Chapter 7

Belief of the Ahlul Bayt, Sufis, and pious predecessors

In this chapter, we will discuss the belief of Amir al Mu’minin ‘Ali ibn Abi Talib, the Ahlul Bayt, the pious predecessors, and the Sufis regarding the issue of superiority. This is because it is often circulated from time to time that the belief of the Ahlul Bayt, many of the pious predecessors, and the Sufis is different to what the Ahlus Sunnah believe in regarding the superiority of Sheikhayn. We must, therefore, prove the falsehood of this statement.

An explicit statement regarding the superiority of Sheikhayn and ‘Uthman radiya Llahu ‘anhum has been proven from ‘Ali ibn Abi Talib radiya Llahu ‘anhu, the head of the Sadah and Ashraf (Ahlul Bayt),^[1] with evidences that can never be doubted. Al ‘Allamah al Sa’d said in al Maqasid:

وقد‏ ثبت القول بهذا عن علي وابن عمر وابن الحنفية ودل عليه ما تواتر من آثارهم وأخبارهم ومساعيهم في الإسلام.. .إلخ

The view regarding this has been proven from ‘Ali, Ibn ‘Umar, and Ibn al Hanafiyyah, and it is indicated by their mutawatir transmissions, news, and efforts in Islam…^[2]

Responding to the doubts of the Rawafid, he mentions in his Sharh:

والجواب أنه لا كلام في عموم مناقبه ووفور فضائله واتصافه بالكمالات واختصاصه بالكرامات إلا أنه لا يدل على الأفضلية بمعنى زيادة الثواب والكرامة عند الله بعد ما ثبت من الاتفاق الجاري مجرى الإجماع على أفضلية أبي بكر ثم عمر والاعتراف من علي بذلك…إلخ

The answer is that there is no refutation about his—i.e. ‘Ali’s radiya Llahu ‘anhu— general merits, the abundance of his virtues, him being characterised by perfections, and him being distinguished by miracles. However, that does not indicate to superiority in the sense of abundance of reward and honour by Allah, after what has been proven by the agreement that is like Ijma’ on the superiority of Abu Bakr then ‘Umar and ‘Ali’s radiya Llahu ‘anhu acknowledgment of that….^[3]

This has been proven from ‘Ali radiya Llahu ‘anhu with both marfu’ and mawquf narrations. As for the marfu’ narration, it is the hadith that I mentioned in the third chapter, which is narrated by al Tirmidhi and Ibn Majah in their Sunan, through multiple chains, that the Prophet salla Llahu ‘alayhi wa sallam determined:

أبو بكر وعمر سيدا كهول أهل الجنة من الأولين والآخرين ما خلا النبيين والمرسلين لا تخبرهما يا علي

Abu Bakr and ‘Umar are the leaders of the middle-aged people of Jannat from the first and the last, except for the prophets and messengers. Do not inform them, O ‘Ali.^[4]

Other Companions conformed to ‘Ali radiya Llahu ‘anhu in narrating this hadith as narrated by al Tirmidhi and Ibn Majah.^[5]

As for the mawquf narration, it is his radiya Llahu ‘anhu statement:

خير هذه الأمة أبو بكر ثم عمر

The best of this Ummah is Abu Bakr, then ‘Umar.

Many have narrated this from him.^[6]

Al Imam al Bukhari and al Imam Muslim narrated in al Sahihayn from ‘Abdullah ibn ‘Abbas radiya Llahu ‘anhuma that he said (the wording is al Bukhari’s):

وضع عمر على سرير فتكفنه الناس يدعون ويصلون قبل أن يرفع وأنا فيهم فلم يرعني إلا رجل آخذ منكبي فإذا علي بن أبي طالب فترحم على عمر وقال ما خلفت أحدا أحب إلي أن ألقى الله بمثل عمله منك وأيم الله إن كنت لأظن أن يجعلك الله مع صاحبيك وحسبت أني كنت كثيرا أسمع النبي صلى الله عليه وسلم يقول ذهبت‏ أنا وأبو بكر وعمر ودخلت أنا وأبو بكر وعمر

‘Umar was placed on a bed. The people surrounded him, supplicating and praying, before he was taken away. I was among them. Nothing startled me except a man who grabbed my shoulder. It was ‘Ali ibn Abi Talib, who sought mercy for ‘Umar and said, “You have not left behind anyone more beloved to me to meet Allah with deeds like his than you. By Allah, I believe that Allah would place you with your two companions. I remember that I would often hear the Prophet salla Llahu ‘alayhi wa sallam say, “I went with Abu Bakr and ‘Umar, and I entered with Abu Bakr and ‘Umar.”^[7]

Regarding the narration that was proven from ‘Ali radiya Llahu ‘anhu, Sheikh Ibn Hajar al Haytami said:

أنه صح‏ عن مالك عن جعفر الصادق عن أبيه الباقر‏ أن عليا رضي الله عنه وقف على عمر بن الخطاب وهو مسجّى وقال ما أقلت الغبراء ولا أظلت الخضراء أحدا أحب إلي أن ألقى الله بصحيفته من هذا المسجى وفي رواية صحيحة أنه قال له وهو مسجى صلى الله عليك ودعا له

It is authentically narrated from Malik — from Jafar al Sadiq — from his father al Baqir ^[8] that ‘Ali stood over ‘Umar ibn al Khattab while he was shrouded and said, “The earth has not carried nor has the sky shaded anyone more beloved to me to meet Allah with his book (of deeds) than this shrouded one.”

In another authentic narration, it is reported that ‘Ali radiya Llahu ‘anhu said to him while he was shrouded, “May Allah send salutations on you,” and he supplicated for him.^[9]

Al Hafiz Ibn Hajar al ‘Asqalani states in his Sharh:

وفي‏ هذا الكلام أي من علي رضي الله عنه أن عليا كان لا يعتقد أن لأحد عملا في ذلك الوقت أفضل من عمل عمر وقد أخرج ابن أبي شيبة ومسدد من طريق جعفر بن محمد عن أبيه عن علي نحو هذا الكلام وسنده صحيح وهو شاهد جيد لحديث ابن عباس لكون مخرجه عن آل علي رضي الله عنهم

According to this statement—i.e. of ‘Ali radiya Llahu ‘anhu—, ‘Ali did not believe that anyone had better deeds at that time than the deeds of ‘Umar. Ibn Abi Shaybah and Musaddad narrated — from the chain of Jafar ibn Muhammad — from his father — from ‘Ali something similar to this statement. Its sanad is sahih, and it is a good shahid (corroboration) for the hadith of Ibn ‘Abbas because its source is from the family of ‘Ali radiya Llahu ‘anhum.^[10]

Explaining this narration, al Qadi ‘Iyad said:

وفي هذا الحديث حجة على الشيعة وتكذيب دعواهم على علي في عمر وسوء اعتقادهم فيه وشهادته بفضله وفضل أبي بكر وبفضل النبي صلى الله عليه وسلم لهما وتخصيصه لهما

This hadith is an argument against the Shia, a falsification of their claim against ‘Ali regarding ‘Umar and their evil belief regarding him, his testimony to ‘Umar’s virtue and the virtue of Abu Bakr, and the Prophet’s salla Llahu ‘alayhi wa sallam declaration of virtue for them and singling them out.^[11]

Al ‘Allamah al Sayed Muhammad ibn Rasul al Barzanji, after mentioning some ahadith, states:

علم‏ من هذه الأحاديث أن عمر رضي الله عنه كان أحب الناس إلى علي وأن عليا كان أحب الناس إلى عمر رضي الله عنهما

