Hadith al-Tayr al-Mashwi: Difference between revisions

* [[Al-Shaykh al-Mufid]] argues for the implication of this hadith for the [[wilaya]] of Imam ‘Ali (a) as follows: God’s love is grounded in truths, rather than whims and desires. Therefore, the most beloved person by God is the most virtuous person too. What is more, the most virtuous person for God is definitely prior and more preferable with respect to [[imamate]] and wilaya, since it is unreasonable to prefer a less virtuous person to a more virtuous one with respect to [[prophethood]] and the general [[khilafa]] (succession) of God.

* In his book, ''[[al-Fusul al-mukhtara]]'', [[al-Sayyid al-Murtada]] argues that the most loved person by God is rewarded by God more than any other creature, and a person who is regarded by God more than all others has more virtuous actions and worships than those of others. Therefore, Imam ‘Ali (a) is superior to all creatures except the Prophet Muhammad (s).

* [[Al-'Allama al-Majlisi]] argues that the hadith implies Imam 'Ali's (a) superiority with respect to imamate as follows: a person can be loved by God only if he or she practices many worships and gains may virtuous attributes, since God is free from passions and moods, and He can love or hate others only if there are true grounds, and not out of mere passions. Therefore, God’s love of someone is a result of that person’s obedience of the Prophet (s), and if ‘Ali (a) is the most loved creature by God, then he has obeyed the Prophet (s) more than any other creature, and so he is superior to all other creatures. It is not intelligible to prefer someone as a successor of the Prophet (s) over God’s most virtuous creature after the Prophet (s).

* According to [[Hafiz Ganji Shafi'i]], this hadith implies that ‘Ali (a) was God’s most loved creature, since the Prophet's (s) pray to God was responded by his presence, and God does not reject his Prophet's (s) pray regarding his most loved creature.