Hadith al-Tayr Part II: What This Hadith Really Proves
- Anonymous
- Jun 25
- 24 min read
Updated: Oct 7
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In the name of God, the most Merciful, the most Beneficent.
Perhaps, we humans may love a thing without rationale, and favour something without a clear purpose or a definitive standard, or maybe there is a reason, but we fail to articulate it into words. However, Allah (swt), being the Most wise, would not establish a being or creature as the most beloved of all to Him except that there is an objective rationale that explains this favour.
The love of God and the Prophet (saw) is not like the love of ordinary people, it is not subject to whims or blind attachment. To be the most beloved to Allah means to be the one who most perfectly embodies the virtues He loves and fulfills the Divine standard of a perfect human being. Such a person becomes the example for the entire ummah, deserving to be followed directly after the Prophet (saw).
Allah’s (swt) choosing of Imam Ali (as) as the most beloved directly implies two things:
The Superiority of Imam Ali (as) over every other companion. One of the basis of the Shi’a creed and belief system.
His Right to the Caliphate and entitlement to rule over the Muslims. Again, a fundamental belief of Shi’ism.
Therefore, Hadith al-Tayr holds immense significance, as it proves a central belief of Shi’ism concerning the status of Imam Ali (as). And it makes it unmistakably clear that the roots of Tashayyu’ trace back to the time of the Prophet (saw) himself, not to any later historical invention.
Proof of Ali’s (as) Superiority
We read in al-Fusul al-Mukhtara, pg. 96 - 97 by al-Sharif al-Murtada:
ومن كلام الشيخ أدام الله عزه سئل في مجلس الشريف أبي الحسن أحمد بن القاسم العلوي المحمدي، فقيل له:
ما الدليل على أن أمير المؤمنين علي بن أبي طالب كان أفضل الصحابه ؟ فقال : الدليل على ذلك قول النبي ﷺ : «اللهم ائتني بأحب خلقك إليك يأكل معي من هذا الطائر فجاء أمير المؤمنين - عليه السلام - وقد ثبت أنّ أحب الخلق إلى الله سبحانه وتعالى أعظمهم ثواباً عند الله وأن أعظم الناس ثواباً لا يكون إلا لأنّه أشرفهم أعمالا وأكثرهم عبادة الله تعالى، وفي ذلك برهان على فضل أمير المؤمنين عليه السّلام على الخلق كلهم سوى النبي صلى الله عليه واله .
Among the words of the Shaykh (al-Mufid), he was asked in the gathering of the noble Sayyid Abu al-Hasan Ahmad b. al-Qasim al-ʿAlawi al-Muhammadi:
What is the proof that the Commander of the Faithful, Ali b. Abi Talib, was the best of the companions?
He replied: The proof is the statement of the Prophet (saw): “O Allah, bring to me the most beloved of Your creation to You to eat this bird with me.” So the Commander of the Faithful (as) came.
It is established that the most beloved of creation to Allah, the Exalted, is the one with the greatest reward with Him, and the one with the greatest reward must be so because he is the noblest in deeds and the most devoted in worship to Allah, the Exalted. This is a clear proof of the superiority of the Commander of the Faithful (as) over all creation except the Prophet.
Al-Shaykh al-Mufid explains that Hadith al-Tayr proves Imam Ali’s superiority over all other companions, because Allah (swt) loves him the most, and the love of Allah (swt) symbolises rewards, not emotions, since Allah (swt) does not have whims or desires. It thus means Imam Ali (as) is the most rewarded creation of God after the Prophet. Rewards do not come unless it is for a virtuous attribute held by the one rewarded, which means Imam Ali’s (as) attributes and characteristics are far greater in status than any of the other companions. Hence, it shows Imam Ali’s (as) superiority over all of them.
Thus, if we are ever asked for the superiority of Imam Ali (as), the proof would be Hadith al-Tayr. This belief contradicts fundamental Sunni creed, which places the Sahaba such as Abu Bakr, Umar and (some may then say) Uthman above Imam Ali (as). However, this Hadith contradicts this notion and all the other Hadiths which imply otherwise. This Hadith is a basis for Tashayyu’.
Proof for Ali’s (as) Khilafah
The second and more crucial implication of Hadith al-Tayr is that it establishes the entitlement of Imam Ali (as) for Khilafat (succession).
Let us refer to a report in al-’Iqd al-Farid, vol. 5, pg. 27:
يونس عن الحسن وهشام بن عروة عن أبيه قالا:
لما طعن عمر بن الخطاب قيل له يا أمير المؤمنين لو استخلفت
قال إن تركتكم فقد ترككم من هو خير مني، وإن استخلفت فقد استخلف من هو خير مني
ولو كان أبو عبيدة بن الجراح حياً لاستخلفته، فإن سألني ربي قلت سمعت نبيك يقول إنه أمين هذه الأمة
ولو كان سالم مولى أبي حذيفة حياً لاستخلفته، فإن سألني ربي قلت سمعت نبيك يقول إن سالماً ليحب الله حباً لو لم يخفه ما عصاه.