It is understood from these ahadith that ‘Umar radiya Llahu ‘anhu was the most beloved of people to ‘Ali and that ‘Ali was the most beloved of people to ‘Umar radiya Llahu ‘anhuma.^[12]

Al Tabarani narrated in al Mujam al Awsat from Silah ibn Zufar, who said:

كان‏ علي إذا ذكر عنده أبو بكر قال السباق تذكرون السباق تذكرون والذي نفسي بيده ما استبقنا إلى خير قط إلا سبقنا إليه أبو بكر

Whenever Abu Bakr was mentioned in the presence of ‘Ali, he would say, “You are remembering the foremost one, you are remembering the foremost one. By the One in whose hand is my soul, we would never compete to do good except that Abu Bakr would surpass us.”^[13]

In al Ahadith al Mukhtarah, al Diya’ al Maqdisi narrated from Asid ibn Safwan radiya Llahu ‘anhu, the Companion of the Prophet salla Llahu ‘alayhi wa sallam, who said:

لما توفي أبو بكر الصديق رضي الله عنه فسجوه بثوب ارتجت المدينة بالبكاء ودهش القوم كيوم قبض رسول الله صلى الله عليه وسلم وجاء علي بن أبي طالب رضي الله عنه باكيا مسترجعا وهو يقول اليوم انقطعت خلافة النبي حتى وقف على باب البيت الذي فيه أبو بكر فقال رحم الله أبا بكر كنت أول القوم إسلاما وأخلصهم إيمانا وأشدهم يقينا وأخوفهم لله وأعظمهم غناء وأحوطهم على رسوله صلى الله عليه وسلم وأحدبهم على الإسلام وأيمنهم على أصحابه أحسنهم صحبة وأفضلهم مناقب وأكثرهم سوابق أرفعهم درجة وأقربهم من رسول الله صلى الله عليه وسلم وأشبههم به هديا وخلقا وسمتا وفضلا أشرفهم منزلة وأكرمهم عليه وأوثقهم عنه فجزاك الله عن الإسلام وعن رسول الله صلى الله عليه وسلم والمسلمين خيرا صدقت رسول الله صلى الله عليه وسلم حين كذبه الناس فسماك الله في كتابه صديقا وَالَّذِيْ جَاءَ بِالصِّدْقِ محمد رسول الله صلى الله عليه وسلم وَصَدَّقَ بِهِ (الزمر: ‎٣٣‏) أبو بكر…إلخ

When Abu Bakr al Siddiq radiya Llahu ‘anhu passed away, they shrouded him with a garment. The city shook with weeping and the people were dumbstruck, as on the day the Messenger salla Llahu ‘alayhi wa sallam passed away. ‘Ali ibn Abi Talib radiya Llahu ‘anhu came crying, reciting inna lillahi wa inna ilayhi raji’un (to Allah do we belong and to Him is our return), and saying, “Today the Caliphate of the Prophet salla Llahu ‘alayhi wa sallam has ended.”

He stood at the door of the house wherein Abu Bakr was and said, “May Allah have mercy on Abu Bakr, you were the first of the people to embrace Islam, the most sincere in faith, the greatest in conviction, the most fearful of Allah, the most content, the most cautious to the Prophet salla Llahu ‘alayhi wa sallam, the most prominent to Islam, the most favourable to his Companions, the best of Companions, the best in merits, the possessor of the most precedents, the highest of rank, the closest to the Prophet salla Llahu ‘alayhi wa sallam, the most similar to him in guidance, character, demeanour, and virtue, the most noble of them in status, the most honourable of them to him, and the most trustworthy of them to him. May Allah reward you on behalf of Islam, the Prophet salla Llahu ‘alayhi wa sallam, and the Muslims with good. You believed in the Prophet salla Llahu ‘alayhi wa sallam when people falsified him, so Allah named you in His Book al Siddiq, (as Allah mentions in the Qur’an): “And the one who has brought the truth,” i.e. Muhammad, the Messenger salla Llahu ‘alayhi wa sallam, “and he who embraces it,”^[14] i.e. Abu Bakr …” ^[15]

In Tarikh al Islam, al Hafiz al Dhahabi declared:

قال علي خير هذه الأمة بعد نبيها أبو بكر وعمر هذا والله العظيم قاله علي وهو متواتر عنه لأنه قاله على منبر الكوفة‏ فقاتل الله الرافضة ما أجهلهم

‘Ali pronounced, “The best of this Ummah after its Prophet salla Llahu ‘alayhi wa sallam are Abu Bakr and ‘Umar.” By Allah, ‘Ali stated this and it is mutawatir (consecutively narrated) from him, because he said it on the pulpit of Kufah. May Allah destroy the Rafidah, how ignorant they are!^[16]

Al ‘Allamah Muhammad Hashim al Sindi cited two-hundred and eighty-six narrations from fifty-three narrators from ‘Ali radiya Llahu ‘anhu indicating to the superiority of Abu Bakr after the prophets and messengers. He then enumerated these narrators at the end and quoted some scholars saying:

هذا بحسب ما اطلعنا عليه في الكتب التي عندنا وإلا فهم يبلغون قريبا من مئة وعشرين نفرا

This is according to what we are aware of in the books that we have; otherwise, they amount close to one-hundred and twenty narrators.^[17]

Ibn ‘Asakir narrated from Ibn Abi Layla, who said:

قال علي لا يفضلني أحد على أبي بكر وعمر إلا جلدته حد المفتري

‘Ali warned, “No one prefers me over Abu Bakr and ‘Umar except that I will flog him with a slanderer’s punishment.”^[18]

How unique and beautiful was what Ahmed Rida Khan al Hanafi stated in the discussions of those aspects that are difficult to understand. After mentioning this narration from ‘Ali radiya Llahu ‘anhu and while eliminating all doubts raised about the certainty of the superiority of Sheikhayn and uprooting the Shia doubts which the author of Ghayat al Tabjil clung to in vain, he said the following:

انظر‏ إلى هذا الوعيد الشديد أفتراه مجترئا على الله تعالى في إجراء الحدود مع تعارض الظنون وهو الراوي عن النبي صلى الله عليه وسلم ادرؤوا‏ الحدود أخرجه عنه الدارقطني والبيهقي وقد قال صلى الله عليه وسلم ادرؤوا‏ الحدود عن المسلمين ما استطعتم فإن وجدتم للمسلم مخرجا فخلوا سبيله فإن الإمام لأن يخطئ في العفو خير من أن يخطئ في العقوبة رواه ابن أبي شيبة والترمذي والحاكم والبيهقي عن أم المؤمنين الصديقة رضي الله عنها

Look at this severe warning! Do you think he would dare to implement the punishment with conflicting views, whereas he is the narrator from the Prophet salla Llahu ‘alayhi wa sallam, “Repel the punishments?” Al Daraqutni and al Bayhaqi narrated it from him. The Prophet salla Llahu ‘alayhi wa sallam said, “Repel the punishments from the Muslims as much as you can. If you find a leeway for the Muslim, then let him go. For it is better for the Imam to err in forgiveness than to err in punishment.” Ibn Abi Shaybah, al Tirmidhi, al Hakim, and al Bayhaqi narrated it from Umm al Mu’minin ‘Aisha radiya Llahu ‘anha.^[19]

Al Imam al Suyuti dedicated a chapter in Tarikh al Khulafa’ entitled ‘chapter on his—i.e. Abu Bakr— bravery and that he is the bravest of the Companions’. He included in it a narration by al Bazzar from ‘Ali radiya Llahu ‘anhu who said:

أخبروني من أشجع الناس قالوا أنت قال أما إني ما بارزت أحدا إلا انتصفت منه ولكن أخبروني بأشجع الناس قالوا لا نعلم فمن قال أبو بكر إنه لما كان يوم بدر جعلنا لرسول الله صلى الله عليه وسلم عريشا فقلنا من يكون مع رسول الله صلى الله عليه وسلم لئلا يهوي إليه أحد من المشركين فوالله ما دنا منا أحد إلا أبو بكر شاهرا بالسيف على رأس رسول الله صلى الله عليه وسلم لا يهوي إليه أحد إلا أهوى إليه فهذا أشجع الناس. .. إلخ

“Tell me who is the bravest of people?”

