-> Mūsā (peace be upon him) is superior to Al-Khiḍr by scholarly consensus. Ibn Taymiyyah even stated that whoever claims otherwise has fallen into apostasy.

-> The righteous individuals from this Ummah are superior to the righteous of previous nations. -> Jumuʿah is the most virtuous day of the week—indeed, the most virtuous day overall, according to the correct view. -> The first ten days of Dhul-Ḥijjah surpass the last ten days of Ramaḍhān in terms of daytime virtue, while the last ten nights of Ramaḍhān are superior in nightly virtue. -> Obligatory deeds are more virtuous than voluntary ones. -> Among voluntary deeds, the emphasised (mu’akkadah) practices, such as rawātib prayers, hold greater virtue than general voluntary acts. -> The scholars differed concerning the virtues of Khadījah and ʿĀ’ishah (may Allah be pleased with them). The stronger opinion is that ʿĀ’ishah holds greater virtue overall, except in terms of precedence (sābiqiyyah), which belongs to Khadījah. -> It has also been mentioned that, in general terms, the Arab ethnicity holds superiority over non-Arabs (ʿajam). The scholars noted that Allah chose to reveal His final revelation in the Arabic language and selected His final Messenger from among the Arabs—this is cited by many as a reason for their general superiority. Though there is a difference of opinion, this appears to be the stronger view. -> The virtue of righteous humans over the angels (a debated issue with detailed discussion). -> The varying ranks of the Prophets: “Those Messengers We gave superiority to some over others…” [Surah Al-Baqarah: 253] -> The Ulul ʿAzm (Messengers of firm resolve) hold a special status, and the majority of scholars affirm their superiority. -> The excellence of the Ḥāfiẓ (one who memorises the Qur'ān). -> The superiority of the Qur'ān over all other revealed books. -> Even within the Qur'ān, some chapters and passages are more virtuous than others. -> Distinctions exist between Allah’s Names and Attributes in terms of their meanings and effects. Point 7: Why is this topic important? Because misplacing virtue—by assigning superiority to something or someone whom Allāh did not prefer—is a form of misguidance. For example, preferring anyone over Abū Bakr and ʿUmar (other than the Prophet himself) is a sign of deviation. Throughout one’s research, one may come across various scholarly refutations against innovators who, for instance: -> Claim superiority for a saint (walī) over a Prophet, -> Or regard another land as holier than Makkah (e.g., the claim that Madinah is more sacred than Makkah due to the Prophet’s grave). These are serious errors rooted in misunderstanding or distorting the concept of tafāḍul. Source: https://t.me/sh_yahia_duroos/12857 Point 8. Has Allāh favoured men over women? Yes, He has favoured men over women in many ways, as He states: ﴿ٱلرِّجَالُ قَوَّ ٰ⁠مُونَ عَلَى ٱلنِّسَاۤءِ بِمَا فَضَّلَ ٱللهُ بَعۡضَهُمۡ عَلَىٰ بَعۡضࣲ وَبِمَاۤ أَنفَقُوا۟ مِنۡ أَمۡوَ ٰ⁠لِهِمۡۚ﴾ “Men are the protectors and maintainers of women, because Allâh has made one of them to excel the other, and because they spend (to support them) from their means.” [Surah An-Nisā’: 34] Imam As-Sa'di rahimahullah commented: "That is, due to the preference that Allāh has granted men over women and the favours bestowed upon them. This preference is manifested in various aspects: men are exclusively assigned leadership roles, prophethood, and messengership. They are also uniquely obligated to perform certain religious duties such as participation in jihad, attending Eid prayers, and Friday congregational prayers. Furthermore, Allāh has endowed them with qualities such as sound judgment, composure, patience, and endurance — traits that are not found in women to the same extent. Additionally, men are responsible for providing financial maintenance for their wives, and they often bear many other expenses, which further distinguishes them from women.