Discussion 2: Transmitting dispute on the issue and the answer to it

We have realised that the issue is a consensus; hence, it is not permissible to contradict the Ijma’ and introduce another opinion after it has been established. Those who are guilty of this are the Rawafid. They should not be considered, as stated by the Imams of din. In Minah al Rawd al Azhar, while discussing the superiority of Abu Bakr radiya Llahu ‘anhu over the rest of the Companions, Mulla ‘Ali al Qari states:

وقد‏ حكي الإجماع على ذلك ولا عبرة بمخالفة الروافض هنالك

Ijma’ has been reported on this. The opposition of the Rawafid is not to be considered here.^[1]

Even if it is assumed, for argument’s sake, that there is a difference of opinion, (then too) the claim of the Rawafid is not valid. Al Imam al ‘Ala’i, in the course of proving the integrity of all the Companions, states:

الإجماع‏ على ذلك ممن يعتد به على أحد وجهين إما على أنه لا اعتداد بأهل البدع في الإجماع والخلاف فإنه لم يخالف في عدالة الصحابة من حيث الجملة أحد من أهل السنة وإنما الخلاف عن المعتزلة والخوارج وأمثالهم وإما على أن ندرة المخالف مع كثرة المجمعين لا يمنع انعقاد الإجماع إن ثبت أن أحدا من غير أهل البدع خالف في ذلك

The Ijma’ on this is from those who are relied upon, in one of two ways:

1. That there is no consideration for the people of innovation and their opposition in the Ijma’, as no one from the Ahlus Sunnah disagreed regarding the integrity of the Companions in general. The disagreement is from the Mu’tazilah, the Khawarij, and their likes.
2. On the basis that the rarity of the opposition against the large number of those who agree does not prevent Ijma’ from being reached, if it is proven that someone other than the people of innovation oppose it.^[2]

Sometimes the phrase “the Ummah unanimously agreed” or “Ijma’ (consensus) of the Muslims”, may refer to all Muslims, and at times, it may refer to Ummat al Mutaba’ah^[3]. Therefore, the innovators are not included in it; as a result, the Ijma’ is not contravened by their opposition.

Al ‘Allamah al Sa’d al Taftazani, in the discussion of Ijma’ in al Talwih, states:

صاحب البدعة الذي يدعو الناس إليها ليس من الأمة على الإطلاق لأنه وإن كان من أهل القبلة فهو من أمة الدعوة دون المتابعة كالكفار ومطلق الاسم لأمة المتابعة المشهود لها بالعصمة

The innovator that calls people to his innovation is not part of the Ummah in general, because even if he is from the people of the Qiblah, he is from Ummat al Da’wah^[4], not from Ummat al Mutaba’ah, like the disbelievers. The general name is for Ummat al Mutaba’ah, which is renowned for its infallibility.^[5]

Sheikh Ibn Hajar al Haytami states regarding some of the abandoned views:

إنما أعرضوا عن هذه المقالة لشذوذها ذهابا إلى أن شذوذ المخالف لا يقدح فيه أو رأوا أنها حادثة بعد انعقاد الإجماع فكانت في حيز الطرح والرد

They only ignored these views because of their anomaly, taking into consideration that the anomaly of the opponent does not affect Ijma’, or they saw that it occurred after the Ijma’ was concluded, thus, it was in the scope of rejection.^[6]

In Majma’ Bihar al Anwar, al ‘Allamah Muhammad Tahir al Fattani al Hindi al Hanafi reports:

فإن قيل فما حكم من جوز ذلك فهل يكفر به أو يبدع أو يلام أو يمدح ويحسن بحسن فهمه لدليل لاح له دون غيره من حذاق الأمة وفضلاء الملة

قلت إن كان المخالف من بعض المتكلمين من أهل البدعة وهو الظاهر إذ لم يوجد في أكثر نسخ الكلام خلاف من أهل السنة فيه فللأول وجه إذ التفضيل مجمع عليه قبل ابن عبد البر وإن كان ذلك البعض من أهل السنة فللثاني وجه إذ مخالف الجمهور خصوصا إذا كان المخالف أقل قليل يبدع كمن يخالف العمل بخبر الواحد يبدع ولو سلم أن المخالف فيه جمع معتد به فلا يخلو عن الملامة فإن مخالفة الجمهور لمن ليس له رأي لا يحسن وأي فائدة فيه ولعله يترتب عليه ما لا يحمد عواقبه والله أعلم

If it is asked: What is the ruling of the one who permitted this (i.e. contradicting Ijma’)? Will he be declared a disbeliever, declared an innovator, criticised, or will he be praised and applauded for his good understanding of evidence that appeared to him and not other experts of the Ummah and prominent people of the religion?

