Tafzilis seem to be growing for some reason in the Indo-Malays. There is a "Qadiri Dervish" who has posts trying to weaken the qati'yyat of afzaliyyat and jabs at Hazrat Sayyidinah Amir Muawiyah radhiallahu ta'ala anhu. https://www.facebook.com/jafar.qadiri.dervish I don't know why, but a lot of it seems to revolve around aesthetics like kashkol, tabar, sanjak/banners of turuq during the Ottoman era, etc.
There is a post I found from a Indonesian. I am curious about the veracity and I would appreciate if any Sunni brother can expound on it. Original post: https://www.facebook.com/profile.php?id=100057061515841 Translation by ChatGPT: "Fatwa of the Ulama of Fez: Fāṭimah Is More Virtuous Than ‘Āʾishah Shaykh al-Islām, the Imām, the erudite scholar Sayyidī ‘Abd al-Qādir al-Fāsī al-Fihrī (may Allah be pleased with him), was once asked: “Who is more virtuous, Fāṭimah (may Allah be pleased with her) or ‘Āʾishah? Or is it the reverse? Please mention the proofs and arguments.” The questioner then explained the reason for asking: in their land—around Fez—there is a custom that when people finish reciting a ḥizb of the Qur’an collectively after the Maghrib and Fajr prayers, they send blessings upon the Prophet (ṣallallāhu ‘alayhi wa ālihi wa sallam), then supplicate for the pleasure of Allah for the Companions. In that supplication, the two noble ladies (may Allah be pleased with them both) are mentioned, but they place the mention of ‘Āʾishah before Fāṭimah. When this was objected to, they refused to change it. The elders among them said, “This is the custom of our land, and this is how it is practiced in our place.” He (may Allah be pleased with him and grant him pleasure) replied as follows: As for placing one name earlier or later in wording, that matter is light, because you already know that the particle wāw according to the sound position does not indicate sequence. But as for the question of who is more virtuous, then the answer is Fāṭimah (may Allah be pleased with her). She is a baḍ‘ah (an inseparable part) of the Prophet (ṣallallāhu ‘alayhi wa ālihi wa sallam), and nothing is more virtuous than a part of his own being—peace and blessings be upon him. Ibn Ḥajar al-Haytamī said in ash-Shamāʾil, while explaining the ḥadīth about the superiority of ‘Āʾishah over women, that Khadījah is excluded, because she is more virtuous than ‘Āʾishah according to the most sound opinion, based on the statement of the Prophet to ‘Āʾishah: “Indeed, I was not granted any good except through Khadījah.” As for Fāṭimah, she is more virtuous than Khadījah, because no one can be equated with the baḍ‘ah (part of the being) of the Messenger of Allah (ṣallallāhu ‘alayhi wa ālihi wa sallam). From this it is known that the other children of the Messenger of Allah (ṣallallāhu ‘alayhi wa sallam) also possess a status like that of Fāṭimah, and that their virtue lies in their being parts of that noble being. For this reason, Ibn as-Subkī transmitted from some of the imams of his time that the superiority of al-Ḥasan and al-Ḥusayn over the four caliphs is from the perspective of baḍ‘ah, not in an absolute sense; for the caliphs are more virtuous than the two of them in knowledge and gnosis, and greater in reward and the impact of deeds. As-Suyūṭī said in al-Khaṣāʾiṣ: “Imām ‘Alam ad-Dīn al-‘Irāqī stated that Fāṭimah and her brother Ibrāhīm are more virtuous than the four caliphs by consensus. He also transmitted from Mālik that he said: I do not give preference to anyone over a part of the being of the Prophet (ṣallallāhu ‘alayhi wa sallam).” Ibn Ḥajar al-‘Asqalānī said in Fatḥ al-Bārī, while commenting on the ḥadīth “Fāṭimah is a part of me,”: “As-Suhaylī used this ḥadīth as evidence that whoever reviles her becomes a disbeliever. In it there is also an affirmation that Fāṭimah is his most virtuous daughter.” As for the narration reported by aṭ-Ṭaḥāwī and others, from the ḥadīth of ‘Āʾishah regarding the story of the arrival of Zayd ibn Ḥārithah bringing Zaynab, the daughter of the Prophet, from Mecca—at the end of which the Prophet (ṣallallāhu ‘alayhi wa sallam) said, “She is my most virtuous daughter, whom I have chosen for myself”—then some of the imams have answered this by affirming its authenticity, but clarifying that it occurred earlier. Thereafter, Allah granted Fāṭimah exalted states and lofty perfections which no woman of this community possesses in an absolute sense. And Allah knows best. This is the fatwa of Sayyidī ‘Abd al-Qādir al-Fāsī al-Fihrī (may Allah be pleased with him and grant him pleasure), the Shaykh of the Community (chief of the scholars) of the city of Fez in his time, as mentioned in al-Ajwibah aṣ-Ṣughrā, pages 327–331. May Allah Most High bestow upon us the blessings of his knowledge. Āmīn." Some of the parts seem extremely strange to me like "Imām ‘Alam ad-Dīn al-‘Irāqī stated that Fāṭimah and her brother Ibrāhīm are more virtuous than the four caliphs by consensus." but perhaps they mean by juzwiyyat only. Maybe I'm just being unnecessarily suspicious, but then again, we have had deviants like Hazarvi, PAQS, etc who did argue by juzwiyyat.
