Documents of the Right Word

Abû Bekr and hadrat ’Umar were superior to him. Otherwise, I
would not say so. It would be very sinful if I did not agree with
hadrat Alî as a person who loved him.” That these two people
(hadrat Abû Bekr and hadrat ’Umar) are the highest ones of this
Ummat, the best of Ummats, is denoted by the Book, i.e. Qur’ân
al-kerîm, explained by the Sunna(t), i.e. hadîth-i-sherîfs,
confirmed by the Ijmâ’, i.e. unanimity of the As-hâb-i-kirâm
‘radiy-Allâhu ta’âlâ anhum ajma’în’, and acknowledged by hadrat
Alî. So, it is not something a Muslim or any reasonable person
would do to blemish or revile these people. If these people are
reviled, what goodness will be left in this Ummat for us to praise?
If it were a good deed, a worship to curse or vituperate a person,
it would be a commandment to curse Abû Jahl and Abû Leheb,
who are declared to be evil, accursed people in Qur’ân al-kerîm.
Cursing these people would deserve much thawâb. It is something
unpleasant to curse a person. It means repugnance towards him.
What good could there be in such behaviour? And if it is done
unjustly, if the person who is cursed is a good one, it would mean
to put something in the wrong place, which is cruelty. No two
things, no two places are the same as each other. And each kind
of cruelty is different from another.
Hadrat ’Uthmân Zinnûreyn also was elected Khalîfa by the
unanimous vote of the As-hâb-i-kirâm ‘radiy-Allâhu ta’âlâ anhum
ajma’în’. All of them, men and women alike, agreed to his
caliphate. It is for this reason that Islamic scholars said, “The
degree of unanimity in the voting for hadrat ’Uthmân’s caliphate
was not reached in the election of any of the other three Khalîfas.”
For at that time there were various rumours and therefore the
election was important for everybody. All the As-hâb-i-kirâm
joined the election. [If the writer named Sayyed Qutb had realized
this truth, he could not have said, “’Uthmân’s becoming Khalîfa
was an unfortunate event for Muslims.”]
The Book and the Sunna(t), i.e. Qur’ân al-kerîm and hadîth-isherîfs,
were taught to us by the As-hâb-i-kirâm. Ijmâ’i ummat,
which is one of the four sources of Islamic knowledge, means the
unanimity of the As-hâb-i-kirâm. Censuring all or some of these
people, or saying that they turned bad afterwards, means
mistrusting all or some of the Islamic knowledge. And this, in its
turn, means denying the ultimate divine cause in Allâhu ta’âlâ’s
sending the final Prophet and the highest Messenger. Qur’ân alkerîm
was arranged by hadrat ’Uthmân. Or, rather, it was
arranged by hadrat Abû Bekr Siddîq and hadrat ’Umar Fârûq
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