I would say: If the opposition was a theologian from the innovators—which is most likely, since there was no opposition from the Ahlus Sunnah regarding it in most books of theology—then there is a reason for the first^[7]. This is because there was Ijma’ regarding superiority before Ibn ‘Abdul Barr. If that person was one of the Ahlus Sunnah, then there is reason for the second^[8], for the opposition of the majority—especially when the opposition are very few—is considered an innovator, like the person who opposes practicing on solitary narrations is considered an innovator. Even if it is accepted that the opposition is a reliable group, then they are not free from being criticised; for opposing the majority by someone who does not have any opinion is not good. What benefit is there in it? Perhaps the resultant consequences will not be praiseworthy. And Allah knows best.^[9]

Answer to the statements declaring ‘Ali’s superiority

As for what was transmitted from some of the eminent scholars regarding the superiority of ‘Ali radiya Llahu ‘anhu over Sheikhayn—if accepted—there is no basis for those who oppose the Ahlus Sunnah to hold onto. This is because their declaration of superiority for ‘Ali radiya Llahu ‘anhu does not explicitly contradict the Ahlus Sunnah’s belief of superiority of Sheikhayn in the sense of increased reward, closeness, and honour by Allah subhanahu wa ta ‘ala. As long as it is not explicitly contradicting this, it should be understood to mean: highlighting the virtues of ‘Ali radiya Llahu ‘anhu in other matters, such as lineage, knowledge, and courage. This does not harm us in this issue. The disagreement is in the absolute, total virtue and in the sense of increased reward.

Thus, the author of Ghayat al Tabjil’s citing of these narrations, in more than one place in his book, is establishing evidence in a place other than the place of dispute.

Furthermore, their declaration of superiority for ‘Ali radiya Llahu ‘anhu is not explicit that they regarded him superior to Sheikhayn—which is the subject of the dispute—’Uthman radiya Llahu ‘anhu, or any of the other Companions radiya Llahu ‘anhu. As long as there is no explicit text in the speech of those who declare him superior or in the speech of those who transmit it from them, then this transmission does not obligate anyone in comparison to the definitive texts established from the Qur’an and Sunnah, and in opposition to the consensus on the absolute superiority of Sheikhayn, and what was transmitted by the senior scholars, past and present.

Ibn ‘Abdul Barr himself—who is one of those who transmitted the superiority of ‘Ali radiya Llahu ‘anhu from some of the pious predecessors, or is isolated in that according to the correct expression of what was stated by several Imams—states:

روي‏ عن سلمان وأبي ذر والمقداد وخباب وجابر وأبي سعيد الخدري وزيد بن الأرقم أن علي بن أبي طالب رضي الله عنه أول من أسلم وفضله هؤلاء على غيره

It has been narrated from Salman, Abu Dharr, al Miqdad, Khabbab, Jabir, Abu Sa’id al Khudri, and Zaid ibn al Arqam that ‘Ali ibn Abi Talib radiya Llahu ‘anhu was the first to accept Islam and they preferred him over others.^[10]

His statement “and they preferred him over others” is not explicit that they regarded ‘Ali radiya Llahu ‘anhu to be superior to Sheikhayn. And if they did, it is not explicit that they intended by it superiority in the sense of increased reward and closeness to Allah. Rather, it appears that they intended partial preference, i.e. his precedence in Islam, as their words indicate. No evidence can be established with the likes of that, especially when it is in opposition to the texts and in opposition to the Ijma’ that was transmitted by a large group of those who are greater in status, memorisation, and knowledge than Ibn ‘Abdul Barr, as was stated by the eminent Imams. Their statements will be transmitted soon. Therefore, it is necessary to divert it to another meaning that does not contradict the belief of the Ahlus Sunnah of declaring absolute superiority to Sheikhayn.

