Difference between the exalted titles of "Khalil - Close Friend" and "Habib - The Beloved"

There are many authenticated prophetic quotations that speak of our Prophet's (Peace and Blessings of Allah be Upon Him) selection over and above all of the creation of Allah as being "The beloved of Allah" and Muslims often refer to him by this title.

There is a difference between the exalted titles of "close friend" and "beloved" and these will be explained.

The Prophet, praise and peace be upon him, spoke of his closeness to Sayyiduna Abu Bakr (May Allah be pleased with Him) saying, "If I were to have taken a close friend other than my Lord, I would have taken Abu Bakr."

We are also informed that the Prophet, praise and peace be upon him, said "Your companion (referring to himself) is the close friend of Allah" and this is endorsed by the transmission from Abdullah Ibn Mas’ud (May Allah be pleased with Him)  in his narration, "Allah took your companion as a close friend."

Several of the Companions had gathered and waited for the arrival of the Prophet, praise and peace be upon him, and during this time they spoke to one another about the ranks of the prophets. Ibn Abbas' (May Allah be pleased with Him) reported that when the Prophet, praise and peace be upon him, came out he overheard their conversation, one of whom was saying, "How astounding, Allah took Ibrahim Alaihis Salam from His creation as His close friend," Another said, "It is even more astounding that He spoke directly to Moosa Alaihis Salam!" Whereupon another said, "Eisa Alaihis Salam is the word of Allah and His created spirit." And another said, "Allah chose Adam Alaihis Salam!" Having heard their comments, the Prophet, praise and peace be upon him, greeted them and told them that he had heard what they were saying and noticed that they were astounded that Allah had chosen Ibrahim Alaihis Salam as a close friend, and confirmed that this was so. He said, "You also expressed your amazement that Allah took Moosa Alaihis Salam as a close friend, and this too is so. You also spoke of Eisa Alaihis Salam as being the created spirit of Allah, and this is so, and that Adam Alaihis Salam was chosen and this is so. I am the beloved of Allah, and I am not boasting. I will be the Bearer of the Banner of Praise on the Day of Resurrection, and this is not a boast. I will be the first to intercede and the first whose intercession is accepted, and this is not a boast. I will be the first to knock at the Gate of the Garden and Allah will cause it to be opened for me and let me enter together with the poor believers, and this is not a boast. From the first to the last I am the most honored or all, and this is not a boast."

In addition to the preceding Prophetic quotation, Sayyiduna Abu Hurayrah (May Allah be pleased with Him) reported that Allah said to His Prophet, praise and peace be upon him, "I have taken you for a close friend, and written in the Torah is 'the Beloved of the Merciful.'"

There are differences in opinion regarding the terminology "close friend" and the root word from which it is derived. There are those who say the Arabic word "khalil", meaning 'close friend', also bears the definition of "devoted to Allah." This is because people who attain such a rank of devotion or love of Allah are not detached from one another. Another opinion is that the word "khalil" can be taken as meaning "chosen", and that Allah selected this word in preference to others. It has also been said that the root of the word is derived from "taking a matter to be pure".

Prophet Ibrahim Alaihis Salam was called the close friend of Allah "Khalilullah" on account of the ultimate intensity of his devotion to Allah. The friendship of Allah to Ibrahim was that He made him victorious and a role model. On the other hand, there are those who define the root of "khalil", which is "khulla" meaning "in need" as being "a poor person in need". Ibrahim Alaihis Salam was known by this title because his need was only in his Lord and he was devotedly dependent upon Him for his needs and did not depend upon others. We recall how when Ibrahim was about to be cast into the fire, Gabriel Alaihis Salam came to him and asked, "Are you in need of anything?" whereupon he replied, "No, I am not in need of anything from you."

Ibn Abu Bakr Furack (May Allah be pleased with Him) defined the word "khulla" with the meaning of "pure love that necessitates a person being singled out for being infused by secrets."

It has also been said that the root of the word "khulla" is love, and incorporates kindness, help, raising and intercession. This is founded in the verse that reads, "The Jews and the Christians said, “We are the sons of Allah and His beloved ones”; say, “Why does He then punish you for your sins?' [5:18]. It is inconceivable that if a person is beloved, that he should be punished for his sins!

The Prophet-hood has perspectives between people and the prophet, whereas the friendship has a perspective between Allah and Prophet Muhammad, praise and peace be upon him, which makes it very special.

