Question (Q-91)
What is the belief of Ahl al-Sunnah wa’l-Jamāʿah in relation to Sayyidah Āʿishah Al-Ṣiddīqah, Sayyidunā Muʿāwiyah and other Noble Companions who took part in the battles of Jamal and Ṣiffīn? Did these personalities repent from their standing in opposition to Sayyidunā ʿAlī (Allah grant nobility to his countenance)?
Answer:
In the Name of the Almighty
It is the stance of Ahl al-Sunnah wa’l-Jamāʿah in relation to all the Noble Companions that they should only be remembered with goodness and that one should not interfere in the disputes that occurred between them. The Noble Companions who committed a lapse in judgement (al-khaṭa’ fī al-ijtihād) in this regard will be rewarded with one reward. Cursing them and insulting them is certainly not permitted especially as Sayyidunā Talḥah, Sayyidunā Zubayr and the mother of believers, Sayyidah Āʿishah Al-Ṣiddīqah (Allah be pleased with them) had retracted from their judgement.
It is the Statement of the Almighty,
لَا يَسْتَوِيْ مِنْكُمْ مَّنْ أَنْفَقَ مِنْ قَبْلِ الْفَتْحِ وَقَاتَلَ اُولَئِكَ أَعْظَمُ دَرَجَةً مِّنَ الَّذِيْنَ أَنْفَقُوْا مِنْ بَعْدُ وَقَاتَلُوْا وَكُلًّا وَّعَدَ اللهُ الْحُسْنَى وَاللهُ بِمَا تَعْمَلُوْنَ خَبِيْرٌ
“Those among you who spent and fought before the conquest of Makkah are not equal to others; they are greater in rank than those who spent and fought after the conquest; and Allah has promised Paradise to all of them; and Allah knows well what you do.” (Sūrah Al-Ḥadīd 57:10)
The Master of all creation ﷺ stated,
لا تسبوا أصحابي فلو أن أحدكم إن أنفق مثل أحد ذهبا ما بلغ مد أحدهم ولا نصيفه
“Do not insult my Companions for indeed if one of you was to spend gold equal to the size of Mount Uḥud, he would not reach a Mudd (a dry measure spent by them) nor half of it.”
It is narrated in Sunan Al-Nasa’ī that the Messenger of Allah ﷺ stated,
أكرموا أصحابي فإنهم خياركم
“Honour my Companions for indeed they are the best of you.”
In Sunan Al-Tirmidhī, it is narrated that the Master of all creation ﷺ said,
الله الله في أصحابي لا تتخذوهم غرضا بعدي فمن أحبهم فبحبي أحبهم ومن أبغضهم فببغضي أبغضهم ومن آذاهم فقد آذاني ومن آذاني فقد آذى الله ومن آذى الله يوشك أن يأخذه
“Fear Allah, fear Allah in relation to my Companions. Do not make them a target after me for whoever loves them, loves them due to his love for me. Whoever hates them, hates them due to hatred for me. Whoever causes distress to them then he has offended me and whoever offends me has offended Allah. Whoever offends Allah, it is close that Allah will grasp him.”
Insulting all the Noble Companions has been condemned in the aforementioned Aḥādīth (Prophetic Narrations). It is stated in ʿUmdah Al-Qārī (commentary upon Saḥīḥ Al-Bukhārī),
إلا أنه لما دل على حرمة سب الصحابة كلهم فدلالته على الحرمة في حق أبي بكر أقوى وآكد
“Except when it proves the prohibition of insulting the Companions, its proof upon the prohibition in relation to (insulting) Sayyidunā Abū Bakr (Allah be pleased with him) is stronger and more emphasised.”
Al-Imām Aḥmad Riḍā Khān (the leader of Ahl al-Sunnah) stated in Al-Fatāwā Al-Riḍawiyyah, Volume 29, Page 363,
“It is the belief of Ahl al-Sunnah,
ونكف عن ذكر الصحابة إلا بخير
“We refrain from mentioning the Companions except with goodness.”
