Seadet-i Ebediyye - Endless Bliss Third Fascicle

earth could assess the degree of their greatness? It is written in
books of Tafsîr that the expression, ‘they are not the same,’ in this
âyat, was intended for Hadrat Abû Bakr Siddîq ‘radiy-Allâhu
’anh’. For, he is ahead of all those who are ahead in sacrificing
their property, in performing jihâd. While explaining the glad
tidings, “Certainly, Allâhu ta’âlâ loves those Believers who have
promised you under the tree,” in the eighteenth âyat of Fet-h Sûra
in his book of Tafsîr entitled Ma’âlim-ut-Tanzîl, Muhyissunna
Imâm-i Baghâwî says: Jâbir bin ’Abdullah ‘radiy-Allâhu ’anh’, said
that Rasûlullah ‘sall-Allâhu ’alaihi wa sallam’ had stated, “None of
those who promised me under the tree will go to Hell!” This
unanimous promise is called Bi’at-ur-ridwân. For, Allâhu ta’âlâ
loves them. [There were fourteen hundred of them.] To say
‘disbeliever’ about a person who is blessed with the glad tidings of
Paradise in the Qur’ân and in hadîths causes disbelief and is the
most detestable felony.
Fifth Preface: Hadrat ’Umar’s ‘radiy-Allâhu ’anh’ preventing
the others from bringing paper was not disobedience. May Allah
protect us against such a situation! Our Prophet’s ‘sall-Allâhu
’alaihi wa sallam’ viziers, assistants each had the best moral
character. Would any of them ever do such irreverence? Even the
lowest Sahabî who was honoured with attending his sohbat once or
twice or even any person who had been honoured with îmân and
become one of his Ummat cannot be imagined to have disobeyed
him. Can such a thing ever be thought about those great people
who were among the greatest of the Muhâjirs and the Ansâr
‘radiy-Allâhu ta’âlâ ’anhum ajma’în’ and who were the dearest to
him? May Allâhu ta’âlâ make them reasonable enough not to
think ill of those great men of Islam and not to speak without due
reflection, without understanding or studying the matter.
Hadrat ’Umar’s ‘radiy-Allâhu ’anh’ purpose was to ask, to
understand. As a matter of fact, he said, “Ask him.” That is, he
meant to say, “Bring the paper if he really wants it. If he does not
want it, let us not bother him at this critical time.” For, if he had
wanted it through wahy or command, he would have asked for it
again and with importance; he would have written what he had
been commanded to. A Prophet ‘’alaihissalâm’ has to announce
the wahy. If his asking for the paper was not through wahy,
through command, but if he was to write so out of ijtihâd or
because he wished so, that critical time might not be convenient to
do it. His Ummat would do ijtihâd after his death. Through ijtihâd
they would deduce commandments from the Qur’ân, which is the
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