and the Helpers had not abandoned it; rather, a group of them—or those among them who had heard it—had acted upon it, or he has learned something similar that undermines this objection to the revealed text.

If this person seeking guidance and right direction is asked, “Are you more knowledgeable, or is such-and-such an imam?” this is an invalid objection. That imam has been opposed on this issue by another imam of equal standing. I am not more knowledgeable than either of them. Yet the relationship of these scholars to the imams is like that of Abū Bakr, ʿUmar, ʿUthmān, ʿAlī, Ibn Masʿūd, Ubayy, Muʿādh, and others like them to the imams and other scholars. These Companions were peers in matters of dispute: whenever they disagreed over something, they referred their disagreement to Allah and the Messenger, even though some might have been more knowledgeable in other matters. The same applies to matters disputed among the imams.

People set aside the position of ʿUmar and Ibn Masʿūd concerning dry ablution for someone in a state of sexual impurity, and adopted the position of someone below them in standing, such as Abū Mūsā al-Ashʿarī and others, because he supported his position with the Quran and Sunnah. They also set aside ʿUmar’s position concerning compensation for the loss of fingers and adopted Muʿāwiyah’s position because he had evidence from the Sunnah that the Prophet, may Allah bless him and grant him peace, said:

“This one and that one are equal.”

Someone once debated Ibn ʿAbbās concerning mutah and said to him, “Abū Bakr and ʿUmar said…” Ibn ʿAbbās replied:

“Stones may soon rain down upon you from heaven! I say, ‘The Messenger of Allah, may Allah bless him and grant him peace, said,’ and you say, ‘Abū Bakr and ʿUmar said’?”