They said, “You are.”

He said, “As for me, I have never fought anyone without taking my revenge on him. But tell me who is the bravest of people?”

They said, “We do not know. Who is it?”

He replied, “Abu Bakr. On the day of Badr, we made a shelter for the Messenger salla Llahu ‘alayhi wa sallam and we said, ‘Who will be with the Prophet salla Llahu ‘alayhi wa sallam so that none of the polytheists may attack him?’ By Allah, none of us got up except Abu Bakr, brandishing his sword over the head of the Messenger salla Llahu ‘alayhi wa sallam. No one tried to attack him except that he attacked (and repelled) him. This is the bravest of people…”^[20]

Al Imam Ibn Furak states in Mujarrad Maqalat al Imam (Abi al Hasan) al Ash’ari:

وكان أي الأشعري يقول إن أبا بكر أعلم الصحابة وأشجعهم وأزهدهم وأحسنهم استقلالا بأمر الأمة وأضبطهم لذلك

He—i.e. al Ash’ari—would say, “Abu Bakr was the most knowledgeable of the Companions, the bravest, the most ascetic, the best of them in taking charge of the affairs of the nation, and the most precise of them in it.”^[21]

Ibn al ‘Arabi said:

أما منزلة الشجاعة فلم يكن في الصحابة أقوى قلبا ولا أثبت في الروع جأشا ولا أفزع في الكروب فؤادا منه أي أبي بكر لولم يكن له إلا قوله في العريش للنبي عليه السلام وهو مع النبي عليه السلام وحده فيه حسبك يا رسول الله فقد ألححت على ربك وهو منجز لك ما وعدك

As for ranks in courage, there was no one among the Companions who had a stronger heart, more emotionally steadfast in fear, more tender hearted in distress than him—i.e. Abu Bakr. If he had no other deed except his statement in the shelter to the Prophet salla Llahu ‘alayhi wa sallam while he was alone with him salla Llahu ‘alayhi wa sallam in it “Enough, O Messenger of Allah, for you have insisted upon your Lord, and He will fulfil His promise to you.”^[22]

What the Shia claim that ‘Ali radiya Llahu ‘anhu slept on the bed of the Prophet salla Llahu ‘alayhi wa sallam knowing the intention of the disbelievers and did not fear, whereas Abu Bakr radiya Llahu ‘anhu was fearful in the cave, this does not indicate to the validity of their doctrine. This is because Abu Bakr’s radiya Llahu ‘anhu fear was not for himself; rather he was fearful for the sake of the Prophet salla Llahu ‘alayhi wa sallam (lest he salla Llahu ‘alayhi wa sallam be harmed). Do you not see how he sacrificed himself by putting his foot by the snake? Furthermore, ‘Ali radiya Llahu ‘anhu did not fear because the Prophet salla Llahu ‘alayhi wa sallam informed him that they would not reach him. If the Prophet salla Llahu ‘alayhi wa sallam had informed one of us about that, he would not have feared as well.^[23]

How true is what Sheikh Shah Wali Allah al Dihlawi said:

والشيعة أنفسهم يدعون أن الشيخين انتزعا الخلافة من علي المرتضى رضي الله عنه غصبا ولا يتم ذلك بدون كمال الجرأة والتدبير وتأليف القلوب فأقروا لهم بالشجاعة والرأي والكفاية من حيث يقصدوه

The Shia themselves claim that Sheikhayn usurped the Caliphate from ‘Ali al Murtada radiya Llahu ‘anhu. This cannot be achieved without complete boldness, planning, and winning hearts. Therefore, they acknowledged his courage, opinion, and competence unknowingly.^[24]

As for the honourable Ahlul Bayt after their grandfather ‘Ali ibn Abi Talib radiya Llahu ‘anhu, there is no doubt that the Sadah and Ashraf are the likeliest people to obey the command of their grandfather and please him by following the clear path that he left for his Ummah. They are more deserving than others to follow the path of ‘Ali radiya Llahu ‘anhu in declaring superiority to Sheikhayn, then ‘Uthman Dhu al Nurayn radiya Llahu ‘anhum. When we study the biography of the great Imams of the Ahlul Bayt, we find the matter is like this, without the slightest deviation from the truth, and we find the invalidity of the Rawafid’s view that the Ahlul Bayt declared superiority to ‘Ali radiya Llahu ‘anhu over Sheikhayn.^[25]

However, nowadays and before, we hear a doubt, the gist of which is that the belief of the Ashraf is to declare superiority to their grandfather, ‘Ali radiya Llahu ‘anhu, over Sheikhayn, because he is their grandfather, and this is natural for a human being. This doubt has no value, because it is known that the reality of iman is to subjugate a person’s desires to what the Prophet salla Llahu ‘alayhi wa sallam brought and not the opposite. If this doubt is acceptable, do these Ashraf prefer their grandfather ‘Ali radiya Llahu ‘anhu to the prophets and messengers who are not their grandfathers, simply because putting the grandfather first is something natural for a human being? I do not think they would do that. If a Muslim did that—Allah forbid—then he has perpetrated a great evil.

I quote here the words of one of the great Ba’alawi Sayeds in the early tenth century, al Sayed al Qutb al Rabbani Abu Bakr ibn ‘Abdullah al ‘Aydarus Ba’alawi (d. 914 AH). Al Sayed ‘Abdul Qadir al ‘Aydarus al Hadrami al Hindi (d. 1038 AH) said the following about him in al Nur al Safir:

وكان متمسكا بالكتاب والسنة حتى إنه كثيرا ما يقول إذا جرى ذكر التفضيل بين الصحابة رضي الله عنهم والله العظيم لو بعث الله والدي الشيخ عبد الله وأستاذي الشيخ سعدا وذكرا لي أن سيدنا عليا أفضل عند الله من سيدنا أبي بكر رضي الله عنهما ما رجعت عن معتقد أهل السنة والجماعة من أن أبا بكر وعمر وعثمان أفضل من علي رضي الله عنهم أجمعين

He adhered to the Qur’an and the Sunnah to the extent that often, when mentioning the superiority among the Companions radiya Llahu ‘anhum, he would say, “By Allah the Great, if Allah resurrected my father Sheikh ‘Abdullah and my teacher Sheikh Sa’d and they mentioned to me that Sayyidina ‘Ali radiya Llahu ‘anhu is superior to Sayyidina Abu Bakr radiya Llahu ‘anhu, I would not retract from the belief of the Ahlus Sunnah that Abu Bakr, ‘Umar, and ‘Uthman are better than ‘Ali radiya Llahu ‘anhum.^[26]

Look at the strength, solidity, and clarity of these words, and the consistency in them. I do not think that they need any explanation. Look at his preference of ‘Uthman over ‘Ali radiya Llahu ‘anhuma, even though there is difference of opinion among some of the former Ahlus Sunnah. Then how about Sheikhayn?

