this is the view held by the vast majority of later followers of the four imams. It is the view of Judge Abū Yaʿlā, Abū al-Khattāb, Judge Yaʿqūb al-Barzabīnī, ʿAbd al-Rahmān al-Halwānī, Abū al-Hasan ibn al-Zāghūnī, and others. Some of them, however, explain this variation in degree as differences in reward and punishment and similar matters that those who deny such variation do not dispute. The correct understanding is that love, pleasure, hatred, will, honor, demand, requirement, and similar meanings themselves vary in degree, as do the expressions that signify them.
The servants’ love for their Lord itself varies in degree, as Allah Most High says:
“But those who believe are stronger in love for Allah.”
Allah’s love for them likewise varies in degree. His two intimate friends, Abraham and Muhammad, are dearer to Him than anyone else, and some deeds are dearer to Allah than others. Statements such as “This deed is dearer to me than that one” are well known and widely reported in prophetic traditions and the words of the best of creation. For example, some of the Companions said:
“If we knew which deeds were dearest to Allah, we would perform them.”
Allah then revealed Sūrat al-Saff. This is a well-known, established report, narrated by al-Tirmidhī and others. That one thing is dearer to Allah than another falls under the favoring of some deeds and people over others, and of some places and times over others. The Prophet, may Allah bless him and grant him peace, said to Mecca:
“By Allah, you are the best of Allah’s lands and the dearest of Allah’s lands to Allah. Had my people not driven me out of you, I would not have left.”
Al-Tirmidhī said: “A good, authentic hadith.” He narrated it from