Yunus from al-Hasan and Hisham ibn Urwah from his father said:
When Umar ibn al-Khattab was stabbed, it was said to him, “O Commander of the Faithful, why don’t you appoint a successor?”
He said: “If I leave you without appointing, then someone better than me (i.e., the Prophet) left you without appointing; and if I appoint, then someone better than me (i.e., Abu Bakr) appointed.
If Abu Ubaydah ibn al-Jarrah were alive, I would have appointed him, and if my Lord asked me, I would say: I heard Your Prophet say, ‘He is the trustworthy one of this nation.’
And if Salim, the freed slave of Abu Hudhayfah, were alive, I would have appointed him, and if my Lord asked me, I would say: I heard Your Prophet say, ‘Salim loves Allah with a love that, were he not to fear Him, he would never disobey Him.’”
Notice the reasoning Umar himself gave for the right of caliphate: the one most trusted and loved by Allah is the one most entitled to leadership. This is according to the supposed second greatest companion, Umar b. al-Khattab, the very man who laid many foundations for the rules of Khilafat for Sunnis.
If this is the criterion for entitlement to the caliphate, then Imam Ali (as) is the most deserving of all. He was appointed as the minister of the Prophet (saw), the one who was made to sleep in his bed, entrusted with safeguarding the ta’wil of the Qur’an, along with numerous other virtues that attest to his truthfulness. Most importantly, he was described as the most beloved to Allah (swt).
If Imam Ali (as) was the most beloved to Allah, then it follows that Imam Ali (as) loved Allah (swt) more than anyone else and we have never found any established report that mentions the disobedience of Ali (as) to Allah (swt). The famous Hadith the Prophet (saw) stated at battle of Khaybar says in Sahih al-Bukhari 3702:
قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم " لأُعْطِيَنَّ الرَّايَةَ ـ أَوْ لَيَأْخُذَنَّ الرَّايَةَ ـ غَدًا رَجُلاً يُحِبُّهُ اللَّهُ وَرَسُولُهُ ـ أَوْ قَالَ يُحِبُّ اللَّهَ وَرَسُولَهُ ـ يَفْتَحُ اللَّهُ عَلَيْهِ "
Allah's Messenger (saw) said, "I will give the flag (to a man), or tomorrow a man whom Allah and His Apostle love will take the flag," or said, "A man who loves Allah and His Apostle”.
It only follows that Ali (as) is entitled to Khilafat according to the standards placed by Umar himself.
A second evidence for this is found in Sahih al-Bukhari 3667:
فَقَالَ أَبُو بَكْرٍ لاَ، وَلَكِنَّا الأُمَرَاءُ وَأَنْتُمُ الْوُزَرَاءُ هُمْ أَوْسَطُ العَرَبِ دَارًا، وَأَعْرَبُهُمْ أَحْسَابًا فَبَايِعُوا عُمَرَ أَوْ أَبَا عُبَيْدَةَ. فَقَالَ عُمَرُ بَلْ نُبَايِعُكَ أَنْتَ، فَأَنْتَ سَيِّدنا وَخَيْرُنَا وَأَحَبُّنَا إِلَى رَسُولِ اللَّهِ صلى الله عليه وسلم.
Abu Bakr said, "No, we will be the rulers and you will be the ministers, for they (i.e. Quarish) are the best family amongst the 'Arabs and of best origin. So you should elect either 'Umar or Abu 'Ubaida bin Al-Jarrah as your ruler." 'Umar said (to Abu Bakr), "No but we elect you, for you are our chief and the best amongst us and the most beloved of all of us to Allah's Messenger (saw)."
Umar established Abu Bakr as the rightful caliph via the reasoning that he was the most most beloved of companions to the Prophet (saw). Surely if this is truly the criterion for leadership, as Umar himself suggests, then the Hadith al-Tayr presents a serious challenge, for if it is authentic, no one holds a greater right to the caliphate than Imam Ali (as) himself, being the most beloved to Allah (swt) and the most superior of all companions.
This is why Hadith al-Tayr remains dangerous for Sunnis, because it strongly implies the right for Ali’s (as) leadership, and remains as a contradiction in Sunni creed if accepted otherwise. And what shall we say of a creed that clashes with the words of the Prophet (saw)?
If Hadith al-Tayr is accepted and Umar’s reasoning for Abu Bakr’s caliphate is also accepted, then how does one reconcile the contradiction between the two?
If Umar’s reasoning is rejected, then on what basis was Abu Bakr chosen over the other companions? What disqualified other Sahaba from leadership?
And if Umar’s reasoning is accepted, then why was Imam Ali (as) not appointed as caliph, when Hadith al-Tayr clearly established him as the most beloved and most superior of all companions?