I quoted these words—which are also found in Dhakhirat al Ma’ad fi Sharh Ratib al Imam al Haddad of Sheikh ‘Abdullah Basudan—as enlightenment for these eminent Sadah whom the heretic Zaidiyyah tried to divert from their great forefathers. May Allah preserve the children through the blessings of their glorious fathers.

Al Sayed Muhammad ibn Rasul al Barzanji (d. 1103 AH) states in al Isha’ah:

وقد صح عن علي رضي الله عنه أنه قال أبو بكر خير من مؤمن آل فرعون إنه كان يكتم إيمانه وأبو بكر كان يظهر إيمانه ويدفع عن النبي صلى الله عليه وسلم ويقول أتقتلون رجلا أن يقول ربي الله وقال حين سأله ابنه محمد بن الحنفية من خير الناس قال أبو بكر قال ثم من قال عمر قال ثم أنت يا أبت قال انما أبوك رجل من المسلمين وقال سبق رسول الله صلى الله عليه وسلم وصلى أبو بكر وثلث عمر ثم غشيتنا فتن فلاحول ولا قوة إلا بالله وقوله صلى أبو بكر معناه أنه تلا رسول الله صلى الله عليه وسلم في الإمامة أو في الفضل من قولهم فرس مصل إذا كان ثانيا في ميدان السبق ويؤيده حديث كنت أنا وأبو بكر كفرسي رهان سبقته فآمن بي ولو سبقني لآمنت به لكن فيه مقال بل قيل بوضعه والله أعلم والأحاديث الواردة في فضلهما بل وفضل عثمان رضي الله عنهم وعن علي كرم الله وجهه وأبرار أهل بيته تنوف عن مئتين فرحم الله امرأ عرف قدره وعرف لهم حقهم فأحبهم بحب رسول الله صلى الله عليه وسلم ولم يهلك مع الهالكين والعياذ بالله تعالى

It has been authentically narrated from ‘Ali radiya Llahu ‘anhu that he said, “Abu Bakr is better than the believer of the family of Firoun (Pharaoh), for the latter concealed his faith while Abu Bakr exposed his faith and defended the Prophet saying, ‘Do you kill a man because he says that my Lord is Allah?’”

His son, Muhammad ibn al Hanafiyyah, asked him, “Who is the best of people?”

He replied, “Abu Bakr.”

He asked, “Then who?”

He replied, “‘Umar.”

Muhammad said, “Then you, my father?”

‘Ali radiya Llahu ‘anhu replied, “Your father is merely a man from the Muslims.”

He said, “The Prophet salla Llahu ‘alayhi wa sallam surpassed everyone. Abu Bakr followed, and ‘Umar was the third. Then trials overtook us. There is no power or strength except with Allah.”

His saying salla abu bakr (Abu Bakr followed) means that he followed the Prophet salla Llahu ‘alayhi wa sallam in leadership or in merit. It is derived from the phrase faras musallin when a horse is second in the racecourse. This is supported by the narration, “Abu Bakr and I were like two racehorses. I beat him and he believed in me. If he beat me, I would believe in him.” However, this narration is questionable. In fact, it is said to be fabricated. And Allah knows best.

The ahadith that have been reported about their virtues and even the virtues of ‘Uthman radiya Llahu ‘anhum, from ‘Ali radiya Llahu ‘anhu and the righteous people of his household, exceed two-hundred.

May Allah have mercy on the one who recognises his worth and acknowledges their right, and loves them out of love for the Prophet salla Llahu ‘alayhi wa sallam, and he does not perish with those who perish, Allah forbid.^[27]

Al Sayed ‘Ali ibn Hasan ibn ‘Abdullah ibn Hussain ibn ‘Umar al ‘Attas Ba’alawi al Hadrami (d. 1172 AH) states in al Qirtas fi Sharh Ratib al Imam al ‘Attas:

قال‏ الشيخ صالح بن الصديق النمازي في كتابه الأنوار‏ الساطعة في شرح العقائد النافعة قال محمد بن قتيبة أجمع أهل الحديث على ستة أشياء وهي… وعلى تقديم الشيخين أبي بكر وعمر في الفضل على سائر الصحابة …لا يفترقون في شيء من هذه الأصول ومن فارقهم في شيء منها نابذوه وبدعوه وهجروه

Al Sheikh Salih ibn al Siddiq al Namazi said in his book al Anwar al Sati’ah fi Sharh al ‘Aqa’id al Nafi’ah that Muhammad ibn Qutaybah said, “The Muhaddithin are unanimous on six things, viz. … and on giving precedence to Sheikhayn, Abu Bakr and ‘Umar, over all the other Companions in virtue… They do not differ in any of these principles. Whoever differs from them in any of these, they dissociate from him, declare him an innovator, and abandon him.^[28]

If this is the belief of ‘Ali ibn Abi Talib radiya Llahu ‘anhu in the text of his own words, narrated in the Sihah, Sunan, and Masanid with mutawatir chains, as we have seen, then this means that this is the belief of everyone who loves ‘Ali radiya Llahu ‘anhu or claims to love him, be it his sons and grandsons, or those who are associated to him in any other way, especially those who claim to be associated to him through Shi’ism because ‘Ali radiya Llahu ‘anhu is infallible according to them, and it is not permissible for the infallible to lie, as Sheikh Ibn Hajar al Haytami rightly noted.^[29] A lover of ‘Ali radiya Llahu ‘anhu cannot be one who contradicts his belief, and further hates him and disputes with him in reality.

Hence, Sheikh Ibn Hajar al Haytami said:

وما‏ أحسن ‎‏ ما سلكه بعض الشيعة المنصفين كعبد الرزاق فإنه قال أفضل الشيخين بتفضيل علي إياهما على نفسه وإلا لما فضلتهما

How good is the behaviour of some fair-minded Shia, such as ‘Abdur Razzaq, who said, “I preferred Sheikhayn due to ‘Ali preferring them over himself; otherwise, I would not have preferred them”?^[30]

If you see in any book of history that one of the seniors of the Ahlul Bayt contradicted the belief of their great-grandfather, then one should not pay attention to it before it is proven in a scholarly way. Books of history are not from where belief is taken, nor are they relied upon in understanding the Shari’ah. The criticism that is attributed to the great Imams—the scholars of the religion of Islam—in some books of History and Rijal (hadith narrators), which includes the people of truth and the people of misguidance, within its covers, should not be relied upon except after intense investigation and intense research over a long period of time, especially if they were among those who crossed the bridge and took control of the state of affairs.

Hence, what is attributed to Zaid ibn ‘Ali—one of the seniors of the Ahlul Bayt—that he believed in the superiority of ‘Ali over Sheikhayn radiya Llahu ‘anhum, that the Caliphate was delegated to Abu Bakr due to some reason they saw and a religious principle they considered, and that the Imamah of the inferior is permissible in the presence of the superior^[31] cannot be established, at all, by simple historical narrations. This is because this belief is contrary to the consensus of Muslims before the emergence of the innovation of the Rawafid and Shia. Therefore, a great scholar and virtuous person should not be associated to innovation by means of such narrations that have no reliable isnad, let alone a prominent scholar from the Ahlul Bayt who combined knowledge with actions.

