Chapter 8

The superiority of Sheikhayn in the texts of the Imams of the Ahlus Sunnah

Abu Bakr al Siddiq radiya Llahu ‘anhu being the best of all people after the prophets ‘alayhim al Salam, then ‘Umar ibn al Khattab radiya Llahu ‘anhu, is one of the beliefs of the Ahlus Sunnah. The Ijma’ of the Ummah was established on this before the emergence of opposition and the emergence of the Shia and Rawafid. After them, virtue goes to ‘Uthman ibn ‘Affan radiya Llahu ‘anhu, and the Ijma’ of the latter scholars was established on this. Then after him is ‘Ali ibn Abi Talib radiya Llahu ‘anhu. The validity of this belief has been proven through the Qur’anic texts, the honourable prophetic ahadith, and the Ijma’ of the infallible Ummah, as we have seen in the previous chapters.

Now we come to the texts of the Imams of the Ahlus Sunnah to prove and confirm this subject so that the people of falsehood will not have any basis to stand on, Allah willing. The Imams of Islam have excelled in establishing this belief in their various books, such as Tafsir, explanations of Hadith, theology, and Sufism. We have seen some of them in the previous chapters. Hereunder is a good collection of their statements, which were not transmitted in the previous chapters.

The great Imam, Abu Hanifah al No’man, from the Tabi’in, the head of the jurists and mujtahids radiya Llahu ‘anhu said:

نقر بأن أفضل هذه الأمة بعد نبينا محمد صلى الله عليه وسلم أبو بكر ثم عمر ثم عثمان ثم علي رضي الله عنهم أجمعين لقوله تعالى وَالسَّابِقُوْنَ السَّابِقُوْنَ أُولٰئِكَ الْمُقَرَّبُوْنَ فِي جَنَّاتِ النَّعِيْمِ (الواقعة: ١٠-١٢‏) وكل من كان أسبق فهو أفضل

We acknowledge that the best of this Ummah after our Prophet Muhammad salla Llahu ‘alayhi wa sallam is Abu Bakr, then ‘Umar, then ‘Uthman, and then ‘Ali radiya Llahu ‘anhum based on the verse: And the foremost (in faith) will be the foremost (in Paradise). They are the ones nearest (to Allah), in the Gardens of Pleasure.^[1] Whoever was first is best.

The commentator al Babarti said:

ولا‏ شك أن من كان أسبق كان أفضل

There is no doubt that whoever was first is best.^[2]

When al Imam Abu Hanifah was asked about the standpoint of the Ahlus Sunnah, he said:

أن‏ تفضل الشيخين وأن تحب الختنين وأن ترى المسح على الخفين وتصلي خلف كل بر وفاجر

That you give preference to Sheikhayn, that you love the two sons-in-law, that you believe in al mash ‘ala al khuffayn (wiping over leather socks), and that you perform Salah behind every righteous and sinful person.^[3]

Al Imam Abu Hanifah also said:

وأفضل الناس بعد رسول الله صلى الله عليه وسلم أبو بكر الصديق رضي الله عنه ثم عمر بن الخطاب ثم عثمان ثم علي بن أبي طالب رضوان الله تعالى عليهم أجمعين

The best of people after the Messenger of Allah salla Llahu ‘alayhi wa sallam is Abu Bakr al Siddiq radiya Llahu ‘anhu, then ‘Umar ibn al Khattab radiya Llahu ‘anhu, then ‘Uthman radiya Llahu ‘anhu, and then ‘Ali ibn Abi Talib radiya Llahu ‘anhu.^[4]

Abu Dawood narrated in his Sunan from Sufyan al Thawri—who is also one of the mujtahid jurists:

من زعم أن عليا رضي الله عنه كان أحق بالولاية منهما أي أبي بكر وعمر فقد خطأ أبا بكر وعمر والمهاجرين والأنصار وما أراه يرتفع له مع هذا عمل إلى السما

Whoever claims that ‘Ali radiya Llahu ‘anhu was more deserving of the leadership than them—i.e. Abu Bakr and ‘Umar—has incriminated Abu Bakr, ‘Umar, the Muhajirin, and the Ansar. I do not think that his actions will rise to the heavens with this.^[5]

Al ‘Allamah al Saharanpuri explains thus:

لأنه مبتدع مخالف لعقيدة السلف

Because he is an innovator who is contradicting the belief of the pious predecessors.^[6]

The belief of the leaders of the Imams, al Shafi’i and Ahmed ibn Hanbal, has been previously mentioned in several places. Therefore, I would not like to reiterate and repeat, as souls are inclined to oppose hostilities.

This is also the belief of all the Muhaddithin, from the authors of the Sihah Sittah (six authentic books) and others. It is difficult to encompass and enumerate them in such a concise book. This is evident from the ahadith that they have transmitted in their collections, along with their practice of setting up titles that indicate to their reliance on the belief of the Ahlus Sunnah pertaining to the issue of superiority.