Objections About the Content of Hadith al-Tayr
Despite the strength and authenticity of Hadith al-Tayr, Sunni scholars have implemented a variety of reasons and strategies to reject it. In this section we will highlight how prominent Shia scholars, both classical and contemporary, have powerfully responded to those objections using reason, language, and transmitted evidence.
Does this Hadith Imply Ali (as) is Greater than the Prophet (saw)?
One of the oftenly asked questions about this Hadith is whether or not it implies Ali (as) is greater than the Holy Prophet (saw).
This is one of the most commonly misunderstood claims made about Hadith al-Tayr, and as we shall demonstrate, the very premise of this objection arises from a misapprehension of what the report is actually conveying.
To start this question off, the Shias have always maintained an ijma’ (consensus) since the time of the Salaf that the Prophet (saw) is the greatest of creation and this is attested by too many Ahadith to count.
For example, in al-Kafi, Vol. 1, Book 4, Ch. 111, H. # 2:
قَالَ أَمِيرُ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) مَا بَرَأَ الله نَسَمَةً خَيْراً مِنْ مُحَمَّدٍ (صَلَّى اللهُ عَلَيْهِ وَآلِه)
When mentioning the Messenger of Allah (saw) he said, “Amir al-Mu’minin Ali has said, “Allah has not created any creature better than Muhammad (saw).”
So when Sunnis pretend and accuse us that we deem Ali (as) as greater than the Prophet (saw), we find this very ironic and concerning because from their own sources, they have no explicit text stating “Muhammad is the greatest of creation”, whereas, we, as Shi’a, do.
Double Standards of Mukhalifeen in Assessing Praiseworthy Hadiths
We wish to really emphasise that Sunnis do not have any clear evidence that Rasulullah (saw) is the greatest of all creation. In fact, there’s a difference of opinion amongst Sunnis whether or not Jibraeel (as) is greater than the Prophet (saw) or not.
To take this a step further, we find that Sunnis narrate Hadiths that actually completely contradict this. For example in Sahih Muslim 2369a, it reads:
Anas b. Malik reported that a person came to Allah's Messenger (saw) and said: O, the best of creation; thereupon Allah's Messenger (saw) said: He is Ibrahim (peace be upon him).
Subhan’Allah. When other men are praised in ways that seemingly place them higher than the Prophet (saw), Sunnis show no hesitation in endorsing those reports and quickly reinterpret them to align with their narrative. But when it comes to Imam Ali (as), suddenly there is no room for such an understanding, even though this narration of Ibrahim is even more explicit than Hadith al-Tayr!
Note: Some Sunnis attempt to argue that the Prophet (saw) said this ‘before he became a Prophet’, but this claim is baseless as the Prophet (saw) was always the greatest of creation, his status was not something he acquired later.
Nonetheless, another Hadith reads in Sahih al-Bukhari 4604:
Narrated Abu Huraira: The Prophet (saw) said, "Whoever says that I am better than Jonah bin Matta, is a liar."
This report was said after the Hijra of the Prophet (saw), and that’s proven by the report in Sunan Ibn Majah 4274:
“A Jewish man said in the marketplace of Al-Madinah: ‘By the One Who chose Musa above all of mankind.’ An Ansari man raised his hand and slapped him. He said: ‘How dare you say this when the Messenger of Allah (saw) is among us?’ Mention of that was made to the Messenger of Allah (saw), and he said: ‘Allah says: “And the trumpet will be blown, and all who are in the heavens and all who are on the earth will swoon away, except him whom Allah wills. Then it will be blown a second time, and behold they will be standing, looking on (waiting).” [39:68] I will be the first one to raise his head, and I will see Musa holding on to one of the pillars of the Throne, and I do not know whether he will have raised his head before me, or he will be one of those whom Allah exempts. And whoever says that I am better than Yunus bin Matta, he is lying.”
Yet, we find Sunnis accepting these Hadiths without hesitation, even though some of them explicitly label those who deny them as LIARS! So we ask: which Hadith is more clear in claiming superiority of others over the Prophet (saw), these reports or Hadith al-Tayr?
For anyone who tries to somehow argue that Yunus (as) was greater than the Prophet (saw) at that time, and how foolish such an argument is, can refer back to Sahih Muslim 523a where it explicitly says:
I have been given superiority over the other prophets in six respects [...] I have been sent to all mankind and the line of prophets is closed with me.
This Hadith clearly affirms without any ambiguity the superiority of Rasulullah (saw) over all other Prophets, as he was sent to all of mankind and is the last of them, contrary to Yunus (as) who was only sent to his people. So why is it that Sunnis endorse these reports and not reject them as munkar (odd) like they do with Hadith al-Tayr? The answer is simple, it is because their issue isn’t with the Hadith itself, their real issue is that it’s about Imam Ali (as).
In fact, almost every single Hadith that praises Ali (as), their scholars take issue with it. Not because the content of the Hadith is problematic, but simply due to them not being able to stand and bear the praise of ‘Ali (as). It truly is a disease in the heart.