He states further on,
“This is why the Noble Scholars state that the ruling in relation to the Muslims who came face to face against each other in Battle Jamal and Ṣiffīn is that a lapse in judgement occurred.”
Furthermore, it is in Al-Fatāwā Al-Riḍawiyyah, Volume 29, Page 335-336,
“According to Ahl al-Sunnah, the lapse of Sayyidunā Muʿāwiyah (Allah be pleased with him) was a lapse in judgement. It is not permissible to condemn him upon this lapse in judgement. There are two types of al-khaṭa’ fī al-ijtihād (lapse in judgement);
- Muqarrar (established)
- Munkar (rejected)
Muqarrar (established) is that judgement upon which the person carrying out this lapse remains and his judgement is not objected to. An example of this is the position of those who follow the Ḥanafī school in relation to those who follow the Shāfiʿī school reciting Sūrah Al-Fātiḥah behind the Imām (because the Shāfiʿī is acting according to his school, the Ḥanafī will not object to his action).
Munkar (rejected) is that judgement which is rejected when it causes strife to occur. An example of this is the leading Companions who participated in the Battle of Jamal who are definitely from the dwellers of Jannah (Heaven) and their lapse was certainly based on judgement in relation to which anyone claiming to be from Ahl al-Sunnah has no room to speak. Nevertheless this lapse in judgement was such that it was necessary to reject it as the Leader of Believers, Sayyidunā ʿAlī (Allah grant nobility to his noble countenance) did. Aside from this, interfering in regards to the disputes of the Noble Companions (Allah be pleased with them all) is Ḥarām (forbidden). It is stated in the Ḥadīth that the Prophet ﷺ said,
إذا ذكر أضحابي فأمسكوا
“When my Companions are mentioned then stop (your tongue).”
In another Ḥadīth it is stated by the Prophet ﷺ ;
ستكون لأصخابي بعدي زلة يغفرها الله لهم لسابقتهم ثم يأتي من بعدهم قوم يكبهم الله على مناخرهم في النار
“Soon there shall be a lapse carried out by my Companions after me. Allah will forgive them due to their precedence. Thereafter, a nation will come who Allah will throw into the fire on their noses.”
This refers to those who insult the Companions (Allah be pleased with them all) due to these lapses. Allah the Almighty has made the Companions (Allah be pleased with them all) into two types;
- The Believers who accepted faith before the Conquest of Makkah
- The Believers who accepted faith after the Conquest of Makkah
Allah ﷻ gave the first type of Companions (Allah be pleased with them all) virtue over the second type and clearly stated,
وَكُلًّا وَّعَدَ اللهُ الْحُسْنَى
“And Allah has promised Paradise to all of them.”
Alongside this, Allah silences those who scrutinise the actions of the Noble Companions (Allah be pleased with them all),
وَاللهُ بِمَا تَعْمَلُوْنَ خَبِيْرٌ
“And Allah knows well what you do.”
Nevertheless, He has promised good to all of you (Companions). Then who is anyone else to criticise based on any of these matters. And Allah is the One Who guides.” (Al-Fatāwā Al-Riḍawiyyah, Volume 29, Page 335-336)
It is stated in Al-Musāmarah (commentary upon Al-Musāyarah),
وما جرى بين معاوية وعلي رضي الله عنهما من الحروب بسبب طلب تسليم قتلة عثمان رضي الله عنه لمعاوية
“Whatever ensued between Sayyidunā Muʿāwiyah and Sayyidunā ʿAlī (Allah be pleased with them both) from battles were due to the demand of Sayyidunā Muʿāwiyah that the murderers of Sayyidunā ʿUthmān be passed over to him.”
