4. The ruling of those who declare general superiority to ‘Ali radiya Llahu ‘anhu
June 25, 2025Chapter 4 – The Superiority of Sheikhayn in the Sunnah
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Chapter 3
Evidence of superiority in the Qur’an
There is no doubt that Allah subhanahu wa ta ‘ala is All-Knowing from eternity and that the Prophet salla Llahu ‘alayhi wa sallam also knew—by being informed by Allah subhanahu wa ta ‘ala—that Abu Bakr radiya Llahu ‘anhu would not be exposed to strife, no one would dispute him during his reign, and no disputes would arise between him and his fellow companions during his time. Therefore, there was no need or necessity to mention his many merits and his superiority in the Qur’an and the Sunnah. Despite that, many texts were mentioned that clearly indicate to his superiority; they did not suffice on mentioning his virtues and merits without confirming his superiority.
This is in contrast to ‘Ali radiya Llahu ‘anhu. He would be exposed to many trials in his time and would face wars between him and his fellow companions. He would be opposed and disobeyed. Allah subhanahu wa ta ‘ala had knowledge of that and He informed His Prophet salla Llahu ‘alayhi wa sallam of it as well. ‘Ali radiya Llahu ‘anhu was the one on the truth in those issues.[1] Therefore, there was a need to mention that which indicated that he was right in those matters, that he was justified to do so, that he possessed many virtues and noble merits, and that he was definitely the best of people after the prophets, if that was the case in reality. This was so that when strife occurs and opposition surfaces, it would be known that he was right and that he was the best after the prophets and messengers. However, there is nothing in the Qur’an or the Sunnah that definitively states that he is the best of the Companions absolutely. Rather, his many virtues[2] have been mentioned in a way that does not necessitate his superiority over Sheikhayn and ‘Uthman radiya Llahu ‘anhum. Indeed, in that is a lesson for everyone who ponders, is just, leaves controversy, and is not abusive.
When we investigate this issue in the Qur’an, we find that the superiority of Abu Bakr al Siddiq radiya Llahu ‘anhu over all the other Companions radiya Llahu ‘anhum is established definitively and undisputedly. There are abundant and various evidences for this in the Qur’an, which we will present below. We will try to understand it in light of the views of the Imams of Tafsir and Usul al Din (principles of din) in their interpretation of it.
Verse 1
Allah subhanahu wa ta ‘ala called Abu Bakr radiya Llahu ‘anhu al Atqa (one who possesses the most taqwa) in the Qur’an, declaring:
ﭚ ﭛ
And the most righteous will be spared from it.[3]
Al Baghawi and Ibn al Jawzi said:
يعني أبا بكر الصديق في قول جميع المفسرين
It refers to Abu Bakr al Siddiq according to all commentators.[4]
In the commentary of this verse, al Imam Fakhr al Din al Razi said:
أجمع المفسرون منا على أن المراد منه أبو بكر رضي الله عنه
The commentators among us are unanimous that this refers to Abu Bakr radiya Llahu ‘anhu.[5]
He states in Ma’alim Usul al Din:
هذه الآية تدل على أن أبا بكر كان أفضل الخلق بعد رسول الله صلى الله عليه وسلم وفي زمن رسول الله صلى الله عليه وسلم ويدل قوله وَلَسَوْفَ يَرْضَى (اليل: ٢١) على أنه تبقي تلك الصفة في أبي بكر إلى آخر الزمان المستقبل
This verse indicates that Abu Bakr radiya Llahu ‘anhu was the best of creation after the Messenger salla Llahu ‘alayhi wa sallam and during the time of the Prophet salla Llahu ‘alayhi wa sallam. The verse: he will certainly be pleased[6] indicates that this characteristic will remain in Abu Bakr radiya Llahu ‘anhu in the future, until the end of time.[7]
In the commentary of this verse, al ‘Allamah al Sa’d states:
وهو أبو بكر
He is Abu Bakr radiya Llahu ‘anhu.[8]
Al Imam al Suyuti explained that this refers to Abu Bakr radiya Llahu ‘anhu in several ways. He wrote an exclusive book on it titled al Habl al Wathiq fi Nusrat al Siddiq, wherein he states:
وقد تواردت خلائق من المفسرين لا يحصون على أنها نزلت في حق أبي بكر رضي الله عنه وكذا أصحاب الكتب المؤلفة في المبهمات
It has been consecutively reported from countless commentators that it was revealed regarding Abu Bakr radiya Llahu ‘anhu and similarly from authors of books written on the ambiguities.[9]
Al Imam al Suyuti states in al Durr al Manthur:
أخرج البزار وابن جرير وابن المنذر والطبراني وابن عدي وابن مردويه وابن عساكر من وجه آخر عن عامر بن عبد الله بن الزبير عن أبيه قال نزلت هذه الآية وَمَا لِأَحَدٍ عِنْدَهُ مِنْ نِعْمَةٍ تُجْزٰى إِلَّا ابْتِغَاءَ وَجْهِ رَبِّهِ الْأَعْلٰى وَلَسَوْفَ يَرْضٰى ( الليل: ١٩- ٢١) في أبي بكر الصديق
Al Bazzar, Ibn Jarir, Ibn al Mundhir, al Tabarani, Ibn ‘Adi, Ibn Mardawayh, and Ibn ‘Asakir narrated through another isnad from ‘Amir ibn ‘Abdullah ibn al Zubair — from his father who said, “These verses: Not in return for someone’s favours, but seeking the pleasure of their Lord, the Most High. And he will certainly be pleased,[10] were revealed regarding Abu Bakr radiya Llahu ‘anhu.”[11]
In al Muharrar al Wajiz, while commentating on Surah al Layl, Ibn ‘Atiyyah states:
ولم يختلف أهل التأويل أن المراد بالأتقى إلى آخر السورة أبو بكر الصديق رضي الله عنه
Commentators did not differ that the person referred to by al Atqa until the end of the Surah is Abu Bakr al Siddiq radiya Llahu ‘anhu.[12]
As for the statement transmitted from Abu ‘Ubaid, who is considered one of the Khawarij, that what is meant by al atqa is al taqi (the pious) which includes Abu Bakr and others—and some of our commentators quoted it from him in their books—they did not change from al atqa to al taqi in order to necessitate the non-superiority of al Siddiq radiya Llahu ‘anhu over others, as some of the weak ones imagine, Allah forbid. Rather, they changed to that for another reason, which they explained. Do you not see that just as they interpreted al atqa as al taqi, they also interpreted al ashqa in the verse as al shaqi (wretched), even though this interpretation is weak and undesirable and the reason for which they changed to it does not necessitate this change?[13]
Al ‘Allamah al Sa’d al Taftazani said:
والأتقى أكرم لقوله تعالى إِنَّ أَكْرَمَكُمْ عِنْدَ اللّٰهِ أَتْقَاكُمْ (الحجرات: ١٣) ولايعنى بالأفضل إلا الأكرم وليس المراد به عليا لأن النبي صلى الله عليه وسلم عنده نعمة تجزى وهي نعمة التربية
Al atqa is akram (the noblest)[14] because Allah subhanahu wa ta ‘ala said, “Surely the most noble of you in the sight of Allah is the most righteous among you.”[15] The best does not mean anything but the noblest. This does not refer to ‘Ali radiya Llahu ‘anhu because the Prophet salla Llahu ‘alayhi wa sallam had a favour that can be returned, which is the favour of upbringing.[16]
This is because ‘Ali radiya Llahu ‘anhu was brought up by the Prophet salla Llahu ‘alayhi wa sallam as he took him from his father and would feed him, give him drink, clothe him, and nurture him. The Prophet salla Llahu ‘alayhi wa sallam bestowed upon him a favour that must be rewarded.