As for al Imam al Bukhari, Amir al Mu’minin in Hadith, al Hafiz Ibn Hajar al ‘Asqalani narrates his statement:

قال الحاكم سمعت أبا الوليد حسان بن محمد الفقيه يقول سمعت محمد بن نعيم يقول سألت محمد بن إسماعيل لما وقع في شأنه ما وقع عن الإيمان فقال قول وعمل ويزيد وينقص والقرآن كلام الله غير مخلوق وأفضل أصحاب رسول الله صلى الله عليه وسلم أبو بكر ثم عمر ثم عثمان ثم علي على هذا حييت وعليه أموت وعليه أبعث إن شاء الله

Al Hakim said — I heard Abu al Walid Hassan ibn Muhammad, the jurist, say — I heard Muhammad ibn Nuaim saying: I asked Muhammad ibn Ismail—when trials afflicted him—about iman.

He replied, “It is words and deeds, it increases and decreases; the Qur’an is the uncreated speech of Allah; and the best Companions of the Prophet salla Llahu ‘alayhi wa sallam are Abu Bakr, then ‘Umar, then ‘Uthman, then ‘Ali. I lived with this, I will die on this, and I will be resurrected on this, Allah willing.”^[7]

Al Imam Abu Jafar al Tahawi (d. 321 AH) mentioned in his famous al ‘Aqidah:

ونثبت الخلافة بعد رسول الله صلى الله عليه وسلم أولا لأبي بكر الصديق رضي الله عنه تفضيلا له وتقديما على جميع الأمة ثم لعمر بن الخطاب رضي الله عنه ثم لعثمان بن عفان رضي الله عنه ثم لعلي بن أبي طالب رضي الله عنه وهم الخلفاء الراشدون والأئمة المهديون

We affirm the Caliphate after the Prophet salla Llahu ‘alayhi wa sallam first for Abu Bakr al Siddiq radiya Llahu ‘anhu, declaring his superiority and precedence over the entire Ummah, then for ‘Umar ibn al Khattab radiya Llahu ‘anhu, then for ‘Uthman ibn ‘Affan radiya Llahu ‘anhu, then for ‘Ali ibn Abi Talib radiya Llahu ‘anhu. They are al Khulafa’ al Rashidun (the rightly guided Khalifas) and the rightly guided Imams.^[8]

Abu al Hasan al Ash’ari (d. 324 AH) said:

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

These people whom Allah has praised unanimously agreed on the Imamah (leadership) of Abu Bakr al Siddiq radiya Llahu ‘anhu. They called him the Khalifah of the Messenger of Allah salla Llahu ‘alayhi wa sallam. They pledged allegiance to him, submitted to him, and acknowledged his virtue. He was the best of the group in all the qualities that makes one deserving of Imamah, like knowledge, asceticism, strong opinion, governance of the Ummah, etc.^[9]

At another place, he states:

وإذا‏ وجبت إمامة أبي بكر رضي الله عنه بعد رسول الله صلى الله عليه وسلم وجب أنه أفضل المسلمين

When the Imamah of Abu Bakr radiya Llahu ‘anhu after the Messenger of Allah salla Llahu ‘alayhi wa sallam is established, then it is necessary that he is the best of the Muslims.^[10]

It is well-known that al Imam al Ash’ari considers it a precondition for the Imam to be the best of the people in his time.^[11]

He then says about al Faruq radiya Llahu ‘anhu:

وإذا‏ ثبتت إمامة الصديق رضي الله عنه ثبتت إمامة الفاروق رضي الله عنه لأن الصديق رضي الله عنه نص عليه وعقد له الإمامة واختاره لها وكان أفضلهم بعد أبي بكر رضي الله عنهما

When the Imamah of al Siddiq is proven, then the Imamah of al Faruq radiya Llahu ‘anhu is also proven, because al Siddiq radiya Llahu ‘anhu appointed him as Imam and selected him for it. He was the best of them after Abu Bakr radiya Llahu ‘anhu.^[12]

Thereafter, he said the same about ‘Uthman and ‘Ali radiya Llahu ‘anhuma.

Ibn Furak states in Mujarrad Maqalat al Sheikh Abi al Hasan al Ash’ari:

وكان أي الأشعري يقول في الأفضل من الصحابة والأمة إن أفضل الأمة بعد النبي صلى الله عليه وسلم أبو بكر وإنه كان الإمام بعد رسول الله صلى الله عليه وسلم وإنه المختص بالتسمية بأنه خليفة رسول الله صلى الله عليه وسلم وإنه المشتهر بوصف الصديق وكان يقول إن أبا بكر أعلم الصحابة وأشجعهم وأزهدهم وأحسنهم استقلالا بأمر الأمة وأضبطهم لذلك… وكان يقول أفضلهم بعد أبي بكر عمر بن الخطاب رضي الله عنهما… وكان يقول إن أفضلهم بعد عمر عثمان… وكان يقول إن أفضلهم بعد عثمان علي بن أبي طالب

He—i.e. al Ash’ari—would say regarding the best of the Companions and the Ummah, “The best of the Ummah after the Prophet salla Llahu ‘alayhi wa sallam is Abu Bakr radiya Llahu ‘anhu. He was the Imam after the Prophet salla Llahu ‘alayhi wa sallam. He was the one specifically named as the Khalifah of the Messenger of Allah salla Llahu ‘alayhi wa sallam. He was the one who was famous with the description of al Siddiq.”