The truth is that when we search these historical books themselves, we find things in them that support what we have said. An example is al Shahrastani (d. 548 AH)—who is one of those who attributed preference of ‘Ali radiya Llahu ‘anhu to al Imam Zaid—who narrates from Muhammad al Baqir ibn ‘Ali Zayn al ‘Abidin ibn al Imam al Hussain radiya Llahu ‘anhum that he reproached and criticised his brother Zaid ibn ‘Ali for going to the gathering of Wasil ibn ‘Ata’, taking knowledge from him, and his opposition to the beliefs of the Ahlul Bayt regarding fate and other matters.^[32]

What is the meaning of this narration if it is correct and it was accepted from the transmitter blindly without criticism or scrutiny?

Does it not mean that Zaid rahimahu Llah was a Qadariyyah, who took the belief and methodology from the head of the Qadariyyah in his time, Wasil ibn ‘Ata’, and that he contradicted the Ahlul Bayt in the issue of beliefs?

Therefore, whoever is content with himself believing this about Zaid ibn ‘Ali, then he has the right to do so; However, he should believe it exactly as al Shahrastani transmitted, not only in the issue of preference of ‘Ali, and then exonerate him from the stigma of being a Qadari and Mu’tazili. This is not appropriate; because it is believing in some of the book and disbelieving in some. Then Zaid would become a pure innovator in his view.

As for us, the Ahlus Sunnah, we believe nothing but good regarding Zaid as long as nothing contrary to that has been scholarly proven. Thus, he is one of the best of the Ahlus Sunnah and he did not contradict any of their beliefs, minor or major. What is found in books of history is what needs to be investigated for its authenticity and confirmation. As for the personality of Zaid, the authenticity of his belief will not be investigated because of unproven narrations.

As for the Shia and Rawafid’s view that this was Taqiyyah from ‘Ali and the Ahlul Bayt, this is one of their myths, which they resorted to when they know that there is no other way to escape. How can anyone with the slightest intellect or understanding think of this, whilst ‘Ali radiya Llahu ‘anhu openly declared this during his Caliphate, as he said it on the pulpit of Kufah, and he only entered Kufah after the completion of the war with the people of Basrah. That was the strongest position he was in to implement his order and ruling, and that was after a long period from the demise of Abu Bakr and ‘Umar radiya Llahu ‘anhuma.^[33]

Sheikh Ibn Hajar al Haytami states:

وما أحسن ما أبطل به الباقر هذه التقية المشؤومة لما سئل عن الشيخين فقال إني أتولاهما فقيل له إنهم تزعمون أن ذلك تقية فقال إنما يخاف الأحياء ولا يخاف الأموات فعل الله بهشام بن عبد الملك كذا وكذا أخرجه الدارقطني وغيره فانظر ما أبين هذا الاحتجاج وأوضحه من مثل هذا الإمام العظيم المجمع على جلالته وفضله بل أولئك الأشقياء يدعون فيه العصمة فيكون ما قاله واجب الصدق ومع ذلك فقد صرح لهم ببطلان تلك التقية المشؤومة عليهم واستدل لهم على ذلك بأن اتقاء الشيخين بعد موتهما لا وجه له إذ لا سطوة لهما حينئذ ثم بين لهم بدعائه على هشام الذي هو والي زمنه وشوكته قائمة أنه إذا لم يتقه مع أنه يخاف ويخشى لسطوته وملكه وقوته وقهره فكيف مع ذلك يتقي الأموات الذين لا شوكة لهم ولا سطوة

وإذا كان هذا حال الباقر فما ظنك بعلي الذي لا نسبة بينه وبين الباقر في إقدامه وقوته وشجاعته وشدة بأسه وكثرة عدته وعدده ومع ذلك فقد صح عنه بل تواتو كما مر مدح الشيخين والثناء عليهما وأنهما خير الأمة ومر أيضا الأثر الصحيح عن مالك عن جعفر الصادق عن أبيه الباقر أن عليا وقف على عمر وهو مسجى بثوبه وقال ما سبق فما أحوج عليا أن يقول ذلك تقية وما أحوج الباقر أن يرويه لابنه الصادق تقية وما أحوج الصادق أن يرويه لمالك تقية

How beautiful is the way al Baqir nullified this sinister Taqiyyah. When he was asked about Sheikhayn, he said, “I befriend them.”

He was told, “They claim that this is Taqiyyah.”

He said, “Only the living are to be feared while the dead are not to be feared. May Allah do such and such to Hisham ibn ‘Abdul Malik.” Al Daraqutni and others narrated it.

Look at how clear and evident this argument is, from a great Imam whose prominence and virtue is unanimously agreed upon. In fact, those wretched ones claim infallibility for him. Therefore, what he said must be true, and despite that, he declared the invalidity of the sinister Taqiyyah to them. He further provided evidence for this that there is no basis for fearing Sheikhayn after their death, as they are powerless at that time. Then he explained to them through his supplication against Hisham—who is the ruler of his time and whose power is established—that if he does not fear him even though he ought to be feared and dreaded; because of his authority, kingdom, power, and force, then how can he fear the dead who have no power or authority?

If this is the condition of al Baqir, then what do you think of ‘Ali who cannot be compared to al Baqir in his courage, strength, bravery, great prowess, and the large number of his equipment and followers? However, it has been authentically reported from him, in fact, consecutively, as previously mentioned, that he praised Sheikhayn, complimented them, and said that they are the best of the Ummah. The sahih hadith also passed from Malik — from Jafar al Sadiq — from his father al Baqir that ‘Ali stood over ‘Umar while he was shrouded with his garment, and said what was mentioned previously. What was the need for ‘Ali to say that out of Taqiyyah? What was the need for al Baqir to narrate it to his son al Sadiq out of Taqiyyah? What was the need for al Sadiq to narrate it to Malik out of Taqiyyah?^[34]

Al Hafiz Ibn Kathir said:

والإمام محمد الباقر رضي الله عنه كان ممن يقدم أبا بكر وعمر وذلك عنده صحيح في الأثر

Al Imam Muhammad al Baqir radiya Llahu ‘anhu was one of those who gave precedence to Abu Bakr and ‘Umar, and that, in his view, is authentically transmitted.^[35]

Among the hideous and evil results of the claim of Taqiyyah is ‘Ali radiya Llahu ‘anhu being a coward, humiliated and subdued, whereas reality falsifies that. His wars against the rebels during his reign and his personal involvement in that, are among the well-known matters that prove the invalidity of what those fools attribute to him, as the rebels were very strong, and the Umayyads were the greatest tribes of the Quraysh in the pre-Islamic era and in Islam. However, ‘Ali fought them and did not care, whereas he entered under the obedience of Sheikhayn during their reign, and the Banu Taym and Banu ‘Adi were two of the weakest tribes of the Quraysh. He did not claim that he was the one for whom the Prophet salla Llahu ‘alayhi wa sallam declared the leadership, as the Rawafid claim. This is the clearest proof that ‘Ali radiya Llahu ‘anhu adheres to the truth wherever he turns, goes with din wherever he goes, and is not one of those who adopt Taqiyyah as a religion and cowardice as a habit.

What is also obliging on those who believe in Taqiyyah is that it is not correct for them to rely on the words or actions of ‘Ali radiya Llahu ‘anhu at all. This is because when Taqiyyah is possible, then in everything he says or does there is a possibility that he is contradicting the truth out of fear and Taqiyyah, as Imam al Ghazali rightly noted in some places.

