Sahaba - The Blessed

Then, to vilify him means to vilify half of the ahkâm-i-shar’iyya.
Imâm-i-Muhammad bin Ismâ’îl Bukhârî states that more than
eight hundred people reported hadîth-i-sherîfs that they had heard
from Abû Hurayra ‘radiy-Allâhu ’anh’. Each and every one of
those eight hundred people was either a Sahabî or a Tâbi’. Four of
them are Abdullah bin Abbâs; Abdullah bin ’Umar; Jâbir bin
Abdullah; and Enes bin Mâlik ‘radiy-Allâhu ’anhum ajma’în’. The
statement censuring Abû Hurayra ‘radiy-Allâhu ’anh’, which these
aberrant people report, is not a hadîth-i-sherîf. It is a mere
concoction. On the contrary, the hadîth-i-sherîf praising him for
his deep learning and his broad comprehensive capacity is (among
those most authentic groups of hadîth-i-sherîf termed) mashhûr [1] .
First, imagine such a great person guilty of hostility towards
Hadrat Alî ‘radiy-Allâhu ’anh’, and then, hurl a torrent of
invectives against him as a form of punishment; what a rank
injustice! This aberration is consequent upon an overdose of
sympathy. It may cost them their îmân. Their allegation also bears
the construction that Alî ‘radiy-Allâhu ’anh’ “pursued the twofaced
policy of tacit consent.” How will they explain away the
praises he lavished on the Shaikhayn, i.e. Hadrat Abû Bakr and
’Umar ‘radiy-Allâhu ’anhumâ’? What will they do in the face of his
statements, which he made in the presence of several people
during his caliphate and which emphasized the previous three
Khalîfas’, (i.e. Hadrat Abû Bakr’s, Hadrat ’Umar’s and Hadrat
’Uthmân’s ‘radiy-Allâhu ta’âlâ ’anhum ajma’în’,) eligibility for the
office? In fact, if they answer that he deliberately did not say that
caliphate had been his right or that the previous three Khalîfas had
occupied the office unjustly, then what compelled him to
emphasize their eligibility for the office and to acknowledge their
superiority to him? Furthermore, how will they construe the
hadîth-i-sherîfs telling about the superiority of the first three
Khalîfas, and what other construction will they suggest about the
hadîth-i-sherîfs giving the good news of Paradise to other Sahâbîs?
As a matter of fact, they cannot permissibly say that our master the
Prophet ‘sall-Allâhu ’alaihi wa sallam’ was also two-faced.
Prophets have to state the facts. And even furthermore, what will
they say about the âyat-i-kerîmas praising those great people? Will
they blame Allâhu ta’âlâ, too?
[1] There is detailed information in the fifth and sixth chapters of the
second fascicle of Endless Bliss about kinds of hadîth-i-sherîf and
books reporting hadîth-i-sherîfs.
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