As for Abu Bakr radiya Llahu ‘anhu, the Prophet salla Llahu ‘alayhi wa sallam did not bestow upon him any worldly favour; rather, Abu Bakr radiya Llahu ‘anhu spent on the Prophet salla Llahu ‘alayhi wa sallam. The Prophet salla Llahu ‘alayhi wa sallam had favoured him with guidance and direction to din; however, that cannot be returned because Allah subhanahu wa ta ‘ala says:
ﭘ ﭙ ﭚ ﭛ ﭜ
I do not ask you for any reward for this.[17]
What is mentioned here is not a general favour, but a favour that is rewarded. Thus, we understand that this verse does not apply to ‘Ali ibn Abi Talib radiya Llahu ‘anhu.[18]
Abu Bakr ibn al ‘Arabi, while proving the superiority of Abu Bakr radiya Llahu ‘anhu, said:
إنه أي أبا بكر ربّى رسول الله صلى الله عليه وسلم وقام بحفظه له ونصره بنفسه وبماله عند معاندة العشيرة وتظاهر الأعداء واستيلاء البلاء والنبي عليه السلام ربّى عليا وأنفق عليه وزوجه وكفاه المؤن الطارئة ولا خلاف أن الأب والابن إذا اشتركا في الفضائل كان الأب أعلى منزلة من الابن
He—i.e. Abu Bakr radiya Llahu ‘anhu—took care of the Messenger salla Llahu ‘alayhi wa sallam, protected him, and supported him with his life and money when his clan opposed him, the enemies gathered against him, and calamity befell him. The Prophet salla Llahu ‘alayhi wa sallam raised ‘Ali radiya Llahu ‘anhu, spent on him, got him married, and fulfilled his urgent needs. There is no doubt that if the father and son are equal in virtues, the father is of a higher status than the son.[19]
Ahmed Rida Khan al Barelwi (d. 1340 AH), after quoting this statement from al Imam Fakhr al Din, states:
قلت وتمام النعمة الكبرى بتزويج البتول الزهراء صلوات الله على أبيها الكريم وعليها وأما ما ذكر من أن أبا بكر كان ينفق على رسول الله صلى الله عليه وسلم فهذا أوضح وأظهر عند من له خبرة بالأحاديث والسير أخرج الإمام أحمد والبخاري عن ابن عباس عن النبي صلى الله عليه وسلم قال إنه ليس من الناس أمن علي في نفسه وماله من أبي بكر بن أبي قحافة ولو كنت متخذا من الناس خليلا لاتخذت أبا بكر خليلا ولكن خلة الإسلام أفضل سدوا عني كل خوخة في هذا المسجد غير خوخة أبي بكر وأخرج الترمذي عن أبي هريرة عن النبي صلى الله عليه وسلم ما لأحد عندنا يد إلا وقد كافيناه ما خلا أبا بكر فإن له عندنا يدا يكافئه الله بها يوم القيامة وما نفعني مال أحد قط ما نفعني مال أبي بكر ولو كنت متخذا خليلا لاتخذت أبا بكر خليلا وإن صاحبكم أي محمد خليل الله.. إلخ
I say: The completion of the great favour is wedding [him] with the chaste al Zahra’ radiya Llahu ‘anha. As for what was mentioned that Abu Bakr radiya Llahu ‘anhu would spend on the Messenger salla Llahu ‘alayhi wa sallam, this is clear and more evident to those who have experience in Hadith and history. Al Imam Ahmed and al Bukhari narrated from Ibn ‘Abbas from the Prophet salla Llahu ‘alayhi wa sallam, who said, “There is none among the people who favoured me with his life and wealth more than Abu Bakr ibn Abi Quhafah. If I were to take a bosom friend among the people, I would take Abu Bakr as a bosom friend, but the close friendship of Islam is better. Close every window in this Masjid for me except the window of Abu Bakr.”[20]
Al Tirmidhi narrated from Abu Hurairah radiya Llahu ‘anhu from the Prophet salla Llahu ‘alayhi wa sallam, who said, “No one has a favour with us except that we have repaid him, besides Abu Bakr, for he has a favour with us that Allah will repay him for on the Day of Qiyamah. No one’s wealth has ever benefited me as much as Abu Bakr’s wealth has benefited me. If I were to take a bosom friend, I would take Abu Bakr as a bosom friend. Verily your companion—i.e. Muhammad—is the bosom friend of Allah.”[21]…[22]
Al Imam al Suyuti responded to the statement of those who, in the commentary of this verse, said, “Even if the reason for its revelation was Abu Bakr radiya Llahu ‘anhu, but consideration is given to the generality of the wording.”
He responded to this saying:
إن ذلك فرع أن يكون في اللفظ عموم حتى يكون العبرة به والآية لا عموم فيها أصلا ورأسا بل هو نص في الخصوص وبيان ذلك من وجهين أحدهما أن العموم إنما يستفاد في مثل هذه الصيغة من (ال) الموصولة أو التعريفية وليست (ال) هذه موصولة قطعا لأن الأتقي أفعل تفضيل و(ال) الموصولة لا توصل بأفعل التفضيل بإجماع النحاة وإنما توصل باسم الفاعل والمفعول وفي الصفة المشبهة خلاف وأما أفعل التفضيل فلا توصل به بلا خلاف وأما التعريفية فإنما تفيد العموم إذا دخلت على الجمع فإن دخلت على مفرد لم تفده كما اختاره الإمام فخر الدين ومن قال إنها تفيده فيه قيده بأن لا يكون هناك عهد فإن كان لم يفده قطعا هذا هو المقرر في علم الأصول والأتقى مفرد لا جمع والعهد فيه موجود فلا عموم فيه قطعا فعلم بذلك أنه لا عموم في الأتقى فتأمل فإنه نفيس فتح الله به عليّ تأييدا للجناب الصديق الوجه الثاني أن الأتقى أفعل تفضيل وأفعل التفضيل لا عموم فيه بل وضعه للخصوص فإنه لتفرد الموصوف بالصفة وأنه لا مساوي له فيها كما تقول زيد أفضل الناس أو الأفضل فإنها صيغة خصوص قطعا عقلا ونقلا ولايجوز أن تتناول غيره أبدا فبان بذلك أنه لا عموم في الأتقى
This is a subsidiary aspect that generality be implied to the wording so that lesson may be taken. The verse itself does not have generality at all; rather it is explicit in being specific. This can be explained in two ways. Firstly, generality is only derived in such a form of a word by alif lam al mawsulah or alif lam al ta’rifiyyah (relative or definite). This alif lam is definitely not al mawsulah because al atqa is a comparative verb and alif lam al mawsulah cannot be joined to the comparative form by the consensus of grammarians. It can only be joined to the active and passive participles. There is a difference of opinion regarding the attributive participle; however, there is no differences of opinion as far as the comparative form is concerned that it cannot be joined.