Sheikh Ibn Hajar al Haytami states:

أما ما حكاه أعني ابن عبد البر ثانيا عن أولئك الجماعة فلا يقتضي أنهم قائلون بأفضلية علي على أبي بكر مطلقا بل إما من حيث تقدمه عليه إسلاما بناء على القول بذلك أو مرادهم بتفضيل علي على غيره ما عدا الشيخين وعثمان لقيام الأدلة الصريحة الصحيحة على أفضلية هؤلاء عليه

As for what he—i.e. Ibn ‘Abdul Barr—narrated secondly about that group, it does not necessitate that they declared ‘Ali’s superiority over Abu Bakr absolutely. Rather, either it is because of his precedence over him in Islam, based on that view, or they meant ‘Ali’s superiority over others except Sheikhayn and ‘Uthman due to the authentic explicit evidences of their superiority over him.^[11]

Moreover, Jabir and Abu Sa’id radiya Llahu ‘anhuma—those from whom Ibn ‘Abdul Barr narrated ‘Ali’s superiority—are the ones who narrated from the Prophet salla Llahu ‘alayhi wa sallam the hadith:

أبو‏ بكر وعمر سيدا كهول أهل الجنة من الأولين والآخرين إلا النبيين والمرسلين

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.^[12]

Jabir radiya Llahu ‘anhu is the one who narrated from the Prophet salla Llahu ‘alayhi wa sallam:

ما‏ طلعت الشمس على أحد منكم أفضل من أبي بكر

The sun did not rise on anyone among you superior to Abu Bakr.^[13]

Al Qadi Abu Bakr al Baqillani states:

فإن قالوا فكذلك قد روي عن عبد الله بن عباس والحسن بن علي وأبي وزيد وعمار بن ياسر وسلمان الفارسي وجابر بن عبد الله وأبي الهيثم بن التيهان الأنصاري وحذيفة بن اليمان وعمرو بن الحمق وأبي سعيد الخدري وغيرهم من الصحابة رضي الله عنهم كانوا يقولون إن عليا خير البشر وخير الناس بعد رسول الله وأعلمهم وأولهم إسلاما وأحبهم إلى رسول الله صلى الله عليه وسلم إلى نظائر هذه فيجب دلالة قولهم على تفضيله

قيل لهم كل هؤلاء كانوا يتأولون أبا بكر وعمر ويرضون بإمامتهم وقد سمعوا قول أبي بكر رضي الله عنه وليتهم خير أهلك وقول عمر كان من خيرنا وقول أبي عبيدة وعبد الله بن عمر وعبد الرحمن بن عوف في تفضيل أبي بكر فلم ينكر أحد منهم البتة فوجب أن يكونوا أرادوا بذلك أن عليا هذه صفته بعد أبي بكر حتى يكون صحيحا وقولهم صحيح ولايحمل أمرهم على نفاق ولا تقية في أحد الأمرين فلا تعلق في ذلك ووجه آخر وهو أن هذه الأخبار ليس عند أهل النقل كالذي يروى عن عبد الله بن عمر وعن عمر وأبي عبيدة فلا يجب أن يقابل بها

If they object: It has been narrated from ‘Abdullah ibn ‘Abbas, al Hasan ibn ‘Ali, Ubayy, Zaid, ‘Ammar ibn Yasir, Salman al Farisi, Jabir ibn ‘Abdullah, Abu al Haytham ibn al Tayyihan al Ansari, Hudhayfah ibn al Yaman, ‘Amr ibn al Hamaq, Abu Sa’id al Khudri, and other Companions radiya Llahu ‘anhum that they would say that ‘Ali is the best of mankind, the best of people after the Messenger salla Llahu ‘alayhi wa sallam, the most knowledgeable of them, the first of them to accept Islam, the most beloved of them to the Messenger salla Llahu ‘alayhi wa sallam, and similar statements. Their statements must indicate to his superiority.

They will be told: All of these people appointed Abu Bakr and ‘Umar and were satisfied with their Imamah. They heard the statement of Abu Bakr radiya Llahu ‘anhu, “I appointed the best of your people over them,” the statement of ‘Umar, “He was one of our best,” and the statements of Abu ‘Ubaidah, ‘Abdullah ibn ‘Umar, and ‘Abdur Rahman ibn ‘Awf regarding the superiority of Abu Bakr, and none of them denounced it at all. Therefore, it is necessary (to interpret) that they meant that ‘Ali was like this after Abu Bakr, so that this statement and their statements are correct. Their matter cannot be taken as hypocrisy or Taqiyyah in either of the two matters; hence, there is no connection to that.