Because of their devotion to Allah, both Prophets Ibrahim and Muhammad, peace be upon them, were titled "close friends." They looked to Him for all their needs and severed themselves from needing anyone else. And, it was either because of the greatness of the concealed kindness of Allah to them, and the disclosed knowledge of the Divine secrets they received, as well as the matters of the Unseen worlds and faith with which they were infused in their inner self that they forsook other means and causes. Or, because their hearts had been purified from anything other than Him, so that love for anything else was prevented from reaching them. For this reason a scholar said, "A person who is 'khalil' is one whose heart has no room for anyone other than Him." Accordingly he is of the opinion that this is what the Prophet, praise and peace be upon him, referred to when he said, "If I were to have taken a close friend other than my Lord, I would have taken Abu Bakr (May Allah be pleased with Him, however, in Islam there is brotherhood."

Opinions vary among the knowledgeable masters of the matters relating to the heart as to which is the higher degree and the question arises is it the degree of close friendship, or the degree of love the higher? On the other hand there are those who consider both degrees as being equal to one another saying that the beloved is a close friend and a close friend is also the beloved. But then, Prophet Ibrahim was given the degree of close friendship and Prophet Muhammad, peace be upon them both, was given love.

In support of the opinion that the degree of friendship is higher, one of the scholars quotes the saying of the Prophet, praise and peace be upon him, that says, "If I were to have taken a close friend other than my Lord …" but he did not do so and we find him using the word 'love' to his daughter Sayyida Fatima, her sons, as well as Osama and others.

The consensus of most scholars is that "love" is higher than "friendship". To sustain this opinion they use as their proof that Prophet Muhammad, praise and peace be upon him, was given the title of the "Beloved" whereas Prophet Ibrahim, peace be upon him, was titled "Close Friend" .

One must examine the human basis of love and know that it is the inclination of what the beloved finds pleasing. The love of Allah is not connected to unessential matters. His love for His worshipers is comprised of happiness, protection, success, and affairs that bring him/her closer and His Mercy that overflows upon the recipient. The highest degree is reached when the veils of the heart are removed so that the worshiper sees Him with his heart and looks at Him with his inner eye. This is supported by the Divine quotation that tells us, "When I (Allah) love him I am his hearing by which he hears, the sight by which he sees, and his tongue by which he speaks." One should understand by this that there is nothing better for a worshiper other than seclusion for the sake of Allah, devotion to Him, the turning away from anything other than Allah, the purity of heart and sincerity of actions for the sake of Allah.

Sayyida Ayesha, may Allah be pleased with her, was asked about the Prophet, praise and peace be upon him, and said, "His character was the Qur’an, and his pleasure was its pleasure and his anger was its anger."

It is an undoubted fact that Prophet Muhammad, praise and peace be upon him, was blessed to be the receiver of not only the quality of close friendship but also the very special quality of love.

When the unbelievers said, "Muhammad means we should love him just as the Christians love Jesus, the son of Mary", Allah sent down the verse that reads "Proclaim, (O dear Prophet Mohammed - peace and blessings be upon him), “O mankind! If you love Allah, follow me - Allah will love you and forgive you your sins”; and Allah is Oft Forgiving, Most Merciful." [3:31]. And His anger towards them becomes apparent in the following verse that tells us, "Proclaim, “Obey Allah and the Noble Messenger”; so if they turn away - then Allah is not pleased with the disbelievers." [3:32]. In this verse Allah increased the honor the Prophet, praise and peace be upon him. Note how He issued the command to obey His Prophet, praise and peace be upon him, in connection with obedience to Himself – this is followed by the warning if they choose to turn away, "then truly, Allah does not love the unbelievers."

A theologian explained the difference between love and close friendship. He said that the close friend reaches Allah through an intermediary. To support his explanation he quoted the verses "And likewise We showed Ibrahim the entire kingdom of the heavens and the earth and so that he be of those who believe as eyewitnesses." [6:75] whereas He indicated that the beloved, Prophet Muhammad, reaches Him by Him in the verse "So the distance between the Spectacle and the beloved was only two arms’ length, or even less." [53:9].

It has also been said that the limit of the close friend is the desire for forgiveness. Allah quotes the saying of Ibrahim, "And the One Who, upon Whom I pin my hopes, will forgive me my mistakes on the Day of Judgement." [26:82]. Whereas the one who is the beloved is absolutely certain that he will be forgiven, and this is supported in the verse that reads, "So that Allah may forgive, for your sake, the sins of those before you and those after you, and complete His favours upon you, and to show you the Straight Path. " [48:2].

