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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SUPERIORITIES of SAHÂBA ‘the BLESSED’<br />
<strong>The</strong> Turkish history book Mir’ât-i-kâinât, which is a<br />
compilation of a number of books and was prepared by<br />
Muhammad bin Ahmad Efendi, who is also known with the<br />
sobriquet ‘Nişanc›zâde’, provides a concise and explicit account of<br />
the greatness of the Sahâba and the superior merits each of them<br />
was gifted with. <strong>The</strong> following is an English translation of the<br />
passages borrowed from that book. Nişanc›zâde (Muhammad bin<br />
Ahmad Efendi) was born in the hijrî year 962, and passed away in<br />
1031 [1622 A.D.]. He completed his book in the time of Sultân<br />
Ahmad Khân I, the fourteenth Ottoman Pâdishâh.<br />
Who is called a Sahâbî: According to a great majority of<br />
scholars, once a male or female Muslim has seen Rasûlullah ‘sall-<br />
Allâhu ’alaihi wa sallam’ only for a short time, no matter whether<br />
he/she is a child or an adult, he/she is called a Sahâbî with the<br />
proviso of dying with îmân (as a Believer); the same rule applies to<br />
blind Muslims who have talked with the blessed Prophet at least<br />
once. If a disbeliever sees the Prophet and then joins the Believers<br />
after the demise of the Messenger of Allah, he is not a Sahâbî; nor<br />
is a person called a Sahâbî if he deserted Islam afterwards although<br />
he had seen the blessed Prophet as a Muslim. A person who<br />
deserts Islam after having attained the honour of being a Sahâbî<br />
and then becomes a Believer again after the demise of the<br />
Messenger of Allah, is a Sahâbî. Since Rasûlullah ‘sall-Allâhu<br />
’alaihi wa sallam’ was a Prophet for genies as well, a jinnî also can<br />
be a Sahâbî. Sahâbîs in the mass are called Ashâb-i-kirâm or<br />
Sahâba.<br />
Superiorities of the Ashâb-i-kirâm: According to information<br />
given in the book Mawâhib-i-ladunniyya, the Ashâb-i-kirâm<br />
‘alaihim-ur-ridwân’, after prophets, and after the angels occupying<br />
special higher positions, are the highest community of the entire<br />
creation. Each and every Sahâbî is higher than all the rest of this<br />
Ummat (Muslims). All the people who believe in the prophethood<br />
of Muhammad ‘alaihis-salâm’, i.e. all Muslims, regardless of their<br />
races and nationalities and the countries they live in, are the<br />
Ummat of Muhammad ‘alaihis-salâm’. We, Muslims, are the<br />
Ummat of Muhammad ‘alaihis-salâm’. Despite the hadîth-i-sherîf<br />
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