How Great Is the Gap Between the Least of the Prophets and Sayyiduna Abu Bakr?


Answered by Shaykh Faraz Rabbani

Question

All prophets rank above all non-prophets. How great is that gap? Is the rank of the least of the prophets nearer to that of the Prophet Muhammad (Allah bless him and give him peace), or nearer to that of Sayyiduna Abu Bakr?

Answer

In the Name of Allah, the Merciful and Compassionate.

May Allah reward the care in your question, which is well-framed and courteous.

Your question rests on a picture that needs correcting, and once corrected, it largely answers itself. You are imagining one scale on which everyone stands, prophets higher and the friends of Allah lower, with a measurable distance between. That is not what prophethood is. Prophethood is a station (maqam), and its whole reality is the receipt of revelation (wahy). This is a station no one even approaches; nor can a non-prophet fathom the station of prophethood, as they lack true realization of what revelation is [Ghazali, Ihyaʾ Ulum al-Din].

Prophets and Prophethood

A prophet is a human being to whom revelation is given, with a sacred law he acts by, whether or not he is commanded to convey it [Bajuri, Tuhfat al-Murid ala Jawharat al-Tawhid]. No quantity of worship produces that. Nobody climbs to it.

Imam Laqani (Allah have mercy on him) puts it in a line of the Jawhara that the commentators have worked over for four centuries:

Prophethood is not acquired, even though a person ascends in goodness to the highest pass;
Rather, it is Allah’s bounty, given to whom He wills

[Laqani, Jawharat al-Tawhid]

Imam Bajuri (Allah have mercy on him) explains that it is not earned by following any particular regimen of means, such as keeping to seclusion, and that “the highest pass” refers to the most arduous acts of worship [Bajuri, Tuhfat al-Murid]. He glosses the second line’s “Giver of gifts” as the One who gives without any counter-payment. The philosophers held the opposite, that prophethood is the fruit of ascetic training, and Bajuri observes that the whole disagreement is definitional: they differ over whether it can be earned because they differ over what it is.

The Comparison Asked About

That is why your comparison, natural as it is, has no measure. The gap between a prophet and Abu Bakr (Allah be pleased with him) is not a distance along one road. It is the difference between one who is given revelation and one who is not.

Imam Tahawi (Allah have mercy on him) fixes the ordering in the creed: no friend of Allah is preferred over any prophet, and a single prophet is better than all the friends of Allah together [Tahawi, al-Aqida al-Tahawiyya].

Imam Nasafi (Allah have mercy on him) reaches the same conclusion from the very hadith you would think of: that no sun has risen or set upon anyone after the prophets, better than Abu Bakr, which places him above everyone who is not a prophet and below anyone who is [Nasafi, al-Iʿtimad fi al-Iʿtiqad].

Ranking among the prophets themselves is affirmed in the Book, “Those are the messengers, We having preferred some above others” [Quran 2:253], but the Book affirms the fact without giving the measure, and the scholars decline to specify what revelation left unspecified. You asked to be told if this is one of those. It is, and that is a position rather than a gap in our knowledge.

What Is Ours to Know, and What Is Not

Prophethood is bestowed, not earned. Friendship with Allah is earned in following a prophet, and the follower does not overtake the one he follows. Hold the ordering with certainty, love them all, and leave the measure to the One who set it. Your Lord knows best all those in the heavens and the earth [Quran 17:55].

And Allah knows best.

Faraz Rabbani

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Shaykh Faraz Rabbani is a recognized specialist scholar in the Islamic sciences, having studied under leading scholars from around the world. He is the Founder and Executive Director of SeekersGuidance.Shaykh Faraz stands as a distinguished figure in Islamic scholarship. His journey in seeking knowledge is marked by dedication and depth. He spent ten years studying under some of the most revered scholars of our times. His initial studies took place in Damascus. He then continued in Amman, Jordan. In Damascus, he was privileged to learn from the late Shaykh Adib al-Kallas. Shaykh Adib al-Kallas was renowned as the foremost theologian of his time. Shaykh Faraz also studied under Shaykh Hassan al-Hindi in Damascus. Shaykh Hassan is recognized as one of the leading Hanafi jurists of our era. Upon completing his studies, Shaykh Faraz returned to Canada in 2007. His return marked a new chapter in his service to the community. He founded SeekersGuidance. The organization reflects his commitment to spreading Islamic knowledge. It aims to be reliable, relevant, inspiring, and accessible. This mission addresses both online and on-the-ground needs. Shaykh Faraz is also an accomplished author. His notable work includes “Absolute Essentials of Islam: Faith, Prayer, and the Path of Salvation According to the Hanafi School.” This book, published by White Thread Press in 2004, is a significant contribution to Islamic literature. His influence extends beyond his immediate community. Since 2011, Shaykh Faraz has been recognized as one of the 500 most influential Muslims. This recognition comes from the Royal Islamic Strategic Studies Center. It underscores his impact on the global Islamic discourse. Shaykh Faraz Rabbani’s life and work embody a profound commitment to Islamic scholarship. His teachings continue to enlighten and guide seekers of knowledge worldwide.