Another answer is that these transmissions are not of the same calibre as^[14] the ones narrated from ‘Abdullah ibn ‘Umar, ‘Umar, and Abu ‘Ubaidah, according to the scholars of transmissions. Therefore, it is not necessary to compare it with them.^[15]

See al Baqillani’s statement, “It is necessary that they be…” This is the certainty of the issue. Not only this, he also said during the discussion:

وجب القطع بفضله على جميع الأمة

It is necessary to be certain of his superiority over the entire Ummah.^[16]

He further states:

ثم ما كان من أبي عبيدة بن الجراح رحمه الله من قوله لعمر رضي الله عنه عند عرضه الإمامة عليه وقوله أتقول هذا وأبو بكر حاضر ما كان لك في الإسلام فهه غيرها فلا ينكر ذلك عمر ولاغيره وهذا قطع منه على فضله…إلخ

Then what Abu ‘Ubaidah ibn al Jarrah radiya Llahu ‘anhu said to ‘Umar radiya Llahu ‘anhu when he presented the Imamah to him and his statement, “Do you say this while Abu Bakr is present? Do you not have any other opinion^[17] in Islam?” Neither ‘Umar nor anyone else denied that. This is certainty of his superiority.^[18]

Al Imam Badr al Din al Zarkashi states in Sharh Jam’ al Jawami’:

إن أبا بكر رضي الله عنه أفضل الناس بعد محمد صلى الله عليه وسلم وقد نقل الإمام أبو منصور السمعاني وغيره الإجماع عليه وإنما خالف فيه الروافض بتقديمهم عليا… وحكي عن قوم تفضيل العباس ولعلهم قاسوه على الميراث وقد قال ثور بن يزيد عن مكحول عن سعيد بن المسيب أنه قال العباس خير هذه الأمة وارث النبي صلى الله عليه وسلم وعمه قال الذهبي إسناده‏ صحيح قلت أي الزركشي وتأويله‏ يتعين لا سيما قوله وارث النبي‏ ولا يظن بسعيد أنه يقدم العباس على الشيخين

Abu Bakr radiya Llahu ‘anhu is the best of people after Muhammad salla Llahu ‘alayhi wa sallam. Al Imam Abu Mansur al Sam’ani and others have transmitted Ijma’ on that, but the Rawafid oppose that by giving precedence to ‘Ali…

It is narrated from some people that they give precedence to al ‘Abbas. Perhaps they based it on inheritance. Thawr ibn Yazid narrates — from Makhul — from Sa’id ibn al Musayyab that he said, “Al ‘Abbas is the best of this nation, the heir of the Prophet salla Llahu ‘alayhi wa sallam and his uncle.” Al Dhahabi said that its isnad is sahih.^[19]

I—i.e. al Zarkashi—say: Its interpretation is necessary, especially his statement, “The heir of the Prophet salla Llahu ‘alayhi wa sallam.” One cannot imagine that Sa’id would give precedence to al ‘Abbas over Sheikhayn.^[20]

Al Imam al Muhibb al Tabari (d. 694 AH) states in al Riyad al Nadirah:

قال أبو القاسم عبد الرحمن بن الحباب السعدي في كتابه المسمى ﺑ الحجة‏ لسلف هذه الملة في تسميتهم الصديق بخليفة رسول الله صلى الله عليه وسلم وهم في ذلك أبو عمر‏ وغلط غلطا ظاهرا لمن تأمله يعني ذكر الخلاف في تفضيل علي على أبي بكر وذلك أنه ذكر في كتابه تعريضا لا تصريحا أنه كان من جملة من يعتقد ذلك أبو سعيد وأبو سعيد ممن روى عن علي أن أبا بكر خير الأمة بعد رسول الله صلى الله عليه وسلم فكيف يعتقد في علي أنه خير من أبي يكر

Abu al Qasim ‘Abdur Rahman ibn al Habbab al Sa’di states in his book called al Hujjah li Salaf Hadhihi al Millah fi Tasmiyatihim al Siddiq bi Khalifat Rasul Allah salla Llahu ‘alayhi wa sallam, “Abu ‘Umar^[21] erred in that and made an obvious mistake for whoever ponders over it, i.e. he mentioned disagreement in declaring superiority to ‘Ali over Abu Bakr. This is because he mentioned in his book, implicitly^[22] and not explicitly, that among those who believed this was Abu Sa’id, whereas Abu Sa’id was among those who narrated from ‘Ali that Abu Bakr was the best of the Ummah after the Messenger of Allah salla Llahu ‘alayhi wa sallam. Then how could he believe that ‘Ali was better than Abu Bakr?^[23]