As for the definite article, it only indicates generality if it is used with a plural. If it is used with a singular, it does not indicate it, as al Imam Fakhr al Din preferred. Whoever is of the view that it does indicate to it, restricted it to the fact that there should be no antecedent. If there is an antecedent, then it does not indicate it at all. This is what is established in the science of etymology. Al atqa is singular, not plural, and the antecedent is present in it, so there is no generality in it at all. Thus, we come to know that there is no generality in al atqa. Reflect on this, for it is precious, and Allah has opened it to me in support of Abu Bakr al Siddiq.
Secondly, al atqa is a comparative form and there is no generality in the comparative form, rather it is used for specificity, for it is used specifically for the one described by the description, without anyone being equal to him in it. An example of this is the statement, “Zaid is the best of people or the best.” This is definitely a specific form, in logic and in transmission, as it does not include anyone else at all. Thus, it becomes clear that there is no generality in al atqa.[23]
Thereafter he states:
فإن قلت لم يؤخذ العموم من لفظ الأتقى بل من لفظ الذي يؤتي فإن الذي من صيغ العموم قلت هذه غفلة منك وجهل بالعربية فإن الذي وصف ﻟ الأتقى وقد تبين أن الأتقى خاص فيجب أن تكون صفة كذلك لما تقرر في العربية أن الوصف لا يكون أعم من الموصوف بل مساويا له أو أخص منه
If you say, “Generality was not taken from the word al atqa, but rather from the word alladhi yu’ti, as alladhi is one of the forms of generality.”
I would say, “This is a mistake on your part and ignorance of Arabic, for alladhi is a description of al atqa, and it has been clarified that al atqa is specific. Therefore, its description has to be specific as well, as it is an established rule in Arabic that the description cannot be more general than the described, rather it must be equal to it or more specific than it.”[24]
Verse 2
Indicating to the superiority of Abu Bakr radiya Llahu ‘anhu, in the Glorious Qur’an, is the verse:
ﮥ ﮦ ﮧ ﮨ ﮩ ﮪ ﮫ ﮬ ﮭ ﮮ ﮯ ﮰ ﮱ ﯓ ﯔ ﯕ ﯖ ﯗ ﯘ ﯙ ﯚ ﯛ ﯜ ﯞ ﯟ ﯠ ﯡ ﯢ ﯣ ﯤ ﯥ ﯦ ﯧ ﯨ ﯩ ﯪ ﯬ ﯭ ﯮ ﯯ ﯱ ﯲ ﯳ
It does not matter if you believers do not support him, for Allah did in fact support him when the disbelievers drove him out of Makkah and he was only one of two. While they both were in the cave, he reassured his companion, “Do not worry; Allah is certainly with us.” So, Allah sent down His serenity upon the Prophet, supported him with forces you believers did not see, and made the word of the disbelievers lowest, while the Word of Allah is supreme. Allah is Almighty, All-Wise.[25]
Ibn Hajar, like others, states:
أجمع المسلمون على أن المراد بالصاحب هنا أبو بكر ومن ثم من أنكر صحبته كفر إجماعا
The Muslims are unanimous that companion here refers to Abu Bakr. Thus, whoever rejects his companionship is a disbeliever by Ijma’ (consensus).[26]
This verse is one of the evidences for the superiority of Abu Bakr radiya Llahu ‘anhu over everyone besides the prophets. Perhaps the first to use it as evidence was ‘Umar ibn al Khattab radiya Llahu ‘anhu on the day of Saqifah when the Ansar said, “There should be a leader from us and a leader from you.”
‘Umar radiya Llahu ‘anhu objected, “Two swords in one sheath are not suitable.”
He then took the hand of Abu Bakr radiya Llahu ‘anhu and said:
من له هذه الثلاث إِذْ يَقُوْلُ لِصَاحِبِهِ (التوبة: ٤٠) من صاحبه إِذْ هُمَا فِي الْغَارِ (التوبة: ٤٠) من هما لَا تَحْزَنْ إِنَّ اللهَ مَعَنَا (التوبة: ٤٠) مع من
Who possesses these three (specialities)?
He reassured his companion.[27] Who is his companion?
While they both were in the cave.[28] Who are they?
Do not worry; Allah is certainly with us.[29] With whom?
Then he pledged allegiance to him and the people pledged allegiance in the best and most beautiful way.[30]
Among those who also used it as evidence was al Qadi Abu Bakr al Baqillani in al Insaf—his famous book explaining the beliefs of the Ahlus Sunnah—wherein he states:
ويجب أن يعلم أن إمام المسلمين وأمير المؤمنين ومقدم خلق الله أجمعين من الأنصار والمهاجرين بعد الأنبياء والمرسلين أبو بكر الصديق رضي الله عنه لقوله تعالى ثَانِيَ اثْنَيْنِ إِذْ هُمَا فِي الْغَارِ (التوبة: ٤٠) ولا أفضل من اثنين ثالثهما الله تعالى
It is necessary to understand that the Imam of the Muslims, the Amir al Mu’minin, and the most superior of Allah’s creation, from the Ansar and the Muhajirin, after the prophets and messengers, is Abu Bakr al Siddiq radiya Llahu ‘anhu, because Allah subhanahu wa ta ‘ala said, “He was only one of two; while they both were in the cave.”[31] No one can be superior to two, the third of whom is Allah subhanahu wa ta ‘ala.[32]
Al Imam Fakhr al Din al Razi states in his Tafsir:
لو لم يعلم النبي صلى الله عليه وسلم أن باطن أبي بكر كظاهره لما اصطحبه في هذا الوقت الحرج الذي تآمر فيه الأعداء على قتله وكان له أن يتخذ أحدا آخر يرافقه أقرب إليه نسبا من أبي بكر حتى يأمن المكر فدل ذلك على أنه صلى الله عليه وسلم كان قاطعا بصدق أبي بكر رضي الله عنه وأن الله أمره أن يستصحبه
If the Prophet salla Llahu ‘alayhi wa sallam had not known that Abu Bakr’s radiya Llahu ‘anhu internal was like his external appearance, he would not have asked him to accompany him at this critical time when the enemies conspired to assassinate him. He could have chosen someone else to accompany him who was closer to him in lineage than Abu Bakr radiya Llahu ‘anhu, so that he could be safe from deceit. This indicates that he salla Llahu ‘alayhi wa sallam was certain of the truthfulness of Abu Bakr radiya Llahu ‘anhu and that Allah commanded him to take him as a companion.[33]
Ibn Sa’d narrated from al Zuhri, who said:
قال رسول الله صلى الله عليه وسلم لحسان بن ثابت رضي الله عنه هل قلت في أبي بكر شيئا قال نعم فقال قل وأنا أسمع فقال
|
طاف العدو به إذ صاعد الجبلا |
وثاني اثنين في الغار المنيف وقد |
|
دون الخلائق لم يعدل به بدلا |
وكان في مثل تلك الحال صاحبه |
فضحك رسول الله صلى الله عليه وسلم حتى بدت نواجذه ثم قال صدقت يا حسان هو كما قلت
The Messenger salla Llahu ‘alayhi wa sallam asked Hassan ibn Thabit radiya Llahu ‘anhu, “Did you recite anything about Abu Bakr?”
He replied, “Yes.”
The Prophet salla Llahu ‘alayhi wa sallam requested, “Recite, I would like to listen.”
He recited, “He was the second of the two in the lofty cave, when the enemy had surrounded him, when he climbed the mountain.
In such a situation, he was his companion, without any other creation; and no one can replace him.”