We refer back to Prophet Ibrahim whose rank is that of the close friend and the verse in which he said, "And the One Who, upon Whom I pin my hopes, will forgive me my mistakes on the Day of Judgement." [26:82] and now to the verse "on the day when Allah will not humble the Prophet and the believers along with him; their light will be running ahead of them and on their right;" [66:8].

The "close friend" Ibrahim said, "And give me proper fame among the succeeding generations." [26:84]. Whereas Prophet Muhammad, "the beloved", was told, in the verse "And We have exalted your remembrance for you (O dear Prophet Mohammed - peace and blessings be upon him)." [94:4]. Note how the glad tiding was given to the Prophet, praise and peace be upon him, before the questioning.

In times of affliction note how the close friend says, "Allah is sufficient for us" [3:173]. Whereas it was said to Prophet Muhammad, the Beloved, praise and peace be upon him, "O Herald of the Hidden! Allah is Sufficient for you and for all these Muslims who follow you." [8:64]

And Ibrahim, the close friend of Allah is quoted in the Qur’an saying, "And give me proper fame among the succeeding generations." [26:84], while Allah said to Prophet Muhammad, praise and peace be upon him, "And indeed the latter is better for you than the former." [93:4]

Khalil said: "and safeguard me and my sons from worshiping idols." [14:35] while Allah said to HIS Habib. "Allah only wills to remove all impurity from you, O the People of the Household, and by cleansing you make you utterly pure. (*The Holy Prophet’s household.)" [33:33]

The preceding information is sufficient to give one a glimpse into the superiority of the rank, degrees and status of Prophet Muhammad, praise and peace be upon him, and to the inform you of the opinions of the scholars of Islam. Allah says, "Proclaim, Each one works according to his own pattern; and your Lord well knows him who is more upon guidance." [17:84]

— — —

Extracted from
The Cure "Ash-Shifa bi Ta’rifi Huqooq al-Mustafa" 
by Imaam Qadi Ayaad al-Maaliki Rh.a

22 Rajab Kay Koonday [Fatwa]

Rajaab k Koondon ki haqiqat?

22 Jamadi-ul-Thani - Youm-e-Siddiq-e-Akbar [Rz.A]

3rd June, Youm-e-Gustakh-e-Rasool - Khomeini

3 June Khomeini ka Youm-e-Marg

22 Rajab k konday?

Gems of Wisdom | Sayyiduna Abu Bakr al-Siddiq Radi Allahu Ta'ala Anhu

..:: Golden Words of Wisdom ::..
Siddiq al-Akbar Radi Allahu Ta'ala Anhu

• Two and a half dirham from a hundred is the Zakah (poor tax) belonging to the poor amongst the people of the World while the Zakah of the Siddiques is to give their entire wealth to charity.
• Extend your charity with humbleness towards the poor for to give charity happily is a sign of acceptance.
• Wealth cannot be gained by simply wishing for it, nor is youth gained by dyeing or coloring one’s hair, neither can one gain health without medication.
• Justice and fairness is good, nay it is better.
• It is necessary to ask forgiveness for one’s sins, nay it is absolutely necessary.
• Do not bury me in new clothes. The rights of the living and needy is greater upon it.
• Keep your mouths closed from complaints and vulgarity. By keeping your mouths closed one obtains solitude.
• Strange are the passing of time yet stranger are the conditions of wanton carelessness (i.e. In remembrance of the Supreme Creator SubHanuhu wa Ta'ala)
• Adopt abstention, for abstention is profitable and do good deeds, for good deeds are highly accepted in the court of Allah SubHanuhu wa Ta'ala.
• Weep for the days gone by in which you have but earned little rewards.
• Weeping is for the day in which you have wasted without any good deeds being done.
• There is no trouble in patience and there is no benefit in complaining.
• Do not kill any woman, children or cripple.
• Do not cut down a fruit bearing tree.
• Do not be lavish or miserly.
• Striving against the enemies (Kuffar) is regarded as a small striving while striving against one’s (Nafs) desires is regarded as a great striving (Jihad al-Akbar).
• Fear of Allah SubHanuhu wa Ta'ala is likened to knowledge while being oblivious of your Creator SubHanuhu wa Ta'ala is likened to ignorance.
• Ikhlas (good conduct) is: when one does not require reward in exchange for a good deed.
• Whosoever gets involved in the work of Allah SubHanuhu wa Ta'ala then Allah SubHanuhu wa Ta'ala gets involved in his work.
• Man is weak, yet it is astonishing that he is insistent in disobeying the commands of the Almighty Allah SubHanuhu wa Ta'ala.
• He should know that his heart is empty of Faith (Iman) when good advice has no avail upon him.
• Worship and prayer is a career, It’s business premises is the creation, The fear of Allah SubHanuhu wa Ta'ala is it’s wealth and it’s profits is Paradise.
• It is difficult to be patient but to waste the rewards for patience is worse.
• Strange are the passing of time yet stranger is the fact when one does not notice this.