He would say, “Abu Bakr radiya Llahu ‘anhu 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…”

He would say, “The best of them after Abu Bakr is ‘Umar ibn al Khattab radiya Llahu ‘anhuma…”

He would say, “The best of them after ‘Umar is ‘Uthman…”

Furthermore, he would say, “The best of them after ‘Uthman is ‘Ali ibn Abi Talib.”^[13]

Al Qadi Abu Bakr al Baqillani said:

و يجب أن يعلم أن إمام المسلمين وأمير المؤمنين ومقدم خلق الله أجمعين من الأنصار والمهاجرين بعد الأنبياء والمرسلين أبو بكر الصديق رضي الله عنه… ثم من بعده على هذا أمير المؤمنين عمر رضي الله عنه

It is necessary to know that the Imam of the Muslims, the Amir al Mu’minin, and the foremost of Allah’s creation from the Ansar and the Muhajirin, after the prophets and messengers, is Abu Bakr al Siddiq radiya Llahu ‘anhu… After him, accordingly, is Amir al Mu’minin ‘Umar radiya Llahu ‘anhu.^[14]

In Usul al Din, Abu Mansur al Baghdadi states:

قال‏ أبو الحسن الأشعري يجب أن يكون الإمام أفضل أهل زمانه في شروط الإمامة ولا ينعقد الإمامة لأحد مع وجود من هو أفضل منه فيها فإن عقدها قوم للمفضول كان المعقود له من الملوك دون الأئمة ولهذا قال في الخلفاء الأربعة أفضلهم أبو بكر ثم عمرثم عثمان ثم علي واختار شيخنا أبو العباس القلانسي جواز عقد الإمامة للمفضول إذا كانت فيه شروط الإمامة مع وجود الأفضل منه وبه قال الحسين بن الفضل ومحمد بن إسحاق بن خزيمة وأكثر أصحاب الشافعي رضي الله عنه ولم يختلف هؤلاء في تقديم أبي بكر وعمر على سائر الصحابة ولا في تفضيل أبي بكر على عمر وإنما اختلفوا في علي وعثمان

Abu al Hasan al Ash’ari said: Among the conditions of Imamah is that the Imam must be the best person of his time.^[15] The Imamah cannot be established for anyone if someone better than him is present there. If a nation establish it for the inferior person, then the one who is appointed is from the kings, not the Imams. Therefore, regarding the four Khalifas, he said, “The best of them is Abu Bakr, then ‘Umar, then ‘Uthman, then ‘Ali radiya Llahu ‘anhum.”

Our Sheikh Abu al ‘Abbas al Qalanisi preferred the permissibility of Imamah for someone who is not the best, despite the presence of the best person, if the conditions of the Imamah are found in him. This is the view of al Hussain ibn al Fadl, Muhammad ibn Ishaq ibn Khuzaimah, and most of the companions of al Shafi’i. These scholars did not differ in the superiority of Abu Bakr and ‘Umar radiya Llahu ‘anhu over the rest of the Companions, nor in the superiority of Abu Bakr over ‘Umar radiya Llahu ‘anhuma. However, they differed in ‘Ali and ‘Uthman radiya Llahu ‘anhuma.^[16]

Regarding the superiority of ‘Umar radiya Llahu ‘anhu, al Hafiz Abu Nuaim al Isfahani said:

فإن قال فإن استصلح عمر رضي الله عنه للخلافة لما بان به آلات الخلافة فما الذي يوجب تفضيله وتخييره وتقديمه قيل له اجتماع الصحابة على أنهم لا يقدمون إلا أفضلهم وأخيرهم مع قول أبي بكر وعلي رضي الله عنهما فيه

If anyone asks, “If it is accepted that ‘Umar radiya Llahu ‘anhu was chosen for the Caliphate because the tools of the Caliphate were evident in him, then what necessitates his preference, selection, and precedence?”

He would be answered, “The Ijma’ of the Companions that they would only appoint the most virtuous and the best of them, in addition to the statement of Abu Bakr and ‘Ali radiya Llahu ‘anhuma regarding him.”^[17]

Imam al Haramayn stated:

الخلفاء الراشدون لما ترتبوا في الإمامة فالظاهر ترتبهم في الفضيلة فخير الناس بعد رسول الله صلى الله عليه وسلم أبو بكر ثم عمر ثم عثمان ثم علي رضي الله عنهم أجمعين إذ المسلمون كانوا لا يقدمون للإمام أحدا تشهيا منهم وإنما قدموا من قدموه لاعتقادهم كونه أفضل وأصلح للإمامة من غيره

When al Khulafa’ al Rashidun were ranked in Imamah, it is obvious that they would be ranked in virtue. Therefore, the best of people after the Messenger of Allah salla Llahu ‘alayhi wa sallam is Abu Bakr, then ‘Umar, then ‘Uthman, then ‘Ali radiya Llahu ‘anhum, as the Muslims would not appoint anyone as Imam out of their desire, but rather they would appoint someone because they believed that he was better and more suitable for the Imamah than others.^[18]