Reports with Similar Wording that Do Not Imply Superiority over the Prophet (saw)
As we mentioned earlier, this sort of sentencing made by the Prophet (saw) is commonly found across many Hadiths, they’re not exclusive to Imam Ali (as). In fact, there are several narrations that praise others in ways that arguably imply superiority over the Prophet (saw) himself. Consider the following examples:
The Truthfulness of Abu Dharr (sa).
We read in Jami' at-Tirmidhi 3802:
The Messenger of Allah (saw) said: "There is no one more truthful in speech, nor in fulfilling of promises, that sky has covered and the earth has carried, than Abu Dharr, the likeness of 'Eisa bin Mariam."
So 'Umar bin Al-Khattab said, as if out of envy: "So do you acknowledge that for him, O Messenger of Allah?" He said: "Yes, so acknowledge it."
Does this virtue of Abu Dharr (ra) imply that he is greater than the other Prophets in truthfulness, including the Prophet (saw) himself? Certainly not. But the wording may imply that not specifying any exclusions.
The Eulogy of Imam al-Hasan (as).
In a famous sermon narrated by Imam al-Hasan (as) after the death of his father, he says as recorded in Musnad Ahmad. Vol. 3, pg. 246 - 247, H. #. 1719 - 1720:
حَدَّثَنَا وَكِيعٌ، عَنْ إِسْرَائِيلَ، عَنْ أَبِي إِسْحَاقَ، عَنْ عَمْرِو بْنِ حُبْشِيٍّ، قَالَ: خَطَبَنَا الْحَسَنُ بْنُ عَلِيٍّ بَعْدَ قَتْلِ عَلِيٍّ، رَضْيِ اللهُ عَنْهُمَا، فَقَالَ: " لَقَدْ فَارَقَكُمْ رَجُلٌ بِالْأَمْسِ مَا سَبَقَهُ الْأَوَّلُونَ بِعِلْمٍ، وَلا أَدْرَكَهُ الْآخِرُونَ، إِنْ كَانَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، لَيَبْعَثُهُ وَيُعْطِيهِ الرَّايَةَ، فَلا يَنْصَرِفُ حَتَّى يُفْتَحَ لَهُ، وَمَا تَرَكَ مِنْ صَفْرَاءَ وَلا بَيْضَاءَ، إِلا سَبْعَ مِائَةِ دِرْهَمٍ مِنْ عَطَائِهِ كَانَ يَرْصُدُهَا لِخَادِمٍ لِأَهْلِهِ "
Al-Hasan (as) gave a sermon after the death of Ali (as) saying: “Yesterday a man left you that the former generations did not proceed ahead of him in knowledge and the later (generations) will not reach him. The Messenger of Allah (saw) used to send him and give him his standard, he would not come back without victory and he did not leave behind anything worthy except seven hundred Dirham, that he put aside for a servant of his family."
Shu’ayb al-Arn’aut grades the Hadith as sahih in the footnote and al-Haythami grades this alongside other chains of this Hadith as sahih as well, in his Majma al-Zawa’id, Vol. 9, pg. 142 - 143.
This narration has Imam al-Hasan (as) stating no one was more knowledgeable than Ali (as) before his death and no one will get to his level of knowledge after him. This, of course, excludes the Holy Prophet (saw). But how do we know this, when the text doesn’t explicitly say so? Because when the subject is anyone other than Ali (as), Mukhalifeen are quick to assume such exclusions. But when it comes to Imam Ali (as), they suddenly forget how implied meanings work.
The Masters of the Youth of Paradise
The famous virtue of al-Hasan and al-Husayn (as) states that they’re the Masters of the Youth of Paradise; Jami’ al-Tirmidhi 3768:
قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم " الْحَسَنُ وَالْحُسَيْنُ سَيِّدَا شَبَابِ أَهْلِ الْجَنَّةِ
The Messenger of Allah (saw) said: "Al-Hasan and Al-Husain are the chiefs of the youths of Paradise."
However, everyone in Paradise is of youth as they’re all the same age; Jami' at-Tirmidhi 2545:
يَدْخُلُ أَهْلُ الْجَنَّةِ الْجَنَّةَ جُرْدًا مُرْدًا مُكَحَّلِينَ أَبْنَاءَ ثَلاَثِينَ أَوْ ثَلاَثٍ وَثَلاَثِينَ سَنَةً
"The people of Paradise shall enter Paradise without body hair, Murd, with Kuhl on their eyes, thirty years of age or thirty-three years."
Which means they’re the masters of everyone in paradise. However, this obviously excludes Rasulullah (saw), and so does it for Ali (as) and Sunnis acknowledge this, but why do they not then acknowledge that the Prophet (saw) is an exclusion to Hadith al-Tayr too?