Sheikh Ibn Hajar al Haytami, in the context of discussing the stance of Ibn ‘Abdul Barr, states:

ما حكاه أولا من أن السلف اختلفوا في تفضيلهما فهو شيء غريب انفرد به عن غيره ممن هو أجل منه حفظا واطلاعا فلا يعول عليه فكيف والحاكي لإجماع الصحابة والتابعين على تفضيل أبي بكر وعمر وتقديمهما على سائر الصحابة جماعة من أكابر الأئمة منهم الشافعي رضي الله عنه كما حكاه عنه البيهقي وغيره وأن من اختلف منهم إنما اختلف في علي وعثمان وعلى التنزل في أنه حفظ ما لم يحفظ غيره فيجاب عنه بأن الأئمة إنما أعرضوا عن هذه المقالة لشذوذها ذهابا إلى أن شذوذ المخالف لا يقدح فيه أو رأوا أنها حادثة بعد انعقاد الإجماع فكانت في حيز الطرح والرد على أن المفهوم من كلام ابن عبد البر أن الإجماع استقر على تفضيل الشيخين على الحسنين

What he—i.e. Ibn ‘Abdul Barr—narrated firstly that the pious predecessors differed in their superiority is something strange that he narrated isolated from others who were greater than he was in memorisation and knowledge; hence, it cannot be considered. How could it be, whereas those who narrated Ijma’ of the Companions and Tabi’in on the superiority of Abu Bakr and ‘Umar and their precedence over all the other Companions were a group of the greatest Imams, including al Shafi’i, as al Bayhaqi and others narrated from him? Those who differed among them only differed regarding ‘Ali and ‘Uthman. Accepting that he preserved what no one else preserved, the answer (for his claim) is that the Imams only ignored this view because of its anomaly, taking into consideration that the anomaly of the opponent does not affect Ijma’, or they saw that it occurred after the Ijma’ was concluded, thus, it was in the scope of rejection, considering Ibn ‘Abdul Barr’s statement to mean that the Ijma’ was settled on the superiority of Sheikhayn over al Hasanayn ^[24] (‘Ali radiya Llahu ‘anhu).^[25]^‎

Furthermore, whoever transmitted superiority of ‘Ali radiya Llahu ‘anhu from some of the Companions radiya Llahu ‘anhum did not transmit it with a muttasil isnad (uninterrupted chain of transmission). It is not consecutively transmitted (mutawatir) from them, without the slightest doubt. This is what al Qadi Abu Bakr al Baqillani alluded to in what I quoted from him earlier when he said:

إن‏ هذه الأخبار ليس عند أهل النقل كالذي يروى عن عبد الله بن عمر وعن عمر وأبي عبيدة فلا يجب أن يقابل بها

These transmissions are not of the same calibre like the ones narrated from ‘Abdullah ibn ‘Umar, ‘Umar, and Abu ‘Ubaidah, according to the scholars of transmissions. Therefore, it is not necessary to compare it with them.^[26]

Then how can this transmission be suitable to be used to oppose the Ijma’ transmitted by a large number of scholars? If we allow contradiction against Ijma’ with such narrations, then all consensuses should be discarded. There is no doubt that this is the religion of the Rafidah and the Mutaraffidah.

In short: What some of the latter scholars have reported about the existence of disagreement regarding the superiority of Abu Bakr radiya Llahu ‘anhu over the rest of the Companions is rejected and should not be given attention in the presence of narrations from senior scholars, such as al Shafi’i, Ahmed, and al Ash’ari; as explained by several eminent Imams.^[27]

It is an established principle that if Ijma’ is established, then no texts of the Qur’an or the Sunnah should contradict it. If something like this appears, then the texts must be interpreted so that they do not continue contradicting the established Ijma’. This is not hidden from people who possess knowledge of principles.