His eminent student, al Ghazali (d. 505 AH), states:

الأصل‏ الثامن أن فضل الصحابة رضي الله عنهم على حسب ترتيبهم في الخلافة‎

The eighth principle: The superiority of the Companions radiya Llahu ‘anhum is according to their sequence in the Caliphate.^[19]

He states at the end of his discussion:

فهذه الأركان الأربعة الحاوية للأصول الأربعين هي قواعد العقائد فمن اعتقدها كان موافقا لأهل السنة ومباينا لرهط البدعة

These four pillars that contain the forty principles are the principles of beliefs. Whoever believes in them is in agreement with the Ahlus Sunnah and opposed to the group of innovation.^[20]

Abu al Mu’in al Nasafi (d. 508 AH), one of the Imams of the Maturidiyyah, states:

أفضل الأمة بعد نبينا محمد أبو بكر ثم عمر ثم عثمان ثم علي رضوان الله عليهم أجمعين

The best of the Ummah after our Prophet Muhammad salla Llahu ‘alayhi wa sallam is Abu Bakr, then ‘Umar, then ‘Uthman, then ‘Ali radiya Llahu ‘anhum.^[21]

He thereafter pointed out some evidences for the issue.

During a discussion in al Futuhat al Makkiyyah, Muhyi al Din ibn ‘Arabi (d. 638 AH) said:

…كأبي بكر الصديق مع رسول الله صلى الله عليه وسلم حين مات رسول الله صلى الله عليه وسلم فما بقي أحد إلا اضطرب وقال ما لا يمكن أن يسمع وشهد على نفسه في ذلك اليوم بقصوره وعدم معرفته برسوله الذي اتبعه إلا أبا بكر فإنه ما تغير عليه الحال لعلمه بما ثم وما هو الأمر عليه فصعد المنبر وقال قارئا وَمَا مُحَمَّدٌ إِلَّا رَسُوْلٌ قَدْ خَلَتْ مِنْ قَبْلِهِ الرُّسُلُ أَفَإِنْ مَّاتَ أَوْ قُتِلَ انْقَلَبْتُمْ عَلٰى أَعْقَابِكُمْ (آل عمران: ١٤٤‏) الآية فتراجع من حكم عليه وهمه وعرف الناس حينئذ فضل أبي بكر على الجماعة فاستحق الإمامة والتقديم فما بايعه من بايعه سدى وما تخلف عن بيعته إلا من جهل منه ما جهل أيضا من رسول الله صلى الله عليه وسلم أو من كان في محل نظر في ذلك أو متأولا فانه قد شهد له رسول الله صلى الله عليه وسلم في حياته بفضله على الجماعة بالسر الذي وقر في صدره فظهرحكم ذلك السر في ذلك اليوم

… like Abu Bakr al Siddiq with the Messenger salla Llahu ‘alayhi wa sallam when the Messenger salla Llahu ‘alayhi wa sallam passed away. Everyone was perplexed and uttered what could not be heard. On that day, everyone himself witnessed his shortcomings and lack of knowledge of his Messenger whom he followed, except Abu Bakr, for his condition did not change due to his knowledge of what occurred, and what responsibility was upon him. He ascended the pulpit reciting the verse, Muhammad is no more than a messenger; other messengers have gone before him. If he were to die or to be killed, would you regress into disbelief?^[22] Then those who judged him to be delusional, retracted.

On that day, the people realised the superiority of Abu Bakr over the group. Therefore, he deserved the Imamah and precedence. No one pledged allegiance to him in vain. No one abstained from pledging allegiance to him except those who were ignorant of him and of the Messenger salla Llahu ‘alayhi wa sallam, or those who were in doubt regarding that, or construed; for the Messenger salla Llahu ‘alayhi wa sallam had testified to his superiority over the group during his lifetime, through the secret that settled in his chest.^[23] The ruling on that secret appeared on that day.^[24]

There is no doubt that these words of Ibn ‘Arabi are explicit on the superiority of Abu Bakr radiya Llahu ‘anhu over others, so what the author of Ghayat al Tabjil claimed that Ibn ‘Arabi was neutral in this issue, relying on another text, is rejected and incorrect.

Al Imam ‘Abdul Wahhab al Subki (d. 771 AH) and the distinguished commentator, Jalal al Din al Mahalli (d. 864 AH), while mentioning the beliefs of the Ahlus Sunnah, mentioned in Jam’ al Jawami’ and its commentary:

ونعتقد أن خير الأمة بعد نبيها محمد صلى الله عليه وسلم خليفته أبو بكر فعمر فعثمان فعلي لإطباق السلف على خيريتهم على هذا الترتيب

We believe that the best of the Ummah after its Prophet Muhammad salla Llahu ‘alayhi wa sallam is his Khalifah, Abu Bakr, then ‘Umar, then ‘Uthman, then ‘Ali radiya Llahu ‘anhum, because the pious predecessors agreed on their superiority in this sequence.^[25]

Al ‘Allamah al Thani, Sa’d al Din al Taftazani (d. 792 AH), the Ash’ari theologian, states in Sharh al Maqasid:

قال أهل السنة الأفضل أبو بكر ثم عمر ثم عثمان ثم علي وقد مال البعض منهم إلى تفضيل علي على عثمان والبعض إلى التوقف فيما بينهما

The Ahlus Sunnah say: The best is Abu Bakr, then ‘Umar, then ‘Uthman, then ‘Ali radiya Llahu ‘anhum. Some of them inclined towards preferring ‘Ali over ‘Uthman, and some remained neutral.^[26]

What al ‘Allamah al Sa’d said in Sharh al Maqasid is clear that there is no disagreement among the Ahlus Sunnah regarding the superiority of Abu Bakr radiya Llahu ‘anhu over those after him, then ‘Umar radiya Llahu ‘anhu over those after him, just as there is no disagreement among the majority of them regarding the superiority of ‘Uthman radiya Llahu ‘anhu over ‘Ali radiya Llahu ‘anhu.

Al Imam Kamal al Din al Damiri (d. 808 AH) states in Hayat al Hayawan al Kubra:

ثم قام بالأمر بعده صلى الله عليه وسلم خليفته على الصلاة أيام مرضه وابن عمه الأعلى ونسيبه وصهره ومؤنسه في الغار ووزيره وصديقه الأكبر وخير الخلق بعده أبو بكر الصديق رضي الله عنه

Then, after the Prophet salla Llahu ‘alayhi wa sallam, his successor in Salah during his illness, his highest cousin, his relative, his father-in-law, his companion in the cave, his minister, his greatest friend, and the best of creation after him, Abu Bakr al Siddiq radiya Llahu ‘anhu took over the leadership.^[27]

Al Imam Ibn Raslan (d. 844 AH) states in al Zubad:

والأفضل التالي له الفاروق	و بعده فالأفضل الصديق
فالستة الباقون فالبدري	عثمان بعده كذا علي

After him, the best is al Siddiq, and the best who follows him is al Faruq.

‘Uthman after him, and similarly ‘Ali, then the remaining six, then the Badriyyin.^[28]

The Hanafi researcher, al Imam Kamal al Din ibn al Humam (d. 861 AH) states in al Musayarah:

أفضل الصحابة الأربعة على حسب ترتيبهم في الخلافة إذ حقيقة الفضل ما هو فضل عند الله تعالى وذلك لا يطلع عليه إلا رسول الله صلى الله عليه وسلم وقد ورد عنه ثنائه عليهم كلهم ولا يتحقق إدراك حقيقة تفضيله صلى الله عليه وسلم لبعضهم على بعض إن لم يكن سمعي يصل إلينا قطعي في دلالته إلا الشاهدون لذلك الزمان لظهور قرائن الأحوال لهم وقد ثبت ذلك لنا صريحا ودلالة

The best of the Companions are the four, according to their sequence in the Caliphate, for true virtue is that which is virtuous by Allah subhanahu wa ta ‘ala. No one is aware of that except the Messenger of Allah salla Llahu ‘alayhi wa sallam. His praise of all of them has been reported from him. The reality of his salla Llahu ‘alayhi wa sallam preference for some of them over others cannot be realised unless it is verbal that reaches us, definitive in its meaning, except for those who were present at that time, due to the manifestation of the circumstances to them. This has been proven to us explicitly and indicatively.^[29]

Al Imam Abu ‘Abdullah Muhammad ibn Yusuf al Sanusi (d. 895 AH)—a Sharif from the lineage of al Hasan radiya Llahu ‘anhu—states in Sharh al ‘Aqidah al Kubra:

قوله وأفضلهم أبو بكر ثم عمر… إلخ هذه المسألة اختلف الناس فيها فقال فرقة لا نتعرض للتفضيل بينهم وقالوا هم كالأصابع في الكف وقال غير هؤلاء بالتفضيل ثم اختلفوا ففضلت الخطابية عمر رضي الله عنه وفضلت الراوندية العباس رضي الله عنه وفضلت الشيعة عليا رضي الله عنه وفضلت أهل السنة أبا بكر رضي الله عنه قال القرطبي في شرح مسلم لم تختلف السلف والخلف في أن أفضلهم أبو بكر ثم عمر ولا عبرة بقول أهل الشيع والبدع

His saying, “And the best of them is Abu Bakr, then ‘Umar… etc.” People differed on this issue. One group said that we do not discuss superiority between them. They said that they are like the fingers in the palm. Others said that there is superiority. Then they differed. The Khattabiyyah declared superiority for ‘Umar radiya Llahu ‘anhu, the al Rawandiyyah declared superiority for al ‘Abbas radiya Llahu ‘anhu, the Shia declared superiority for ‘Ali radiya Llahu ‘anhu, and the Ahlus Sunnah declared superiority for Abu Bakr radiya Llahu ‘anhu.