Al-Imām Al-Ghazālī (قدس سره السامي) states in Iḥyā’ ʿUlūm al-Dīn,
واعتقاد أهل السنة تزكية جميع الصحابة والثناء عليهم كما أثنى الله سبحانه وتعالى ورسوله صلى الله تعالى عليه وسلم وما جرى بين معاوية وعلي رضي الله عنهما كان مبنيا على الاجتهاد لا منازعة من معاوية في الإمامة
“It is the belief of Ahl al-Sunnah to mention the purity of all the Companions and to praise them like Allah and His Messenger ﷺ praised them. Whatever ensued between Sayyidunā Muʿāwiyah and Sayyidunā ʿAlī (Allah be pleased with them both) was based on al-ijtihād (judgement). It was not due to Sayyidunā Muʿāwiyah having contention (with Sayyidunā ʿAlī) for leadership.”
It is stated in Sharḥ Al-ʿAqā’id Al-Nasafiyyah,
وما وقع بينهم من المنازعات والمحاربات فله محامل وتأويلات فسبهم والطعن فيهم إن كان مما يخالف الأدلة القطعية فكفر كقذف عائشة رضي الله عنها وإلا فبدعة وفسق وبالجملة لم ينقل عن السلف المجتهدين والعلماء الصالحين جواز اللعن على معاوية وأحزابه لأن غاية أمرهم البغي والخروج على الإمام وهو لا يوجب اللعن
“Whatever occurred between them from disputes and battles have places of application and interpretations. Therefore swearing at them and criticizing them, if it is from that which opposes categorical evidences then it is disbelief like the false accusation against Sayyidah Āʿishah (Allah be pleased with her). Otherwise it is an innovation and disobedience. Overall, it has not been narrated from the earlier Mujtahidūn scholars (scholars who are qualified to make independent judgement) and the pious scholars of the early generations for it to be permissible to curse Sayyidunā Muʿāwiyah (Allah be pleased with him) and his companions because the furthest of their matter is opposition to Sayyidunā ʿAlī and exiting against him. This does not necessitate cursing.”
Al-Imām Aḥmad Riḍā Khān (Allah shower mercy upon him) states in Al-Muʿtamad Al-Mustanad,
وبه ظهر أن الطعن على الأمير معاوية رضي الله عنه طعن على الإمام المجتبى بل على جده الكريم صلى الله تعالى عليه وسلم بل على ربه عز وجل فإن تفويض أزمة المسلمين بيد من هو كذا وكذا بزعم الطاعنين خيانة للإسلام والمسلمين وقد ارتكبها معاذ الله الإمام المجتبى وارتضاها رسول الله صلى الله عليه وسلم وهو وما ينطق عن الهوى إن هو إلا وحي يوحى
“From this, it is apparent that attacking Sayyidunā Muʿāwiyah (Allah be pleased with him) is in essence attacking Al-Imām Al-Ḥasan Al-Mujtabā (Allah be pleased with him). Moreover, it is criticism of his Noble GrandFather ﷺ and rather, it is criticism of His Lord ﷻ. This is because passing over the reins of the Muslims to the hand of the one who, as alleged by the attackers, is such and such, is deception towards Islam and the Muslims. This has, Allah forbid, been carried out by Al-Imām Al-Ḥasan Al-Mujtabā (Allah be pleased with him), and Allah’s Messenger ﷺ was pleased with this yet he ﷺ is the one who does not say anything from his desire, it is but a revelation which is revealed to him.”
It is stated in Sharḥ Al-Fiqh Al-Akbar,
وقد ندما على ما فعلا وكذا عائشة رضي الله عنها ندمت على ما فعلت وكانت تبكي حتى تبل خمارها ثم كان معاوية مخطئا إلا أنه فعل ما فعل عن تأويل فلم يصر به فاسقا
“They i.e. Sayyidunā Talḥah And Sayyidunā Zubayr (Allah be pleased with them both) were remorseful upon what they did and similarly Sayyidah Āʿishah (Allah be pleased with her) was remorseful upon what she did. She would cry until her scarf would become wet. Then Sayyidunā Muʿāwiyah (Allah be pleased with him) was upon a lapse except he did what he did based upon interpretation. Therefore, he did not become a disobedient person through this.”