When the beliefs of the Ahlul Bayt have been clarified and the approach of the Sadah and Ashraf is made clear through these definitive scholarly texts, then it is appropriate for the Ahlul Bayt of the Prophet salla Llahu ‘alayhi wa sallam to follow their predecessors in that and to turn away from the hideous ignorance, stupidity, and stubbornness that the Rawafid and the extremist Shia slander them of. Be very alert of what they are flinging at them.^[36]

These Shia—as al Sayed al Barzanji said—claim that they are followers of ‘Ali radiya Llahu ‘anhu and they mimic love for the Ahlul Bayt, but they are not like that at all. The sign of the lover is to follow the one he loves, and the least of ‘Ali’s radiya Llahu ‘anhu qualities is asceticism in this world and refraining from splitting the unity of Islam.^[37]

This is the belief of the rest of the pious predecessors from amongst the Companions and Tabi’in after ‘Ali radiya Llahu ‘anhu and the Ahlul Bayt. In Shu’ab al Iman, al Bayhaqi narrated from ‘Umar ibn al Khattab radiya Llahu ‘anhu, who said:

لو‏ وزن إيمان أبي بكر بإيمان أهل الأرض لرجح بهم

If the iman of Abu Bakr were weighed against the iman of the people of the earth, it would outweigh it.^[38]

Al Hafiz al Sakhawi said that its isnad is sahih, and then pointed to narrations that testify to it.^[39]

Al Tirmidhi narrated from ‘Umar radiya Llahu ‘anhu:

أبو بكر سيدنا وخيرنا وأحبنا إلى رسول الله صلى الله عليه وسلم وكان يقول أيضا أبو بكر سيدنا وأعتق سيدنا

Abu Bakr is our master, the best of us, and the most beloved of us to the Prophet salla Llahu ‘alayhi wa sallam.^[40] He would also say, “Abu Bakr is our master and he freed our master.”^[41]

This is clear evidence of the superiority of Bilal radiya Llahu ‘anhu and ‘Umar’s radiya Llahu ‘anhu humility towards him, despite the fact that he was a slave. This is also a powerful response to the unruly among the foolish ones, who forbid the use of the term ‘master or ‘our master’ in reference to the Prophet salla Llahu ‘alayhi wa sallam or any other prophet or Companion.

Al Imam al Bukhari narrated from Hammad — from Thabit — from Anas radiya Llahu ‘anhu:

أن رجلا سأل النبي صلى الله عليه وسلم عن الساعة فقال متى الساعة قال وماذا أعددت لها قال لا شيء إلا أني أحب الله ورسوله فقال أنت مع من أحببت

قال أنس فما فرحنا بشيء فرحنا بقول النبي صلى الله عليه وسلم أنت مع من أحببت قال أنس فأنا أحب النبي صلى الله عليه وسلم وأبا بكر وعمر وأرجو أن أكون معهم بحبي إياهم وإن لم أعمل بمثل أعمالهم

A man asked the Prophet salla Llahu ‘alayhi wa sallam about the Hour (Day of Qiyamah), saying, “When will the Hour be?”

The Prophet salla Llahu ‘alayhi wa sallam asked, “What have you prepared for it?”

He said, “Nothing, except that I love Allah and His Messenger.”

The Prophet salla Llahu ‘alayhi wa sallam said, “You will be with those whom you love.”

Anas radiya Llahu ‘anhu remarked, “We were never as happy as with the Prophet’s salla Llahu ‘alayhi wa sallam statement, ‘You will be with those whom you love.’”

Anas further states, “I love the Prophet salla Llahu ‘alayhi wa sallam, Abu Bakr, and ‘Umar radiya Llahu ‘anhu and I hope to be with them because of my love for them, even though I do not possess the deeds they possess.^[42]

Al Hakim al Tirmidhi, the famous Sufi Imam (d. 285 AH), narrates in Nawadir al Usul from Bakr ibn ‘Abdullah al Muzani, who said:

لم يفضل أبو بكر الناس بكثرة صوم ولا صلاة إنما ‎ فضلهم بشيء كان في قلبه

Abu Bakr did not surpass people with much fasting or Salah. Rather, he surpassed them with something that was in his heart.^[43]

Al Hafiz Abu Nuaim narrated in al Hilyah from Furat ibn al Sa’ib, who said:

قال سألت ميمون بن مهران قلت علي أفضل عندك أم أبو بكر وعمر قال فارتعد حتى سقطت عصاه من يده ثم قال ما كنت أظن أن أبقى إلى زمان يعدل بهما ذرهما كانا رأسي الإسلام ورأسي الجماعة فقلت فأبو بكر كان أول إسلاما أو علي قال والله لقد آمن أبو بكر بالنبي صلى الله عليه وسلم زمن بحيرا الراهب حين مر به واختلف فيما بينه وبين خديجة رضي الله تعالى عنها حتى أنكحها إياه وذلك كله قبل أن يولد علي

I asked Maymun Ibn Mahran, “Is ‘Ali superior in your opinion or Abu Bakr and ‘Umar?”

He trembled until his stick fell from his hand before saying, “I did not think that I would live to a time when anyone would be considered equal to them. Leave them alone. They were the leaders of Islam and the heads of the community.”

I asked, “Was Abu Bakr the first to embrace Islam or ‘Ali?”

He said, “By Allah, Abu Bakr believed in the Prophet salla Llahu ‘alayhi wa sallam during the time of the monk Bahira, when he passed by him. There is a difference of opinion between him and Khadijah radiya Llahu ‘anha, until he married her to the Prophet salla Llahu ‘alayhi wa sallam. All of this was before ‘Ali was even born.”^[44]

Al Imam al Bukhari narrates from ‘Aisha radiya Llahu ‘anha that she said:

لم أعقل أبوي قط إلا وهما يدينان الدين ولم يمر علينا يوم إلا يأتينا فيه رسول الله صلى الله عليه وسلم طرفي النهار بكرة وعشيا

I do not remember my parents except that they followed the din, and not a day passed without the Messenger of Allah salla Llahu ‘alayhi wa sallam coming to us at both ends of the day; morning and evening.^[45]

This indicates to the high status of Abu Bakr al Siddiq radiya Llahu ‘anhu by the Prophet salla Llahu ‘alayhi wa sallam and the strong connection of Abu Bakr radiya Llahu ‘anhu to the Prophet salla Llahu ‘alayhi wa sallam.

Why should we prolong the discussion? This is the belief of all the Companions and Tabi’in radiya Llahu ‘anhum. We have clarified this by transmitting the Ijma’ of the pillars of the people of knowledge on this, from the first day, at the gathering of the Muhajirin and Ansar in Saqifat Bani Sa’idah immediately after the demise of the Prophet salla Llahu ‘alayhi wa sallam. This is when ‘Umar ibn al Khattab radiya Llahu ‘anhu declared before everyone, “Rather, we pledge allegiance to you, for you are our master, the best of us, and the most beloved of us to the Prophet salla Llahu ‘alayhi wa sallam ….”^[46] No one denied this, nor did anyone object to him. This is conclusive and sufficient for everyone who is fair to himself and seeks guidance from Allah.

The same applies to the true and accomplished Sufi leaders as well. In fact, it is futile to emphasise and explicitly mention such a matter because adherence to the belief of the Ahlus Sunnah is the most important condition of Sufism and reaching Allah subhanahu wa ta ‘ala. We will see that the Imams whose statements and texts we will quote in the upcoming chapters are all Sufis, and if these are not Sufis, then I wonder who they are.