Al Qurtubi said in Sharh Muslim, “The former and latter scholars did not differ that the best of them is Abu Bakr, then ‘Umar, and no attention should be given to the views of the Shia and innovators.”^[30]

Al ‘Allamah Abu Bakr ibn ‘Abdullah al ‘Aydarus Ba’alawi (d. 914 AH) proclaimed:

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

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.^[31]

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 a difference of opinion among some of the former Ahlus Sunnah, as we have seen, then how about Sheikhayn? We have previously clarified that the belief of the Ahlus Sunnah regarding superiority is the belief of the Ahlus Sunnah, nothing else. I have quoted this statement previously; however, I repeated it here due to relevance.

Al Imam ‘Ali ibn ‘Uthman al Ushi (d. 575 AH) said in Bad’ al Amali:

على الأصحاب من غير احتمال

وللصديق‏ رجحان جلي

Al Siddiq has a clear advantage over his companions without any possibility.

Mulla ‘Ali al Qari (d. 1014 AH) states in his Sharh:

قال‏ ابن جماعة الحق أن أفضل الصحابة هو أبو بكر رضي الله عنه وهو الخليفة بعده بالحق اﻫ. لأنه عليه السلام جعله خليفة في قيام الصلاة التي هي عمدة أحكام الإسلام… فالمعنى أن لأبي بكر الصديق ترجيحا ظاهرا وتفضيلا باهرا على سائر الصحابة من غير احتمال تجويز خلافه

Ibn Jama’ah explained, “The truth is that the best of the Companions is Abu Bakr radiya Llahu ‘anhu and he is the rightful Khalifah after the Prophet salla Llahu ‘alayhi wa sallam, because he salla Llahu ‘alayhi wa sallam made him the successor in performing the Salah, which is the mainstay of the rulings of Islam… This means that Abu Bakr al Siddiq has an apparent preference and a glaring superiority over the rest of the Companions without the possibility of the opposite.”^[32]

He also mentioned in the commentary of al Fiqh al Akbar:

ولا يخفى أن تقديم علي رضي الله عنه على الشيخين مخالف لمذهب أهل السنة والجماعة على ما عليه جميع السلف

It is obvious that giving precedence to ‘Ali radiya Llahu ‘anhu over Sheikhayn is contrary to the standpoint of the Ahlus Sunnah, as all the pious predecessors believed.^[33]

Sheikh Ahmed al Sarhindi (d. 1034 AH) states in al Maktubat:

إن حال شخص يرى نفسه أفضل من أبي بكر الصديق لا تخلو عن أحد الأمرين إما زنديق محض أو جاهل صرف… فإذا كان من يقول بأفضلية علي كرم الله وجهه على أبي بكر الصديق رضي الله عنه خارجا من دائرة أهل السنة والجماعة فكيف يكون حال من رأى نفسه أفضل من الصديق

The condition of a person who regards himself superior to Abu Bakr al Siddiq is not devoid of one of two matters: he is either a pure heretic or an absolute fool… When the one who believes that ‘Ali radiya Llahu ‘anhu is superior to Abu Bakr al Siddiq radiya Llahu ‘anhu is out of the circle of the Ahlus Sunnah, then what will be the condition of the one who regards himself superior to al Siddiq?^[34]

Al ‘Allamah Ahmed ibn Muhammad al Walali states in Sharh al Maqasid:

وبالجملة فأفضلية أبي بكر ثم عمر ثم عثمان على ما فيه من الخلاف يكاد أن يكون مما علم من الدين بالضرورة للنصوص الواردة والمناقب الشائعة وذلك مذهب أهل الحق

In short, the superiority of Abu Bakr, then ‘Umar, then ‘Uthman, according to the difference of opinion regarding him, is almost something that is essentially known to be part of din, due to the transmitted texts and the widespread merits. This is the standpoint of the people of truth.^[35]

Al Imam Ahmed al Dardir (d. 1201 AH) states in Sharh al Kharidah:

هو أي‏ سيدنا أبو بكر شيخ الصحابة وأفضلهم على الإطلاق

He—i.e. Abu Bakr—is the Sheikh of the Companions and the best of them absolutely.^[36]

In the explanation of the statement of al Imam Abu Dawood, ‘chapter on superiority’, al ‘Allamah Khalil Ahmed al Saharanpuri states in Badhl al Majhud fi Sharh Sunan Abi Dawood:

أي طريقة السلف في التفضيل بين أصحابه صلى الله عليه وسلم وقد خالف فيه أهل البدع السلف ومن هنا شرع الرد على طوائف المبتدعين من الروافض

That is the method of the pious predecessors in declaring superiority between the Companions. The innovators opposed the pious predecessors in it. From here, the refutation of the groups of innovators from the Rawafid begins.^[37]

The great Indian Muhaddith, al Sheikh Muhammad Anwar Shah al Kashmiri (d. 1352 AH) said:

اعلم أن فضله أي سيدنا أبي بكر رضي الله عنه قطعي عند الأشعري وظني عند الباقلاني قلت وما ذكر الأشعري هو الصواب لورود الأحاديث فيه فوق ما يثبت به التواتر وهكذا فضل الختنين أيضا ثم الترتيب بينهم بعكس قرابتهم إلى النبي صلى الله عليه وسلم فأقربهم نسبا آخرهم فضلا وهو علي ثم عثمان ثم عمر ثم إن أبا بكر أفضل من المهدي جزما