• Life comes to pass yet Death is very much closer.
• To seek forgiveness in old age is good but to seek it when young is better.
• To forgive the rich is good but to forgive the poor is better.
• Sin committed by a young person is bad but an old person committing sin is worse.
• Being an accomplice by ignorance is bad, knowingly being an accomplice is worse.
• Laziness in worship by the general public is bad, but a knowledgeable person or a seeker of knowledge showing laziness is worse.
• The pride of the rich is bad but the pride of the person in need is worse.
• Humility shown by the poor is good but humility shown by the rich is better.
• Sajdah of Sahw (Prostration if a mistake is made in Salah) completes Salah if a minor mistake is made. Sadqah-e-Fitr completes one’s Fast, Fidya completes one’s Hajj and Jihad completes one’s Iman (Faith).
• Those that do not have the strength to cry then they should show mercy upon that person who cries.
• Stop complaining and you would be blessed with a good life.
• Cry on that day when you realize that life has passed you by and you have not done any good deeds.
• Nobody wishes for death except that person who has complete confidence on his good deeds.
• It is compulsory for the one questioned to answer and to give an excellent reply shows superb ethics and morals.
• There is a perception as to the rewards for every virtue except patience, for patience is that virtue whose reward is unknown (Infinite).
• A thankful person is very close to safety.
• True generosity is to remove the burdens of Creation and place it upon one’s own shoulders.
• Good manner is not to ask for rewards in exchange for good deeds. Leave the World for the Hereafter and leave the Hereafter to Allah SubHanuhu wa Ta'ala Most High.
• You are busy pursuing the comforts and luxuries to make your life comfortable in this World while the World is in earnest preparation to expel you from her.
• It does not benefit the tongue to speak of the losses incurred upon a person’s Worldly investments.
• No person with knowledge has ever claimed godhead by comparison to those with immense wealth.
• Whenever one goes to offer his condolences to the bereaving family then one should say – Adopt patience for there is no calamity in it and do not cry for there is no benefit in it. Remember the Messenger of Allah r and the great loss sustained through his departure from this World and your misfortune shall seem small in comparison.
• The redness of gold and the “pallor of saffron” has destroyed women. (p.s.: Take heed “redness of gold” and “pallor of saffron” are used figuratively and could stand for rich make-up and to laugh instinctively)
• Those people, who demised at the beginning of the early days of Islam, are very fortunate.

