[i] Although we consider inanimate objects, sky, water, air, soil, etc. as the material world, they are all alive in the eyes of the great creator Allah. They have the ability to laugh, cry and speak. Almighty Allah says in the Holy Qur'an: ‘تُسَبِّحُ لَهُ السَّمَاوَاتُ السَّبْعُ وَالأَرْضُ وَمَن فِيهِنَّ وَإِن مِّن شَيْءٍ إِلاَّ يُسَبِّحُ بِحَمْدِهِ وَلَكِن لاَّ تَفْقَهُونَ تَسْبِيحَهُمْ إِنَّهُ كَانَ حَلِيمًا غَفُورًا’ 'The seven heavens, the earth and all beings therein declare His glory. There is not a single thing but glorifies Him with His praise, but you do not understand their glorification. The fact is that He is very Forbearing, Forgiving.’ (Surah Al-Isra, Verse: 44).
[ii] Surah Al-Baqarah, Verse: 74.
[iii] Surah Al-Fatir, Verse: 27.
[iv] The Prophet (ﷺ) said about the Black Stone: ‘نَزَلَ الْحَجَرُ الأَسْوَدُ مِنَ الْجَنَّةِ وَهُوَ أَشَدُّ بَيَاضًا مِنَ اللَّبَنِ فَسَوَّدَتْهُ خَطَايَا بَنِي آدَمَ’ ‘The Black Stone came down from Paradise and was whiter than milk, so the sins of the children of Adam blackened it.’ (Tirmidhi, Abu Isa Muhammad bin Isa, Jami'ut Tirmidhi (Riyadh: Baitul Afkarid Dawliyyah, Undated), Hadith no. 877.) On the authority of Ibn Abbas, on the authority of his father, on the authority of the Prophet (ﷺ) he said: ‘أُحُدٌ جَبَلٌ يُحِبُّنَا وَنُحِبُّهُ’ ‘Uhud is a mountain that loves us and we love it.’ (Bukhari, Muhammad bin Ismail, As-Sahih (Riyadh: Darus Salam, 1417 H.), Chapter: Zakat, Hadith no. 1481.) The Prophet (ﷺ) said about the Zamzam well: ‘خَيْرُ مَاءٍ عَلَى وَجْهِ الأَرْضِ مَاءُ زَمْزَمَ، فِيهِ طَعَامٌ مِنَ الطُّعْمِ، وَشِفَاءٌ مِنَ السُّقْمِ’ ‘The best water on the face of the earth is the water of Zamzam, in which there is food and a cure for sickness.’ (Tabarani, Abul Qasim Sulaiman Ibn Ahmad, Al-Mu'jamul Kabir (Cairo: Maktabatu Ibn Taymiyyah, 1983 A.D.), Volume 11, P. 98, Hadith no. 11167; Albani, Muhammad Nasiruddin, Sahih al-Jamius Saghir wa Ziadatuh (Beirut: Al-Maktabul Islami, 1988 A.D.), Hadith no. 3322.)
[v] Tirmidhi, ibid, Hadith no. 3369.
[vi] Ibnul Qayyim, Shamsuddin Abu Abdullah, Zadul Ma’ad (Beirut: Muassasatur Risalah, 2009 A.D.), pp. 17-19.
[vii] Surah Al-A'la, Verses: 16-17.
[viii] Muslim, Ibn Hajjaj Al-Qusayri, As-Sahih (Beirut: Darul Fikr, 2003 A.D.), Hadith no. 671.
[ix] Bukhari, ibid, Chapter: Virtues of prayer at Masjid of Makkah and Madinah, Hadith no. 1190; Asqalani, Ahmad bin Ali ibn Hajar, Fathul Bari (Beirut: Al-Maktabatus Salafiyyah, Undated), Volume 3, pp. 63-68.
[x] Allah Ta'ala mentions the mountains of Safa and Marwa as His signs. (Surah Al-Baqarah, Verse: 158); There are hadiths about the Haram area of Makkah and Madinah. (Albani, ibid, Hadith no. 1521.)
