https://archive.org/details/ambiyakaybaadafzalkonbyallamamuteeurrehmanrazvi/page/n3/mode/2up i think this book by hazrat allama mawlana muti ur rahman mutzar rizvi maddazillahul 'ali is more in depth and clear than the article of hazrat mawlana tariq anwar misbahi sahib zeeda sharfahu
This video needs to be sent to Dr Sahib and if it matches up with the article written by Mufti sahib, then Dr Sahib should clarify. However, the maulana should mention clearly what is the position of Mufti Sahib on those who deny the Afzalliyat of Syeduna Abu Bakr.
Tafzeelis will often play with words to confuse people, but the issue of Afzaliyyat not being Qat'ī does NOT mean that it does not take one out of the fold of Ahlussunah Ala hazrat says that this is neither Qat'ī bil ma'nā Akhas which necessitates takfeer nor is it Qat'ī bil ma'nā A 'am which necessitates takfeer as per the Fuqaha. It is Dhanni bil ma'nā A 'am, which takes one out of the fold of Ahlussunah. Allamah Tariq Anwar misbahi further explains this issue in details in the risalah below, from page 8 onwards : https://books.tariqueanwar.com/books/177e9291-6381-4602-8559-d82c7ff6e8f5
https://archive.org/details/Umdatul...r siddique bajawab Zubda tul Tahqeeq vol 1 by This is an answer to Pir Sayyid Abdul Qadir Shah Jilani's work Zubdat al-Tahqiq by Allama Qadi Azim Naqshbandi
The author of this article has attempted revisionism by claiming that the Ijma' of Afdhaliyya is dhanni rather than qati'. Firstly all these masail have been answered time and time again in numerous books. This individual writes: "Great scholastic theologians like Bāqilāni[22] (died 403/ 1012) and Juwayni[23] (died 478/1085) however, held that tafḍīl was ẓannī." He also mentions: "Abu Hurayrah one of the most prolific ḥadīth narrators, explained his position on tafḍīl. For him, the cousin of Muḥammad, the brother of ‘Alī, Ja’far bin Abu Talib was the most superior after the Emissary of God. Abu Hurayrah would say that “no one who has worn sandals or rode a mount after Muḥammad, is afḍal than Ja’far bin Abū Țālib”. Transmitted by Tirmīdhī,[154] Ibn Kathīr,[155] and Ibn Ḥajr al-Asqalānī in his Fatḥul-Bārī and al-Iṣābah.[156] Tirmīdhī and Ibn Ḥajr al-Asqalānī both rigorously authenticated this ḥadīth and Ibn Kathīr judged the chain of narrators as jayyid (faultless). There are numerous other individual positions that the companions of Muḥammad held on tafḍīl. But we turn to one of the most numerous groups from the companions who held to tafḍīl of ‘Alī. Bāqilānī mentions those who were well known for their tafḍīl of ‘Alī bin Abū Țālib. These were ‘Abdullah bin ‘Abbās, Hudhayfah bin al-Yamān, ‘Ammār bin Yassar, Jābir bin ‘Abdullah, Abi al-Haytham bin at-Tayhān, al-Ḥasan bin ‘Alī, Ubayy bin Ka’b, Zayd, Salmān al-Farisi, ‘Amr ibn al-Ḥamaq, Abu Said al-Khudrī and other than them.[157] This group’s exact number has not been fully researched but their tafḍīl of ‘Alī is beyond doubt. They would say,”’Alī is the best of humanity, the best of the people after the Emissary of God, he is the most knowledgeable of them, the first of them to accept Islam and was the most beloved of them to the Emissary of God.”[158] This group from the companions were not anti-Abu Bakr or ‘Umar, but they were content with their leadership and governance. Neither can nifāq (hypocrisy) nor taqīyah (not to declare your real position) be attributed to this group.[159] The existence of this group is further corroborated by the ḥadīth master of the last century al-Sayyid ‘Abdul-Aziz bin Siddiq al-Ghūmārī in his Risalah ‘Al-Baḥith ‘an ‘illal al-Ta’n fil-Ḥarith.