It has been proven and clarified previously that the Companions of the Prophet salla Llahu ‘alayhi wa sallam and the Tabi’in after them unanimously agreed on the superiority of Sheikhayn. If any text appears that contradicts this Ijma’, it must be diverted from its apparent meaning. Just as the texts that indicate, by their apparent meaning, to the superiority of some prophets over the most honourable of the worlds and the best of the prophets, such as the verse:

ﮌ ﮍ ﮎ ﮏ ﮐ ﮑﮑ ﮒ ﮓ ﮔ ﮕ ﮖ

Indeed, Allah chose Adam, Nuh, the family of Ibrahim, and the family of ‘Imran over the worlds.^[28]

must be diverted from their apparent meaning, by excluding our master Muhammad salla Llahu ‘alayhi wa sallam from ‘the worlds’, so too must the texts that prefer ‘Ali to Sheikhayn radiya Llahu ‘anhum be interpreted.^[29]

Indeed, there were those who made an obscene error when they inferred through such doubts and claimed that believing in the superiority of the Prophet salla Llahu ‘alayhi wa sallam is unnecessary, in fact it is futile, as there is no evidence for it. Several of our Imams stated that the one who uses this as evidence is falling into definite error that should not be given attention, and they responded to their doubts.^[30]

There is an authentic text in the hadith that explicitly denies the superiority of the Master of Mankind salla Llahu ‘alayhi wa sallam and affirms it for the friend of Allah, Ibrahim ‘alayh al Salam. Muslim, Abu Dawood and others narrated from Anas radiya Llahu ‘anhu who said:

قال رجل لرسول الله صلى الله عليه وسلم يا خير البرية فقال رسول الله صلى الله عليه وسلم ذاك إبراهيم عليه السلام

A man said to the Prophet salla Llahu ‘alayhi wa sallam, “O best of creation.”

The Prophet salla Llahu ‘alayhi wa sallam replied, “That is Ibrahim ‘alayh al Salam.”^[31]

Despite that, it did not occur to any believer that Ibrahim ‘alayh al Salam would be superior to the Prophet salla Llahu ‘alayhi wa sallam. Rather, they stated the opposite in their explanation of this hadith, and sought various reasons and explanations for it. Among them are: it was a form of humility on the part of the Prophet salla Llahu ‘alayhi wa sallam or Ibrahim ‘alayh al Salam was the best of creation in his time and era only, or his being the best of creation was abrogated as it is from the type of information that accepts abrogation, or it is to prove a partial superiority of Ibrahim ‘alayh al Salam, as for the absolute, complete superiority, it is only for the Prophet salla Llahu ‘alayhi wa sallam, and other reasons and explanations that scholars have mentioned.^[32]

In fact, a verse indicates to the superiority of non-prophets over the Prophet salla Llahu ‘alayhi wa sallam, like the verse:

ﯤ ﯥ ﯦ ﯧ ﯨ ﯩ ﯪ ﯫ ﯬ ﯭ ﯮ

O Children of Isra’il! Remember My favour that I have bestowed upon you and that I preferred you over the worlds.^[33]

Does anyone who has a shred of intelligence and din doubt that this must be diverted from its apparent meaning by applying it, for example, to the world of their era, as al Hakim al Tirmidhi did in Nawadir al Usul?^[34]

NEXT⇒ Discussion 3: The question about the basis of Ijma’

^[1] Mulla ‘Ali al Qari: Minah al Rawd al Azhar fi Sharh al Fiqh al Akbar, pg. 182.

^[2] Al ‘Ala’i: Tahqiq Munif al Rutbah, pg. 278 (published with Majmu’ Rasa’il al Imam al ‘Ala’i).

^[3] Ummat al Mutaba’ah refers to those who accept the message of Islam and follow the Prophet Muhammad salla Llahu ‘alayhi wa sallam.

^[4] Ummat al Da’wah refers to those who are invited to accept the message of Islam, i.e. the whole of humanity.

^[5] Al Taftazani: Hashiyat al Talwih, 2/46; Hashiyat al Sharwani ‘ala al Tuhfah, 1/211.

^[6] Ibn Hajar: Al Sawa’iq al Muhriqah, pg. 56 (Maktabat al Qahirah print), pg. 181 (Fayyad print), pg. 81 (Maktabat al Haqiqah print).

^[7] i.e. that person will be declared a disbeliever.

^[8] i.e. that person will be declared an innovator.

^[9] Muhammad Tahir al Fattani: Majma’ Bihar al Anwar, 5/681.

^[10] Ibn ‘Abdul Barr: Al Isti’ab, pg. 109.

^[11] Ibn Hajar: Al Sawa’iq al Muhriqah, pg. 182 (Maktabat Fayyad print), pg. 82 (Maktabat al Haqiqah print).