The Messenger salla Llahu ‘alayhi wa sallam laughed until his molars became visible and commented, “You are right, O Hassan. It is as you said.”[34]
Then al Imam al Razi explains:
إن أبا بكر لو كان قاصدا له أي للمكر به صلى الله عليه وسلم لصاح بالكفار عند وصولهم إلى باب الغار وقال لهم نحن هنا ولقال ابنه وابنته عبد الرحمن وأسماء للكفار نحن نعرف مكان محمد فندلكم عليه
If Abu Bakr radiya Llahu ‘anhu had intended to do it—i.e. to plot against the Prophet salla Llahu ‘alayhi wa sallam—he would have shouted to the disbelievers when they reached the mouth of the cave and told them, “We are here.” His son ‘Abdur Rahman and daughter Asma’ would have said to the disbelievers, “We know where Muhammad is; we will guide you to him.”[35]
Al Imam al Razi also states:
إنه تعالى سماه ثاني اثنين فجعل ثاني محمد عليه السلام حال كونهما في الغار والعلماء أثبتوا أنه رضي الله عنه كان ثاني محمد في أكثر المناصب الدينية فإنه صلى الله عليه وسلم لما أرسل إلى الخلق وعرض الإسلام على أبي بكر آمن أبو بكر ثم ذهب أبو بكر وعرض الإسلام على طلحة والزبير وعثمان بن عفان وجماعة آخرين من أجلة الصحابة رضي الله تعالى عنهم والكل آمنوا على يديه ثم إنه جاء بهم إلى رسول الله صلى الله عليه وسلم بعد أيام قلائل فكان هو رضي الله عنه ثاني اثنين في الدعوة إلى الله وأيضا كلما وقف رسول الله صلى الله عليه وسلم في غزوة كان أبو بكر رضي الله عنه يقف في خدمته ولا يفارقه فكان ثاني اثنين في مجلسه ولما مرض رسول الله صلى الله عليه وسلم قام مقامه في إمامة الناس في الصلاة فكان ثاني اثنين ولما توفي دفن بجنبه فكان ثاني اثنين هناك أيضا
Allah subhanahu wa ta ‘ala called him the second of the two. Thus, He made him second to Muhammad salla Llahu ‘alayhi wa sallam while they were in the cave. Scholars have established that he radiya Llahu ‘anhu was the second to Muhammad salla Llahu ‘alayhi wa sallam in most religious positions. When the Prophet salla Llahu ‘alayhi wa sallam was sent to mankind and presented Islam to Abu Bakr, Abu Bakr believed in him. Then Abu Bakr went and presented Islam to Talhah, Zubair, ‘Uthman ibn ‘Affan, and a group of other great Companions radiya Llahu ‘anhum. They all embraced Islam at his hands. Then he brought them to the Messenger salla Llahu ‘alayhi wa sallam after a few days. Thus, he radiya Llahu ‘anhu was the second of the two in invitation to Allah. Furthermore, whenever the Messenger salla Llahu ‘alayhi wa sallam stopped in any expedition, Abu Bakr radiya Llahu ‘anhu would serve him and not leave him. Thus, he was the second of the two in his assembly. When the Prophet salla Llahu ‘alayhi wa sallam fell ill, he took his place in leading the people in Salah. Thus, he was the second of the two. When he passed away, he was buried next to him. He was also the second of the two here.[36]
In the commentary of this verse, Abu Mansur al Maturidi said:
وكان هو ثانيه في كل أمره
He was his second in all his affairs.[37]
In the commentary of this verse, al ‘Allamah al Alusi states:
واستدل بالآية على فضل أبي بكر الصديق رضي الله عنه وهو لعمري مما يدع الرافضي في جحر ضب أو مهامه قفر فإنها خرجت مخرج العتاب للمؤمنين ما عدا أبي بكر فقد أخرج ابن عساكر عن سفيان بن عيينة قال عاتب الله سبحانه للمسلمين جميعا في نبيه صلى الله عليه وسلم غير أبي بكر وحده فإنه خرج من المعاتبة ثم قرأ إِلَّا تَنْصُرُوْهُ ( التوبة: ٤٠) الآية
The verse was used as evidence for the virtue of Abu Bakr al Siddiq. By my life, it is something that would push a Rafidi in a lizard’s hole or a desolate place, for it came as an admonishment to all the believers except for Abu Bakr. Ibn ‘Asakir narrated from Sufyan ibn ‘Uyaynah who said, “Allah subhanahu wa ta ‘ala admonished all the Muslims regarding His Prophet salla Llahu ‘alayhi wa sallam except for Abu Bakr radiya Llahu ‘anhu, for he is excluded from the admonishment.” Then he recited, “It does not matter if you believers do not support him.”[38],[39]
In fact, al Hakim al Tirmidhi narrated from al Hasan, who said:
عاتب الله تعالى جميع أهل الأرض غير أبي بكر رضي الله عنه فقال إِلَّا تَنْصُرُوْهُ (التوبة: ٤٠) إلخ
Allah subhanahu wa ta ‘ala admonished all the people of the earth except Abu Bakr radiya Llahu ‘anhu. He said, “It does not matter if you believers do not support him.”[40]
Ibn ‘Asakir narrated from ‘Ali radiya Llahu ‘anhu thus:
إن الله تعالى ذم الناس كلهم ومدح أبا بكر فقال إِلَّا تَنْصُرُوْهُ ( التوبة: ٤٠) الآية
Allah subhanahu wa ta ‘ala condemned all people and praised Abu Bakr, saying, “It does not matter if you believers do not support him.”[41]
This contains a declaration of his companionship with the Prophet salla Llahu ‘alayhi wa sallam. This was not proven for any of the Companions of the Prophet salla Llahu ‘alayhi wa sallam, except for him. Him being referred to as the companion is something that was agreed upon by Ijma’, just as the Prophet salla Llahu ‘alayhi wa sallam is referred to as the servant in the verse:
ﭑ ﭒ ﭓ ﭔ
Glory be to the One Who took His servant.[42]
Hence, they said, “Denying his companionship is kufr (disbelief).”[43]
Al Zamakhshari states:
قالوا من أنكر صحبة أبي بكر رضي الله عنه فقد كفر لإنكاره كلام الله وليس ذلك لسائر الصحابة
They said, “Whoever denies the companionship of Abu Bakr radiya Llahu ‘anhu has committed kufr[44] because he denied the words of Allah; and this does not apply to the rest of the Companions.”[45]
Al Imam al Qurtubi mentions in his Tafsir:
قال بعض العلماء من أنكر أن يكون عمر وعثمان أو أحد من الصحابة صاحب رسول الله صلى الله عليه وسلم فهو كذاب مبتدع ومن أنكر أن يكون أبو بكر رضي الله عنه صاحب رسول الله صلى الله عليه وسلم فهو كافر لأنه رد نص القرآن
Some scholars say: Anyone who denies that ‘Umar, ‘Uthman, or any of the Companions radiya Llahu ‘anhum are the Companions of the Messenger salla Llahu ‘alayhi wa sallam is a liar and an innovator. Whoever denies that Abu Bakr radiya Llahu ‘anhu was the Companion of the Prophet salla Llahu ‘alayhi wa sallam, he is a disbeliever, because he rejected the text of the Qur’an.[46]
Al Tirmidhi narrated from Ibn ‘Umar radiya Llahu ‘anhuma:
أن رسول الله صلى الله عليه وسلم قال لأبي بكر رضي الله عنه أنت صاحبي في الحوض وصاحبي في الغار
