1. The meaning of tafdil, its basis, and its source

There is no doubt that the meaning of tafdil here in this theological research is the belief that A’s status by Allah subhanahu wa ta ‘ala is higher and more honourable than B’s status. Thus, the basis of virtue and honour is din and taqwa:

ﮁ ﮂ ﮃ ﮄ ﮅ

Surely, the most noble of you in the sight of Allah is the most righteous among you.^[1]

This is a verse with definitive meaning. It is a report that does not accept abrogation. The basis of tafdil here is not that A is of the Arab race, or of the lineage of the Prophet salla Llahu ‘alayhi wa sallam or of his kinship, contrary to what the Rawafid claim.

Yes, a kamil wali (extremely saintly person) who is not from amongst the Companions radiya Llahu ‘anhum cannot reach the status of the lowest individual of the Companions radiya Llahu ‘anhum, for the honour of seeing the Prophet salla Llahu ‘alayhi wa sallam, which all the Companions radiya Llahu ‘anhum were blessed with, cannot be equal to any virtue of others as pointed out by several scholars.^[2] The view that the most honourable and virtuous is the one with the greatest amount of taqwa does not mean that any person who is not a prophet can reach the level of a prophet or above him if he acquires taqwa like the prophet or better than the prophet. Likewise, it does not mean that any person who is not a Companion can equal a Companion or exceed him if he acquires taqwa like him or more than he does. Rather, this is a completely impossible assumption, because it is not possible for the piety of a non-prophet to be like the piety of a prophet, nor can the piety of a non-Companion—whoever he may be besides the Prophets ‘alayhim al Salam and Companions radiya Llahu ‘anhum—be like the piety of the lowest Companion of the Prophet salla Llahu ‘alayhi wa sallam. Preserve this rule and hold firmly onto it, because forgetting it or being ignorant of it will lead to innovations and deviations, and even to kufr, Allah forbid.

If the basis of superiority were (family) relations and lineage—as the Rawafid and Shia claim—then Fatimah, Zainab, Ruqayyah, and Umm Kulthum radiya Llahu ‘anhunna, the daughters of the Prophet salla Llahu ‘alayhi wa sallam, would be superior to ‘Ali radiya Llahu ‘anhu his cousin. Do the Rawafid and Shia say that? This means that the Tafdilis (those who elevate ‘Ali) themselves do not acknowledge this falsehood.

In fact, there were other prophets prior to the Prophet salla Llahu ‘alayhi wa sallam, whose descendants were not granted honour merely because they were from the lineage of the prophets. Rather, among them were those who did not believe in Allah and His prophet and died in disbelief. May Allah protect us. So where is the relationship between superiority and lineage in this sense, which the people of truth can dispute with the people of falsehood?

Al ‘Allamah al Sa’d, after mentioning this issue, states:

يكاد يقع الإجماع على أن غير القرشي ليس بكفء للقرشي‏ وهذا يدل على أن القرشي سيما الهاشمي سيما العلوي سيما الفاطمي أفضل من غيره

قلنا اعتبار الكفاءة في النكاح لغرض تحصيل رضاء الأولياء وعدم لحوق العار ونحو ذلك مما يتعلق بأمر الدنيا والكلام في الفضل عند الله وكثرة الثواب وعلو الدرجة في الجنة وهل يتصور فضل آحاد القرشيين بل العلويين على علماء الدين وعظماء المشتهدين

If it is said, “There is almost consensus that a non-Qurashi is not compatible to a Qurashi.^[3] This indicates that a Qurashi, especially a Hashimite, an ‘Alawi, and a Fatimid, is better than others.”

We would say, “Considering compatibility in marriage is for the purpose of obtaining the satisfaction of the guardians, preventing disgrace, and similar issues which is related to worldly matters. The discussion is about virtue by Allah, the abundance of reward, and high status in Jannat. Is it conceivable that Qurashi or even ‘Alawi individuals are superior to the scholars of din and great martyrs?”^[4]

Al ‘Allamah al Sa’d—may Allah bless him, who was unjustly accused of Shi’ism—while falsifying the statement of some ignorant people that the mere nobility of lineage is a reason for virtue, by inferring through narrations such as:

أذكركم الله في أهل بيتي

I remind you of Allah concerning my family.

and stating:

ومثل هذا يشير بفضلهم على العالم وغيره

Narrations like these indicate to their virtue over the scholar and others.

(In response to this) he states:

قلنا نعم لاتصافهم بالعلم والتقوى مع شرف النسب ألا يرى أنه صلى الله عليه وسلم قرنهم بكتاب الله في كون التمسك بهما منقذا من الضلالة ولا معنى للتمسك بالكتاب إلا الأخذ بما فيه من العلم والهداية فكذا في العترة ولهذا قال النبي صلى الله عليه وسلم من‏ بطأ به عمله لم يسرع به نسبه

We say, “Yes, because they are characterised by knowledge and taqwa together with the honour of lineage. Does he not see that the Prophet salla Llahu ‘alayhi wa sallam linked them to the Book of Allah in that adhering to them is protection from misguidance? The only meaning of adhering to the Qur’an is to adhere to the knowledge and guidance it contains. Therefore, similar will be the case with the family. Hence, the Prophet salla Llahu ‘alayhi wa sallam said, ‘Whoever is slowed down by his actions, his lineage will not hasten him.’”^[5]

Yes, there is no doubt that there are characteristics and matters that the wise consider to be virtue and honour and the noble Shari’ah has awarded them their due value, but not merely due to these matters, even if the one who is characterised by them is a disbeliever or a sinner. Rather, it is in the sense that these are matters which have an effect on purifying the souls, refining morals, and they assist in attaining the quality of taqwa and iman.

