement from him regarding that. What is mentioned in al Mawaqif—which we will quote later—is contrary to that, where he made the belief of the superiority of Sheikhayn obligatory. Understand well.
[8] Ibn Qawan al Kilani: Sharh al ‘Aqa’id al ‘Adudiyyah, pg. 105.
[9] Ibn Hajar al Haytami: Al Fatawa al Hadithiyyah, pg. 155.
[10] Minah al Rawd al Azhar, pg. 188–189; al Zabidi: Al Ithaf, 2/228. He quoted al Qari’s words.
[11] Ahmed Rida Khan: Al Fatawa al Ridawiyyah, 28/678.
BACK⇒ Return to Table of contents
Discussion 4: This Ijma’ is definitive or like definitive
The Ijma’ that these eminent Imams transmitted is not speculative (that which does not provide certainty). Rather it is definitive or like definitive that provides certainty and reassurance. Among those who stated that it is definitive is the Imam of the abode of Hijrah, Malik ibn Anas, and Abu al Hasan al Ash’ari, and they are sufficient as authorities in this. Al Imam al Mazari states:
وفي المدؤنة سئل مالك أي الناس أفضل بعد نبيهم فقال أبو بكر وعمر ثم قال أوفي ذلك شك.. وقول مالك أوفي ذلك شك يكاد يشير به إلى المذهب الذي حكيناه عن القائلين بالقطع
It is reported in al Mudawwanah that Malik was asked, “Who are the best people after their Prophet?”
He replied, “Abu Bakr and ‘Umar.” He then commented, “Is there any doubt about this?”
Malik’s statement, ‘Is there any doubt about this?’ almost refers to the view that we narrated from those who say that it is definitive.[1]
Sheikh Ahmed al Sarhindi said:
قال رئيس أهل السنة الشيخ أبو الحسن الأشعري إن أفضلية الشيخين على باقي الأمة قطعية لا ينكرها إلا جاهل أو متعصب
The leader of the Ahlus Sunnah, Sheikh Abu al Hasan al Ash’ari declared, “The superiority of Sheikhayn over the rest of the Ummah is definite. No one denies it except an ignorant person or a fanatic.”[2]
Similar statements have been reported from great scholars, including al Imam al Qastallani in Irshad al Sari, Sheikh Ibn Hajar al Haytami in al Fatawa al Hadithiyyah, and al Imam Mulla ‘Ali al Qari in Minah al Rawd al Azhar,[3] which will be quoted later.
Al ‘Allamah al Sa’d, while discussing Ijma’ states:
والمصنف أي صدر الشريعة رحمه الله تعالى خصه بالشرع زعما منه أنه لا فائدة للإجماع في الأمور الدنيوية والدينية الغير الشرعية وفيما ذكره من البيان نظر لأن العقلي قد يكون ظنيا فبالإجماع يصير قطعيا كما في تفضيل الصحابة رضي الله عنهم
The author—i.e. Sadr al Shari’ah—specified it with Shar’i [matters], claiming that there is no benefit of Ijma’ in non-Shar’i worldly and religious matters. The explanation that he mentioned is objectionable, because the rational may be speculative, then through Ijma’, it becomes definitive, as is the case with the superiority of the Companions radiya Llahu ‘anhum.[4]
Al ‘Allamah Hussain ibn Shihab al Din al Kilani, known as Ibn Qawan (d. 889 AH), while explaining al ‘Adud’s statement ‘and the preference is in this sequence’ states in Sharh al ‘Aqa’id al ‘Adudiyyah:
لأن التقديم في خلافة الرسول صلى الله عليه وسلم يدل على الأفضلية ولقوله تعالى وَسَيُجَنَّبُهَا الْأَتْقَى الَّذِيْ يُؤْتِيْ مَالَهُ يَتَزَكَّى (الليل: ١٨-١٧) لأنها نزلت في أبي بكر فهو أتقى ومن هو أتقى فهو أكرم عند الله لقوله إِنَّ أَكْرَمَكُمْ عِنْدَ اللهِ أَتْقَاكُمْ (الحجرات: ١٣) والأكرم عند الله هو الأفضل ولقوله صلى الله عليه وسلم والله ما طلعت الشمس ولا غربت بعد النبيين والمرسلين على رجل أفضل من أبي بكر… ولم يصح ما يدل على أفضلية علي كرم الله وجهه مطلقا أو في كثرة الثواب بل في العلم والقرابة وبعض خصاله المختصة به وقد اجترأ الروافض في اختراع الأحاديث وافترائها مما يدل على أفضليته ومع ذلك لا تعارض النصوص القاطعة الدالة على أفضلية أبي بكر لأن الحكم بالأفضلية مقطوع به عند السلف من المجتهدين وإنما الظن في الطريق وإنما لم يفد القطع عند المتأخرين كالمصنف وغيره لأنهم ليسوا بمجتهدين لكنه يجب عليهم وعلينا تقليدهم في القطع بذلك دون التردد والتوقف لأنه يخل في الدين ويورث الضغين
Because precedence in succeeding the Prophet salla Llahu ‘alayhi wa sallam indicates to superiority and because of the verse: “But the most righteous will be spared from it; [he] who gives [from] his wealth to purify himself”[5], as it was revealed about Abu Bakr. Therefore, he is atqa (most righteous), and whoever is atqa is akram (most honourable) in the sight of Allah, due to the verse, “Surely the most noble of you in the sight of Allah is the most righteous among you.”[6] The most honourable in the sight of Allah is the best, because the Prophet salla Llahu ‘alayhi wa sallam said, “By Allah, the sun did not rise or set, after the prophets and messengers, on a man better than Abu Bakr…”
There is no authentic evidence that indicates to the superiority of ‘Ali radiya Llahu ‘anhu absolutely or in the abundance of reward, rather in knowledge, kinship, and some of his characteristics that are specific to him.