Tāj Al-Faḥūl Shāh ʿAbdul Qādir Badāyunī (Allah shower mercy upon him) stated in relation to Sayyidunā Muʿāwiyah (Allah be pleased with him) in Taṣḥīḥ al-ʿAqīdah that there is a difference of opinion about applying the word Bāghī (opponent) in relation to such personalities. The correct position is that it is fine to apply the word Bāghī (opponent). In spite of that, it is necessary to revere the honour in terms of the nobility of being a Companion of Allah’s Messenger ﷺ in accordance to the position of the majority of Ahl al-Sunnah. This is because such opposition and lapse does not necessitate fisq (disobedience) nor ʿiṣyān (sin). It is narrated, “Mistakes and forgetfulness are erased from my Ummah (nation).” That narration is a testimony in this regard and the lapses of the Noble Ṣaḥābah are forgiven and pardoned.
It is stated in Bahār-e-Sharīʿat, Volume 1, Page 259-260,
“The Mother of believers, Al-Ṣiddīqah (Allah be pleased with her) is definitely from the dwellers of Jannah (Heaven) and certainly in the hereafter, she is blessed to be in the blessed wedlock of Sayyidunā Muḥammad, the Messenger of Allah ﷺ. The one who troubles her has offended Allah’s Messenger ﷺ. Sayyidunā Talḥah And Sayyidunā Zubayr (Allah be pleased with them both) are from Al-ʿAsharah Al-Mubasharah (the ten Companions guaranteed Jannah). A lapse in judgment occurred from these two Blessed Companions in comparison to the Leader of believers, Mawlā ʿAlī (Allah grant nobility to his noble countenance). However, in the end, all of these noble personalities retracted from their positions. In the terminology of the Sharīʿah (Islamic Law), baghāwah (opposition) unrestrictedly refers to opposing the Imām who is on the truth regardless of whether this is based upon animosity (ʿinād) or judgment (ijtihād). Due to their retraction, these words cannot be applied to these Noble Companions. The application of the word Al-Fi’ah Al-Bāghiyah (the opposition group) to the group of Sayyidunā Muʿāwiyah (Allah be pleased with him) has been recorded in accordance to the terminology of Sharīʿah (Islamic Law). However, now that the word Bāghī is in the meaning of one who causes strife, holds animosity and rebellion and now that it is understood to be an offensive word, it is not permissible to apply this word to any Companion.”
In conclusion, a section from Al-Fatāwā Al-Riḍawiyyah, Volume 29, page 375 to page 380 is being quoted due to the fact that the blessed words in this section have the rank of being conclusive in relation to this matter,
“The noble personalities who had disputes and differences with the leader of the believers, Sayyidunā ʿAlī Al-Murtaḍā (Allah be pleased with him) and the differences that occurred due to their view being different to the viewpoint of Sayyiduna ʿAlī (Allah be pleased with him) who was of the right view and the events that occurred due to this in the form that they came face to face with each other, for example in the Battle of Jamal, Sayyidunā Talḥah, Sayyidunā Zubayr and Sayyidah Al-Ṣiddīqah Āʿishah (Allah be pleased with them) and in the Battle of Ṣiffīn, Sayyidunā Amīr Muʿāwiyah (Allah be pleased with him), we, as Ahl al-Sunnah believe Sayyidunā Mawlā ʿAlī (Allah be pleased with him) to be on the correct position in this regard and we view all of those who were against him to have committed a lapse. We class the Lion of Allah, Sayyidunā ʿAlī (Allah be pleased with him) to be greater and more noble than all of these blessed personalities. Nevertheless, in light of the aforementioned narrations which have come in relation to the virtues of these personalities, we do not open our tongues with criticism of these blessed personalities and we recognise them in accordance to their statuses which are established within the Sharīʿah (Islamic Law). We do not give anyone virtue over anyone else through the desire of our egos. We view interference in relation to their disputes to be Ḥarām (forbidden). We view their differences to be like the differences between Al-Imām Abū Ḥanifah and Al-Imām Al-Shāfiʿī (Allah shower mercy upon them both).