In fact, even in general reports of praise of others, we find this kind of language, such as in Sahih al-Bukhari 3708, we read:
عَنْ أَبِي هُرَيْرَةَ وَكَانَ أَخْيَرَ النَّاسِ لِلْمِسْكِينِ جَعْفَرُ بْنُ أَبِي طَالِبٍ
Narrated Abu Huraira: And the most generous of all the people to the poor was Ja`far bin Abi Talib.
Is Abu Huraira saying Ja’far al-Tayyar was more generous than the Holy Prophet (saw)?
Just by looking through the chapters of the virtues of companions from any Sunni book, you will find hundreds of reports that may imply their superiority over the Prophet (saw) himself.
Proper Methodology for Interpreting Praiseworthy Ahadith
The way to understand these reports was explained by Imam al-Sadiq (as) in Ma’ani al-Akbar, Ch. 157, H. # 2:
We were told by my father (r.a) that he said: We were told by Muhammed bin Yahya al-‘Attar, from Muhammed bin Ahmad bin Yahya bin Imran al-Ash’ari, from Hamdan bin Sulayman, from Ayyub bin Nuh, from Isma’eel al-Farra’, from a man that said: I said to Abu 'Abdillah (al-Sadiq)
Did Rasulullah (saw) not say with regards to Abu Dharr : «The sky has not shadowed upon nor has the earth carried anyone with a tongue more truthful than Abu Dharr»? He said: "Yes." (The man) asked: "Then what about Rasulullah (saw) and Amir al-Mu'minin ? And what about al-Hasan and al-Hussain ?". He (the Imam) said: "How many months are there in a year?". I said: "Twelve months." He said: "How many of them are sacred?". I said: "Four months." He said: "Is the month of Ramadan among them?". I said: "No." He said: "Indeed, in the month of Ramadan there is a night that is better than a thousand months. Indeed, we are a Household to whom none is compared with."
The Imam (as) explains to the man that when someone is given a virtue, it is not supposed to be used as a point of comparison to the Ma’sumeen (infallibles).
In the Hadith that says Abu Dharr (ra) is the most truthful man on earth, it excludes the Holy Prophet (saw), Imam Ali (as) and others by necessity. Therefore, we say: when Rasulullah (saw) said “Greatest creation”, he is excluding himself from the same principle that he excluded himself from when he said Abu Dharr (ra) was the most truthful man on earth.
Even logically speaking in this context, it cannot be said that the Prophet (saw) is included in that dua. This is because it wouldn’t make sense for him to bring himself to himself. To use an analogy: imagine that the best doctor in a hospital is in need of help and says “Bring me the best doctor you have”, it would obviously mean besides him as you cannot include yourself in your own request even if you fit its criteria.
When two possible interpretations of a Hadith exist, where one is problematic and the other is not, then by rule of thumb, we’d take the one that isn’t.
Objection to its Interpretation
Once the significance of Hadith al-Tayr became evident, many Sunni scholars tried to cast doubt on Hadith’s implications, not by denying its existence outright, but by reinterpreting its wording or introducing doubts about its meaning. Yet, as we shall demonstrate, these efforts are not only methodologically inconsistent but also reflect a remarkable degree of interpretive desperation and intellectual carelessness.
Al-Taftazani’s Objection: Exceptional Clause
We read in al-Radd ‘ala al-Rafida, pg. 241 by al-Maqdisi:
وقال الامام العلامة خاتم المحققين سعد الدين تفتازاني رحمه الله في شرح المقاصد:
قوله بأحب خلقك يحتمل تخصيص أبي بكر رضى الله عنه عملا بالادلة على أفضليته قال ويحتمل أن يراد بأحب الخلق في أن يأكل الطير معى . وقيل بأحب الخلق من ذوى القرابة القريبة . وانما طلب ذلك لأن أبر البر ذي رحم . أو نقول . المراد اثنى بمن هو من أحب الخلق اليك كما يقال أعقل الناس و أفضلهم أي من أعقلهم و أفضلهم.
al-Allamah al-Taftazani said in Sharḥ al-Maqaṣid:
His statement “the most beloved of Your creation” may be interpreted as referring specifically to Abu Bakr, based on the evidence for his superiority.
He also said it may mean “the most beloved of creation in terms of eating the bird with me”.
And it was said: “the most beloved of the close relatives”, and that he asked for this because the highest form of righteousness is toward kin.
Or we could say: the intent was to praise someone who is among the most beloved of Your creation just as one says “the most intelligent” or “the best”, meaning “among the most intelligent” or “among the best”.
Refutation of Taftazani’s Interpretations
As for Taftazani’s first argument, this is contradictory to what the narration says, which is that Imam Ali (as) was allowed to enter while Abu Bakr wasn’t. This plainly demonstrates that the distinction was intended for Ali (as) alone, and not for Abu Bakr.