Sheikh Ibn ‘Ashur states in al Tahrir wa al Tanwir:

قوله إِنَّ أَكْرَمَكُمْ عِنْدَ اللّٰهِ أَتْقَاكُمْ (الحجرات: ‎١٣‏) لا ينافي أن تكون للناس مكارم أخرى في المرتبة الثانية بعد التقوى مما شأنه أن يكون له أثر تزكية في النفوس مثل حسن التربية ونقاء النسب والعرافة في العلم والحضارة وحسن السمعة في الأمم وفي الفصائل وفي العائلات وكذلك بحسب ما خلده التاريخ الصادق للأمم والأفراد فما يترك آثارا لأفرادها وخلالا في سلائلها قال النبي صلى الله عليه وسلم الناس معادن كمعادن الذهب والفضة خيارهم في الجاهلية خيارهم في الإسلام إذا فقهوا فإن في خلق الأبناء آثارا من طباع الآباء الأدنين أو الأعلين تكون مهيئة نفوسهم للكمال أو ضده وإن للتهذيب والتربية آثارا جمة في تكميل النفوس أو تقصيرها وللعوائد والتقاليد آثارها في الرفعة والضعة وكل هذه وسائل لإعداد النفوس إلى الكمال والزكاء الحقيقي الذي تخططه التقوى

The verse, ‘Surely the most noble of you in the sight of Allah is the most righteous among you,’ (Surah al Hujurat: 13) does not contradict the fact that people have other noble traits second to taqwa, which are likely to have a purifying effect on hearts, such as good upbringing, purity of lineage, expertise in knowledge and civilization, and a good reputation among nations, factions, and families. Likewise, according to what the true history perpetuated for nations and individuals, leaving traces for its individuals and characteristics in its descendants. The Prophet salla Llahu ‘alayhi wa sallam said, “People are like mines of gold and silver. The best of them in the Jahiliyyah are the best of them in Islam if they gain understanding (of din).”^[6]

There are traces of the nature of the forefathers (paternal and maternal) in the children’s character, which prepare their hearts for perfection or its opposite. Culture and upbringing have many effects in the perfection or deficiency of hearts. Likewise, customs and traditions have their effects on elevation and degradation. All of these are means of preparing the hearts for true perfection and purity that taqwa demands.^[7]

There is also no doubt that virtue and reward are not always according to the extent of the outward actions. An hour of Jihad may be better than standing (in Salah) or fasting for a whole lifetime. Did ‘Umar radiya Llahu ‘anhu not say?

ليوم أبي بكر أفضل من عمر عمر كله

A day in Abu Bakr’s life is better than ‘Umar’s whole life.

Abu Bakr radiya Llahu ‘anhu was not tortured like Bilal, but he was superior to him. He was not persecuted like ‘Ammar, but he was superior to him. He did not attain martyrdom like Hamzah, ‘Umar, ‘Uthman, and ‘Ali radiya Llahu ‘anhum, but he was superior to them. He did not taste poverty like Abu Dharr radiya Llahu ‘anhu, but he was superior to him. Abu Bakr radiya Llahu ‘anhu did not narrate like Abu Hurairah radiya Llahu ‘anhu, but he was superior to him.

Yes, Abu Bakr radiya Llahu ‘anhu was the most attached and closest to the Prophet salla Llahu ‘alayhi wa sallam, alive and dead, with no one between them. Abu Bakr radiya Llahu ‘anhu is a profound lesson, the effect of which is that a person is (distinguished) by his heart and sincerity—not by his outer appearance and clothing—and by his love for Allah and His Prophet salla Llahu ‘alayhi wa sallam. By this alone, he surpasses everyone.

In the authentic hadith reported by al Bukhari and Muslim, which shows the superiority of the Companions radiya Llahu ‘anhum in general, the Prophet salla Llahu ‘alayhi wa sallam said:

لا تسبوا أصحابي فلو أن أحدكم أنفق مثل أحد ذهبا ما بلغ مد أحدهم ولا نصيفه

Do not revile my Companions, for if one of you were to spend the equivalent of Mount Uhud in gold, he would not reach the level of one mudd (type of measure) of theirs or even half of it.^[8]

The enormous difference between the mudd of a person’s hand and Mount Uhud is obvious. Yet the reward of someone, other than a Companion, who spends gold to the amount of Mount Uhud, does not reach the amount of half a mudd spent by the Companions radiya Llahu ‘anhum. This means that the reward for the deed is not always according to the size of the deed, otherwise the reward of someone who spends the equivalent of Mount Uhud in gold would be much greater than someone who spends half a mudd.

Superiority here refers to abundance of reward by Allah subhanahu wa ta ‘ala and closeness to Him. Many scholars of ‘Aqidah, Tafsir, Hadith, and Usul have declared this. Al Imam al Qurtubi states in Sharh Muslim:

إذا قلنا إن أحدا من الصحابة رضي الله عنهم فاضل فمعناه ‎‏ أن له منزلة شريفة عند الله تعالى

When we declare that one of the Companions radiya Llahu ‘anhu is virtuous, it means that he has a noble status by Allah subhanahu wa ta ‘ala.^[9]

Al Imam al Laqqani, when discussing superiority in Hidayat al Murid, states:

المراد بالأفضلية أكثرية الثواب

What is meant by superiority is abundance in reward.^[10]

Shah Wali Allah al Dihlawi said:

إن‏ الفضائل التى هي مدار أفضلية الخلفاء في الشرائع ليست من الأمور العرفية التي يتطاول بها الشعراء ومن هم على شاكلتهم مثل علو النسب وقوة الفصاحة وزيادة الشجاعة وكمال الصباحة والسخاوة وما إلى ذلك ولو أن الشرع قد استحسن هذه الأخلاق النبيلة في الجملة ولا العلوم الغريبة من الرمل والجفر والقيافة ولا تلك الأمور التي لم يصرح بها في الشرع مثل معرفة وحدة الوجود ومراتب التنزلات الستة ولما كانت هذه الأمور مما لم يهتم بها الشرع فكيف يصح بناء الأفضلية عليها وفي المثل السائر ثبت‏ العرش أولا ثم انقش‏ بل المراد في هذا الموضع تلك الصفات والخصال التي ذكرت في القرآن العظيم والأحاديث النبوية الصحيحة بكونها أعظم درجة وأكثر ثوابا أو مثلهما كما قال تعالى لَا يَسْتَوِيْ مِنْكُمْ مَّنْ أَنفَقَ مِن قَبْلِ الْفَتْحِ وَقَاتَلَ أُوْلٰئِكَ أَعْظَمُ دَرَجَةً مِّنَ الَّذِيْنَ أَنْفَقُوْا مِنْ بَعْدُ وَقَاتَلُوْا (الحديد : 10) ‏وقال تعالى لَا يَسْتَوِي الْقَاعِدُوْنَ مِنَ الْمُؤْمِنِيْنَ غَيْرُ أُولِي الضَّرَرِ وَالْمُجَاهِدُوْنَ فِي سَبِيْلِ اللّٰهِ بِأَمْوَالِهِمْ وَأَنْفُسِهِمْ فَضَّلَ اللّٰهُ الْمُجَاهِدِيْنَ بِأَمْوَالِهِمْ وَأَنْفُسِهِمْ عَلَى الْقَاعِدِيْنَ دَرَجَةً وَكُلًّا وَّعَدَ اللّٰهُ الْحُسْنىٰ وَفَضَّلَ اللّٰهُ الْمُجَاهِدِيْنَ عَلَى الْقَاعِدِيْنَ أَجْرًا عَظِيْمًا (النساء: 95) وقال النبي صلى الله عليه وسلم فضل العالم على العابد كفضلي على أدناكم وقال صلى الله عليه وسلم من أفضل المسلمين أهل بدر أو كما قال

The virtues that are the basis of the superiority of the Khalifas in Shari’ah are not the customary matters that poets and those like them boast about, such as high lineage, strong eloquence, great courage, perfect features, generosity, etc., even though the Shari’ah has sanctioned these noble characteristics in general, nor western sciences, such as geomancy, soothsaying, and physiognomy, nor those matters that are not explicitly stated in the Shari’ah, such as knowledge of the unity of existence and the levels of al tanazzulat al sittah (the six stages of manifestation).^[11]

When Shari’ah did not attach importance to these matters, how can it be correct to base superiority on them? The common proverb states, “Install the throne first and then engrave.”^[12]

Rather, what is meant here are those qualities and characteristics that are mentioned in the Qur’an and the authentic ahadith of the Prophet salla Llahu ‘alayhi wa sallam as being of the greatest status and the most rewarding etc. Allah subhanahu wa ta ‘ala says, “Those of you who donated and fought before the victory (over Makkah) are unparalleled. They are far greater in rank than those who donated and fought afterwards.”^[13]

Similarly, Allah subhanahu wa ta ‘ala said, “Those believers who stay at home—except those with valid excuses—are not equal to those who strive in the cause of Allah with their wealth and their lives. Allah has elevated in rank those who strive with their wealth and their lives above those who stay behind (without valid excuses). Allah has promised each a fine reward, but those who strive will receive a far better reward than others.”^[14]

The Prophet salla Llahu ‘alayhi wa sallam said, “The superiority of the scholar over the worshipper is like my superiority over the lowest of you.”

He salla Llahu ‘alayhi wa sallam also said, “Amongst the best of the Muslims are the people of Badr, (or as he said).”^[15]

This is what is meant by the word al fadl (preference) or al afdaliyyah (superiority) in the terminology of the science of monotheism and theology. As for interpreting its meaning as ‘the most beneficial to the Muslims,’ that is a meaning invented by the delusions of the innovators for personal needs, which the Ahlus Sunnah do not recognise in this discussion. Just as the meaning of superiority of our Master, the Prophet salla Llahu ‘alayhi wa sallam, over all the other prophets and angels is that he is closer to Allah and more rewarded by Him than others, according to the consensus of all Muslims, so too is the case with regards to Sheikhayn when we award them superiority over others, besides the prophets. It means that they are more rewarded by Allah subhanahu wa ta ‘ala and closer to Him than others are. It has no other meaning contrary to this. There is no consideration for the innovators’ contradiction here.

Thus, the superiority of ‘Ali radiya Llahu ‘anhu over the others who were given the glad tidings of Jannat is in the sense that he is more rewarded by Allah than they are, not in the sense that he is more beneficial to the Muslims as he was a Khalifah and not others.

This reality and clear rule which is established in the beliefs of the Ahlus Sunnah is pertaining to all the four Khalifas radiya Llahu ‘anhum, not just ‘Ali radiya Llahu ‘anhu. To believe that it is regarding him alone, to the exclusion of the first three Khalifas, is an obvious obstinacy, which the Rawafid were forced to perpetrate, merely due to them following their whims and opposing the Shari’ah and guidance.

From what is established above, the corruption and invalidity of the doctrine of the Rawafid and Shia, that superiority is established by virtues and characteristics, becomes clear. One of them, the author of Ghayat al Tabjil said:

والناس‏ لا يتفاضلون بالمناصب بل بكثرة الفضائل والخصائص

People do not gain superiority through positions, but rather by the abundance of virtues and characteristics.^[16]

His statement about people not gaining superiority through positions, he intended to criticise the superiority of Sheikhayn and ‘Uthman radiya Llahu ‘anhum as they assumed the position of Caliphate in sequence. He thought that the superiority of Abu Bakr radiya Llahu ‘anhu over the rest was because he was the first Khalifah, then after him ‘Umar radiya Llahu ‘anhu because he was the second in Caliphate. It appears that he understood that from the statement of some of our prominent Imams, who declared:

ترتيبهم في الفضل كترتيبهم في الخلافة

Their order in superiority is like their order in Caliphate.

Therefore, he thought—due to his ignorance—that the basis of superiority is the position, whereas this is not the case. Rather, the issue is the opposite, that superiority is the basis of Caliphate according to many Imams, especially the prominent former ones, such as al Imam Abu al Hasan al Ash’ari, meaning that only the most superior one can be the Khalifah.

