Another group held that no preference should be given among these ethnic groups. This was the view of some speculative theologians, such as Judge Abū Bakr ibn al-Tayyib and others, and it is the view cited by Judge Abū Ya'lā in al-Mu'tamad. This view is known as the doctrine of the Shu'ūbiyya (1). It is a weak view held by the people of religious innovation, as has been explained at length elsewhere. We have also explained that the superiority of one group as a whole over another does not mean that every individual in the former is superior to every individual in the latter. Likewise, the superiority of the first generation over the second, and of the second over the third, does not entail this; indeed, the third generation contains individuals who are better (2) than many of the second generation.

The scholars disagreed only over whether any non-Companion is superior to some of the Companions; there are two views on this question. There is no doubt that Islamic law has singled out Quraysh for a particular ruling: supreme leadership is restricted to them rather than others. Banū Hāshim have likewise been singled out in that receiving alms is forbidden to them and, according to most scholars, they are entitled to a share of fay' (revenues acquired without fighting). Banū al-Muttalib share this entitlement with them. Thus, invoking blessings upon them falls within this category. They are subject to particular rulings both in their favor and against them, and these rulings apply to every individual among them, even if that person is not righteous but is disobedient.

As for reward and punishment being assigned on the basis of kinship, Allah Almighty’s praise of a particular person, and that person’s honored standing before Allah Most High, none of this is affected by lineage, but only