Sahaba - The Blessed
At the beginning of the book (The Blessed) superiority of Ashâb of our prophet, Muhammad ´alayhissalâm, is explained along with how unjust and ignorant are those who defame Ashâb-ı-kirâm. Besides, the meaning of ijtihâd is explained. In the part of cautioning, an answer is given to the book (Hüsniyye) written by an enemy of Islam. In another part, biographies of great savants of Islam - hadrat Imâm-ı Rabbâni and hadrat Sayyed Abdülhakîm-ı Arvâsi - are explained. In the part Two Apples of the Eye of Muslims superiority of hadrat Abû Bakr and hadrat Omar is explained; in the part The First Fitna in Islam events between Ashâb-ı-kirâm are explained beautifully from the pen of hadrat Imâm-ı Rabbâni Ahmad Fârûkî Sarhandi who explains that to love all of Ashâb-ı-kirâm is a fundamental condition of being Ahl-i-sunnat.
At the beginning of the book (The Blessed) superiority of Ashâb of our prophet, Muhammad ´alayhissalâm, is explained along with how unjust and ignorant are those who defame Ashâb-ı-kirâm. Besides, the meaning of ijtihâd is explained. In the part of cautioning, an answer is given to the book (Hüsniyye) written by an enemy of Islam. In another part, biographies of great savants of Islam - hadrat Imâm-ı Rabbâni and hadrat Sayyed Abdülhakîm-ı Arvâsi - are explained. In the part Two Apples of the Eye of Muslims superiority of hadrat Abû Bakr and hadrat Omar is explained; in the part The First Fitna in Islam events between Ashâb-ı-kirâm are explained beautifully from the pen of hadrat Imâm-ı Rabbâni Ahmad Fârûkî Sarhandi who explains that to love all of Ashâb-ı-kirâm is a fundamental condition of being Ahl-i-sunnat.
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’anh’ should be (the first) Khalîfa. If it had been so, he would not<br />
have been elected Khalîfa (later) by way of ijtihâd, for ijtihâd<br />
would have been unnecessary.” Seven overlapping preambles<br />
would be illuminative in answering their argument:<br />
1) <strong>The</strong>re were several manners in which the Wahy [1] came to<br />
Rasûlullah ‘sall-Allâhu ta’âlâ ’alaihi wa sallam’. Some of the âyats<br />
(warning about the vehemence and imminence) of torment (in<br />
Hell) came with sounds like those of bells. Jebrâîl ‘alaihis-sallâm’<br />
would appear in human guise and say the âyats to the blessed<br />
Prophet. Occasionally, wahy would happen during (the Prophet’s)<br />
dreams. Firâsat (insight) also was sometimes a manner of wahy.<br />
Most of those kinds of wahy does not exist in the Qur’ân al-kerîm.<br />
It is not permissible to question its reasons. We should not ask, for<br />
instance, why most of the instructions pertaining to namâz do not<br />
explicitly take place in the Qur’ân al-kerîm, whereas everything<br />
about fasting is described clearly. Likewise, it cannot be<br />
questioned why a certain commandment was revealed in a dream<br />
instead of simply being declared in the Qur’ân al-kerîm. Likewise,<br />
we are not supposed to interrogate why Hadrat Abû Bakr’s<br />
caliphate was not foretold in the Qur’ân al-kerîm instead of being<br />
implied in a prophetic dream.<br />
2) Rasûlullah ‘sall-Allâhu ’alaihi wa sallam’ announced some of<br />
the commandments and prohibitions clearly. On the other hand,<br />
he implied some of them by saying, for instance, “May Allah’s<br />
compassion be on anyone who performs that act,” or by<br />
imprecating, “May he who commits that act be accursed in the<br />
view of Allâhu ta’âlâ.” This policy also is something<br />
unquestionable. For instance, it cannot be asked why the<br />
Shaikhayn’s ‘radiy-Allâhu ta’âlâ ’anhumâ’ caliphates were implied<br />
in a manner of dream-telling and not as a direct commandment,<br />
saying, for instance, “Make Abû Bakr and ’Umar Khalîfas after<br />
me.”<br />
3) Some commandments were implied in narrations of future<br />
events. Îsâ’s ‘alaihis-salâm’ coming back and the Dajjâl’s<br />
appearing were foretold, and the Dajjâl’s iniquities were stated.<br />
<strong>The</strong>se narrations imply certain commandments, e.g. “Obey Îsâ<br />
(Jesus) ‘alaihis-salâm’ when he comes back,” and proscriptions,<br />
[1] <strong>The</strong> Qur’ân al-kerîm; revelation of the Qur’ân al-kerîm; messages<br />
which Allâhu ta’âlâ sent to His Messenger in âyats.<br />
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