[xi] Surah Az-Zumar, Verse: 21.
[xii] Surah Ar-Ra'd, Verse: 04.
[xiii] Surah Ibrahim, Verse: 24; Bayzavi, Nasir uddin Abul Khair Abdullah, Anwarut Tanzil wa Asrarut Ta'weelf (Beirut: Daru Ehiya Atturasil Arabi, Undated), Volume 3, P. 198.
[xiv] Bukhari, ibid, Chapter: Food, Hadith no. 5444.
[xv] Surah An-Noor, Verse: 45.
[xvi] Surah Al-Fatir, Verse: 28.
[xvii] Surah Al-Hajj, Verse: 36; Surah Al-Ghashiyah, Verse: 17.
[xviii] Rasul (ﷺ) says: ‘الإِبِلُ عِزٌّ لأَهْلِهَا، وَالْغَنَمُ بَرَكَةٌ، وَالْخَيْرُ مَعْقُودٌ فِي نَوَاصِي الْخَيْلِ إِلَى يَوْمِ الْقِيَامَةِ’ ‘Camels are a source of honor for their owners, sheep are a blessing, and goodness is tied to the forelocks of horses until the Day of Resurrection.’ (Ibn Majah, Abu Abdullah Muhammad bin Yazid, Sunanu Ibn Majah, Riyadh: Baitul Afkarid Dawliyyah, Undated.), Hadith no. 2305.)
[xix] Surah Al-Isra, Verse: 70.
[xx] Qurtubi, Abu Abdullah Muhammad bin Ahmad, Al-Jami' li Ahkamil Qur'an (Tafsir e Qurtubi) (Beirut: Muassasatur Risalah, 2006 A.D.), Volume 13, P. 127.
[xxi] According to a group of scholars, angels are superior to humans. Because it is mentioned in the Holy Qur'an that ‘بَلْ عِبَادٌ مُّكْرَمُونَ’ ‘(Angels) they are (but) servants raised to honour.’ (Surah Al-Anbiya, Verse: 26). In this verse, Allah Ta'ala mentions the angels as honorable. They have no faults; they do what Allah says. As Allah says: ‘لاَّ يَعْصُونَ اللَّهَ مَا أَمَرَهُمْ وَيَفْعَلُونَ مَا يُؤْمَرُونَ’ ‘...who never disobey Allah's command and who promptly do what they are commanded to do.’ (Surah At-Tahrim, Verse: 6). In addition, it is mentioned in the hadith, the group of angels who remember Allah is better than the people who remember Allah. ‘وَإِنْ ذَكَرَنِي فِي مَلأٍ ذَكَرْتُهُ فِي مَلأٍ خَيْرٍ مِنْهُمْ’ ‘Allah says: If he remembers Me in a group of people, I remember him in a group that is better than they.’ (Bukhari, ibid, Chapter: Tawheed, Hadith no. 7405). Through all the verses and hadiths, they prove that angels are superior to humans.
According to another group of scholars, Humans are better than angels, especially righteous believers are better than angels. Because they are mentioned as the best of creation in the Holy Qur'an. Almighty Allah says: ‘إِنَّ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ أُوْلَئِكَ هُمْ خَيْرُ الْبَرِيَّةِ’ ‘Those who have faith and do righteous deeds they are the best of creatures.’ (Surah Al-Bayyinah, Verse: 7). Besides, it is mentioned in the hadith that angels spread wings for students who acquire knowledge. Rasul (ﷺ) says: ‘وَإِنَّ الْمَلائِكَةَ لَتَضَعُ أَجْنِحَتَهَا لِطَالِبِ الْعِلْمِ رِضًا بِمَا يَصْنَعُ’ ‘And the angels lower their wings to the seeker of knowledge, satisfied with what he does.’ (Sijistani, Abu Dawud, Sulaiman Ibn Ashas, As-Sunan (Beirut: Darul Fikr, 2005 A.D., Hadith no. 3641). All these verses and hadiths prove that humans are better than angels, especially believers and righteous people. However, according to another group of scholars, these comparisons are fragmentary, in many aspects humans are superior, and in many aspects angels are superior. Neither can be said to be better than the other in a specific way and overall sense. (Qurtubi, ibid, Volume 1, pp. 430-432).