• If only I was a strand of hair on a Mu'min’s (believer) chest.
• Oh! People! Be modest in the presence of Allah SubHanuhu wa Ta'ala. Thereafter in your actions or deeds think of the omnipotence of Allah SubHanuhu wa Ta'ala then continue with fear and modesty. I swear by Allah SubHanuhu wa Ta'ala that whenever I present myself in front of him with any need or desire, I bow my head in modesty.
• When speaking then talk precisely. That speech is only beneficial which could be listened to with ease. Long speeches tend to bore people who then lose an element of the subject matter.
• Knowledge is the legacy of the Prophets Alaihim as-Salam while wealth is the legacy of the Kuf’far, the likes of which are Fir’oun and Qaroon etc.
• The life of a dead heart is knowledge. The life of knowledge is the search of it.
• Rising early in the morning surpasses the beauty of the rooster thus becoming a reason for repentance/forgiveness.
• Those 'Ulama are the enemies of Allah SubHanuhu wa Ta'ala who seek only the rich while those wealthy are the friends of Allah SubHanuhu wa Ta'ala who seek the 'Ulama.
• Always hold the tip of your tongue and say, you have entrapped me in many places.
• When the camel’s bridle falls then one gets down and picks it up. The question never arises to ask somebody else to do it. (p.s. endeavour to do things on your own without relying on others to do it for you)
• When a servant of Allah SubHanuhu wa Ta'ala marvels at the beauty of this material World then Allah SubHanuhu wa Ta'ala becomes his enemy until he isolates himself from that beauty.
• Alas! If only I were a tree so that I could be chopped down and eaten. (The reason for such an extreme is the status of fear and sorrow overpowering it)
• The heart is the acceptor of advice, Remember! Keep no one more beloved or closer than death.
• Those people are not preferred who relinquish the Hereafter for the World but inclination is towards those who give preference to both the World and the Hereafter.
• Make amends for your wrong doings with zeal and replace your bad deeds with good deeds.
• That amount of knowledge which creates fear of Allah SubHanuhu wa Ta'ala Almighty is only necessary for a believer (Mo'min).
• After journey and shortages a person fears provisions.
• The foundation for all a persons troubles is his speech.
• A believers fear and hope when weighed would be equal.
• When an honourable person obtains knowledge it humbles him and when a legislator obtains knowledge he becomes proud.
• It is better to be alone than to sit in bad company while it is better to keep and be in good company than be alone.
• A seeker of knowledge shows excesses in age while a seeker of the World show a high handedness in knowledge.
• Hadrat Junayd Radi Allahu Anhu says that among the sayings of the Companion of the Holy Prophet regarding Tawheed (oneness of Allah SubHanuhu wa Ta'ala) the saying of Sayyiduna Abu Bakr al-Siddique Siddiq Radi Allahu Ta'ala Anhu is the most excellent and he said this: There is no other road created besides submission/humility and helplessness for the creation and Allah SubHanuhu wa Ta'ala is most high, most pure.
• If any good deeds, for whatsoever reason is unaccomplished, then endeavour to accomplish it and if a good deed is accomplished then make an effort to accomplish more.
• When good advice does not affect a change in ones ways then know this that, ones heart is empty from Iman (Faith).
• The strength of knowledge when it surpasses the boundaries gives birth to deceit and cunningness and when it is deficient or worthless then it gives birth to stupidity and gullibility.

Siddiq al-Akbar Radi Allahu Ta'ala Anhu

The Ahl-e-Sunnat wa Jama'at has reached the consensus (Ijma') that after Prophets (Alaihim as-Salam) the best of creation are the four rightly guided Khalifas (Khulafa-e-Arba'a i.e. Hadrat Abu Bakr, Hadrat Umar, Hadrat Uthman and Hadrat Ali Radi Allahu Ta'ala Anhum Ajma'een).

Their sequence of excellence is that Sayyiduna Abu Bakr as-Siddique is the most excellent, then Sayyiduna Umar, thereafter followed by the excellence of Sayyiduna Uthman and Sayyiduna Ali (Ridwanullahi Ta'ala Alaihim Ajma'een). Here I present few proclamations of the Classical Scholars and Jurists in this regard.

Proclamations of the Classical Scholars and Jurists

1. Imam al-Aazam Abu Hanifa gave one of the pithiest definitions of Sunnism in Islam:

"The doctrine of Ahl al-Sunna wal-Jama'a consists in preferring the Two Shaykhs (tafdil al-shaykhayn) [i.e. Abu Bakr and 'Umar over the rest], loving the Two Sons-in-law (hubb al-khatanayn) [i.e. 'Ali and 'Uthman], and wiping on leather socks (al-mas-h 'alal-khuffayn) [i.e. all three contrary to Shi'is]." [Khulasat al-Fatawa, Vol. 2, Page 381]

Narrated by Ibn 'Abd al-Barr in al-Intiqa' bi-Manaqib al-A'immat al-Thalathati al-Fuqaha' through several different chains. The same is also related from Sufyan al-Thawri by al-La'laka'i in his I'tiqad Ahl al-Sunna, Vol. 1, Page 152.