The Messenger salla Llahu ‘alayhi wa sallam said to Abu Bakr radiya Llahu ‘anhu, “You are my companion at the Hawd (Pond) and my companion in the cave.”[47]
Al Shabramullusi commented on this well-known statement in Hashiyat al Nihayah stating:
ظاهره أن إنكارصحبة غير أبي بكر كبقية الخلفاء لا يكفر به وهو كذلك لأن صحبتهم لم تثبت بالنص ومثله في فتح الجواد للشيخ ابن حجر الهيتمي وعبارته وقذف عائشة وإنكار صحبة أبيها رضي الله عنهما لأن فيه تكذيبا للقرآن بخلاف بقية الصحابة رضوان الله عليهم
Its apparent meaning is that denying the companionship of other than Abu Bakr radiya Llahu ‘anhu, like the rest of the Khalifas, does not make him a disbeliever. This is so because their companionship was not proven by the divine text.[48] Something similar is reported in Fath al Jawad of Sheikh Ibn Hajar al Haytami. His wording is, “And slandering ‘Aisha radiya Llahu ‘anha and denying the companionship of her father radiya Llahu ‘anhu, because it is denial of the Qur’an, unlike the rest of the Companions radiya Llahu ‘anhu.”[49]
However, al Imam al Zarkashi, after quoting the ruling of disbelief of the one who denies the companionship of Abu Bakr radiya Llahu ‘anhu from the text of al Shafi’i, states in al Ijabah li Irad ma Istadrakathu ‘Aisha ‘ala al Sahabah:
ومقتضاه أنه لا يجري ذلك في إنكار غيره وليس كذلك نعم مدرك تكفير منكر صحبة الصديق تكذيب النص وصحبة غيره التواتر
This implies that this ruling does not apply to denying any Companion other than Abu Bakr radiya Llahu ‘anhu; and that is not so. Yes, it is understood that declaring someone who denies the companionship of Abu Bakr radiya Llahu ‘anhu a disbeliever is due to denial of the text; however, (declaring disbelief) for the denial of the companionship of others is due to tawatur.[50]
Similar is reported in Hashiyat al Iqna’ of al Madabighi, where he states:
وأقول إنما نص الفقهاء على أبي بكر لثبوت صحبته بالقرآن وسكوتهم عن غيره لا يمنع اللحوق لما تقرر من كفر من أنكر مجمعا عليه معلوما من الدين بالضرورة وصحبة عمر كعثمان وعلي من هذا القبيل أج
I say, “The jurists declared (disbelief) only regarding Abu Bakr because his companionship is proven by the Qur’an. Their silence about other Companions does not prevent them from being included due to the established rule of disbelief of anyone who denies any aspect that is unanimously agreed upon and known definitely to be from the din. The companionship of ‘Umar, ‘Uthman, and ‘Ali is of this type.” (AJ)[51]
The companionship in the verse, ‘Allah is certainly with us,’[52] and in the hadith of the Prophet salla Llahu ‘alayhi wa sallam—as narrated by the Sheikhayn—‘What do you think of two, Allah is their third?’[53] is a special companionship, which is the companionship of protection, victory, and support. The Prophet salla Llahu ‘alayhi wa sallam did not say, “Allah is with me.”
In the verse:
ﭝ ﭞ ﭟ ﭠ ﭡ ﭢ ﭣ ﭤ
If three converse privately, He is their fourth.[54]
The companionship is general, which is the companionship of knowledge and observation, in which there is no difference among people.[55]
Al ‘Allamah al Alusi states:
لم يثبت مثل ذلك في غيره بل لم يثبت نبي معية الله سبحانه له ولآخر من أصحابه وكأن في ذلك إشارة إلى أنه ليس فيهم كأبي بكر الصديق رضي الله عنه
This has not been proven for anyone else. In fact, no prophet has established the company of Allah for himself along with any of his companions. It is as though there is an indication in this that there was no one among them like Abu Bakr al Siddiq radiya Llahu ‘anhu.[56]
By my life, the effect of this company has become evident, which is not hidden from anyone except the one whose sight and insight have been obliterated and whose heart and nature have been distorted. Abu Bakr radiya Llahu ‘anhu did not leave the company of the Prophet salla Llahu ‘alayhi wa sallam, alive or dead, just as Allah’s companionship with His Prophet salla Llahu ‘alayhi wa sallam never left him.
The Rafidah denied the verse’s indication to any merit for Abu Bakr radiya Llahu ‘anhu, clinging to illusions and fantasies invented by their sick minds, which do not need mentioning here. The Ahlus Sunnah responded to them—through the wording of al ‘Allamah al Alusi—by saying:
إنه أشبه شيء بهذيان المحموم أو عربدة السكران ولولا أن الله سبحانه حكى في كتابه الجليل عن إخوانهم اليهود والنصارى ما هو مثل ذلك ورده رحمة بضعفاء المؤمنين ما كنا نفتح في رده فما أو نجري في ميدان تزييفه قلما
It is the closest thing to the hallucination of a feverish person or the romping of a drunkard. Had Allah subhanahu wa ta ‘ala not mentioned in the Qur’an similar things about their Jewish and Christian brothers along with its response out of His mercy for the weak believers, we would not have opened a mouth in refuting it or used a pen in the field of falsifying it.[57]
Then he responded extensively in a way that would destroy the backs of Rafidi disbelief with much less than that. At the end of the discussion, he states:
وبالجملة إن الشيعة قد اجتمعت كلمتهم على الكفر بدلالة الآية على فضل الصديق رضي الله عنه ويأبى الله إلا أن تكون كلمة الذين كفروا السفلى وكلمته هي العليا
In short, the Shia have united their word on disbelief, with the verse indicating to the virtue of Abu Bakr radiya Llahu ‘anhu. Allah subhanahu wa ta ‘ala refuses except that the word of those who disbelieved is the lowest while His word is the highest.
Verse 3
Allah subhanahu wa ta ‘ala says:
ﭣ ﭤ ﭥ ﭦ ﭧ ﭩ ﭪ ﭫ
And the one who has brought the truth and those who embrace it—it is they who are the righteous.[58]
Al Bazzar and Ibn ‘Asakir narrated that ‘Ali radiya Llahu ‘anhu said in its commentary:
الذي جاء بالحق هو محمد والذي صدق به أبو بكر
The one who brought the truth is Muhammad salla Llahu ‘alayhi wa sallam and the one who embraced it is Abu Bakr.
Ibn ‘Asakir states:
هكذا الرواية بالحق ولعلها قراءة لعلى
This is how it appears in the narration, with the word بالحق. Perhaps it is a qira’ah (mode of recitation) of ‘Ali.[59]
There is no doubt that there is great virtue for Abu Bakr al Siddiq radiya Llahu ‘anhu in this, in addition to the other verses that confirm his superiority and virtue.