In the book al Ta’arruf, which is one of the most important books of the group, the great Sufi, al Imam Abu Bakr al Kalabadhi said:

وأجمعوا أي‏ الصوفية جميعا أن الأنبياء أفضل البشر وليس في البشر من يوازي الأنبياء في الفضل لا صديق ولا ولي ولا غيرهم وإن جل قدره وعظم خطره قال النبي صلى الله عليه وسلم لعلي رضي الله عنه هذان سيدا كهول أهل الجنة من الأولين والآخرين إلا النبيين والمرسلين يعني أبا بكر وعمر فأخبر صلى الله عليه وسلم أنهما خير الناس بعد النبيين

They—i.e. the Sufis—are unanimous that the prophets are the best of mankind, and there is no one among mankind who can be equal to the prophets in virtue, neither a siddiq nor a wali nor anyone else, even if his of great status and importance. The Prophet salla Llahu ‘alayhi wa sallam said to ‘Ali radiya Llahu ‘anhu, “These two are the leaders of the middle-aged of the people of Jannat from the first and the last, except for the prophets and messengers.” This is in reference to Abu Bakr and ‘Umar. Thus, the Prophet salla Llahu ‘alayhi wa sallam informed us that they are the best of people after the prophets.^[47]

The Sufi Imams, while explaining the status of companionship and the Companions, mention that there is no status after prophethood above the status of companionship.

Al Imam Abu al Qasim al Qushayri, the Imam of the Sufis in his time and after his time, states in al Risalah al Qushayriyyah when discussing the reason for naming the Sufis by this name:

إن المسلمين بعد رسول الله صلى الله عليه وسلم لم يتسم أفاضلُهم في عصرهم بتسمية علم سوى صحبة رسول الله صلى الله عليه وسلم إذ لا فضيلة فوقها فقيل لهم الصحابة

After the Messenger of Allah salla Llahu ‘alayhi wa sallam, the prominent Muslims in their time were not called by a designated name other than the companionship of the Messenger of Allah salla Llahu ‘alayhi wa sallam, for there is no virtue above it. Hence, they were called the Sahabah (Companions).^[48]

Ahmed Rida Khan Barelwi—who was accused of Rafd and Shi’ism by some—states in al Fatawa al Ridawiyyah:

حدثنا المولى الثقة الثبت سلالة العارفين السيد الشريف الفاطمي سيدنا أبو الحسين أحمد النوري قال سمعت شيخي ومرشدي سيدنا ومولانا آل الرسول الأحمدي قال سمعت الشاه عبد العزيز الدهلوي يقول تفضيل الشيخين قطعي أو كالقطعي

The thiqah and thabt, the descendant of the ‘Arifin, the noble Fatimi Sayed, our master Abu al Hussain Ahmed al Nuri narrated to us — I heard my Sheikh and guide, our master, the family of the Prophet al Ahmedi say — I heard Shah ‘Abdul ‘Aziz al Dihlawi say, “The superiority of Sheikhayn is definitive or like definitive.”^[49]

At this point, some of the Imams have addressed the statement of the famous Sufi Imam, al Suharwardi, who said:

اجعل محبتك للكل على السواء وأمسك عن التفضيل .. ويكفيك في العقيدة السليمة أن تعتقد صحة خلافة أبي بكر رضي الله عنه وعمر وعثمان وعلي رضي الله عنهم

Make your love for everyone equal and refrain from declaring superiority… It is sufficient for your belief to be sound to believe in the validity of the Caliphate of Abu Bakr, ‘Umar, ‘Uthman, and ‘Ali radiya Llahu ‘anhum.

Al ‘Allamah al Qari while commenting on it states:

ولا‏ يخفي أن هذا من الشيخ إرخاء للعنان مع الخصم في ميدان البيان لا أن معتقده تساوي أهل هذا الشان فإنه بين اعتقاده أولا ثم تنزل إلى ما يجب في الجملة آخرا ولأن صحة خلافة الأربعة مما يوجب ترتيب فضائلهم في مقام العلم والسعة

It is obvious that the Sheikh mentioned this to give the opposition a free rein in the field of explanation, not that his belief is same as these people, for he explained his belief first, then went on to what is required in general at the end; and because the validity of the Caliphate of the four necessitates the sequence of their virtues in knowledge and calibre.^[50]

Yes, giving the opponent free rein is a good policy in propagation and guidance, which the people of insight pursue when the situation and place requires it, without causing strife for the ignorant and weak, as often happens when semi-educated people utilise it. Although severity is required with the people of innovation and deviation, it is not commendable when it harms the interest of propagation, just as leniency is not desirable in a situation that requires severity.

Among the manifestations of severity in times of need is what was previously mentioned by the prominent Imams regarding the severity in this matter, even in the superiority of ‘Uthman over ‘Ali radiya Llahu ‘anhuma, to close the door to the people of whims, even though the issue was one in which some of the pious predecessors disagreed. Previously, I quoted the words of Sheikh Ahmed ibn Malik Bir Muhammad al Faruqi, wherein he said:

وقد رأيت في بعض كتب الكلام أن التوقف بينهما أي سيدنا عثمان وسيدنا علي رضي الله عنهما إنما كان قبل شيوع الروافض وأما بعده فأهل السنة اتفقوا على تفضيل عثمان على علي

I have seen in some books of theology that being neutral between them—i.e. ‘Uthman and ‘Ali radiya Llahu ‘anhuma—was only before the spread of the Rawafid. After that, the Ahlus Sunnah agreed on the superiority of ‘Uthman over ‘Ali.^[51]

Likewise, al Imam Ahmed ibn Hanbal’s severity in the issue of ‘Uthman radiya Llahu ‘anhu was quoted previously, so pay attention to this subtle issue. The issue of wisdom and politics in the field of propagation, although it has its importance; however, it is a slipping point for many who do not have adequate immunity against contagious internal diseases, so they corrupt themselves, in addition to not reforming others. A person who does not possess something cannot give it to others.

In al Tuhfah al Ithna ‘Ashariyyah, when mentioning the Tafdili Shia who prefer ‘Ali to all the other Companions without insulting them, al ‘Allamah Shah ‘Abdul ‘Aziz al Dihlawi (d. 1239 AH) explained:

ولبعض‏ متأخري الصوفية قدست أسرارهم كالفاضل الجامي كلمات تَرشَح بالتفضيل وانسلاكهم في هذا القبيل وكثير من العلماء يصرفها عن ذلك صيانة لأولئك الأجلة عن أن ينسب إليهم الابتداع

Some of the later Sufis such as al Fadil al Jami made statements that exude preference and their adherence to it. Many scholars divert them from that (meaning), to protect those eminent scholars from being attributed to innovation.^[52]

Look at this great statement from this great Imam. He indicated that this delusion occurred in the expressions of some of the latter scholars. Scholars do not take their apparent meaning; rather they saw the necessity of diverting them to appropriate meanings. This is because the apparent meaning is contrary to the truth and is contrary to the belief of the majority of Muslims, i.e. the Ahlus Sunnah. Therefore, such issues should not be attributed to the simple common people, let alone the eminent Imams. We ask Allah for protection and a good end.

NEXT⇒ Chapter 8 – The superiority of Sheikhayn in the texts of the Imams of the Ahlus Sunnah

^[1] Sayed (plural Sadah) and Sharif (plural Ashraf) are terms that were commonly used to refer to those who were descendants of the Prophet salla Llahu ‘alayhi wa sallam.

^[2] Al Taftazani‎: Al Maqasid, 2/298.

^[3] Al Taftazani: Sharh al Maqasid, 2/301 (‘Uthmaniyyah print), 5/299 (‘Alam al Kutub print).

^[4] Sunan al Tirmidhi, book on merits, 5/611, Hadith: 3666; Sunan Ibn Majah, 1/36, Hadith: 95.

^[5] Refer to some of those chains in al Dihlawi: Izalat al Khafa’, 1/283.

