. V૤I< (cont.)

2 The above wording is that of al-Tirrnidhi. According to al-Albaani, it is sahih. See al-Albaani, sahih al-Jaami, vol. 1, p. 630. 3 At the end of this list, some also include the khilaafah of al-Hasan that lasted only six months. Hadith #28: "I advise you to have taqwa . . . " The opinion that the referred-to rightly-guided successors are Abu Bakr, Umar, Uthmaan and Ali is the opinion of al-Tahaawi, al-Nawawi, ibn al­ Arabi, ibn Daqeeq al-Eid, al-Teebi, al-Alaai, ibn Rajah, ibn Abu al-Izz, al­ Mubaarakfoori, Suhaaranfoori, al-Rasheed, al-Salmaan, al-Bugha and Mistu, and Sultaan.1 lbn al-Arabi, ibn Daqeeq al-Eid and Al-Alaai claim that there is a consensus on this point. Al-Haitami explicitly mentions the four and adds al­ Hasan as the fifth. 2 It should also be noted that of the four rightly-guided caliphs, Abu Bakr and Umar have a distinction apart from the other two. The Prophet (peace be on him) enjoined Muslims to follow the ways (sunnah) of the right­ principled caliphs, but he asked Muslims to specifically imitate only two of them, Abu Bakr and 'Umar. He said, "Imitate those two who come after me, Abu Bakr and Umar."3 There is a difference between following one's ways (ittiba sunnati-hi) and imitating him (iqtida bihi), which gives a greater weight to their acts. The status of Abu Bakr and 'Umar, then, is greater than the status of 'Uthmaan and Ali, may Allah be pleased with them all. The Legal Status of the Four Rightly-Guided Caliphs If the Prophet (peace be upon him) ordered Muslims to stick to the path of the rightly-guided successors and assuming that such is in reference to Abu Bakr, Umar, Uthmaan and Ali, what is the status of their rulings and opinions from a legal theory point of view? Does one have to follow their opinions and ijtihaad? If they all agree on a matter, does that mean that their agreement must be followed?4 1 Al-Nawawi, Sharh Matn al-Arbaeen, p. 1 15; ibn al-Arabi, vol. 10, p. 146; ibn Daqeeq al-Eid, Sharh, p. 75; al-Teebi, vol. 2, p. 634; Khaleel al-Alaai, Ijmaal al-/saabahji Aqwaal al-Sahaabah (Kuwait: Jameeah lhyaa al-Turaath al-Islaami, 1987), p. 49; ibn Rajah, Jaami, vol. 2, p. 122; al­ Tahaawi and ibn Abu al-Izz in Sharh al-Aqeedah al-Tahaawiya, vol. 2, p. 726; al­ Mubaarakfoori, vol. 7, p. 441; Suhaaranfoori, vol. 18, p. 147; al-Rasheed, p. 342; Abdul Azeez al-Salmaan, al-Kawaashif al-Jaliyyah an Maani al-Waasitiyah (1981), p. 748; al-Bugha and Mistu, p. 202; Sultaan p. 253. lbn Rajah also points out that some people include Umar ibn Abdul Azeez as the fifth of the rightly-guided caliphs. 2 Al-Haitami, Fath, p. 220. 3 Recorded by al-Tirmidhi, ibn Maajah and Ahmad. According to al-Albaani, it is sahih. See al­ Albaani, sahih al-Jaami, vol. 1, p. 254. 4 There is a difference of opinion concerning the authority of the statement of a Companion of the Prophet (peace be upon him) in general. There are eight different views concerning that issue: (1) The statement of a Companion is a proof and authority, unconditionally; (2) The statement of a Companion is unconditionally not a proof or authority; (3) The statement of the four caliphs only is a proof or authority; (4) The statement of Abu Bakr or Umar only is an authority; (5) The statement of the four caliphs and others similar to them in virtue only is an authority; (6) The Commentary on the Forty Hadith of al-Nawawi It is known that, in general, Umar would follow the practice of Abu Bakr. Similarly, Uthmaan would follow the practice of his two predecessors. Ali was also very careful in following the decrees of Umar. The later caliph Umar ibn Abdul Azeez said clearly that no one should stray from their paths. 1 There is no doubt that the four rightly-guided caliphs were very pious and very knowledgeable. Thus, their opinions should be highly respected and not taken lightly. The question here is whether or not one must or should follow their opinions as opposed to following the opinions of others, say of other Companions, for example. Al-Alaai points out that some people say that if the four caliphs agree upon something, it is to be considered a consensus and it is not allowed for anyone to differ from that opinion. Al-Alaai states that such is not correct and he goes on to refute that particular view.2 Al-Namlah points out that such cannot be considered a consensus if any of the other Companions disagreed with them. However, if none of the other Companions disagreed with the four caliphs, then it is not a matter of the four caliphs agreement being a consensus but it now becomes a matter of the consensus of the Companions, which is a different issue. 3 The Companions themselves sometimes differed with the four caliphs.