then he proceeded with the aforementioned elaboration and concluded it by saying: "The essence of the discussion is that this issue is among the superfluous matters, which is why many scholars of uṣūl did not address it, and Abū Ḥanīfah refrained from answering it as previously mentioned. And Allāh knows best what is correct." I said: Indeed, the aforementioned refraining is what is warranted by examining and contemplating the evidence of both parties, and each one's response to the other's evidence, were it not for the ḥadīth of al-Bukhārī, in which al-Qurṭubī said it is explicit on the matter as mentioned before; and al-Ḥāfiẓ al-ʿAsqalānī also narrated it from Ibn Baṭṭāl, although al-Ḥāfiẓ exerted effort in refuting its implication and interpreting it: "that the superiority was only achieved by the one who remembers and the assembly together; thus, the side in which the Lord of Might is present is better than the side in which He is not, without doubt, so the superiority was achieved with respect to the whole over the whole." I had previously come across in "al-Targhīb wa-al-Tarhīb" a ḥadīth narrated by al-Bazzār and Ibn Ḥibbān in his "Ṣaḥīḥ" which is explicit on the subject and stronger; because it nullifies the aforementioned interpretation, and its text is: "The first to enter Paradise from the creation of Allāh are the poor emigrants who fill the gaps, and through whom adversities are warded off, and one of them dies with his need in his chest unable to fulfill it, so Allāh says to His angels: Go to them and greet them. The angels say: Our Lord! We are the inhabitants of Your heavens and Your chosen from Your creation, do You command us to go to these and greet them? He says: Indeed, these were servants of Mine who worshipped Me, associating nothing with Me, and through whom the gaps are filled... Then the angels come to them at that time; they enter upon them from every gate: (Peace be upon you for what you patiently endured. Excellent indeed is the final home)."