he might designate one of them even though another was better suited to them, since] (1) it had become apparent to him (2) that the six were preeminent, but not that any particular one should be designated. He said:

“The matter of designation rests with the six; they are to designate one of their number.”

This was the better course—the ijtihad of a knowledgeable, just, and sincere imam who was free of personal bias—may Allah be pleased with him.

Moreover, Allah Most High says:

“And whose affairs are conducted by mutual consultation.”

[Surat al-Shūrā: 38]

And He says:

“And consult them in the matter.”

[Surat Āl Imrān: 159]

Thus, what Umar did by way of consultation was in the best interest, and what Abū Bakr—may Allah be pleased with him—did in appointing Umar was likewise in the best interest. Abū Bakr had perceived such excellence, virtue, and rightful qualification for leadership in Umar that consultation was unnecessary. The blessed and auspicious effects of this judgment became manifest among the Muslims. Every rational and fair-minded person knows that Uthmān, Alī, Talha, al-Zubayr, Sa‘d, or Abd al-Rahmān ibn Awf could not fill (3) Umar’s place. Thus, designating Umar on the basis of his rightful qualification was like designating Abū Bakr through their pledge of allegiance to him.

For this reason, Abd Allah ibn Masūd—may Allah be pleased with him—said:

“The three most discerning people were the daughter of the man of Midian, when she said, ‘Father, hire him. Indeed, the best person you can hire is one who is strong and trustworthy’ [Surat al-Qasas: 26]; the wife of al-Azīz, when she said, ‘Perhaps he may benefit us, or we may adopt him as a son’ [Surat al-Qasas: 9]; and Abū Bakr, when he appointed Umar as his successor.” (4)