THE IMPORTANCE OF Khulfa e Rashideen AND SAHABA BY HADITH

  During the caliphates of Hadrat 'Uthmân and Hadrat Alî

'radiy-Allâhu 'anhumâ', naughtiness and public aggravations were on

the increment and individuals were generally uncomfortable and harmed. Accordingly,

it was made a necessity of being in the Ahl as-sunnat wa-ljamâ'at to cherish these two Khalîfas; in this manner the Ashâb-I-Khayr-ulbashar 'radiy-Allâhu ta'âlâ 'anhum ajma'în' were guarded against

uninformed individuals' calumniations and Muslims were safeguarded

against the hazard of feeling antagonism against the Khalîfas of our

ace the Prophet 'sall-Allâhu 'alaihi wa sallam'. As is seen, it is

one of the prerequisites of being in the Ahl as-sunnat wa-l-jamâ'at

to cherish Hadrat Alî 'radiy-Allâhu 'anh' also. However, love additionally has its

constraints. On the off chance that an individual surpasses the impediments in his affection for Hadrat

Alî 'radiy-Allâhu 'anh', calumniates the Ashâb of our lord the

Prophet 'sall-Allâhu 'alaihi wa sallam' and consequently contradicts from

the way driven by the Ashâb-I-kirâm, the Tâbi'în-I-izâm and the Salaf

as-sâlihîn[

he is known as a blasphemer. Nor are those forlorn individuals

who are absent any trace of adoring Hadrat Alî 'radiy-Allâhu 'anh' in the Ahl

as-sunna, for it is a prerequisite of being in the Ahl as-sunna. They

are called Khwârij (Khârijîs). In the event that the people who guarantee to adore Ahl-I-bayt

cherished all the Ashâb-I-kirâm also, everything would be very all

right. Assuming they conceded that the conflicts among the Ashâb-I-kirâm

depended on generous reasons and well meaning goals, they

would be in the Ahl as-sunnat wa-l-jamâ'at and would be resistant

from being Ahl-I-bid'at. It is a trademark characteristic of the Ahl assunnat to decorate one's regard and high regard for all the

Ashâb-I-kirâm with one's warmth for the Ahl-I-bayt. Our

Prophet 'sall-Allâhu 'alaihi wa sallam' expressed: "In the event that an individual loves

my Ashâb, he does so in light of the fact that he cherishes me. Furthermore, hatred against

them is hatred against me." Then, at that point, for what reason would it be advisable for one not love the

Ahl-I-bayt? All the Ashâb-I-kirâm adored each other and the Ahli-bayt also. The Sunnîs have considered the adoration for Ahl-I-bayt as a

part of îmân. They have said that perishing as a Devotee is reliant

upon the strength of this affection.

It is composed as continues in the 300 and twentyseventh [327] page of the book Mir'ât-I-kâinât: Researchers arrange

the Ashâb-I-kirâm 'radiy-Allâhu ta'âlâ 'anhum ajma'în' in three

gatherings: The primary gathering are the Muhâjirîn, for example those Muslims who

moved to Medina from Mekka or somewhere else until the success

of Mekka. Talha and Zubayr 'radiy-Allâhu 'anhumâ' were two of

[1] Who the Ashâb-I-kirâm were has previously been made sense of in the text.

The Tâbi'în-I-izâm are those lucky individuals who saw no less than one

Sahâbî in spite of the fact that they had not seen the Courier of Allah 'sall-Allâhu

'alaihi wa sallam'. Salaf as-sâlihîn were the earliest Islamic researchers.

the best ones of the Muhâjirîn.

The subsequent gathering, called Ansâr-I-kirâm, were those Muslims

living in the favored city of Medina or in its area. They were

respected with the title Ansâr (Aides) because of the assistance

they proposed to our lord, the Courier of Allah 'sall-Allâhu

'alaihi wa sallam'. Khâlid ibn Zayd abâ Ayyûb al-Ansârî 'radiyAllâhu 'anh' was one of the best Ansâr. It is expressed in a hadîthi-sherîf conveyed by Imâm-I-Tirmuzî: "On the Rising Day each of

my Ashâb will ascend from his grave and, driving the Devotees of

the nation where he died and showering haloes and

lights on them, he will take them to the square of Arasât."

Likewise, every one of the Adherents to Istanbul will come to the spot of

judgment behind Hadrat Khâlid 'radiy-Allâhu 'anh' and under

his light.

The third gathering were individuals who embraced Islam in

Mekka or somewhere else upon the triumph of the favored city or

thereafter; they are Sahâbîs, despite the fact that they are neither Muhâjirs

nor Ansâr. Mu'âwiya and 'Amr ibn al-Âs 'radiy-Allâhu 'anhumâ'

are two of the best ones in this gathering

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