[xxii] Surah Al-Baqarah, Verse: 30. All these verses and hadiths prove that people are better than angels, especially people who believe and do good deeds.
[xxiii] Ibn Kathir, Imaduddin Abul Fida Ismail, Tafsirul Qur'anil Azim (Tafsir Ibn Kathir), (Karachi: Qadimi Qutubkhana, Undated), Volume 1, P. 97.
[xxiv] Surah Al-Baqarah, Verse: 29.
[xxv] Surah Luqman, Verse: 20.
[xxvi] Maududi, Abul A'la, Translated by Abdul Mannan Talib, Tafhimul Qur'an (Dhaka: Adhunik Publications, 2006 A.D.), Volume 11, pp. 123-124.
[xxvii] Surah At-Teen, Verse: 04.
[xxviii] Surah Ar-Rum, Verse: 22.
[xxix] Surah Al-Hujurat, Verse: 13.
[xxx] Surah An-Nahl, Verse: 72.
[xxxi] Bukhari, ibid, Chapter: Beginning of Salam, Hadith no. 6227.
[xxxii] Sijistani, Abu Dawud, ibid, Chapter: Sunnah, Hadith no. 4693.
[xxxiii] Surah Al-Hujurat, Verse: 13.
[xxxiv] Baihaqi, Abu Bakar Ahmad Bin Hussain, Al-Jame li shuabil Iman (Riyadh: Maktabatur Rushd, 2003 A.D.), Volume 07, P. 132, Hadith no. 4774. The hadith is Sahih. Albani, Nasir Uddin, Gayatul Maram fi Takhriji Hadisil Halal and Haram (Beirut: Al-Maktabul Islami, 1980 A.D.), P. 190, Hadith no. 313.
[xxxv] Surah Al-Mujadalah, Verse: 11.
[xxxvi] Although there is considerable disagreement about whether faith increases or decreases, Imam Bukhari and most other scholars are of the opinion that one's faith increases due to good deeds and decreases due to sins. According to Imam Malik and some other scholars, faith only increases due to good deeds and does not decrease. According to Imam Abu Hanifah and some other scholars, fundamentally, there is no deficiency or increase in faith; rather, due to good deeds and sins, the strength of faith increases and decreases. (Al-‘Ainy, Badruddin, Abu Muhammad Mahmud bin Ahmad, Umdatul Qari, (Beirut: Darul Fikr, Undated), Volume 1, pp. 107-108.)
[xxxvii] Surah An-Nisa, Verse: 95.
[xxxviii] Bukhari, ibid, Chapter: Dignity and Status, Hadith no. 3559.
[xxxix] Surah Al-Fatir, Verse: 32.
[xl] Surah Az-Zumar, Verse: 09.
[xli] Surah Yusuf, Verse: 76.
[xlii] Surah Al-Mujadalah, Verse: 11.
[xliii] Surah An-Nisa, Verse: 34.
[xliv] Surah Al-An'am, Verse: 86.
[xlv] Surah Al-Hajj, Verse: 75.