So, according to us, the Ahl al-Sunnah, to criticise even the lowest ranking Ṣaḥābī (Companion) amongst them is not permissible, let alone the mother of believers, Al-Ṣiddīqah Āʿishah, the good and pure (may Allah be pleased with her). It is not possible that we criticise in the court of this high and revered personality. Allah forbid, this is disrespect in the Court of Allah and His Messenger ﷺ. Allah The Almighty revealed Verses announcing her purity, her chastity and her freedom from the accusations of the hypocrites and He ﷻ warned those who wrongfully accused her of a painful punishment. The Messenger of Allah ﷺ loved her the most amongst his blessed and pure wives. The Messenger of Allah ﷺ would place his blessed lips and drink water from that place where Sayyidah Āʿishah Al-Ṣiddīqah (Allah be pleased with her) had placed her mouth to drink water. All the blessed and pure wives of our Master ﷺ are his wives in the world and in the hereafter, but the love for Sayyidah Āʿishah (Allah be pleased with her) is to this level that it was stated in relation to her that she is the wife of the Messenger of Allah ﷺ in the world and in the hereafter.
The command came to the best of women, Sayyidah Fāṭimah Al-Zahrā (Allah be pleased with her) that “O Fāṭimah, if you love me then love Āʿishah also because I love her”. It is narrated in Ṣaḥīḥ Muslim that the Noble Prophet ﷺ stated to Sayyidah Fāṭimah (Allah be pleased with her),
أي بنية ألست تحبين ما تحب؟ فقالت بلى قال فأحبتي هذه
“O daughter! Will you not love who I love?” Sayyidah Fāṭimah (Allah be pleased with her) responded, “Of course”. The Prophet ﷺ said, “So love her” (i.e. Sayyidah Āʿishah, Allah be pleased with her).
It was asked, who is the most beloved of the people to the Messenger of Allah ﷺ. The response came, “Āʿishah.”
That Āʿishah Al-Ṣiddīqah (Allah be pleased with her), daughter of Al-Ṣiddīq (Allah be pleased with him), the mother of believers, whose status as the beloved of the Beloved of the Lord of all creation ﷺ is clearer than the shining Sun. She is that Al-Ṣiddīqah whose picture in heavenly silk is brought in the Court of the Blessed Master ﷺ by Sayyidunā Jibrīl. She is that mother of believers to whom Sayyidunā Jibrīl in spite of his evident virtue would convey Salām and would not enter her honourable and pure house without obtaining permission to do so. She is that Al-Ṣiddīqah that Allah ﷻ would not send revelation to any blanket but hers. She is that mother of believers that if Al Mustafa ﷺ would travel without her, he ﷺ would state in her remembrance,
وا عروساه
“O my bride!”
She is that Al-Ṣiddīqah that the truthful Prophet Yūsuf’s (peace be upon him) chastity and purity was testified to by a child from the family of Zulaykhā, the purity and chastity of Sayyidah Maryam (Allah be pleased with her) is announced by the Spirit from Allah and the Word from Allah, Sayyidunā ʿĪsā (peace be upon him) but Verses of the Qur’ān descended to testify to her innocence, purity of nature and chastity. She is that Al-Ṣiddīqah that the Beloved of the Lord of all creation ﷺ would look where she would place her blessed lips on the cup to drink water. The Luminous Master ﷺ would place his blessed and adorable lips on that place and drink water. Allah send Blessings upon our Master ﷺ, the father of Al-Ṣiddīqah (Sayyidunā Abū Bakr, Allah be pleased with him) and upon her along with salutations.
One should place his hands on heart and consider if someone was to insult his mother, slander her or condemn her then how one would deem such a person to be his enemy? Seeing such a person will cause blood to flow from one’s eyes. Then how could the mothers of believers be so disregarded that a person portrays belief but yet insults them, slanders them and claims to still be a Muslim. There is no might and no power but from Allah, the Great!