The Imams, who made that statement, only said it considering us, for ease of expression. There is no doubt that saying that ‘their order in superiority is like their order in Caliphate’ is easy to understand, since there is no doubt in their Caliphate and it is in the mentioned order. Therefore, their superiority is in this order as well. By this statement, their aim was not to prove that superiority is based on positions.

I cannot forget to point out another matter as well. We hear some ignorant people—some who falsely attribute themselves to Sufism, whereas Islamic Sufism is not that—saying, “The superiority of the three Khalifas radiya Llahu ‘anhum mentioned in the ahadith and the views of the pious predecessors over our ‘Ali radiya Llahu ‘anhu is only in the knowledge of worldly politics. As for religious characteristics and traits of the Hereafter, the most superior is ‘Ali radiya Llahu ‘anhu.” This is a false and rejected statement, contrary to what the majority of Muslims believed throughout the ages.

Several researchers got caught up in this heinous statement, including Professor ‘Ali Sami al Nashar—and in his research there are disparagements regarding some of the Companions radiya Llahu ‘anhum, which should not have been issued by someone like him—where he said:

رفعه‏- أي سيدنا عليا رضي الله عنه – أهل السنة والجماعة على جميع الصحابة بلا استثناء روحيا على مقام كل من أبي بكر وعمر ولكن سياسيا وضع في النسق رابع خلفاء محمد ‎صلى الله عليه وسلم

The Ahlus Sunnah wa al Jama’ah elevated him—i.e. ‘Ali radiya Llahu ‘anhu—spiritually over all the Companions radiya Llahu ‘anhum without exception, over the status of each one of Abu Bakr and ‘Umar radiya Llahu ‘anhuma. However, politically he was placed in sequence as the fourth Khalifah of the Prophet salla Llahu ‘alayhi wa sallam.^[17]

If the matter is as they claim, then why don’t they say the same about ‘Ali radiya Llahu ‘anhu as well, when he was given superiority over those who came after him? Likewise, regarding Fatimah radiya Llahu ‘anha, who was given superiority over other believing women in several ahadith? In fact, even about the prophets who were given superiority over all other humans and angels? Do they say that all of these superiorities are based only on worldly qualities and political matters and only the superiority of ‘Ali radiya Llahu ‘anhu is based on matters of the Hereafter?^[18] Glory be to Allah, this is a great slander.

Ahmed Rida Khan Barelwi (d. 1341 AH), in al Mustanad al Mu’tamad, commenting on the statement of al Imam Fadl al Rasul al Badayuni in al Mu’taqad al Muntaqad, where he states that superiority is according to the sequence of Caliphate, states:

تبع‏ في هذه العبارة الحسنة الأئمة السابقين وفيها رد على مفضلة الزمان المدعين السنية بالزور والبهتان حيث أولوا مسألة ترتيب الفضيلة بأن المعني الأولوية للخلافة الدنيوية وهي لمن كان أعرف بسياسة المدن وتجهيز العساكر وغير ذلك من الأمور المحتاج إليها في السلطنة وهذا قول باطل خبيث مخالف لإجماع الصحابة والتابعين رضي الله تعالى عنهم بل الأفضلية في كثرة الثواب وقرب رب الأرباب والكرامة عند الله تعالى ولذا عبر عن المسألة في الطريقة‏ المحمدية وغيرها في بيان عقائد السنة بأن أفضل الأولياء المحمديين أبو بكر ثم عمر ثم عثمان ثم علي رضي الله عنهم

Former Imams followed this beautiful statement. In it is a response to the Mufaddilah of the time, who falsely and slanderously claimed to be from the Ahlus Sunnah. They interpreted the issue of the order of superiority to mean superiority for the worldly Caliphate, which is for whoever is most knowledgeable about the governance of cities, preparation of armies, and other matters needed in the kingdom. This is a false and malicious statement that contradicts the consensus of the Companions and the Tabi’in radiya Llahu ‘anhum. Rather, the superiority is in the abundance of reward, closeness to Allah, and honour by Allah subhanahu wa ta ‘ala. Therefore, in al Tariqah al Muhammadiyyah^[19] and others books, when explaining the beliefs of the Ahlus Sunnah, this issue was expressed by saying that the greatest auliya’ (saints) of the Ummah of Muhammad salla Llahu ‘alayhi wa sallam are Abu Bakr, then ‘Umar, then ‘Uthman, then ‘Ali radiya Llahu ‘anhum.^[20]

Al Imam al Ash’ari states in al Ibanah:

وقد‏ أجمع هؤلاء الذين أثنى الله عليهم ومدحهم على إمامة أبي بكر الصديق رضي الله عنه وسموه خليفة رسول الله صلى الله عليه وسلم وبايعوه وانقادوا له وأقروا له بالفضل وكان أفضل الجماعة في جميع الخصال التي يستحق بها الإمامة من العلم والزهد وقوة الرأي وسياسة الأمة وغير ذلك

These people whom Allah has praised unanimously agreed on the Imamah (leadership) of Abu Bakr al Siddiq radiya Llahu ‘anhu. They called him the Khalifah of the Messenger salla Llahu ‘alayhi wa sallam. They pledged allegiance to him, submitted to him, and acknowledged his virtue. He was the best of the group in all the qualities that make one deserving of Imamah, like knowledge, asceticism, strong opinion, governance of the Ummah, etc.^[21]

Al Imam Taqi al Din al Subki said:

وأبو‏ بكر أكبر أولياء المؤمنين

Abu Bakr is the greatest wali (saint) of the believers.^[22]

Ibn Taymiyyah said:

وأفضل‏ أولياء الله تعالي أعظمهم معرفة بما جاء به الرسول واتباعا له كالصحابة الذين هم أكمل الأمة في معرفة دينه واتباعه وأبو بكر الصديق أكمل معرفة بما جاء به وعملا به فهو أفضل أولياء الله إذ كانت أمة محمد صلى الله عليه وسلم أفضل الأمم وأفضلها أصحاب محمد صلى الله عليه وسلم وأفضلهم أبو بكر رضي الله عنه