Verse 4
Allah subhanahu wa ta ‘ala says:
ﭭ ﭮ ﭯ
And consult with them in (conducting) matters.[60]
Al Hakim narrated from Ibn ‘Abbas radiya Llahu ‘anhuma that it was revealed regarding Abu Bakr and ‘Umar radiya Llahu ‘anhuma. This is supported by the hadith:
إن الله تعالى أمرني أن أستشير أبا بكر
Allah subhanahu wa ta ‘ala has ordered me to consult Abu Bakr.[61]
Verse 5
ﮛ ﮜ ﮝ ﮞ ﮟ ﮠ ﮡ
Then (know that) Allah Himself is his Guardian, and Jibril, and the righteous believers.[62]
Al Tabarani and Ibn Mardawayh narrated from ‘Abdullah ibn Mas’ud radiya Llahu ‘anhu from the Prophet salla Llahu ‘alayhi wa sallam, who said:
صالح المؤمنين أبو بكر وعمر
The righteous believers are Abu Bakr and ‘Umar.[63]
Al Imam al Suyuti mentioned it in al Jami’ al Saghir and indicated that it is weak. Al Munawi said in his Sharh:
أي هما أعلى المؤمنين صفة وأعلاهم قدرا
That is, they are the highest of the believers in attributes and the highest in status.[64]
Verse 6
ﭹﭺ ﭻ ﭼ ﭽ ﭾ ﭿ ﮀ ﮁ ﮂ ﮃ ﮄ ﮅ ﮆ ﮇ ﮉ ﮊﮋ
And whoever obeys Allah and the Messenger will be in the company of those blessed by Allah; the prophets, the people of truth, the martyrs, and the righteous—what honourable company.[65]
After quoting the views of a group of scholars that the truthful ones and those mentioned after them are not the prophets, in accordance with the rule of difference between the conjoined and the conjoined to, and after he explained what is meant by Siddiqiyyah (truthfulness), al Imam al Razi, while quoting some others, states:
كان أبو بكر الصديق رضي الله عنه أولى الخلق بهذا الوصف
Abu Bakr al Siddiq radiya Llahu ‘anhu was the most deserving of this description from the entire creation.
Thereafter, after a long discussion, he states:
هذا الذي ذكرناه يقتضي أنه كان أفضل الخلق بعد الرسول صلى الله عليه وسلم
What we mentioned necessitates that he was the best of creation after the Messenger salla Llahu ‘alayhi wa sallam.[66]
He also went on to a lengthy discussion, which is advisable to refer to.
After mentioning this verse in the context of providing evidence for the superiority of Abu Bakr radiya Llahu ‘anhu, al Imam Badr al Din al Zarkashi states:
فذكر أي الله تعالى مراتب أوليائه وبدأ بالأعلى منهم وهم النبيون ثم ثنى بالصديق ولم يجعل بينهما واسطة وأجمع المسلمون على تسمية أبي بكر صديقا كما أجمعوا على تسمية نبينا محمد صلى الله عليه وسلم
Allah subhanahu wa ta ‘ala mentioned the ranks of His friends. He began with the highest of them, which are the prophets. Then He mentioned the Siddiq in second place and did not make an intermediary between them. Muslims unanimously agreed to call Abu Bakr ‘al Siddiq’ just as they agreed to call our Prophet, Muhammad salla Llahu ‘alayhi wa sallam.[67]
It is the Prophet salla Llahu ‘alayhi wa sallam himself who gave him the title of al Siddiq, as mentioned in Sahih al Bukhari. Anas ibn Malik radiya Llahu ‘anhu reports:
أن النبي صلى الله عليه وسلم صعد أحدا وأبو بكر وعمر وعثمان فرجف بهم فقال صلى الله عليه وسلم اثبت أحد فإنما عليك نبي وصديق وشهيدان
The Prophet salla Llahu ‘alayhi wa sallam climbed Mount Uhud with Abu Bakr, ‘Umar, and ‘Uthman. The mountain trembled, so he salla Llahu ‘alayhi wa sallam said, “Be firm, O Uhud, for upon you is a Prophet, a Siddiq, and two martyrs.”[68]
Verse 7
ﭸ ﭹﭺ ﭻ ﭼ ﭽ ﭾ ﭿ ﮀ ﮁ ﮂ ﮃ ﮄ ﮅ ﮆ ﮈ ﮉ ﮋ ﮌ ﮍ ﮎ ﮏ ﮐﮒ ﮓ ﮔ
Do not let the people of virtue and affluence among you swear to suspend donations to their relatives, the needy, and the emigrants in the cause of Allah. Let them pardon and forgive. Do you not love to be forgiven by Allah? Allah is All-Forgiving, Most Merciful.[69]
This verse was revealed regarding Abu Bakr radiya Llahu ‘anhu when he took an oath that he would not spend on Mistah ibn Uthathah radiya Llahu ‘anhu—he used to assist him financially due his kinship to him and his poverty and he was one of those who participated in the Battle of Badr—because he was among those who slandered Umm al Mu’minin ‘Aisha radiya Llahu ‘anha. When this verse was revealed, Abu Bakr radiya Llahu ‘anhu said:
بلى والله إني لأحب أن يغفر الله لي
Yes, by Allah, I would love Allah to forgive me.
Thus, he began supporting Mistah again, as narrated by al Bukhari and others.[70]
Yes, his cutting off Mistah’s radiya Llahu ‘anhu financial assistance was not for his own sake; rather, it was also to please Allah subhanahu wa ta ‘ala. Al Imam ‘Abdullah ibn Abi Jamrah said:
لأن أبا بكر رضي الله عنه لم يستنصر لعائشة حين قيل فيها ما قيل وإن كانت ابنته لعدم معرفته لأمر الله في ذلك ما هو فاستصحب الأصل وبقي عليه فلم يهجر مسطحا قبل نزول القرآن لأن إحسانه إليه كان لله ولو هجره إذ ذاك لكان حظا للنفس ونصرة لها فترك رضي الله عنه ذلك فلما أن نزل القرآن واستنصر لها علم عند ذلك أن ما صدر منه من نصرته لها حماية لله لا لها للمعنى الذي خصها الله به وإكرامها لا لذاتها وكذلك أيضا هجرانه لمسطح لأنه من قراباته فلما أنزل الله عز وجل في شأنه ما أنزل هجره وإن كان من قرابته حماية لله فكان تصرفه في أهله وقرابته بحسب مرضات ربه لا بحسب مرضات أهله ونفسه
Abu Bakr radiya Llahu ‘anhu did not assist ‘Aisha when she was slandered, even though she was his daughter, because he did not know what Allah’s command was in that regard. Therefore, he kept to the original and remained on it. He did not abandon Mistah before the revelation of the Qur’an, for his favour to him was for Allah. If he had abandoned him at that time, it would have been for his own sake and assisting ‘Aisha, so he did not do that. However, when the Qur’an was revealed and Allah assisted her, he knew that his support for her was defending Allah, not her, in the sense of defending what Allah had mentioned specifically about her and honoured her, not for herself. Likewise was his abandonment of Mistah. He was one of his relatives. However, when Allah subhanahu wa ta ‘ala revealed what He revealed about him, he abandoned him, even though he was one of his relatives, to defend Allah. Thus, his dealings with his family and relatives were in accordance to the pleasure of his Lord, not according to the pleasure of his family and himself.[71]