2. Imam al-Aazam Abu Hanifah in Fiqh Al-Akbar:

"The most superior and the best of all men after prophets – blessings and peace upon them – is Abu Bakr as-Siddiq. And then, Umar ibn al-Khattab al-Faruq. And then Uthman ibn Affan Dhu’n Nurayn. And then ali ibn Abu talib al-Murtada. May Allah be well pleased with them all; they were worshippers and steadfast on Truth and sided with Truth. We love all of them." [Fiqh Al-Akbar]

3. Imam al-Nawawi said in his Fatawa:

"Know that each of Abu Bakr and 'Umar is better than 'Ali according to the Consensus (ijma') of Ahl al-Sunna. The proofs for this in well-known sound hadiths are too famous and countless to be listed." [Fatawa Imam Nawawi, Page 264]

4. Imam al-Haytami said in his Fatawa Hadithiyya:

"The preferability of Abu Bakr over the other three and that of 'Umar over the  ther two is agreed upon by Consensus (mujma' 'alayh) of Ahl al-Sunna and there is no disagreement among them concerning this." [Fatawa Hadithiyya, Page 155]

5. Ali al-Qari in MinaH ar-Rawd al-Az’har, SharH Fiqh al-Akbar:

"The best of humans after prophets is Abu Bakr Radi Allahu Ta'ala Anhu"... "The superiority of Abu Bakr and Umar is an unanimous agreement in the Ahl as-Sunnah." [Sharh Fiqh al-Akbar]

6. Mulla 'Ali al-Qari said in Sharh al-Fiqh al-Akbar:

"It is patent that to prefer 'Ali to the Two Shaykhs contravenes the doctrine of Ahl al-Sunna wal-Jama'a according to what the totality of the Salaf follow." [Sharh al-Fiqh al-Akbar, Page 140]

7. Imam al-Daraqutni was once asked to arbitrate between two groups in Baghdad who differed whether 'Uthman was preferable to 'Ali or vice-versa. He relates:

"At first I withheld from taking any position and considered reserve best. But then I reached the conclusion that Religion dictated other than silence. So I said: 'Uthman is better than 'Ali with the agreement of the assembly of the Companions. This is the position of Ahl al-Sunnah, and it is the first knot of the Rafida one cuts loose." [Siyar A'lam al-Nubala', Dar al-Fikr Edition. Vol. 12, Page 483]

8. Al-Dhahabi quotes the above in his chapter on al-Daraqutni in Siyar A'lam al-Nubala' then comments:

"...Both 'Uthman and 'Ali possess great merits and precedence and are among the foremost shuhada'. However, the vast majority of the Community agree to give precedence to 'Uthman, and this is our position also; and better than both of them without doubt are Abu Bakr and 'Umar. Whoever differs with this is a hardened Shi'i." [Siyar A'lam al-Nubala', Dar al-Fikr Edition. Vol. 12, Page 483-492]

9. Imam Abu Jaafar Al-taHawi in Al-aqidah at-taHawiyyah:

"We affirm the succession after RasulAllah SallAllahu Alaihi wa Sallam first for Abu Bakr Radi Allahu Ta'ala Anhu – on account of his superiority upon the entire ummah and being paramount among them. Then, Umar ibn al-Khattab Radi Allahu Ta'ala Anhu. Then, Uthman ibn affan Radi Allahu Ta'ala Anhu. Then, ali ibn Abu talib Radi Allahu Ta'ala Anhu. For they are the Rightly Guided Successors [khulafa ar-rashidun] and The Guiding Leaders [ayimmah al-muhtadun - in another version ayimmah al-mahdiyyun]." [al-Aqida at-Tahawiyyah]

10. Saad ad-Din Taftazani in his SharH al-MaqaSid, In the Fifth Discussion:

"The Imam (leader of Muslims) after RasulAllah SallAllahu Alaihi wa Sallam is Abu Bakr Radi Allahu Ta'ala Anhu. The Shiah say: ali. And we say: There is a unanimous agreement (ijmaa) of every person of importance (the ahl al-Hill wa’l aqd – from the council, prominent ones, nobles etc.) on this matter." [SharH al-MaqaSid]

11. In the Sixth Discussion, Saad ad-Din Taftazani says:

"Superiority, according to us [ahl as-sunnah] is according to the order of succession (of Khalifahs)." [SharH al-MaqaSid]

12. Ali al-ushi in Bad-yi’l Amali and ali al-Qari in its commentary: daw al-Maali

وللصديق رجحان جلي ... على الصحاب من غير احتمال
And Siddiq has a prominence and superiority
Upon all companions without any doubt

وللفاروق رجحان وفضل ... على عثمان ذي النورين عالي
And Faruq has prominence and superiority
Upon Uthman – he of the two lights, the lofty

وذو النورين حقا كان خيرا .... من الكرار في صف القتال
And Dhu’n Nurayn has the right, that he is superior to
al-Karrar, the brave and unflinching in the face of battle

وللكرار فضل بعد هذا .... على الأغيار طرا لا تبال
And superiority is due to ali the brave, after this
Upon everybody else without any hesitation

13. Jawharah at-TawHid, Ibrahim al-Laqqani and its commentary TuHfatu’l Murid, Ibrahim al-Bajuri.

وخيرهم من ولي الخلافة .... وأمرهم في الفضلك الخلافة
And the best of them are the successors to khilafah
And the order of their superiority is like the khilafah.