Know well that his—i.e. Abu Bakr’s—superiority is definitive according to al Ash’ari and conjectural according to al Baqillani.^[38]

I say: What al Ash’ari mentioned is correct because the ahadith regarding this are more than with what tawatur is established. Likewise is the superiority of the two sons-in-law. Then the sequence between them is in reverse of their kinship to the Prophet salla Llahu ‘alayhi wa sallam. The closest of them in kinship is the last of them in virtue. Thus, it is ‘Ali, then ‘Uthman, then ‘Umar. Moreover, Abu Bakr is definitely better than al Mahdi.^[39]

The sweetness of his unique observation is clear, as he said, “Then the sequence between them is in reverse of their kinship to the Prophet salla Llahu ‘alayhi wa sallam.” I have not seen anyone who preceded him in alerting to this.

His statement that Abu Bakr radiya Llahu ‘anhu is definitely better than al Mahdi is a response to those who are in doubt regarding this issue^[40] because of what was reported in the narration of Muhammad ibn Sirin. What al ‘Allamah al Kashmiri mentioned is the truth because the evidence of the superiority of Sheikhayn is definitive and cannot be contradicted by solitary narrations [from the Prophet salla Llahu ‘alayhi wa sallam], let alone transmissions from the Companions. This was concealed from al ‘Allamah al Barzanji.

See what al Imam al Suyuti mentioned regarding this narration in al ‘Arf al Wardi fi Akhbar al Mahdi—published within al Hawi li al Fatawa:

قلت الأوجه عندي تأويل اللفظين على ما أول عليه حديث بل أجر خمسين منكم لشدة الفتن في زمان المهدي وتمالؤ الروم بأسرها عليه ومحاصرة الدجال له وليس المراد بهذا التفضيل الراجع إلى زيادة الثواب والرفعة عند الله فالأحاديث الصحيحة والإجماع على أن أبا بكر وعمر أفضل الخلق بعد النبيين والمرسلين

I (al Suyuti) say: The best interpretation to me is the interpretation of the two words according to how the hadith, “Rather, the reward of fifty of you,” was interpreted, due to the severity of the tribulations in the time of al Mahdi, the collusion of all the Romans against him, and the siege of Dajjal. The intended meaning by this is not superiority in terms of increased reward and elevation by Allah. Thus, the sahih ahadith and Ijma’ affirm that Abu Bakr and ‘Umar are the best of creation after the prophets and messengers.^[41]

Similar to this or even more is found in the words of Sheikh Ibn Hajar al Haytami as well, as he said:

يجب تأويله لصريح الأحاديث وقيام الإجماع على أنهما أفضل منه أي من المهدي بل وأفضل منه أيضا بقية الأربعة بل الصحابة خلافا لما شذ به ابن عبد البر

It is necessary to interpret it due to the explicit ahadith and Ijma’ that they are better than him—i.e. al Mahdi. In fact, the rest of the four (Khalifas) and even the Companions are better than him, contrary to the anomaly of Ibn ‘Abdul Barr.^[42]

Then Sheikh Ibn Hajar said a little later:

وكأن ابن سيرين أراد بقوله كان يفضل على بعض الأنبياء أنه يؤم عيسى عليه السلام وللإمام فضل على المأموم من حيث التبعية لكن في الحقيقة ليس هذا الفضل للمهدي بل لنبينا عليه أفضل الصلاة والسلام لأن ائتمامه به علامة على نزوله لشريعة نبينا عليه الصلاة والسلام واتباعه له

It is as if Ibn Sirin meant by his saying, “He was preferred over some of the prophets,” that he will lead ‘Isa ‘alayh al Salam in Salah, and the Imam has preference over the follower in Salah in terms of subordination. However, in reality, this virtue is not for al Mahdi, rather it is for our Prophet salla Llahu ‘alayhi wa sallam, because his (‘Isa) following al Mahdi is a sign of his descent with the Shari’ah of our Prophet salla Llahu ‘alayhi wa sallam and following him.^[43]

With this statement, it is clear that what the author of Ghayat al Tabjil used as evidence, in one place, to prove the difference of opinion regarding the superiority of Sheikhayn is invalid and null; where he attributed opposition to the Ahlus Sunnah, to Ibn Sirin in this issue, even though it does not indicate the superiority of ‘Ali, as is the doctrine of the Zaidiyyah. It is just that there is no law to control futility and manipulation.^[44]

What we have presented so far in this chapter, in addition to what was previously transmitted in the various previous chapters, and what will come in the subsequent chapters of quotes and texts, is only the tip of the iceberg. Otherwise, encompassing the statements of all the Imams in their various books in the various fields would cut short the lives of the servants, and furthermore, it would be like pulling out the thorns and tearing the hearts and livers apart.

NEXT⇒ Chapter 9 – Other doubts and responses to them

^[1] Surah al Waqi’ah: 10 -12.

^[2] Abu Hanifah: Al Wasiyyah, pg. 98; Sharh al Babarti, pg. 104.

^[3] Al Kasani: Bada’i’ al Sana’i’, 1/7; Mulla ‘Ali al Qari: Sharh al Fiqh al Akbar, pg. 228.

