would that be referring to the status of Syedna Ali? and what is the Sharh presented by our Ulema for this Hadeeth?
Imam Ibn Sireen (d. 110) has been frequently mentioned in the argument below. Here is what he says in a sahih sanad in the al-Musannaf of Imam Ibn abi Shayba (d. 235): 37650 - حدثنا أبو اسامة عن عوف عن محمد قال يكون في هذه الأمة خليفة لا يفضل عليه أبو بكر ولا عمر Muhammad (ibn Sireen) held the opinion that there will be a khalifah in this ummah who will be superior to Abu Bakr and Umar. http://islamport.com/d/1/mtn/1/114/4285.html wouldn't that be deviance??
It is of tremendous importance to be careful where one takes one’s knowledge from. Imam Muslim relates that Ibn Sirin (رضي الله عنه) said, “Verily, this matter is your religion (din), so be very careful as to whom you take your religion from.” [Sahih Muslim] Once two deviants visited Shaykh Sayyidunā Abū Bakr Muḥammad Ibn Sīrīn (رضي الله عنه) ْand said: “O Abū Bakr! Today, we will tell you a Ḥadīš.” Shaykh Sayyidunā Abū Bakr Muḥammad Ibn Sīrīn (رضي الله عنه) replied: “I will not listen to it.” Then they said, “Ok. Just listen to one Qurānic verse.” He replied, “I will not listen to it. Either you leave, or I will get up and go from here.” Therefore, they both finally left. Then some people asked, “Abū Bakr, what could have gone wrong if you would have listened to the Ḥadīš or the verse from the Quran?” He (رضي الله عنه) replied, “I was scared that they would add their own explanations to the Ḥadīš and the Qurānic verses, and one of those found permanence in my heart (if it did, then I would be at a complete loss, that is why I did not tolerate listening to the Quran or Ḥadīš from them). (Fatāwā Raḍawiyyah, pp. 106, vol. 15) (Sunan Dārimī, pp. 120, vol. 1, raqam 397) In this narrative famous Tāba’ī saint, Shaykh Sayyidunā Abū Bakr Muḥammad Ibn Sīrīn (رضي الله عنه) َsaid about the two deviants: “I was scared that they would add their own explanations to the Ḥadīš and the Quranic verses...” We may assume that this is holding suspicious opinion about others and backbiting, but this is permissible. In fact, it is [virtuous] backbiting, which earns good deeds of the Hereafter because both those men were deviants and the Shaykh disclosed their identity in front of all the people. Similarly, Ṣadr-ush-Sharī’aĥ, Badr-uṭ-Ṭarīqaĥ, Shaykh Muftī Muhammad Amjad ‘Alī A’ẓamī َ(raHmatullahi ta'ala 'alayhi) has stated on page 175 of Bahar-e-Sharī’at, Volume 16, That the loss caused by a deviant is far greater than the harm caused by a Fāsiq (sinful person). The harm caused by a Fāsiq will be relatively less than the harm caused by a deviant because the loss suffered from a Fāsiq is usually worldly and the loss suffered from a deviant is detrimental to one’s religion and Imaan. In order to spread their deviant tenants, they punctually offer Ṣalāĥ and observe fasts, so that they command respect. Once the respect is attained, then their statements hold more weight. Therefore, exposing their deviant ideologies is of far greater importance than revealing the sinful acts of a Fāsiq. Thus, never hesitate to warn people against such deviant individuals. (Bahar-e-Sharī’at) From the aforementioned narration, those individuals should take some lessons, who believe that whoever recites Qurānic verses and relays Ḥadīš, should be blindly trusted. If this was the case then why would a scholar of such calibre like Sayyidunā Abū Bakr Muḥammad Ibn Sīrīn (رضي الله عنه) refuse to listen to those two deviants? Sayyidunā Abū Bakr Muḥammad Ibn Sīrīn refused to listen, so as to teaching us a lesson that I do not listen to them so you should also refrain from listening. Even though, he was an Arabic speaker, a great scholar and a Mujtaĥid, if those deviants would have made any unreasonable explanations, he would have surely rectified it, but he preferred to refrain from listening to those wretched deviants because Satan works swiftly in leading one astray. In addition, if he would have listened to those deviants then it would have served as a precedent for others to follow and after listening to deviants his followers might have gone astray. Certainly, he ordered them to leave. This was not his ill-conduct but it was actually his good manners because humility is not for the enemies of Allah and His Prophet On page 302 of Malfūẓāt-e-A'la Ḥaḍrat it is narrated that Sayyidunā ‘Umar Fārūq َ(رضي الله عنه) was returning from the Masjid after Ṣalāĥ-tul-Maghrib when one person called out, “Is there anyone, who can provide food for a traveller?” Sayyidunā ‘Umer Fārūq (رضي الله عنه) ordered his slave to take him along with him. When the traveller came, ‘Umer Fārūq (رضي الله عنه) had some food brought for him. The traveller had barely started eating when he uttered one word, which had the stench of deviance. Immediately, Sayyidunā ‘Umer (رضي الله عنه) got the food removed from him and forced him to leave. (Kanz-ul-’Ummāl, pp. 117, vol. 10, raqam 29384) This was the way of our pious predecessors when they faced deviants, we should learn from this and refrain from keeping the company of deviants or taking knowledge from them. May Allah give us all the ability to act upon this advice and stay steadfast upon it and die with Imaan. Ameen