14. Ibn al-Jawzi in Manaqib Ahmad relatedly said:

"Whoever prefers 'Ali to Abu Bakr maligns the Prophet; whoever gives 'Ali preference over 'Umar maligns the Prophet and Abu Bakr; and whoever gives 'Ali preference over 'Uthman maligns the Prophet, Abu Bakr, 'Umar, and the Emigrants. Nor do I believe that the deeds of such a person are accepted." [Manaqib Ahmad, Page. 162]

15. In the very beginning of his Kashf Mushkil Hadith al-Sahihayn in four volumes, in print, Ibn al-Jawzi mentions the anecdote of a Rafidi asking a Sunni:

"Who is nobler than five under a cloak, the sixth of whom is Gibril?" (in reference to the established hadith wherein the Prophet, upon him blessings and peace, gathered Sayyida Fatima, her two sons and her husband under his cloak) whereupon the Sunni replied: "Two in the cave, the third of whom is Allah" (in reference to the verse of Qur'an and hadith of the Prophet and Abu Bakr in the cave on the way to Madina).

16. In Nazm al-Mutanathir min al-Hadith al-Mutawatir, al-Alim al-Rabbani, al-Sayyid Muhammad Jafar al-Idrisi al-Kattani (d. 1927) mentioned:

"The Ahadith on the Afdhaliyya of Abu Bakr over the Sahaba are mutawatir by meaning." [Nazm al-Mutanathir min al-Hadith al-Mutawatir Page 202]

He quotes Qastallani's Irshad al-Saari Baab Tafadhul Ahl al-Iman fi al-A'man from the Book of Imaan who quotes Ijma' of Ahl al-Sunnah on this. He also quotes Ibn Hajar from al-Sawa'i al-Muhriqa and Ibn Taymiyya from al-Wassiyyat al-Kubra who mention that it the reports are mutawatir.

17. al-Sayyid Yusuf al-Nabhani quotes Fatawa Ibn Hajar, in his al-Sharaf al-Mu'abbad, who says in its khatima:

"It has been soundly narrated from Ali himself: the best of people after the Prophet is Abu Bakr then Umar and then someone else... it is from this that the Ahl al-Sunnah from the Sahabah and Tabiun and those after them agree (ijma) that Abu Bakr is absolutely excellent among all Sahabah and then Umar (may Allah be pleased with them both)." [al-Sharaf al-Mu'abbad, Page 207]

18. Imam Yusuf bin Ismail an-Nabhani mentions that Ibn Hajar was questioned on another occasion whether the excellence of one over the other among the four was qat'iyya or Ijtihadiyya to which he replied that

"The excellence of Abu Bakr over all is Mujma' alayh among Ahl al-Sunnah and there is no dispute in this, and consensus implies qata'." [al-Sharaf al-Mu'abbad, Page 208]

19. Imam Sha'rani quotes Abu Bakr al-Ayyash in his Minan who said:

"If Abu Bakr, Umar and Ali ever came to me for something, I would attend Ali first for his close relation with the Messenger of Allah, and I would prefer falling from the sky to the earth over giving Ali preference (in fadhila) over the two". [al-Sharaf al-Mu'abbad, Page 209]

20. Shaykh Nabhani quotes a hadith from Musnad al-Bazzar from Usayd bin Safwan in which the demise of Sayyiduna Abu Bakr may Allah be pleased with him and Ali's words in his manaqib are narrated. Sayyiduna Ali directly speaking to the former on his deathbed after his demise calls him

"most excellent of the Sahabah in his Manaqib",
"greatest of them in his rank",
"most noble of them in his station", and
"most honoured among them in the Messenger's court"!! [al-Sharaf al-Mu'abbad, Page 193]

21. It is written in renowned Islamic Fiqh books, Fatawa Khulasa and Khazanat al-Musannifin, that:

“Anyone, who claims that Hadrat Mawla Ali (Karam Allahu wajh al-Karim) is superior to all companions, is a heretic, and a wrongdoer.”

a. Fatawa Khulasa, in ‘Kitab al-Salat’ (chapter of Salah) Section: 15
b. Khazanat al-Musannifeen, in the chapter of ‘Kitab al-Salat’ (Book of Salah) in the section ‘To follow a Rafidhi in Salat, is it right or wrong’?