[160] “As to those who held to tafḍīl of Ali over all the companions of Muḥammad including Abu Bakr and those after him were; Salmān al-Farisi, Abu Dhar, al-Miqdād, Khubab, Jabir, Zayd bin al-Arqam, Abu Tufayl, ‘Amir bin Wathilah, ‘Ammār bin Yāsir, Ubayy bin K’ab, Hudayfah, Baridah, Abu Ayyub al-Ansari, Sahl bin Ḥunayf, Uthman bin Ḥunayf, Abul-Haytham bin at-Tayyhan, Khuzaymah bin Thābit, Qays bin Sa’d, Al-‘Abbās bin al-Muțallib, Banu Hashim and the Banu al-Mutallib and others that are so many that can’t be numbered.” Response: The question to the first claim arises, what kind of dhann? He did not even deal with the division of dhanni into two and which gives fa'ida of which ilm (ilm al-yaqin or ilm al-tamaniya). He totally skipped that part. So much for academic integrity. The author then mentions the works of Hafiz Ahmad ibn Siddiq alGhumari, Shaykh Abdal 'Aziz ibn Siddiq alGhumari, Shaykh Mahmud Sa'id Mamduh and Pir Sayyid Abdal Qadir Shah Jilani. As for the Ghumariyyun, they had a Shi`i slant as per Shaykh Gibril F. Haddad. As for Shaykh Mahmud Sa'id Mamduh, he had a particular Shi`i slant as well and was refuted in the Urdu language under the name Nihayat al-Dalil fi Radd ala Ghayat al-Tabjil: https://archive.org/details/Nehayat...AurMasalaAfzaliyatAurAkabirEUmmatByFaisalKhan. This book also mentions and refutes many of the attributions towards the Sahaba in the issue of tafdhil. Another recommended work is Mawlana Mufti Hamid Husayn alQadiri alShadhili's work Qurat al Aynayn fi Tafdhil al Shaykhanyn fi Ta'id Matla al-Qamarayn" published by Progressive Books and with the nazr us sani of Mawlana Atif Salim Naqshbandi. Another example of incorrect notions from the author: "The claim that Asha’rī held the opinion of ‘ijmā qațī is difficult to pinpoint in his two well-known works Kitāb Maqālātil-Islāmiyyīn wa Ikhtilāfil Muṣallīn[24] and the Kitab al-Llum’a.’[25] Asha’rī names a chapter in his Maqālāt, jumlatu qawl[26] aṣḥābul-ḥadīth wa ahlul-sunnah ‘the collective position of the companions of ḥadīth and people of the Sunnah. ’ He mentions no intra school positions but that the Sunnis give preference [yuqaddimuna] to Abu Bakr then ‘Umar then ‘Uthmān and then ‘Alī.[27] He gives a brief reference to tafḍīl of the deputies of Sayyidina Muḥammad صلى الله عليه و سلم , the rightly guided deputies’ kulluhum (all of them) are afḍal of humanity after the Prophet.[28] This highlights the problem with either the discourse of Asha’rī or the discourse that is attributed to him" Response: He only has an issue with these passages because he wishes for Imam al-Ash'ari رضى الله عنه to believe in afdhaliyya of others. Furthermore, the author misunderstands the statement of Imam al-Ash'ari رضى الله عنه : "If, all the deputies of Sayyidina Muḥammad صلى الله عليه و سلم are afḍal then no one is afḍal than the other. Then how are we to understand the claim of ‘ijmā’ qațī or ẓannī for tafḍīl attributed to him? Asha’rī in his Kitab al-Llum’a[29] on the section on leadership mentions nothing on superiority of Abu Bakr other than the community reached unanimity on the leadership of Abu Bakr.[30] This book was specifically authored by Asha’rī to “clarify the truth from falsehood”.[31]" Response: What is to be noted is that imam al-Ash'ari most likely means they are afdal in their tartib. This is not a whole response and shouldn't be taken as one. This is just a brief comment. السلام عليكم و رحمة الله و بركاته
There is a article which attempts to refute Hazrat Imam Ahmad Raza Khan rahmatullahi ta'ala alayh and Ahl as-Sunnah with regards to Tafdil. A acquaintance keeps presenting it and I insist I have no knowledge. I would like if any knowledgeable brothers could respond to it. https://medium.com/@muwatta134/tafdil-of-abu-bakr-consensus-and-fundamental-of-belief-72d617772c88