^[4] Abu Hanifah: Al Fiqh al Akbar, pg. 182 (published with Mulla ‘Ali al Qari’s commentary).

^[5] Sunan Abi Dawood, 5/195, Hadith: 4606.

^[6] Al Saharanpuri: Badhl al Mujhud, 13/40.

^[7] Ibn Hajar al ‘Asqalani: Taghliq al Ta’liq, 5/434; Hidayat al Sari li Sirat al Bukhari, pg. 171.

^[8] Al ‘Aqidah al Tahawiyyah, pg. 1305 (commentary of Sheikh Dr. Sa’id Fawdah print).

^[9] Al Ash’ari: Al Ibanah, pg. 252.

^[10] Al Ash’ari: Al Ibanah, pg. 255.

^[11] Ibn Furak: Mujarrad Maqalat al Sheikh Abi al Hasan al Ash’ari, pg. 182.

^[12] Al Ash’ari: Al Ibanah, pg. 257.

^[13] Ibn Furak: Mujarrad Maqalat al Sheikh Abi al Hasan al Ash’ari, pg. 185.

^[14] Al Baqillani: Al Insaf, pg. 98 (researched by Kamal al Din Haydar).

^[15] Ibn Furak: Mujarrad Maqalat al Sheikh Abi al Hasan al Ash’ari, pg. 182.

^[16] Al Baghdadi: Usul al Din, pg. 293.

^[17] Abu Nuaim: Al Imamah wa al Radd ‘ala al Rafidah, pg. 277.

^[18] Imam al Haramayn: Luma’ al Adillah, pg. 129.

^[19] Ihya’ ‘Ulum al Din, 1/423.

^[20] Ihya’ ‘Ulum al Din, 1/423; al Iqtisad fi al I’tiqad, pg. 301.

^[21] Abu al Mu’in al Nasafi: Al Tamhid, pg. 407.

^[22] Surah Al ‘Imran: 144.

^[23] Ibn ‘Arabi is referring to what was narrated by al Hakim al Tirmidhi that Abu Bakr was superior to people because of what was established in his heart. We have mentioned it previously.

^[24] Muhyi al Din Ibn ‘Arabi: Al Futuhat al Makkiyyah, ‎3/372 (al Maymaniyyah print). Al Sha’rani quoted it from him in al Yawaqit wa al Jawahir, 2/‎66 (when he mentioned the superiority of Abu Bakr).

^[25] Jam’ al Jawami’ ma’a Sharh al Mahalli, 2/422.

^[26] Al Sa’d: Sharh al Maqasid, 5/291 (‘Alam al Kutub print).

^[27] Al Damiri: Hayat al Hayawan al Kubra, 1/183.

^[28] Zubad Ibn Raslan, pg. 80 (Fath al Rahman print by al Shihab al Ramli).

^[29] Ibn al Humam: Al Musayarah, pg. 267. Similar expressions are reported from al Qadi al Baqillani, al Ghazali, al Sa’d al Taftazani, and others.

^[30] Al Sanusi: Sharh al ‘Aqidah al Kubra, pg. 511. The statement of al Qurtubi Abu al ‘Abbas has been previously quoted in the fifth chapter.

^[31] Al ‘Aydarus: Al Nur al Safir, pg. 130; Basudan: Dhakhirat al Ma’ad, pg. 129.

^[32] Mulla ‘Ali al Qari: Sharh Bad’ al Amali, pg. 24.

^[33] Minah al Rawd al Azhar, pg. 188, 189; al Zabidi: Al Ithaf, 2/228, where he quoted al Qari’s statement.

^[34] Al Sarhindi: Al Maktubat, 1/172.

^[35] Al Walali: Ashraf al Maqasid fi Sharh al Maqasid, 3/269.

^[36] Al Dardir: Sharh al Kharidah al Bahiyyah, pg. 9.

^[37] Khalil Ahmed al Saharanpuri: Badhl al Majhud fi Sharh Sunan Abi Dawood, 13/38.

^[38] The disagreement is in the wording, because whoever said it is ‘definite’ means the broader meaning, and whoever said it is ‘conjectural’ means not definite in the specific meaning. This does not harm us or benefit our opponent. And the one who says that it is conjectural—like al Baqillani—stated that the ahadith on the superiority of Sheikhayn are mutawatir, as I have mentioned in several places in this book. It is clear that mutawatir denotes certainty and not conjecture. Hence, al ‘Allamah al Kashmiri was right in his statement that what al Ash’ari mentioned is correct.

^[39] Al Kashmiri: Fayd al Bari bi Sharh Sahih al Bukhari, 4/464.

^[40] That is al ‘Allamah al Barzanji in al Isha’ah, pg. 217.

^[41] Al Suyuti: Al Hawi li al Fatawa, 2/77.

^[42] Ibn Hajar: Al Qawl al Mukhtasar fi ‘Alamat al Mahdi al Muntazar, pg. 62.

^[43] Al Qawl al Mukhtasar, pg. 64.

^[44] Ghayat al Tabjil, pg. 108.

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