Verse 8
Allah subhanahu wa ta ‘ala states in the Qur’an:
ﭑ ﭒ ﭓ ﭕﭖ ﭗ ﭘ ﭙ ﭚ ﭛ ﭝ ﭞ ﭟ ﭠ ﭡ ﭢ ﭣ ﭤ ﭦ ﭧ ﭨ ﭩ ﭪ ﭫ ﭭ ﭮ ﭯ ﭰ ﭲ ﭳ ﭴ ﭵ ﭶ ﭷ ﭸ ﭹ ﭺ ﭻ ﭼ ﭽ ﭾ ﭿ ﮀ ﮁ ﮃ ﮄ ﮅ ﮆ ﮇ ﮈ ﮉ ﮊ ﮋ ﮌ
Muhammad is the Messenger of Allah. And those with him are firm with the disbelievers and compassionate with one another. You see them bowing and prostrating (in prayer), seeking Allah’s bounty and pleasure. The sign (of brightness can be seen) on their faces from the trace of prostrating (in prayer). This is their description in the Torah. And their parable in the Gospel is that of a seed that sprouts its (tiny) branches, making it strong. Then it becomes thick, standing firmly on its stem, to the delight of the planters—in this way Allah makes the believers a source of dismay for the disbelievers. To those of them who believe and do good, Allah has promised forgiveness and a great reward.[72]
In his commentary of this verse, al Zamakhshari said:
وعن عكرمة أخرج شطأه بأبي بكر فآزره بعمر فاستغلظ بعثمان فاستوى على سوقه بعلي
‘Ikrimah radiya Llahu ‘anhu states, “It sprouts its (tiny) branches through Abu Bakr, then makes it strong through ‘Umar, then it becomes thick through ‘Uthman, then it stands firmly on its stem through ‘Ali radiya Llahu ‘anhum.”[73]
Al ‘Allamah al Alusi states in his Tafsir:
وأخرج ابن مردويه والقاضي أحمد بن محمد الزهري في فضائل الخلفاء الأربعة والشيرازي في الألقاب عن ابن عباس مُّحَمَّدٌ رَّسُوْلُ اللهِ وَالَّذِيْنَ مَعَهُ أبو بكر أَشِدَّاءُ عَلَى الْكُفَّارِ عمر رُحَمَاءُ بَيْنَهُمْ عثمان تَرَاهُمْ رُكَّعًا سُجَّدًا علي كرم الله تعالى وجهه يَبْتَغُوْنَ فَضْلًا مِّنَ اللهِ وَرِضْوَانًا طلحة والزبير سِيْمَاهُمْ فِي وُجُوْهِهِم مِّنْ أَثَرِ السُّجُودِ عبد الرحمن بن عوف وسعد بن أبي وقاس وأبو عبيدة بن الجراح وَمَثَلُهُمْ فِي الْإِنجِيْلِ كَزَرْعٍ أَخْرَجَ شَطْأَهُ فَآزَرَهُ بأبي بكر فَاسْتَغْلَظَ بعمر فَاسْتَوَىٰ عَلَىٰ سُوْقِهِ بعثمان يُعْجِبُ الزُّرَّاعَ لِيَغِيظَ بِهِمُ الْكُفَّارَ بعلي كرم الله تعالى وجهه وَعَدَ اللهُ الَّذِيْنَ آمَنُوْا وَعَمِلُوا الصَّالِحَاتِ جميع أصحاب محمد صلى الله عليه وسلم
Ibn Mardawayh, al Qadi Ahmed ibn Muhammad al Zuhri in Fada’il al Khulafa’ al Arba’ah, and al Shirazi in al Alqab narrated from Ibn ‘Abbas: ‘Muhammad is the Messenger of Allah. And those with him’ refers to Abu Bakr, ‘firm with the disbelievers’ refers to ‘Umar, ‘compassionate with one another’ refers to ‘Uthman, ‘You see them bowing and prostrating’ refers to ‘Ali radiya Llahu ‘anhu, ‘seeking Allah’s bounty and pleasure’ refers to Talhah and al Zubair, ‘The sign (of brightness can be seen) on their faces from the trace of prostrating’ refers to ‘Abdur Rahman ibn ‘Awf, Sa’d ibn Abi Waqqas, and Abu ‘Ubaidah ibn al Jarrah radiya Llahu ‘anhum. ‘And their parable in the Gospel is that of a seed that sprouts its (tiny) branches, making it strong’ through Abu Bakr, ‘Then it becomes thick’ through ‘Umar, ‘standing firmly on its stem’ through ‘Uthman, ‘to the delight of the planters—in this way Allah makes the believers a source of dismay for the disbelievers’ through ‘Ali radiya Llahu ‘anhu. ‘To those of them who believe and do good’ refers to all the Companions of Muhammad salla Llahu ‘alayhi wa sallam.[74]
In al Tafsir al Kabir, under the commentary of Surah al Layl, al Imam Fakhr al Din al Razi said:
سورة الليل سورة أبي بكر وسورة الضحى سورة محمد عليه السلام ثم ما جعل بينهما واسطة ليعلم أنه لا واسطة بين محمد وأبي بكر فإذا ذكرت الليل أولا وهو أبو بكر ثم صعدت وجدت بعده النهار وهو محمد وإن ذكرت الضحى أولا وهو محمد ثم نزلت وجدت بعده الليل وهو أبو بكر ليعلم أنه لا واسطة بينهما
Surah al Layl is the Surah of Abu Bakr and Surah al Duha is the Surah of Muhammad salla Llahu ‘alayhi wa sallam. There is no intermediary between the two, to demonstrate that there is no intermediary between Muhammad salla Llahu ‘alayhi wa sallam and Abu Bakr. Thus, if you mention al Layl (the night) first, which is Abu Bakr, then you ascend, you will find al Duha (the day) after that, which is Muhammad salla Llahu ‘alayhi wa sallam. If you mention al Duha first, which is Muhammad salla Llahu ‘alayhi wa sallam, thereafter you descend, and you will find al Layl, which is Abu Bakr to demonstrate that there is no intermediary between them.[75]
NEXT⇒ Chapter 4 – The Superiority of Sheikhayn in the Sunnah
[1] Those who disagreed with him only disagreed based on their Ijtihad; hence, they are excused and not blameworthy.
[2] The Ahlus Sunnah themselves narrate this, who are the supporters of ‘Ali radiya Llahu ‘anhu in reality.
[3] Surah al Layl: 17.
[4] Tafsir al Baghawi – Ma’alim al Tanzil, 8/448; Ibn al Jawzi: Zad al Masir, 9/152.
[5] Al Razi: Al Tafsir al Kabir, 31/205.
[6] Surah al Layl: 21.
[7] Al Razi: Ma’alim Usul al Din, pg. 182.
[8] Al Taftazani: Tahdhib al Mantiq wa al Kalam, pg. 126.
[9] Al Habl al Wathiq, printed with al Hawi li al Fatawa, 1/328.
[10] Surah al Layl: 19–21.
[11] Al Suyuti: Al Durr al Manthur, 15/477; al Habl al Wathiq, 1/326.
[12] Ibn ‘Atiyyah: Tafsir al Muharrar al Wajiz, 8/637.
[13] Ahmed Rida Khan explained this in al Zulal al Anqa, 28/559.
