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Documents of the Right Word

A collection of small books written by Sunni scholars for answering Shi'a claims.

A collection of small books written by Sunni scholars for answering Shi'a claims.

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THIRD VOLUME, HUNDRED and<br />

TWENTY-FOURTH LETTER<br />

This letter, written to Molla Murâd-i-Keshmî, explains <strong>the</strong><br />

greatness <strong>of</strong> <strong>the</strong> As-hâb-i-kirâm and <strong>the</strong> fact that <strong>the</strong>y loved one<br />

ano<strong>the</strong>r:<br />

Allâhu ta’âlâ declares at <strong>the</strong> end <strong>of</strong> Fat-h sûra, “Muhammad<br />

‘alaihis-salâm’ is <strong>the</strong> Prophet whom Allâhu ta’âlâ has sent to<br />

mankind. Those who are in his company are very harsh towards<br />

disbelievers and extremely compassionate towards one ano<strong>the</strong>r.”<br />

This âyat-i-kerîma is fairly long and ends as “Lest disbelievers<br />

should resent <strong>the</strong>m... .” Allâhu ta’âlâ praises <strong>the</strong> As-hâb-i-kirâm<br />

by stating that <strong>the</strong>y loved one ano<strong>the</strong>r very much. The word<br />

‘Rahîm’ used in <strong>the</strong> âyat-i-kerîma signifies exceeding mutual love.<br />

Such words are called Sifât-i-mushabbiha in <strong>the</strong> Arabic grammar.<br />

They signify both muchness and continuance. It shows that <strong>the</strong><br />

As-hâb-i-kirâm loved one ano<strong>the</strong>r permanently, and that <strong>the</strong>y<br />

always loved one ano<strong>the</strong>r after <strong>the</strong> Messenger <strong>of</strong> Allah honoured<br />

<strong>the</strong> Hereafter with his presence as well as when he was alive. It is<br />

inferred from this âyat-i-kerîma that anything incompatible with<br />

mutual love never existed or happened among <strong>the</strong> As-hâb-ikirâm.<br />

Allâhu ta’âlâ states plainly in this âyat-i-kerîma that such<br />

unlovely feelings as grudge, hatred and jealousy toward one<br />

ano<strong>the</strong>r did not even occur to <strong>the</strong>m. Each and every one <strong>of</strong> <strong>the</strong><br />

As-hâb-i-kirâm possessed this common attribute. The expression<br />

“Wallazîna’ in <strong>the</strong> âyat-i-kerîma indicates this fact. When this is<br />

<strong>the</strong> case with all <strong>of</strong> <strong>the</strong>m, how can anything be said against <strong>the</strong><br />

highest ones? Certainly, <strong>the</strong>se great people had <strong>the</strong> most and <strong>the</strong><br />

highest <strong>of</strong> virtues. It is for this reason that <strong>the</strong> Sarwar ‘sall-Allâhu<br />

alaihi wa sallam’ stated, “Abû Bekr ‘radiy-Allâhu anh’ is <strong>the</strong> most<br />

merciful <strong>of</strong> my Ummat!” He stated in ano<strong>the</strong>r hadîth-i-sherîf,<br />

“No Prophet shall succeed me. If <strong>the</strong>re were a Prophet to come<br />

after me, ’Umar ‘radiy-Allâhu anh’ would certainly be <strong>the</strong><br />

Prophet.” This hadîth-i-sherîf is recorded in Daylamî and Kunûzud-deqâiq.<br />

This hadîth-i-sherîf shows that hadrat ’Umar<br />

possessed all kinds <strong>of</strong> superiority peculiar to Prophets. The only<br />

virtue he was not given was <strong>the</strong> rank <strong>of</strong> prophethood, and this was<br />

because Rasûlullah was <strong>the</strong> final Prophet. One <strong>of</strong> <strong>the</strong> virtues<br />

possessed by Prophets is to love Muslims very much and to have<br />

mercy on <strong>the</strong>m. Such bad habits as envy, grudge, enmity,<br />

resentment are quite incompatible with love and mercy. Could<br />

<strong>the</strong>se bad habits be thought to have existed in those people who<br />

– 329 –

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