As for his other arguments, they are all one in the same which is that the Prophet (saw) meant as an exceptional clause. It was refuted by al-Shaykh Hasan al-Mudhaffar in Dala’il al-Sidq li-Nahj al-Haqq, vol. 6, pg. 167:
وأشكل في (المواقف) وشرحها على الحديث: "بأنه لا يفيد أنه أحب إليه في كل شيء، لصحة التقسيم، وإدخال لفظ الكل والبعض، ألا ترى أنه يصح أن يستفسر ويقال: أحب إليه في كل الأشياء، أو في بعض الأشياء؟ فلا يدل على الأفضلية مطلقاً".
والجواب: إن الإطلاق مع عدم القرينة على الخصوص يفيد العموم في مثل المقام، ألا ترى أن كلمة الشهادة تدل على التوحيد؟! ويقتضي ما ذكره، فينبغي أن لا تدل عليه. لإمكان الاستفسار بأنه لا إله إلا في كل شيء، أو في السماء، أو في الأرض؟ إلى غير ذلك: فلا تفيد نفي الشريك مطلقاً! وهذا لا يقوله عارف.
There was an objection made in al-Mawaqif and its commentary on this Hadith, claiming: “It does not indicate that he is the most beloved in everything,” arguing for the validity of division and inserting the terms “all” and “some” saying, “Isn’t it possible to ask: is he the most beloved in all things or in some?” Hence, they conclude that it does not indicate absolute superiority.
The response: An unqualified statement, when not accompanied by a context indicating limitation, implies generality in such matters. Don’t you see that the testimony la ilaha illa Allah (there is no god but Allah) indicates monotheism? Would it make sense for someone to object and say it doesn't imply monotheism unless we specify “in all matters”? Is it valid to ask whether “there is no god” applies only in the heavens, or only on earth, etc.? Such an approach would negate absolute monotheism, and no one with understanding would say that.
Al-Taftazani’s claim is a strange one, and a sign of the weakness of their argumentation. He says that the Prophet (saw) did not mean “the most beloved to Allah (swt) in all matters”, but rather only most beloved in some matters, such as being the most beloved in matters like sharing food with him. This absurd interpretation has no basis or evidence and contradicts the clear apparent of what the Hadith is pointing towards.
As al-Shaykh Hasan al-Mudhaffar explains, this explanation is linguistically insufficient because limitations on general statements are only valid when explicitly stated. Otherwise it implies generality. Just like the sentence ‘La Ilaha Ilallah’ has no limitation to only this world or the other. The same applies here.
Al-Shaykh al-Mufid also refutes this objection, as mentioned by al-Sharif al-Murtada in Fusul al-Mukhtara, pg. 98 - 99:
وشئ آخر وهو أن ظاهر الخطاب يدل على ما ذكرناه دون ما عارضت به أن لو كانت المحبة على غير معنى الثواب، لأنه (ص) قال: " اللهم ائتني بأحب خلقك إليك يأكلمعي من هذا الطائر " وقوله: " بأحب الخلق إليك " كلام تام، وقوله بعد ه: " يأكلمعي من هذا الطائر " كلام مستأنف لا يفتقر الأول إليه
ولو كان أراد ما ذكرت لقال: " اللهم ائتني بأحب خلقك إليك في الأكل معي " فلما كان اللفظ على خلاف هذا وكان على ما قد ذكرناه لم يجز العدول عن الظاهر إلى محتمل على المجاز. وشئ آخر وهو أنه لو تساوى المعنيان في ظاهر الكلام لكان الواجب علينا تحميلهما اللفظ معا دون الاقتصار على أحدهما إلا بالدليل لأنه لا يتنافى الجمع بينهما فيكون أراد بقوله: " أحب خلقك إليك " في نفسه وللأكل معي، وإذا كان الأمر على ما بيناه سقط اعتراضك.
Another point is that the outward wording supports our interpretation rather than your objection, even if “love” were taken as something other than “reward.” The Prophet (saw) said: “O Allah, bring to me the most beloved of Your creation to You to eat this bird with me.” His phrase “the most beloved of Your creation to You” stands as a complete statement (Kalam Tam), while “to eat this bird with me” follows as an independent clause (Kalam Musta’naf) that the first does not rely upon.
Had he meant what you claim, he would have said: “O Allah, bring to me the most beloved of Your creation to You in eating with me.” Since the text reads otherwise, it is impermissible to deviate from its apparent sense in favor of a figurative possibility.
Moreover, even if both meanings were equally plausible on the surface, we would be obliged to carry them together rather than limit the wording to one without proof, for nothing prevents combining them. Thus, “the most beloved of Your creation to You” refers both to his intrinsic rank and to eating with the Prophet. Consequently, as we have demonstrated, your objection falls away.
Al-Mufid brilliantly explains how the wording of the Prophet’s (saw) statement doesn’t support that interpretation. His sentence has two parts:
“the most beloved of Your creation to You” which is complete and independent clause (Kalam Tam)
“to eat with me from this bird” is an additional, separate clause (Kalam Musta’naf)
So, the love mentioned isn’t limited to the act of eating. If it were, the Prophet (saw) would have said: ‘Bring to me the most beloved of Your creation to You in eating with me’, but he didn’t. Moreover, if both interpretations were possible, (i.e., love in general or love just in eating), then both should be assumed valid unless there is clear evidence excluding one. No such proof exists.