The best of the friends of Allah (saints) are the ones who have the greatest knowledge of what the prophet brought and follow him, like the Companions radiya Llahu ‘anhum, who were the most complete of the Ummah in the knowledge of his din and in following him. Abu Bakr al Siddiq radiya Llahu ‘anhu is the most complete in knowledge and in practicing upon what the Prophet salla Llahu ‘alayhi wa sallam brought. Thus, he is the greatest of the friends of Allah, as the Ummah of Muhammad salla Llahu ‘alayhi wa sallam was the best of nations, the best among them were the Companions of Muhammad salla Llahu ‘alayhi wa sallam, and the best of them is Abu Bakr radiya Llahu ‘anhu.^[23]

Al Imam al Sha’rani states in al Yawaqit wa al Jawahir:

فأبو بكر أفضل الأولياء المحمديين .. ودخل في قولنا إن أبا بكر أفضل الأولياء المحمديين أولياء الأمم السالفة فأبو بكر أفضل منهم بناء على عموم رسالته صلى الله عليه وسلم في حق من تقدّمه وفي حق من تأخر عنه بالزمان

Abu Bakr is the best wali of the Ummah of the Prophet salla Llahu ‘alayhi wa sallam. Our statement that Abu Bakr is the best wali of the Ummah of the Prophet salla Llahu ‘alayhi wa sallam includes the auliya’ of the previous nations. Thus, Abu Bakr is better than them based on the generality of the prophethood of the Prophet salla Llahu ‘alayhi wa sallam for those who came before him and those who came after him.^[24]

Mulla ‘Ali al Qari said regarding Abu Bakr al Siddiq radiya Llahu ‘anhu:

فهو أفضل الأولياء من الأولين والآخرين

He is the best of the auliya’ from the first and the last.^[25]

Furthermore, the reliance in tafdil is only through information from Allah subhanahu wa ta ‘ala and His Prophet salla Llahu ‘alayhi wa sallam about it and the consensus based on them, not positions, characteristics, or other signs, indications, or evidence. However, that may be cited as evidence in the second degree, but not fundamentally, as our Imams did in proving the superiority of Sheikhayn, then Dhu al Nurayn, then Abu al Hasanayn. I followed them in this book, as will come in chapter six, Allah willing. It is not possible for humans to determine who is the best in the sight of Allah, except by His information and notification from His Prophet salla Llahu ‘alayhi wa sallam.

ﯙ ﯚ ﯛﯜ ﯝ ﯞ ﯟ ﯠ

So do not (falsely) elevate yourselves. He knows best who is (truly) righteous.^[26]

This means that He is the only one who knows your ranks in taqwa.

This information from Allah or His Prophet salla Llahu ‘alayhi wa sallam, regarding those whom Allah subhanahu wa ta ‘ala has favoured, is only known to those who heard it from the Prophet salla Llahu ‘alayhi wa sallam. The Companions radiya Llahu ‘anhum are the ones who heard from the Prophet salla Llahu ‘alayhi wa sallam regarding the superiority of Abu Bakr, ‘Umar, ‘Uthman, and ‘Ali radiya Llahu ‘anhum in this sequence. They understood it well. The evidence for that is their consensus on their aforementioned superiority, because the Companions radiya Llahu ‘anhum—in fact, the entire Ummah until the Day of Qiyamah—do not agree except on what is truth and has a basis. A detailed discussion of this consensus will ensue.

Then his statement that ‘people are distinguished by the abundance of virtues and characteristics’ is a false statement, the falsehood of which is clear from what has been previously established; that superiority is from Allah and His Prophet salla Llahu ‘alayhi wa sallam. Allah grants superiority to whomever He wills, regardless of distinctions and characteristics. The author’s aim in doing so is to invalidate the doctrine of the Sunnis and promote the doctrine of the Rawafid. However, despite that, the doctrine of the people of falsehood will never be proven, as it has been proven that the characteristics and virtues of Abu Bakr al Siddiq radiya Llahu ‘anhu cannot be matched with anything found in others, except the honour of lineage in ‘Ali radiya Llahu ‘anhu. Lineage is not something that a person has a choice in and it is not something that is linked to virtue and honour in the Hereafter, as we mentioned previously.

Yes, attribution to the sequence of Caliphate has been found in the statements of many Imams. This is based on the fact that one of the conditions of the Imam is that he should be the best of the people in his time. This is the belief of al Imam al Ash’ari and many others; although many of the latter scholars have preferred that this is not a condition, but rather, it is permissible if the Imam is not the best of the people, whilst the best is present among them. However, there is no difference of opinion that it is more appropriate for the Imam to be the best of the people. It is obvious that the noble Companions are the likeliest of people to choose the best and avoid the opposite, especially in such important matters.

Imam al Haramayn states in al Irshad:

والذي صار إليه معظم أهل السنة أنه يتعين للإمامة أفضل أهل العصر إلا أن يكون في نصبه هرج وهيجان فتنة فيجوز نصب المفضول إذ ذاك إذا كان مستحقا للإمامة

What most of the Ahlus Sunnah believe is that the best person of the time should be appointed as Imam, unless his appointment would cause chaos and strife, in which case it is permissible to appoint someone who is less qualified, if he is deserving of Imamah.^[27]

There is no doubt that there was no strife or chaos following the death of the Prophet salla Llahu ‘alayhi wa sallam that they were forced to choose Abu Bakr, who was not the best—according to the claim of the Rawafid—and leave ‘Ali radiya Llahu ‘anhu, who was the best. On the contrary, the Companions radiya Llahu ‘anhum were on the covenant, purity, and serenity that their noble Prophet salla Llahu ‘alayhi wa sallam left them upon when he departed from this world. Hence, the Rawafid’s clinging to this last doubt is also invalid, which is that it is not a condition for the Imam to be the best of the people. Thus, there is nothing left for them to cling on to now.

