Minhaj as-SunnahIbn Taimiya

Moreover, whenever the Companions disagreed over an issue during Abu Bakr’s time, he resolved it and the dispute came to an end. No issue is known over which they disagreed during his time without their disagreement being brought to an end through him. Such issues included the death of the Prophet, peace and blessings be upon him; his burial and inheritance; the dispatch of Usāma’s army; fighting those who withheld zakat; and other major questions.

Indeed, he—may Allah be pleased with him—was truly the successor of the Messenger of Allah, peace and blessings be upon him, among them. He taught them, set them aright, strengthened their resolve, and presented them with evidence that dispelled all doubt. They therefore did not fall into disagreement while he was among them.

After him, however, no one’s knowledge and perfection attained the level of Abu Bakr’s. Consequently, they began to disagree over certain issues, such as the inheritance of a grandfather alongside siblings; declaring one’s wife forbidden to oneself; threefold divorce; the tamattu form of pilgrimage; and the maintenance and accommodation of an irrevocably divorced woman. These and other well-known issues were matters over which they had not disagreed during Abu Bakr’s time.

They disagreed with Umar, Uthmān, and Ali over many of their views, yet it is not known that they ever disagreed with al-Siddīq over any legal opinion or judgment he issued. This attests to his consummate knowledge,

وَأَيْضًا فَالصَّحَابَةُ لَمْ يَتَنَازَعُوا فِي زَمَنِ أَبِي بَكْرٍ فِي مَسْأَلَةٍ إِلَّا فَصَّلَهَا، وَارْتَفَعَ النِّزَاعُ، فَلَا يُعْلَمُ بَيْنَهُمْ فِي زَمَانِهِ مَسْأَلَةٌ تَنَازَعُوا فِيهَا إِلَّا ارْتَفَعَ النِّزَاعُ بَيْنَهُمْ بِسَبَبِهِ، كَتَنَازُعِهِمْ فِي وَفَاةِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، وَدَفْنِهِ، وَمِيرَاثِهِ، وَتَجْهِيزِهِ جَيْشَ أُسَامَةَ، وَقِتَالِ مَانِعِي الزَّكَاةِ، وَغَيْرِ ذَلِكَ مِنَ الْمَسَائِلِ الْكِبَارِ. بَلْ كَانَ رَضِيَ اللَّهُ عَنْهُ هُوَ خَلِيفَةَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِيهِمْ حَقًّا، يُعَلِّمُهُمْ، وَيُقَوِّمُهُمْ، وَيُشَجِّعُهُمْ، وَيُبَيِّنُ لَهُمْ مِنَ الْأَدِلَّةِ مَا تَزُولُ مَعَهُ الشُّبْهَةُ، فَلَمْ يَكُونُوا مَعَهُ يَخْتَلِفُونَ. وَبَعْدَهُ فَلَمْ يَبْلُغْ عِلْمُ أَحَدٍ وَكَمَالُهُ عِلْمَ أَبِي بَكْرٍ وَكَمَالَهُ، فَصَارُوا يَتَنَازَعُونَ فِي بَعْضِ الْمَسَائِلِ، كَمَا تَنَازَعُوا فِي الْجَدِّ وَالْإِخْوَةِ، وَفِي الْحَرَامِ، وَالطَّلَاقِ الثَّلَاثِ، وَفِي مُتْعَةِ الْحَجِّ، وَنَفَقَةِ الْمَبْتُوتَةِ وَسُكْنَاهَا، وَغَيْرِ ذَلِكَ مِنَ الْمَسَائِلِ الْمَعْرُوفَةِ مِمَّا لَمْ يَكُونُوا يَتَنَازَعُونَ فِيهِ عَلَى عَهْدِ أَبِي بَكْرٍ. وَكَانُوا يُخَالِفُونَ عُمَرَ وَعُثْمَانَ وَعَلِيًّا فِي كَثِيرٍ مِنْ أَقْوَالِهِمْ، وَلَمْ يُعْرَفْ أَنَّهُمْ خَالَفُوا الصِّدِّيقَ فِي شَيْءٍ مِمَّا كَانَ يُفْتِي بِهِ وَيَقْضِي، وَهَذَا يَدُلُّ عَلَى غَايَةِ الْعِلْمِ،

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