Sunday, September 14, 2025 AD / Rabi’ al-Awwal 21, 1447 AH
Mansoor Hashemi Khorasani
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However, it is clear that all Muslims regard him as superior to all previous Prophets; because his superiority is among the certainties—and perhaps the essentials—of Islam. Likewise, it has been abundantly narrated from him that he considered himself «سَيِّدَ وُلْدِ آدَمَ»; “the master of children of Adam,”[1] and that he said if Musa (peace be upon him) were alive, he would have no choice but to follow him![2] Therefore, it is unclear why this group among the Ahl al-Hadith—if they truly considered Musa (peace be upon him) superior to Muhammad (peace and blessings of Allah be upon him and his family)—would not adopt the divine law of Musa (peace be upon him) instead of that of Muhammad (peace and blessings of Allah be upon him and his family), and follow the Torah instead of the Quran?! Of course, in practice, they did so, endorsing and promoting Jewish teachings, and interpreting the Quran based on what Jews reported from the Torah. Rather, many of them claimed that in the verse, ﴿فَاسْأَلُوا أَهْلَ الذِّكْرِ إِنْ كُنْتُمْ لَا تَعْلَمُونَ[3]; “Ask the people of remembrance if you do not know,” Allah has commanded seeking knowledge from the People of the Book[4]. However, this is a false delusion and dangerous slander;

↑[1] . See Musnad of Abi Dawud al-Tayalisi, vol. 4, p. 430; Musannaf of Abd al-Razzaq, vol. 3, p. 183; al-Tabaqat al-Kubra by ibn Sa‘d, vol. 1, p. 4; Musannaf of ibn Abi Shaybah, vol. 6, pp. 308 and 317; Musnad of Ishaq ibn Rahwayh, vol. 1, p. 227; Musnad of Ahmad, vol. 4, p. 330, vol. 16, p. 570, vol. 17, p. 10, vol. 38, p. 329; al-Tarikh al-Kabir by al-Bukhari, vol. 9, p. 233; Sahih of Muslim, vol. 7, p. 59; Sunan of ibn Majah, vol. 2, p. 1440; Sunan of Abi Dawud, vol. 4, p. 218; Sunan of al-Tirmidhi, vol. 5, p. 308; al-Mustadrak Ala al-Sahihain by al-Hakim, vol. 2, p. 660.
↑[2] . See Musannaf of ibn Abi Shaybah, vol. 5, p. 312; Musnad of Ahmad, vol. 22, p. 468; Musnad of Abi Ya‘la, vol. 4, p. 102; Tafsir al-Tha‘labi, vol. 2, p. 127; Dala’il al-Nubuwwah by Abu Nu‘aym al-Asbahani, p. 46; Fada’il al-Quran by al-Mustaghfiri, vol. 1, p. 279; Shu‘ab al-Iman by al-Bayhaqi, vol. 1, p. 200; Jami‘ Bayan al-Ilm Wa Fadlih by ibn Abd al-Barr, vol. 2, p. 806; and narrations with a similar meaning are found in Musannaf of Abd al-Razzaq, vol. 6, p. 113; al-Tabaqat al-Kubra by ibn Sa‘d, vol. 4, p. 301; al-Tabaqat by Khalifa ibn Khayyat, p. 175; Musnad of al-Darimi, vol. 1, p. 403; Fada’il al-Quran by ibn al-Duris, p. 55; Mu‘jam al-Sahabah by al-Baghawi, vol. 4, p. 75; Mu‘jam al-Sahabah by ibn Qani‘, vol. 2, p. 91; Ma‘rifah al-Sahabah by Abu Nu‘aym al-Asbahani, vol. 3, p. 1601.
↑[3] . An-Nahl/ 43; Al-Anbiya/ 7
↑[4] . For example, see Tafsir al-Tabari, vol. 17, p. 208; Ma‘ani al-Quran Wa I‘rabuh by al-Zajjaj, vol. 3, p. 200; Ma‘ani al-Quran by al-Nahhas, vol. 4, p. 68; Tafsir al-Quran al-Aziz by ibn Abi Zamanin, vol. 2, p. 404; Tafsir al-Tha‘labi, vol. 6, pp. 18 and 270; al-Mufradat by Raghib al-Asfahani, p. 328, and other sources.