^[12] Musnad al Bazzar, 2/132, Hadith: 490. Refer to what I will quote soon from al Muhibb al Tabari.

^[13] Abu Nuaim: Hilyat al Auliya’, 10/301.

^[14] This is how it appears in the printed edition.

^[15] Al Baqillani: Manaqib al A’immah al Arba’ah, pg. 306.

^[16] Al Baqillani: Manaqib al A’immah al Arba’ah, pg. 303.

^[17] This is how it is printed in the book, perhaps it is فهة. And فهة means weak opinion. Refer to al Suyuti: Tarikh al Khulafa’, pg. 154.

^[18] Al Baqillani: Manaqib al A’immah al Arba’ah, pg. 304.

^[19] In Siyar A’lam al Nubala’, after this incident, he states:

وهو قول منكر

It is a rejected view.

^[20] Al Zarkashi: Tashnif al Masami’ Sharh Jam’ al Jawami’, 4/830.

^[21] i.e. Ibn ‘Abdul Barr.

^[22] Yes, Ibn ‘Abdul Barr did not state this explicitly, but rather hinted at it. In fact, there are statements of his that state that the belief of the Ahlus Sunnah is the superiority of Sheikhayn, as we see in this book.

^[23] Al Muhibb al Tabari: Al Riyad al Nadirah fi Manaqib al ‘Asharah, 2/207; Muhammad Hashim al Sindi: Al Tariqah al Muhammadiyyah, pg. 632.

^[24] It appears like this in the various copies. Perhaps the correct wording is: “Abu al Hasanayn”.

^[25] ‎ Ibn Hajar: Al Sawa’iq al Muhriqah, pg. 65 (Maktabat al Qahirah print), pg. 811 (Maktabat al Fayyad), pg. 81 (Maktabat al Haqiqah print).

^[26] Al Baqillani: Manaqib al A’immah al Arba’ah, pg. 306.

^[27] See, for example al Hafiz Ibn Hajar al ‘Asqalani: Fath al Bari, 7/14.

^[28] Surah Al ‘Imran: 33.

^[29] See, for example Abu al Mu’in al Nasafi: Tabsirat al Adillah, pg. 1187 (edited by Dr. Muhammad al Anwar), pg. 903 (French Institute print).

^[30] Among these great Imams is Sheikh Ibn Hajar al Haytami, may Allah have mercy on him and reward him well on behalf of the Prophet salla Llahu ‘alayhi wa sallam, as he said in al Fatawa al Hadithiyyah, pg. 190, where he excelled in explaining his salla Llahu ‘alayhi wa sallam absolute superiority over all creation. He states:

وإذا ثبت بالأدلة الصحيحة أن نبينا أفضل من آدم ومن سائر النبيين كما يصرح به قوله في الحديث المذكور وما من نبي يومئذ آدم فمن سواه إلا تحت لوائي وثبت بالآيتين المذكورتين أن النبيين المذكورين فيهما آدم ونوحا وآل إبراهيم وآل عمران أفضل من الملائكة ثبت أن نبينا صلى الله عليه وسلم أفضل من الملائكة بل نبينا صلى الله عليه وسلم من جملة آل إبراهيم فشملته الآية نصا

When it is proven by authentic evidence that our Prophet salla Llahu ‘alayhi wa sallam is superior to Adam and all the other prophets; as is stated clearly in the aforementioned hadith, “And there will be no prophet on that day, neither Adam nor anyone else, except that he will be under my banner,” and it is proven by the two aforementioned verses that the prophets mentioned in them, i.e. Adam, Nuh, the family of Ibrahim, and the family of ‘Imran are better than the angels, then it is proven that our Prophet salla Llahu ‘alayhi wa sallam is better than the angels also. In fact, our Prophet salla Llahu ‘alayhi wa sallam is from the family of Ibrahim, so the verse includes him explicitly.

^[31] Sahih Muslim, 15/121, Hadith: 2369; Sunan Abi Dawood, 5/214, Hadith: 4639.

^[32] See for example al Qadi ‘Iyad: Ikmal al Mu’allim, 7/170; al Nawawi: Sharh Muslim, 15/121; Ibn Raslan: Sharh Sunan Abi Dawood, 18/191; al Saharanpuri: Badhl al Majhud, 13/84.

^[33] Surah al Baqarah: 47.

^[34] Al Hakim al Tirmidhi: Nawadir al Usul, 2/274.

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