Documents of the Right Word

âyat of Kehf sûra purports, “As he spoke to his sâhib
(companion), he said: Thou hast disbelieved thine Rabb (Allah),
thine creator...”. Here, a disbeliever also is referred to as the
Prophet’s sâhib (companion). As a matter of fact, in the thirtyninth
âyat of Yûsuf sûra, Yusûf ‘alaihis-salâm’ addressed the
disbelievers ‘my sâhibs’, by saying, “O my companions in the
dungeon...”. Yûsuf’s ‘alaihis-salâm’ addressing two idolaters ‘my
sâhibs’ shows that the Prophet’s ‘sall-Allâhu alaihi wa sallam’
referring to a person as his sâhib (companion) does not necessarily
mean that he is a good person.
Our answer is this: Companionship established with mutual
love is certainly effective. It has been stated (by the ’Ulamâ) that
denying the effect of Sohbat is a sign of ignorance. Since a Muslim
and a disbeliever will not love each other, their sohbat will not
produce any effect, any use. There is yet another fact we would
like to point out to this effect. The so-called two idolaters were
honoured with becoming Muslims owing to the barakat, the
fruitfulness of Yusûf’s ‘alaihis-salâm’ sohbat. Then, why should
Rasûlullah’s sohbat not have had any effect on Siddîq (Abû Bekr)
‘radiy-Allâhu anh’, who had always been with Rasûlullah more
than anyone else and loved him so much? Why should he not have
benefited from his maturated ma’rifats? Indeed, Rasûlullah ‘sall-
Allâhu alaihi wa sallam’ stated: “All the ma’rifats, all the pieces of
(occult) knowledge Allâhu ta’âlâ has poured into my chest, I have
poured into Abû Bekr’s chest.” The more the love and the
attachment, the more the benefits that will be attained. It is for this
reason that Abû Bekr Siddîq ‘radiy-Allâhu anh’ became the
highest of all the As-hâb. For his attachment to Rasûlullah was
more than anybody else’s. He (the Prophet) declared in a hadîthi-sherîf,
“The superiority of Abû Bekr is not because he makes
namâz and fasts very much, but because he has something in his
heart.” Our ’Ulamâ (profoundly learned Islamic scholars, savants)
state that the thing he had in his heart was his love for Rasûlullah
‘sall-Allâhu alaihi wa sallam’. Then, how could it ever be justifiable
to vilify, to curse such a companion?
4- The ’Ulamâ of Mâwarâ’un-nehr state that: Emîr Alî ‘radiy-
Allâhu anh’ accepted the three Khalîfas although he was very
powerful and very popular among the As-hâb-i-kirâm. He did not
raise any objections. This shows that the three Khalîfas were
rightful. Saying otherwise would mean to blame Alî ‘radiy-Allâhu
anh’.
The following answer is given in the booklet: “As the Emîr
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