[xlvi] Allah says about the comparative superiority of the prophets and messengers: ‘تِلْكَ الرُّسُلُ فَضَّلْنَا بَعْضَهُمْ عَلَى بَعْضٍ مِّنْهُم مَّن كَلَّمَ اللَّهُ وَرَفَعَ بَعْضَهُمْ دَرَجَاتٍ’ ‘These are the messengers, We have exalted some above others. To some Allah spoke directly; others He raised high in ranks.’ (Surah Al-Baqarah, Verse: 253). Allah says about the superiority of Muhammad (ﷺ): ‘وَكَانَ فَضْلُ اللَّهِ عَلَيْكَ عَظِيمًا’ ‘And great indeed is the grace of Allah upon you.’ (Surah An-Nisa, Verse: 113). There is a hadith about the excellence of Muhammad (ﷺ). Rasul (ﷺ) says: ‘أَنَا سَيِّدُ وَلَدِ آدَمَ يَوْمَ الْقِيَامَةِ وَأَوَّلُ مَنْ يَنْشَقُّ عَنْهُ الْقَبْرُ وَأَوَّلُ شَافِعٍ وَأَوَّلُ مُشَفَّعٍ’ ‘I am the master of the children of Adam on the Day of Resurrection, and I will be the first for whom the grave will open, and the first to intercede and the first to be accepted.’ (Muslim, ibid, Hadith no. 2278.) However, discussion of such mutual comparative superiority is prohibited in the hadith. (Bukhari, ibid, Chapter: Conflict, Hadith no. 2412; Chapter: Tafseer, Hadith no. 4604.) There are different opinions among the Muhaddithin regarding its legality and illegality. (Asqalani, ibid, Volume 6, P. 452.)
[xlvii] Companion is the translation of the Arabic word Sahabi (صحابي). The word sahabi is derived from the Arabic word suhbah (صحبة), which literally means to be associated with, to get close to, to take companionship etc. (Umar, Ahmad Mokhtar, M’ujamul Lugatil Arabiyyah, Cairo: Alamal Kutub, 2008 A.D., Volume 1, P. 1268.) Terminologically Companions are defined as those who saw the Messenger of Allah (ﷺ) in the state with faith and died on faith. In this case, it does not matter whether the period of meeting and companionship with the Prophet (ﷺ) was short or long, participating in battle with him or not, even if one could not see him with his own eyes for any logical reason such as blindness, he would be considered a companion. This is the definition accepted by most Islamic scholars. (Asqalani, Ahmad bin Ali ibn Hajar, Al-Isabatu Fi Tamizis Sahaba, Cairo: Daru Sadir, 1328 H., Volume 1, P. 08.)
[xlviii] Ibn Taymiyyah, Taqi Uddin Ahmad, Majm’ul Fatawa (Riyadh: Ministry of Islamic Affairs, Dawah and Guidance, 2004 A.D.), Volume 4, P. 527.
[xlix] Surah Al-Hadid, Verse: 10.
[l] Tahavi, Abu Jafar Ahmad, Aqidatut Tahavi (India: Darul Ulum Deoband, Undated), pp. 145-146.
[li] Qurtubi, ibid, Volume 10, P. 344.
[lii] Bukhari, ibid, Chapter: The virtues of the companions of the Prophet (ﷺ), Hadith no. 3650.
[liii] Surah Ali 'Imran, Verse: 110.
[liv] Surah Al-Baqarah, Verse: 47; Tabari, Abu Ja'far Muhammad bin Jarir, Jami'ul Bayan an Tafseer Ail Qur'an (Tafseer Tabari), (Cairo: Markazul Buhus wad Dirasatul ‘Arabiyah wal Islamiyah, 2001 A.D.), Volume 1, P. 629.
[lv] Surah Saba, Verse: 36.
[lvi] Surah An-Nahl, Verse: 71.
[lvii] Surah Ar-Ra'd, Verse: 04.
[lviii] Shazify, Dr. Muhammad Abdur Rahman Yousuf, Mabahithul Mufadalati fil Aqidah (Cairo: Daru Ibn Affan, Undated), pp. 20-24.
[lix] Qurafi, Shihabuddin Abu Abbas, Al-Furuq (Beirut: Resalah Publishers, 2003 A.D.), Volume 2. pp. 371-402.
[lx] Surah An-Nisa, Verse: 32.
[lxi] Surah Al-Isra, Verse: 21.
[lxii] Surah Az-Zukhruf, Verse: 32.
[lxiii] Surah Ash-Shura, Verse: 27.
[lxiv] Surah Ar-Rum, Verse: 37.
[lxv] Surah Al-Ankabut, Verse: 17.
[lxvi] Surah Al-Fajr, Verses: 15-16.
[lxvii] Surah Ali 'Imran, Verses: 190-191.
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