[14] This action is from al Taftazani—like other researchers—where he said:
والأتقى أكرم يدل على أن أكرمكم في الآية الكريمة محكوم به وليس محكوما عليه وأتقاكم هو المحكرم عليه وهذا كثير في فصيح الكلام من ذلك قوله صلى الله عليه وسلم فيما رواه الترمذي خيركم خيركم لأهله وأنا خيركم لأهلي وقوله صلى الله عليه وسلم فيما رواه الترمذي وابن حبان إن أولى الناس بي يوم القيامة أكثرهم علي صلاة وقول النحاة يجب تقديم المبتدأ على الخبر إذا كانا معرفتين أو متساويين أكثري لا كلي إنما المدار على اللبس وإذ ليس فليس
Al atqa being akram (noblest) indicates that akram in the verse is mahkum bihi (the ruling that has to be applied) and not mahkum ‘alayh (the one to whom the ruling applies), and al atqa is the one who is mahkum ‘alayh. This is common in eloquent speech. An example of this is the saying of the Prophet salla Llahu ‘alayhi wa sallam, narrated by al Tirmidhi, “The best of you is the best to his family; and I am the best of you to my family.” Likewise his saying, as narrated by al Tirmidhi and Ibn Hibban, “The closest to me on the Day of Qiyamah will be the one who sends the most blessings upon me.”
The view of the grammarians that the subject must precede the predicate if they are both definite or equal is a majority rule, not a general rule. The basis is on ambiguity. If there is no ambiguity, then the rule does not apply. (Al Zulal al Anqa, 28/639 onwards.)
[15] Surah al Hujurat: 13.
[16] Al Taftazani: Sharh al Maqasid, 2/298. It is interesting to say that the Rawafid interpreted this verse to mean that the most honourable of you in the sight of Allah is the one who practices Taqiyyah the most. (Al Alusi: Ruh al Ma’ani, 4/112.)
[17] Surah al Furqan: 57.
[18] Al Razi: Al Tafsir al Kabir, 31/205; Ma’alim Usul al Din, pg. 181.
[19] ‘Aridat al Ahwadhi, 9/141.
[20] Sahih al Bukhari, book on Salah, chapter on the window and the passageway in the Masjid, 1/100, Hadith: 466.
[21] Sunan al Tirmidhi, chapters on merits, merits of Abu Bakr al Siddiq, 5/609, Hadith: 3661.
[22] Ahmed Rida: Al Zulal al Anqa (printed with al Fatawa al Ridawiyyah), 28/517.
[23] Al Suyuti: Al Habl al Wathiq, 1/332.
[24] Al Habl al Wathiq, 1/333.
[25] Surah al Tawbah: 40.
[26] Ibn Hajar: Al Sawa’iq al Muhriqah, pg. 46 (Maktabat al Qahirah print), pg. 199 (Maktabat Fayyad print); al Rashidi: Al Ilmam, pg. 126.
[27] Surah al Tawbah: 40.
[28] Surah al Tawbah: 40.
[29] Surah al Tawbah: 40.
[30] Al Nasa’i: Al Sunan al Kubra, Hadith: 8109; al Tirmidhi: Al Shama’il, Hadith: 2379; al Hakim al Tirmidhi: Nawadir al Usul, 4/481; Tafsir al Qurtubi, 10/217.
[31] Surah al Tawbah: 40.
[32] Al Baqillani: Al Insaf, pg. 16 (researched by al Kawthari), pg. 89 (researched by ‘Imad al Din Haydar).
[33] Tafsir al Imam al Razi, 16/65.
[34] Al Tabaqat al Kubra, 3/159; al Tibyan fi Diwan Hassan, 1/125.
[35] Tafsir al Imam al Razi, 16/70.
[36] Tafsir al Imam al Razi, 16/66.
[37] Al Maturidi: Ta’wilat Ahlus Sunnah, 2/410.
[38] Surah al Tawbah: 40.
[39] Ibn ‘Asakir: Tarikh Dimashq, 30/93; Ibn ‘Atiyyah: Al Muharrar al Wajiz, 4/317.
[40] Al Hakim al Tirmidhi: Nawadir al Usul, 4/480; Tafsir al Qurtubi, 10/211.
[41] Surah al Tawbah: 40.
[42] Surah al Isra’: 1.
[43] Al Alusi: Ruh al Ma’ani, 10/333; al Tibi: Sharh al Mishkat, pg. 3850; Ibn ‘Ashur: Al Tahrir wa al Tanwir, 10/202.
[44] And not the denial of Abu Bakr being a Companion or any other Companion being from amongst the Companions, even if it necessitates the denial of the companionship of Abu Bakr radiya Llahu ‘anhu; because that which is implied by a stance is not considered to be the stance, unless it leads to the denial of all the Companions, as stated by al Qalyubi in Hashiyat al Muhalla, 4/175.
[45] Al Zamakhshari: Al Kashshaf, 7/250; Tafsir al Razi, 16/67.
[46] Tafsir al Qurtubi, 10/215.
[47] Sunan al Tirmidhi, book on merits, 5/613, Hadith: 3670.
[48] Hashiyat al Shabramullusi ‘ala al Nihayah, 7/416.
[49] Ibn Hajar al Haytami: Fath al Jawad, 2/237.
[50] Al Ijabah li Irad ma Istadrakathu ‘Aisha ‘ala al Sahabah, pg. 29.
[51] Hashiyat al Madabighi ‘ala al Iqna’, 2/248. AJ Refers to Sheikh ‘Atiyyah ibn ‘Atiyyah al Ajhuri al Shafi’i (d. 1190 AH).
[52] Surah al Tawbah: 40.
[53] Sahih al Bukhari, book on Tafsir, 6/66, Hadith: 4663; Sahih Muslim, book on the virtues of the Companions, 15/149, Hadith: 2381.
[54] Surah al Mujadilah: 7.
[55] Tafsir al Imam al Razi, 16/67; Tafsir al Qurtubi, 10/215; al Alusi: Ruh al Ma’ani, 10/328.
[56] Al Alusi: Ruh al Ma’ani, 10/335.
[57] Ruh al Ma’ani, 10/333; Tafsir al Imam al Razi, 16/69.
[58] Surah al Zumar: 33.
[59] Tarikh Ibn ‘Asakir, 12/359; Ibn Hajar: Al Sawa’iq al Muhriqah, pg. 64 (Maktabat al Qahirah print), pg. 200 (Fayyad print).
[60] Surah Al ‘Imran: 159.
[61] Ibn Hajar: Al Sawa’iq al Muhriqah, pg. 64.
[62] Surah al Tahrim: 4.
[63] Al Tabarani: Al Mujam al Kabir, 10/253, Hadith: 10477; al Haythami: Majma’ al Zawa’id, 7/269.
[64] Al Munawi: Fayd al Qadir, 4/190.
[65] Surah al Nisa’: 69.
[66] Tafsir al Imam al Razi, 10/177.
[67] Al Zarkashi: Tashnif al Masami’ bi Sharh Jam’ al Jawami’, 4/831.
[68] Sahih al Bukhari, book on the virtues of the Companions, 5/9, Hadith: 3675.
[69] Surah al Nur: 22.
[70] Sahih al Bukhari, book on Tafsir, Hadith: 4757; Sunan al Tirmidhi, book on Tafsir, Hadith: 3180.
[71] Ibn Abi Jamrah: Bahjat al Nufus, 3/74.
[72] Surah al Fath: 29.
[73] Al Zamakhshari: Al Kashshaf, 14/425; Ruh al Ma’ani, 25/320.
[74] Ruh al Ma’ani, 25/321; al Nursi: Kulliyyat Rasa’il al Nur, 3/42 (al Lam’at).
[75] Al Razi: Al Tafsir al Kabir, 31/209.