outwardly, whether one belongs to the spiritual elite or the common people.

Some of these people rank certain friends of Allah above the prophets, and may count al-Khidr among them. This contradicts the consensus of the exemplary masters of the spiritual path, let alone the other leading religious authorities and Muslim scholars. Indeed, when al-Hakīm al-Tirmidhī stated in his book Khatm al-Awliyā’ (The Seal of the Friends of Allah) that among the last friends of Allah there would be someone superior to the Companions—and perhaps even hinted at something similar concerning the prophets—the Muslims rose against him, denounced his claim, and expelled him from the town because of it. There is no doubt that his statements on this matter were unsound and false.

This was the starting point of the misguidance of those who followed him in this matter. Eventually, numerous people each claimed to be the seal of the friends of Allah, such as Ibn ‘Arabī, the author of al-Fusūs, Sa‘d al-Dīn ibn Hamawayh, and others. Some people also began claiming that among later generations were those whose knowledge of Allah surpassed that of Abū Bakr, ‘Umar, the Emigrants, and the Helpers. Such assertions, which would take too long to enumerate, are false according to the Quran, the Sunnah, and scholarly consensus.

Indeed, many groups ultimately came to witness the reality of divine decree in creation, and imagined that whoever witnessed it was no longer subject to commands and prohibitions, or to the promise of reward and the threat of punishment. This is the religion of the polytheists who said:

“If Allah had willed, neither we nor our forefathers would have associated partners with Him, nor would we have forbidden anything.”