22. It is stated in Fateh al-Qadeer, Sharah “Hidaya” and Hashiyyah on “Tabi’een al-Salamah” that:

“Anyone, who prefers Mawla Ali above the other three rightly guided Caliphs, is a misled.”

a. Fateh al-Qadeer, Sharah (a commentary) on the most renowned and reliable Fiqh book “Hidaya”, Printed in Egypt, Vol 1, Page 248
b. Hashiyyah (a commentary) on the Fiqh book “Tabi’een al-Salamah”, by Allama Ahmad as-Salabi, Printed in Egypt, Vol 1, Page 135

23. It is also written in the following Fiqh books “Bada’eh”, “Bazaziyyah”, “Asabah”, “Fan al-Sa’ani”, “al-Haf al-Abrar wal-Basair”, “Fatawa Qurwiyyah” and “Waqiat al-Muftiyyin”, and all these books have quoted references from another most authentic and renowned Fiqh book “Fatawa Khulasa”, that:

“Anyone, who prefers Hadrat Mawla Ali (Karam Allahu wajh al-Karim) over them (Shaykhain) is a misled and heretic.”

a. Bada’eh, Vol 3, Page 264
b. Bazaziyyah, Vol 3, Page 319
c. Asabah - Printed in Egypt, Page 187
d. Fatawa Qurwiyyah - Printed in Egypt, Vol 1, Page 25
e. Waqiat al-Muftiyyin - Printed in Egypt, Page 13

24. It is mentioned in another authentic and most renowned Fiqh book “Majma al-Anhar”, Sharah (a commentary) on the book “Multaqi al-Abhar”, that:

“Tafdhili, those who prefer Hadrat Mawla Ali Radi Allahu Anhu above the other three Caliphs are misled. [Majma' al Anhar - Printed in Istanbul, Vol 1, Page 105]

25. Sayyiduna Meer Abdul Wahid Hussayni Zaidi Wasti Bilgraami has written in his ‘Sabaa Sanabil Sharif’:

After Hadrat Abu Bakr comes the excellence of Hadrat Umar, then Hadrat Uthman and then Hadrat Ali. He who does not accept Hadrat Ali as the Khalifa is from the Kharijees and he who regards him (Hadrat Ali) to be more excellent than Hadrat Abu Bakr and Umar is from the Raafdhis. [Sab'a Sanabil, Page 10]

Conclusion

There is an Ijma' of the Ahl al-Sunnah wa al-Jama’ah on the fact that Sayyiduna Abu Bak Al-Siddiq is the most superior amongst the companions of our beloved Prophet (Peace be upon Him and Allah is pleased with them all). After him comes the excellence of Hadrat Umar, then Hadrat Uthman and then Hadrat Ali Ridwanullahi Ta'ala Alaihim Ajma'een. They all were pious worshippers and steadfast on Truth and sided with Truth and we love all of them.

He, who believes that Sayyiduna Ali or any other companion is more superior above Sayyiduna Abu Bakr, is misguided from the Ahl al-Sunnah wa al-Jama'ah. The true Love for Sayyiduna Ali Radi Allahu Ta'ala Anhu will only and only be valid and beneficial when his teachings, Aqida and Iman is also followed. The Ahl al-Bayt should themselves talk more often about the tafhdil of Sayyiduna Abu Bakr  as-Siddiq Radi Allahu Ta'ala Anhu as this is mass-narrated from Sayyiduna Ali Karram Allahu Wajh al-Kareem himslef, and a sunnah of his.

--
And Allah Most high alone gives guidance!!

[Fazail wa Manaqib] Sayyiduna Siddiq-e-Akbar Radi Allahu Ta'ala Anhu [URDU]

کتاب: فضائل صحابہ و اہلبیت رضوان اللہ تعالی علیہم اجمعین

*~~ Yom -e- Siddiq e Akbar Razi ALLAHU Anhu ~~*