This means the most accurate and textually faithful reading is that the Prophet (saw) was asking for the one who is:
The most beloved to Allah in absolute terms.
And the one whom Allah wants to eat with the Prophet (saw).
Ibn Taymiyyah’s First Objection: A Bird is Insignificant
Let me present to you Ibn Taymiyyah's objection to Hadith al-Tayr from Minhaj al-Sunnah, vol. 7, pg. 374 - 375:
الثَّالِثُ: أَنَّ أَكْلَ الطَّيْرِ لَيْسَ فِيهِ أَمْرٌ عَظِيمٌ يُنَاسِبُ أَنْ يَجِيءَ أَحَبُّ الْخَلْقِ إِلَى اللَّهِ لِيَأْكُلَ مِنْهُ، فَإِنَّ إِطْعَامَ الطَّعَامِ مَشْرُوعٌ لِلْبَرِّ وَالْفَاجِرِ، وَلَيْسَ فِي ذَلِكَ زِيَادَةٌ وَقُرْبَةٌ عِنْدَ اللَّهِ لِهَذَا الْآكِلِ، وَلَا مَعُونَةٌ عَلَى مَصْلَحَةِ دِينٍ، وَلَا دُنْيَا فَأَيُّ أَمْرٍ عَظِيمٍ هُنَا يُنَاسِبُ جَعْلَ أحب الخلق إلى الله يفعله؟ !
The third point: Eating a bird is not a great matter deserving that the most beloved of creation to Allah should come to partake in it. Feeding food is legislated for both the righteous and the wicked, and there is no particular virtue or closeness to Allah in this act for the eater, nor is it a support for any religious or worldly benefit, so what great matter here befits designating the most beloved of creation to do it?
Refutation of Ibn Taymiyyah’s First Objection
His objection to the Hadith revolves around the insignificance of a bird being eaten, asking why would the Prophet (saw) reveal this great virtue of Ali (as) by eating a bird with him.
The incompetence of Ibn Taymiyyah never fails to humour us, as he cannot even bring a valid objection to the Hadith without bringing up an irrelevant point. How does his argument in any way refute the Hadith being said?
It is as al-Shaykh Hasan al-Mudhaffar explains: the great matter lies in making known to the people who is the most beloved to Allah (swt), and it is through dala’il al-wujdani (experiential proof, i.e. we see Allah’s answer in real time), which is more powerful than words and stronger as evidence.
For example, the Prophet (saw) informed the people at Khaybar that Ali (as) is the beloved of Allah (swt) by telling them he would give the banner to the one whom Allah and His Messenger love, and who loves Allah and His Messenger, and that victory would come through him. However, he could’ve simply stated this directly without going through this whole process, but instead, he chose this process because it serves as a far more powerful testament.
The significance isn’t in the act of eating, it is in what it reveals. The Prophet (saw) did not make a mere request to others, he made a du’a to Allah (swt) which is always answered; Sunan an-Nasa'i 2556:
اشْفَعُوا تُشَفَّعُوا وَيَقْضِي اللَّهُ عَزَّ وَجَلَّ عَلَى لِسَانِ نَبِيِّهِ مَا شَاءَ.
"Intercede [through me] and your intercession may be accepted, and Allah, the Mighty and Sublime, decrees on the lips of His Prophet whatsoever He will."
Allah (swt) answered his prayer by sending Ali (as), despite the several attempts made by Anas to block him from entering. This is a divine designation, a clear demonstration to everyone that Ali (as) is the most beloved to Allah (swt).
Lastly, the report in al-Ihtijaj, pg. 261 - 262 by al-Tabarsi states:
فقال: يا أبا الحسن كنت في أمر كتمته من ألم الجوع، فلما دخلت بيت عائشة وأطلت القعود ليس عندها شئ تأتي به مددت يدي وسألت الله القريب المجيب، فهبط علي حبيبي جبرئيل(عليه السلام) ومعه هذا الطير - ووضع أصبعه على طائر بين يديه - فقال: إن الله عز وجل أوحى إلي أن آخذ هذا الطير وهو أطيب طعام في الجنة، فأتيتك به يا محمد، فحمدت الله كثيرا، وعرج جبرئيل.
He said: "O Aba al-Hasan, I was in a state I kept hidden due to the pain of hunger. When I entered Aishah’s house and sat for a long time without her having anything to offer, I extended my hand and called upon Allah, the Near, the Responsive. Then my beloved Jibrail descended with this bird," and he placed his finger on the bird in front of him, "and said: 'Allah, Mighty and Exalted, has revealed to me to take this bird, which is the most delicious food in Paradise, and bring it to you, O Muhammad.' So I praised Allah abundantly, and Jibrail ascended."