^[6] Sunan Ibn Majah, 1/39, Hadith: 106; al Dihlawi: Izalat al Khafa’, 1/256.

^[7] Sahih al Bukhari, book on merits, chapter on the merits of ‘Umar, 7/39, al Bukhari narrated it prior to this in the merits of Abu Bakr, 7/33; Sahih Muslim, 15/158, Hadith: 2389; Sunan Ibn Majah, 1/38.

^[8] i.e. All of the narrators of this hadith are from the Ahlul Bayt.

^[9] Ibn Hajar: Al Sawa’iq al Muhriqah, pg. 58 (Maktabat al Qahirah print), pg. 186 (Fayyad print); Ibn Sa’d: Al Tabaqat, 3/369. As for his statement, “May Allah’s salutations be upon you,” Sheikh Ibn Hajar said in al Sawa’iq:

قال سفيان في رواية قيل للباقر أليست الصلاة على غير الأنبياء منهيا عنها فقال هكذا سمعت

Sufyan said in a narration that someone asked al Baqir, “Is not sending salutations on anyone other than the prophets forbidden?”

He replied, “This is as I heard it.”

Based on this, it will be directed to the possibility that ‘Ali radiya Llahu ‘anhu was of the view that it is not detestable, based on the saying of the Prophet salla Llahu ‘alayhi wa sallam, “O Allah, send salutations upon the family of Abu Awfa.”

Ibn al Qayyim in Jala’ al Afham, pg. 555, and al Hafiz al Sakhawi in al Qawl al Badi, pg. 141, addressed this issue.

^[10] Al Hafiz Ibn Hajar: Fath al Bari, 7/39.

^[11] Al Qadi ‘Iyad: Ikmal al Mu’allim, 7/394.

^[12] Al Barzanji: Al Isha’ah li Ashrat al Sa’ah, pg. 39.

^[13] Al Tabarani: Al Mujam al Awsat, 7/165, Hadith: 7168.

^[14] Surah al Zumar: 33.

^[15] Al Diya’ al Maqdisi: Al Ahadith al Mukhtarah, 2/14, Hadith: 398.

^[16] Al Dhahabi: Tarikh al Islam, 3/115; Siyar A’lam al Nubala’ (biography of the Khulafa’ Rashidin), pg. 15; al Sawa’iq al Muhriqah, pg. 48 (Maktabat al Haqiqah, Istanbul print).

^[17] Muhammad Hashim al Sindi: Al Tariqah al Muhammadiyyah, pg. 254 and prior.

^[18] Ibn ‘Asakir: Tarikh Dimashq, 30/383; al Suyuti: Tarikh al Khulafa’, pg. 122.

^[19] Ahmed Rida Khan: Al Zalal al Anqa (published with Fatawa al Ridawiyyah), 28/675.

^[20] Al Suyuti: Tarikh al Khulafa’, pg. 111.

^[21] Ibn Furak: Mujarrad Maqalat al Imam al Ash’ari, pg. 185.

^[22] Ibn al ‘Arabi: ‘Aridat al Ahwadhi, 9/144. The answer to ‘if’ is not mentioned in the publication. Its answer is obvious.

^[23] See for example, Abu al Mu’in al Nasafi: Tabsirat al Adillah, pg. 1192 (edited by Dr. Muhammad al Anwar); al Razi: Al Tafsir al Kabir, 16/70–71.

^[24] Al Dihlawi: Izalat al Khafa’, 1/103.

^[25] And what the author of Ghayat al Tabjil claimed (pg. 64-89) that the belief of the Ahlul Bayt is to give superiority to ‘Ali over Sheikhayn radiya Llahu ‘anhum.

^[26] Al ‘Aydarus: Al Nur al Safir, pg. 130.

^[27] Al Barzanji: Al Isha’ah li Ashrat al Sa’ah, pg. 136.

^[28] Sayed ‘Ali ibn Hasan al ‘Attas: Al Qirtas, 1/364.

^[29] Ibn Hajar: Al Sawa’iq al Muhriqah, pg. 85 (Maktabat al Qahirah print), pg. 48 (Maktabat al Haqiqah print).

^[30] Ibn Hajar: Al Sawa’iq al Muhriqah, pg. 60, (Maktabat al Qahirah print), pg. 86 (Maktabat al Haqiqah print). See the statement of ‘Abdur Razzaq in Ibn ‘Adi: Al Kamil, 6/540.

^[31] Al Shahrastani: Al Milal wa al Nihal, 1/155.

^[32] Al Shahrastani: Al Milal wa al Nihal, 1/156; ‘Ali Sami al Nishar: Nash’at al Fikr al Falsafi fi al Islam, 2/117–121.

^[33] Ibn Hajar: Al Sawa’iq al Muhriqah, pg. 188 (Fayyad print).

^[34] Ibn Hajar: Al Sawa’iq al Muhriqah, pg. 59 (Maktabat al Qahirah print), pg. 188-189 (Fayyad print).

^[35] Ibn Kathir: Al Bidayah wa al Nihayah, 9/321.

^[36] Ibn Hajar: Al Sawa’iq al Muhriqah, pg. 62 (Maktabat al Qahirah print).

^[37] Al Barzanji: Al Isha’ah li Ashrat al Sa’ah, pg. 92.

^[38] Al Bayhaqi: Shu’ab al Iman, 1/143, Hadith: 35.

^[39] Al Sakhawi: Al Maqasid al Hasanah, pg. 349, Hadith: 908.

^[40] Sunan al Tirmidhi, 5/606, Hadith: 3656.

^[41] Sahih al Bukhari, book on the virtues of the Companions, chapter on the merits of Bilal ibn Rabah, 5/27, Hadith: 3754.

^[42] Sahih al Bukhari, Hadith: 3688.

^[43] Al Hakim al Tirmidhi: Nawadir al Usul, 1/201, 5/415; al Ghazali: Al Ihya’, 1/87; Ibn Abi Jamrah: Bahjat al Nufus, 1/131, 2/105. Al Sha’rani relied on it in al Yawaqit wa al Jawahir, 2/65, for the superiority of Abu Bakr radiya Llahu ‘anhu. He mentioned it as if it was the mainstay of the Ahlus Sunnah in that, and he regarded it a sahih hadith.

^[44] Abu Nuaim al Isfahani: Hilyat al Auliya’, 4/92; al Suyuti: Tarikh al Khulafa’, pg. 107.

^[45] Sahih al Bukhari, chapter on the migration of the Prophet salla Llahu ‘alayhi wa sallam, 7/180.

^[46] Sahih al Bukhari, Hadith: 3668.

^[47] Al Kalabadhi: Al Ta’arruf li Mazhab Ahl al Tasawwuf, pg. 42.

^[48] Al Risalah al Qushayriyyah, 1/74 (Ihkam al Dalalah of Sheikh al Islam print); al Suharwardi: ‘Awarif al Ma’arif, pg. 64 (Maktabat al Qahirah print, 1973 CE).

^[49] Ahmed Rida Khan: Al Zalal al Anqa, 28/678 (published with al Fatawa al Ridawiyyah). The difference between what is definitive and what is like definitive will come in due course.

^[50] Mulla ‘Ali al Qari: Minah al Rawd al Azhar fi Sharh al Fiqh al Akbar, pg. 195.

^[51] Hashiyat Sheikh Ahmed al Faruqi ‘ala Sharh al Maqasid, pg. 413.

^[52] Mukhtasar al Tuhfah al Ithna ‘Ashariyyah, pg. 5.

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