then he alighted upon the boughs of the tree of sincerity, trilling every manner of praise; after that he took his place in the sanctuaries of Islam and recited: “And the most devout will be spared it—he who gives of his wealth to purify himself” (Al-Layl 17–18).

Qur’anic verses and prophetic reports have spoken plainly of his excellence, and both the Emigrants and the Helpers united in pledging allegiance to him. O you who despise him, a fire smolders in your hearts at the very mention of his name! Whenever his virtues are rehearsed, pallor steals over your faces. Have the Rafidite unbelievers not heard the verse, “the second of the two when the two were in the cave” (At-Tawbah 40)?

He was summoned to Islam and neither faltered nor refused; he trod the clear path without slipping or stumbling. For the span of his life he withstood the enemy’s blades and the clang of their steel. He spent and spent again, never holding back, until he clothed himself in coarse wool. By Allah, each dinar he gave outweighed minted gold—“the second of the two when the two were in the cave” (At-Tawbah 40).

Who was the Prophet’s companion in his youth? Who among his Companions was first to believe? Who, in the Prophet’s presence, issued legal rulings with swift certainty? Who was the first to pray behind him—and the last to lead him in prayer? Who now lies beside him in the grave? Acknowledge, then, the neighbour’s right.

On the Day of Apostasy he rose with insight and vigilance, drawing from the text of the Book a meaning too subtle for the keenest gaze. The lover rejoices in his merits, whereas the hater seethes; the Rafidite longs to flee any gathering where he is remembered—but where can he flee?

How often he shielded the Messenger with both wealth and life! He was the closest to him in life, and his companion in death, lying beside him in the tomb. His virtues are manifest, free of ambiguity. How astonishing that anyone would try to block out the sun at midday!