Shah Wali Allah al Dihlawi took the middle path, as he distinguished between the two Caliphates:

The special Caliphate (Caliphate Khassah) and the general Caliphate (Caliphate ‘Ammah). As for the special Caliphate, it is a condition for the Imam to be the best of the people of his time, unlike the general Caliphate, as this is not a condition in it. He states in Izalat al Khafa’:

ومن‏ لوازم الخلافة الخاصة أن يكون الخليفة أفضل الأمة في زمن خلافته نقلا وعقلا

One of the requirements of the special Caliphate is that the Khalifah must be the best of the nation during the time of his Caliphate, according to transmitted knowledge and intellect.

Thereafter, he states:

إن غير أخص الخواص لا يجدر برئاسة الخواص فخلافة غير الأخص لا تعم الجمع ولهذا أصحاب النبي صلى الله عليه وسلم هم خواص الأمة يليق أن يحكم عليهم من هو أخص الخواص يعني يكون أفضلهم واستخلاف غير الأخص حكمه حكم الرخصة بالنسبة إلى العزيمة والرخص لا تخلو عن الضعف ولا يستحق المدح على الإطلاق لأن المطلوب في الخلافة الخاصة تمكين الدين من كل وجه وهذا لا يمكن إلا أن يكون الخليفة أفضل الأمة كما قال علي رضي الله عنه حين استخلف الحسن إن يرد الله بالناس خيرا فسيجمعهم بعدي على خيرهم‏ خلافا للخلافة العامة لأن تمكين الدين فيها مطلوب من وجه دون وجه لا من كل الوجوه‏

The one who is not the best of the elite is not worthy of leading the elite. Therefore, the Caliphate of someone who is not the best of the elite will not include everyone. Hence, the Companions of the Prophet salla Llahu ‘alayhi wa sallam are the elite of the Ummah and it is appropriate for the one who is the most special of the elite to rule over them, i.e. the best of them. The appointment of someone who is not the best of the elite to rule is similar to the rule of concession with respect to the resolute. Concessions are not devoid of weakness. He does not deserve praise in general. This is because what is required in the special Caliphate is to establish the din in every aspect. This cannot be done unless the Khalifah is the best of the Ummah, as ‘Ali radiya Llahu ‘anhu said when he nominated al Hasan radiya Llahu ‘anhu as Khalifah, “If Allah wills goodness for the people, He will gather them after me on the best of them.”^[28] This is in contrast to the general Khalifah, because establishing the din in it is required in some aspect and not in another, not in all aspects.^[29]

Thereafter he discusses it at length which contains many benefits.

The condition of afdaliyyah (to be the best) in the special Caliphate is indicated by the explicit actions of the Companions radiya Llahu ‘anhum.

They would say when consulting about the matter of the Caliphate:

فلان أحق بهذا الأمر أو خير هذه الأمة

So-and-so is most deserving of this matter or the best of this Ummah.

This has been narrated regarding the Khalifas from many of the Companions radiya Llahu ‘anhum as ‘Umar radiya Llahu ‘anhu said when he pledged allegiance to Abu Bakr radiya Llahu ‘anhu:

أنت أفضل مني

You are superior to me.

Abu ‘Ubaidah radiya Llahu ‘anhu said:

أتأتوني وفيكم ثالث ثلاثة

Do you come to me whilst the third of three is among you?

He is referring to the verse:

ﮮ ﮯ

He was only one of two.^[30]

Similarly, Abu Bakr al Siddiq said when he appointed ‘Umar radiya Llahu ‘anhu as his successor and the people complained by saying, “If he is appointed over us, he would be more cruel and harsher;”

أبربي تخوفونني أقول اللهم استخلفت عليهم خير خلقك

Are you warning me about my Lord? I will say, “O Allah, I have appointed the best of Your creation as their successor over them.”

Ibn Abi Shaybah reported all of these narrations.^[31] This means that they made superiority the basis of appointing the Khalifah.

Abu Bakr radiya Llahu ‘anhu established the Caliphate of ‘Umar radiya Llahu ‘anhu after him through his superiority. Ibn Abi Shaybah reports:

أن أبا بكر حين حضره الموت أرسل إلى عمر يستخلفه فقال الناس تستخلف علينا فظا غليظا ولو قد ولينا كان أفظ وأغلظ فما تقول لربك إذا لقيته وقد استخلفت علينا عمر قال أبو بكر أبربي تخوفونني أقول اللهم استخلفت عليهم خير خلقك… الحديث

When Abu Bakr radiya Llahu ‘anhu was close to death, he sent to ‘Umar radiya Llahu ‘anhu to appoint him as his successor. The people said, “You are appointing a cruel and harsh person as your successor over us. If he is appointed over us, he would be more cruel and harsher. Then what will you say to your Lord when you meet Him as you have appointed ‘Umar as your successor over us?”

Abu Bakr radiya Llahu ‘anhu said, “Are you warning me about my Lord? I will say, ‘O Allah, I have appointed the best of Your creation as their successor over them…’” till the end of the hadith.

After citing all these narrations, Shah Wali Allah al Dihlawi states:

ولا شك أن الذي ينظر بعين الإنصاف في هذه الآثار يتأكد عنده القول بأن هذه الأوصاف المذكورة لها تأثير خاص في إثبات الخلافة الخاصة التي وجدت في الطبقة الأولى من هذه الأمة وإلا لكان ذكر هذه الكلمات في مبحث إثبات الخلافة لغوا

There is no doubt that whoever looks at these narrations with justice will be certain that these aforementioned qualities have a special effect in establishing the special Caliphate that existed in the first class of this Ummah, otherwise mentioning these statements in the discussion of establishing the Caliphate would be futile.^[32]

This is also supported by the statement of al Imam al Shafi’i as narrated by al Bayhaqi. Al Shafi’i said:

اضطر الناس بعد رسول الله صلى الله عليه وسلم إلى أبي بكر فلم يجدوا تحت أديم السماء خيرا من أبي بكر من أجل ذلك استعملوه على رقاب الناس

People were compelled to Abu Bakr radiya Llahu ‘anhu after the demise of the Messenger salla Llahu ‘alayhi wa sallam. They did not find anyone better, under the sky, than Abu Bakr radiya Llahu ‘anhu. Hence, they appointed him as the leader over the people.^[33]

It is clear that these words of al Imam al Shafi’i explain his choice of a Khalifah by saying that he should be the best and most superior of the people. This is the standpoint of our former great Imams.