The Rawafid have boldly invented and fabricated ahadith that indicate to his superiority. Despite that, they do not contradict the definitive texts indicating the superiority of Abu Bakr, because the ruling on superiority is definitive according to former mujtahids. The speculation is in the isnad. It did not provide certainty to some latter scholars[7] like the author and others, because they are not mujtahids. However, it is obligatory for them and for us to follow them in the certainty of that without hesitation, because it is detrimental to din and causes malice.[8]
Sheikh Ibn Hajar al Haytami 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 بفيد 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 disagreement among them in this, and Ijma’ denotes certainty.[9]
Mulla ‘Ali al Qari said:
ولا يخفى أن تقديم علي رضي الله عنه على الشيخين مخالف لمذهب أهل السنة والجماعة على ما عليه جميع السلف… هذا 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
It is obvious that declaring superiority to ‘Ali radiya Llahu ‘anhu over Sheikhayn contradicts the stance of the Ahlus Sunnah wa al Jama’ah, as is the belief of all the pious predecessors…. Understand this.
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.”[10]
Ahmed Rida Khan al Barelwi states in al Fatawa al Ridawiyyah:
حدثنا المولى الثقة الثبت سلالة العارفين السيد الشريف الفاطمي سيدنا أبو الحسين أحمد النوري قال سمعت شيخي ومرشدي سيدنا ومولانا آل الرسول الأحمدي قال سمعت الشاه عبد العزيز الدهلوي يقول تفضيل الشيخين قطعي أو كالقطعي
The thiqah and thabt, the descendant of the ‘Arifin, the noble Fatimi Sayed, our master Abu al Hussain Ahmed al Nuri narrated to us — I heard my Sheikh and guide, our master, the family of the Prophet al Ahmedi say — I heard Shah ‘Abdul ‘Aziz al Dihlawi say, “The superiority of Sheikhayn is definitive or like definitive.”[11]
NEXT⇒ Chapter 6 – Signs attesting to superiority
[1] Al Mazari: Al Mu’lim bi Fawa’id Muslim, 3/241; Ibn Abi Sharif: Al Musamarah, pg. 279; Ibn Hajar: Al Sawa’iq al Muhriqah, pg. 179 (Fayyad print).
[2] Al Sarhindi: Al Maktubat, 2/114; al Ash’ari: Al Ibanah, pg. 252; al Baghdadi: Usul al Din, pg. 293; al Nawawi: Sharh Muslim, 15/148.
[3] Al Qastallani: Irshad al Sari, 1/170; Ibn Hajar al Haytami: Al Fatawa al Hadithiyyah, pg. 155; Mulla ‘Ali al Qari: Minah al Rawd al Azhar fi Sharh al Fiqh al Akbar, pg. 188; al Kilani: Sharh al ‘Aqa’id al ‘Adudiyyah, pg. 105.
[4] Hashiyat al Talwih ‘ala al Tawdih, 2/41. See what passed before in the second chapter of the discussion of another statement by al Sa’d regarding the superiority of the Companions, with my comments on it.
[5] Surah al Layl: 17-18.
[6] Surah al Hujurat: 13.
[7] i.e. very few of them. The claim that the author—i.e. al ‘Allamah al ‘Adud—is from amongst them is not accepted, because we did not find any explicit statement from him regarding that. What is mentioned in al Mawaqif—which we will quote later—is contrary to that, where he made the belief of the superiority of Sheikhayn obligatory. Understand well.
[8] Ibn Qawan al Kilani: Sharh al ‘Aqa’id al ‘Adudiyyah, pg. 105.
[9] Ibn Hajar al Haytami: Al Fatawa al Hadithiyyah, pg. 155.
[10] Minah al Rawd al Azhar, pg. 188–189; al Zabidi: Al Ithaf, 2/228. He quoted al Qari’s words.
[11] Ahmed Rida Khan: Al Fatawa al Ridawiyyah, 28/678.