These reports indicate that the bird was not an ordinary bird, but one of special origin, coming from Heaven directly. Thus, it makes sense that the Prophet (saw) asked Ali (as) to eat this special bird with him.
If someone objects saying the reports indicate that Asma bt. Umays (sa) was the one who gifted the bird to the Prophet (saw), we reply by saying that the reports mention 3 birds were gifted to the Prophet (saw). One may have been by Asma (sa), another by Jibra’il (as) and other reports also mention the name of Umm Salamah (sa), and God knows best.
Ibn Taymiyyah’s Second Objection: The Prophet did not know?
Ibn Taymiyyah continues to argue in Minhaj al-Sunnah, vol. 7, pg. 374 - 375:
الرابع: أن هذا الحديث يناقض مذهب الرافضة، فإنهم يقولون: إن النبي صلى الله عليه وسلم كان يعلم أن عليا أحب الخلق إلى الله، وأنه جعله خليفة من بعده، وهذا الحديث يدل على أنه ما كان يعرف أحب الخلق إلى الله.
الخامس: أن يقال: إما أن يكون النبي صلى الله عليه وسلم كان يعرف أن عليا أحب الخلق إلى الله، أو ما كان يعرف، فإن كان يعرف ذلك كان يمكنه أن يرسل يطلبه، كما كان يطلب الواحد من الصحابة، أو يقول اللهم ائتني بعلي، فإنه أحب الخلق إليك، فأي حاجة إلى الدعاء والإبهام في ذلك؟ ! ولو سمى عليا لاستراح أنس من الرجاء الباطل، ولم يغلق الباب في وجه علي
The fourth: This Hadith contradicts the doctrine of the Rafidah (Shia), for they claim that the Prophet (s) knew that Ali was the most beloved to Allah and that he appointed him as his successor. But this Hadith shows that he did not know who was most beloved to Allah.
The fifth: It may be said either the Prophet (s) knew that Ali was the most beloved to Allah, or he did not. If he did, he could have sent for him directly, as he used to do with other companions, or simply said, “O Allah, bring me Ali, for he is the most beloved to You.” What need was there for the supplication and vagueness? Had he named Ali, Anas would have been spared false hope, and the door wouldn’t have been closed in Ali’s face. And if the Prophet (s) did not know this, then the Shia claim that he knew it falls apart. Moreover, in the wording “the most beloved to You and to me,” how could he not know who that person was?
Refutation of Ibn Taymiyyah’s Second Objection
The response to this claim was mentioned in Dala'il al-Sidq li-Nahj al-Haqq, vol. 6, pg. 169 by al-Shaykh Hasan al-Mudhaffar:
الجواب: إنا لا نعرف وجه الدلالة على أنه لا يعرفه، أتراه لو قال: «ائتني بعلي» يدلّ على عدم معرفته له؟! وكيف لا يعرفه وقد قال كما في بعض الأخبار: «اللهم ائتني بأحب الخلق إليك وإليّ»؟!
وقال لعلي في بعض آخر: «ما حبسك عليّ؟!»، وقال له في بعضها: «ما الذي أبطأ بك؟!».
فالنبي ﷺ كان عارفاً به، لكنه أبهم ولم يقل: «ائتني بعلي»؛ ليحصل التعيين من الله سبحانه، فيعرف الناس أن علياً هو الأحب إلى الله تعالى بنحو الاستدلال.
The answer: We do not see any indication that he did not know him. Do you think that if he had said “Bring me Ali,” it would indicate he didn’t know him?! How could he not know him when, as reported in some narrations, he said: “O Allah, bring me the most beloved of Your creation to You and to me”?!
And in another report, he said to Ali: “What delayed you from me?!” And in yet another: “What kept you?!”
So the Prophet (saw) knew him, but he deliberately refrained from naming him by saying “Bring me Ali,” so that the designation would come from Allah Himself, and the people would realize by way of reasoning that Ali is the most beloved to Allah.
Clearly, the Prophet (saw) was expecting Ali (as) and knew he was the one most beloved to Allah. Hence, when he arrived, the Prophet (saw) said: Allahumma wa-ilaya اللَّهُمَّ وإِلَيَّ which means "Oh God, and to me [he is the most beloved as well]."
More narrations where the Prophet (saw) says ‘what delayed you?’ to Imam Ali (as) include:
Conclusion
In the end, Hadith al-Tayr is not merely about how Prophet (saw) shared his meal, rather it is a marker that reveals who the most superior of the whole Ummah truly was. This is exactly why it unsettles our Mukhalifeen, not because it’s vague, but because it’s far too clear. And that clarity is what drives them to attack it, even if it means resorting to arguments that dismantle their own intellectual credibility. And that is precisely why this report deserves to be remembered, preserved, and narrated widely.
In the next article, we will explore its chains of transmission to demonstrate its tawatur status, further proving just how irrefutable this Hadith truly is, Insha’Allah.
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