Thereafter, those who did not stipulate superiority a condition for Imamah did not do so because they believed that ‘Ali radiya Llahu ‘anhu was the most superior and not Abu Bakr radiya Llahu ‘anhu, as some of the Rawafid and the author of Ghayat al Tabjil imagined. Rather, despite that, they believe in the belief of the Ahlus Sunnah in the issue of tafdil of Sheikhayn over Abu al Hasanayn. Professor al Baghdadi states:

واختار شيخنا أبو العباس القلانسي جواز عقد الإمامة للمفضول إذا كانت فيه شروط الإمامة مع وجود الأفضل منه وبه قال الحسين بن الفضل ومحمد بن إسحاق بن خزيمة وأكثر أصحاب الشافعي ولم يختلف هؤلاء في تقديم أبي بكر وعمر على سائر الصحابة ولا في تفضيل أبي بكر على عمر وإنما اختلفوا في علي وعثمان

Our Sheikh Abu al ‘Abbas al Qalanisi preferred the permissibility of the Imamah of someone who is not the most superior, despite the presence of the most superior person, if the conditions of the Imamah are found in him. This is the view of al Hussain ibn al Fadl, Muhammad ibn Ishaq ibn Khuzaimah, and most of the companions of al Shafi’i. These scholars did not differ in the tafdil of Abu Bakr and ‘Umar radiya Llahu ‘anhu over the rest of the Companions, nor in the tafdil of Abu Bakr over ‘Umar radiya Llahu ‘anhuma. However, they differed in ‘Ali and ‘Uthman radiya Llahu ‘anhuma.^[34]

Then, this tafdil between the four Khalifas according to this famous sequence, if it was not in a general sense according to the Ahlus Sunnah, but rather in the sense that Abu Bakr radiya Llahu ‘anhu is superior in one aspect and ‘Ali radiya Llahu ‘anhu is superior in another aspect, then the Ahlus Sunnah would not have always said, “The best of people after the prophets is Abu Bakr, then ‘Umar, then ‘Uthman, then ‘Ali radiya Llahu ‘anhum.” Rather they could have said, “The best of people is ‘Ali radiya Llahu ‘anhu, then Abu Bakr radiya Llahu ‘anhu,” even once. However, none of them said that at all, despite the abundance of their writings and their expertise in the science of Belief and Theology.

Then, there is tafdil in another sense, which is mentioned by Shari’ah and scholars, which is in the sense of honourable lineage, where the lineage is close to the Prophet salla Llahu ‘alayhi wa sallam or in the sense of kinship of the Prophet salla Llahu ‘alayhi wa sallam. In this sense, some of them may be superior to Sheikhayn. There is no dispute between the Ahlus Sunnah and the people of falsehood regarding this.

Sheikh Yusuf al Nabhani states in al Asalib al Badi’ah:

قال الإمام السبكي وغيره في حق فاطمة رضي الله عنها لا نفضل على بضعة رسول الله صلى الله عليه وسلم أحدا فأنت تراهم وصفوها بالبضعية التي هي داعية التفضيل على أمها خديجة ومريم وعائشة ولم يقولوا لا نفضل على زوجة علي أو أم الحسين أو غير ذلك من أوصافها الشريفة وهذا المعنى موجود في سائر أولاده وبناته ‎‏وأولاد فاطمة خصوصية منه صلى الله عليه وسلم فهم من تلك الحيثية أفضل الناس وصرح بأفضلية فاطمة على جميع الصحابة الشيخين فمن عداهما الشمس العلقمي وقيده المناوي بحيثية البضعية قال فإن الشيخين بل الخلفاء الأربع أفضل منها من حيث المعرفة والعلم ورفع منار الإسلام ولهذا نبه العلامة اللقاني في شرح الجوهرة بعد ذكر أفضلية الخلفاء الأربعة على من سواهم بقوله لا يشكل الحكم المذكور بالذرية الشريفة لأنه لا من حيث البضعية المكرمة

Al Imam al Subki and others said regarding Fatimah radiya Llahu ‘anha, “We do not declare superiority to anyone over the offspring of the Messenger salla Llahu ‘alayhi wa sallam.” You see them describing her as an offspring (daughter), which is a reason for superiority over her mother Khadijah, Maryam , and ‘Aisha. They did not say that we do not declare superiority to anyone over the wife of ‘Ali or the mother of al Hussain or any other of her noble descriptions. This meaning is found in all of his sons and daughters.^[35] The children of Fatimah radiya Llahu ‘anha, particularly, have a special affinity with the Prophet salla Llahu ‘alayhi wa sallam. From that perspective, they are the best of people. The superiority of Fatimah radiya Llahu ‘anha over all the Companions—Sheikhayn and others—was clearly declared by al Shams al ‘Alqami. Al Munawi confined it to the aspect of kinship. He said, “Sheikhayn, in fact, the four Khalifas, are superior to her in terms of recognition, knowledge, and raising the banner of Islam.” For this reason, al ‘Allamah al Laqqani pointed out in Sharh al Jawharah, after mentioning the superiority of the four Khalifas over others by saying, “The aforementioned ruling does not pose a problem with the noble offspring because it (i.e. the aforementioned ruling) is not in terms of the honourable offspring.”^[36]

This is what the scholars have established and is the correct view that is indicated by the definitive texts, such as Allah’s saying:

ﮁ ﮂ ﮃ ﮄ ﮅ

Surely, the most noble of you in the sight of Allah is the most righteous among you.^[37]

This verse is definitive in indicating that the one who has the most honour by Allah is the one with the greatest taqwa. It is a statement that cannot be abrogated as is known. Moreover, it does not contradict any of the texts that are mentioned regarding the virtue of the Ahlul Bayt, such as and purify you with extensive purification^[38], etc., because purification is a kind of honour and this is established for everyone who is from the Ahlul Bayt, whether it be all his wives radiya Llahu ‘anhunna—and it is known that the verse was revealed regarding them originally—or his offspring radiya Llahu ‘anhum and whether their iman is strong or weak, and their actions are abundant or little. However, honour is inevitably for the one who has strong iman over the one who has weak iman.

