against his fellow in support of his position through analogical reasoning. This practice became widespread among them without objection. Had it been false and objectionable, they would have hastened to condemn it, in keeping with Allah Most High’s description of them in His Book:
“You are the best nation brought forth for mankind: you enjoin what is right and forbid what is wrong.” [Āl ‘Imrān: 110]
Even if the only evidence for this were the report of ‘Umar concerning the epidemic, it would suffice to establish consensus and require submission and adherence to it. He set out for Syria with the Prophet’s Companions, peace and blessings be upon him. Upon reaching Sargh, he learned that an epidemic had broken out in Syria. He consulted the earliest Emigrants, but their advice differed. Some told him, “I think you should not flee from Allah’s decree,” while others said, “Do not expose the remaining Companions of the Messenger of Allah, peace and blessings be upon him, to this epidemic.” He then summoned the Helpers, but they differed just as the Emigrants had before them. Then he summoned those elders of Quraysh who were present and had emigrated at the time of the conquest. They were unanimous and advised him to return.
None of them cited a verse from the Book of Allah or a hadith from the Messenger of Allah, peace and blessings be upon him, concerning this matter. Rather, each advised him according to his own judgment and the conclusion reached through his independent reasoning. No one objected to his conduct. ‘Umar then said, “I shall mount up in the morning, so you too should mount up then.” Abū ‘Ubaydah ibn al-Jarrāh said, “Are you fleeing from Allah’s decree?” ‘Umar replied, “Had anyone else said that, Abū ‘Ubaydah! Yes, we flee from one decree of Allah to another. Suppose you had camels in a valley with two sides, one fertile and the other barren. If you grazed them on the barren side, would you not do so by Allah’s decree? And if you grazed them on the fertile side, would you not do so by Allah’s decree?”
Thus, Abū ‘Ubaydah challenged him through reasoned judgment, and ‘Umar answered him through reasoned judgment and analogy. Neither appealed to the Book, the Sunnah, or consensus. This incident then became widely known, and no Muslim objected to any of them expressing a reasoned opinion on it. I know of no issue on which consensus is claimed whose status as a matter of consensus is more firmly established than this one. Success comes from Allah.
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Thus, the obligation to act upon analogical reasoning is established through transmitted evidence from the Book, the Sunnah, and the consensus of the Muslim community, not through rational proofs