Just as the Prophet salla Llahu ‘alayhi wa sallam had the right to single out his daughter, Fatimah radiya Llahu ‘anha, and to give her superiority over all his other daughters radiya Llahu ‘anhunna, due to some matters, so too he has the right to single out Abu Bakr, ‘Umar, and ‘Uthman radiya Llahu ‘anhum and give them superiority due some matters. This is a secret, which cannot be analysed.

NEXT⇒ 2. The Superiority of the Companions radiya Llahu ‘anhum over those who came after them

^[1] Surah al Hujurat: 13.

^[2] Hashiyat al Sheikh Ahmed ibn Malik Bir Muhammad al Faruqi ‘ala Sharh al Maqasid, pg. 424.

^[3] The commentator of al Maqasid, al Walali states in his commentary:

أقول كيف يصح أن يقال كاد الإجماع يقع على ذلك ومذهب الإمام مالك إمام الأئمة إسقاط النسب في باب الكفاءة وإنما العبرة عنده في بابها بنفي الفسق ونفي العيوب المؤذية وهو المذهب الحق.. فلا يرد هذا البحث ولا يحتاج لجوابه أصلا

I say, “How can it be said that there is almost consensus on that, whereas the stance of al Imam Malik, the leader of the Imams, is to omit lineage in the matter of compatibility. According to him, the only consideration is to expel sin and harmful defects. This is the correct stance. Therefore, this objection should not be raised, nor does it need an answer at all.”

^[4] Al Taftazani: Sharh al Maqasid, 2/302–303. This is how it is printed in the book: al Mustashhidin (the martyrs). Perhaps it is supposed to be: al Mujtahidin (the mujtahids). Allah knows best.

^[5] Al Taftazani: Sharh al Maqasid, 2/303. The referencing of the hadith has been mentioned previously.

^[6] Sahih al Bukhari, book on the Prophets, Hadith: 3383.

^[7] Ibn ‘Ashur: Al Tahrir wa al Tanwir, 26/262. The place of hereditary effects in animals in general, and in humans in particular, is not hidden in the research of doctors and the discussions of psychologists.

^[8] Sahih al Bukhari, book on the virtues of the Companions radiya Llahu ‘anhum, 5/8, Hadith: 3673; Sahih Muslim, 16/93, Hadith: 2541, from Abu Sa’id al Khudri radiya Llahu ‘anhu.

^[9] Al Qurtubi: Al Mufhim lima Ashkala min Talkhis Kitab Muslim, 6/237.

^[10] Al Laqqani: Hidayat al Murid Sharh Jawharat al Tawhid, pg. 864.

^[11] This is a technical term used by the Sufis to denote six stages of the manifestation of Allah through His attributes.

^[12] The proverb means that first prove that your claims are true and your sources are reliable before drawing deductions from them.

^[13] Surah al Hadid: 10.

^[14] Surah al Nisa’: 95.

^[15] Shah Wali Allah al Dihlawi: Izalat al Khafa’, 1/134.

^[16] Ghayat al Tabjil, pg. 67.

^[17] ‘Ali Sami al Nashar: Nash’at al Fikr al Falsafi fi al Islam, 2/43.

^[18] Al Qadi al Baqillani: Manaqib al A’immah al Arba’ah, pg. 300.

^[19] A book by Sheikh ‘Abdul Ghani al Nabulsi.

^[20] Ahmed Rida Khan: Al Mustanad al Mu’tamad Hashiyat al Mu’taqad al Muntaqad, pg. 220.

^[21] Al Ash’ari: Al Ibanah, pg. 252; Ibn Furak: Mujarrad Maqalat al Imam al Ash’ari, pg. 182.

^[22] Ibn Hajar quoted it from him in al Sawa’iq al Muhriqah, pg. 681, Maktabah Fayyad print.

^[23] Ibn Taymiyyah: Al Furqan Bayn Auliya’ al Rahman wa Auliya’ al Shaitan, pg. 84.

^[24] Al Sha’rani: Al Yawaqit wa al Jawahir, 2/56.

^[25] Mulla ‘Ali al Qari: Sharh al Fiqh al Akbar, pg. 182.

^[26] Surah al Najm: 32.

^[27] Imam al Haramayn: Al Irshad, pg. 430 (pg. 304). He said something similar in al Ghiyathi, pg. 316, 317. It will be quoted in due course. Also refer to Ibn Khamir al Sabti: Muqaddamat al Marashid, pg. 336.

^[28] Al Hakim: Al Mustadrak, 3/84, Hadith: 4467.

^[29] Al Dihlawi: Izalat al Khafa’, 1/129.

^[30] Surah al Tawbah: 40.

^[31] Musannaf Ibn Abi Shaybah, 8/573, 574.

^[32] Al Dihlawi: Izalat al Khafa’, 1/256.

^[33] Al Bayhaqi: Manaqib al Shafi’i, 1/434.

^[34] Al Ustadh al Baghdadi: Usul al Din, pg. 293.

^[35] Al Munawi and al Sayed al Ahdal’s declaration about that will be mentioned in due course.

^[36] Al Nabhani: Al Asalib al Badi’ah, pg. 743; al Laqqani: Hidayat al Murid Sharh Jawharat al Tawhid, pg. 788; al Munawi: Fayd al Qadir, 3/107; Fath al Ra’uf al Mujib bi Sharh Anmudhaj al Labib, pg. 512, 513.

^[37] Surah al Hujurat: 13.

^[38] Surah al Ahzab: 33.

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