Sayyidunā Talḥah and Sayyidunā Zubayr (Allah be pleased with them both) are more virtuous than Sayyidah Āʿishah Al-Ṣiddīqah (Allah be pleased with her) as they are from Al-ʿAsharah Al-Mubasharah (the ten Companions given glad tidings of Heaven). Sayyidunā Zubayr (Allah be pleased with him) is the son of our Master’s paternal aunt and he is the close Companion who was prepared to sacrifice his life for the Messenger of Allah ﷺ. Sayyidunā Talḥah (Allah be pleased with him) was a shield for the blessed countenance of Allah’s Beloved ﷺ and at the time of sacrificing life, he was like a courageous soldier and guard who was prepared to sacrifice his head.
As for Sayyidunā Muʿāwiyah (Allah be pleased with him), his station is after all of these blessed personalities. The distance between his station to the elevated positions and greatness of Mawlā ʿAlī Al-Murtaḍā (Allah grant nobility to his esteemed countenance) consists of extremely long treks to the extent that thousands of fast paced horses who travel according to the speed of wind would become tired when attempting to cross this path and would not manage to cross this path entirely. However the virtue of being a Companion of Allah’s Messenger ﷺ and the nobility of being from the fortunate is a bestowal of the Almighty from which Muslims cannot close their eyes. So how could we bear disrespect or insults and curses towards Sayyidunā Muʿāwiyah (Allah be pleased with him) and how could we assume that whatever he did against Mawlā ʿAlī (Allah grant nobility to his noble countenance) was based on egotism? This cannot even come in the dream or thought of a faithful Muslim. Yes, we say one thing with full faith. All Praise to Allah, we are ancestral servants of the noble family of the Prophet ﷺ. What relation do we have to Amīr Muʿāwiyah (Allah be pleased with him) that we, Allah forbid, wrongfully defend him. However, the purpose is to support our Masters in the matter of truth and to announce the freedom of Sayyidunā Amīr Muʿāwiyah (Allah be pleased with him) from the false accusations of those who use vulgar and evil words about him. It was our elder prince, the grandson of our Master ﷺ, Sayyidunā Al-Imām Al-Ḥasan Al-Mujtabā (Allah be pleased with him) who, based on the glad tiding of his Noble Grandfather ﷺ after the completion of the period of Al-Khilāfah Al-Rāshidah i.e. rightly guided caliphate that was based on Prophetic Methodology which amounted to thirty years and which came six months after the Khilāfah of Al-Imām Al-Ḥasan Al-Mujtabā (Allah be pleased with him), put down weapons knowingly and wilfully, in the midst of the battlefield in spite of being accompanied by a strong and large army. Al-Imām Al-Ḥasan Al-Mujtabā (Allah be pleased with him) passed over the kingdom and the management of the nation’s affairs to Amīr Muʿāwiyah (Allah be pleased with him) and Al-Imām Al-Ḥasan Al-Mujtabā (Allah be pleased with him) pledged allegiance of obedience to Amīr Muʿāwiyah (Allah be pleased with him). If Amīr Muʿāwiyah (Allah be pleased with him) was Allah forbid, a disbeliever or a sinner or a tyrannical invader then the accusation returns to Al-Imām Al-Ḥasan (Allah be pleased with him) as he passed over the affairs of the Muslims and the organisation of religious affairs out of his own choice without any compulsion, without any religious necessity and in spite of having capability, to such a person. (The accusation would be that) Al-Imām Al-Ḥasan (Allah be pleased with him) handed over the affairs of the Muslims to such a person and Allah forbid, did not bring into action well wishing for Islam but rather raised his hands from this. If due to the period of Al-Khilāfah reaching completion, Al-Imām Al-Ḥasan (Allah be pleased with him) did not wish to accept Kingdom then was there not from the Companions in Al-Ḥijāz (the area inclusive of the two most noble cities of Islām – Al-Ḥaramayn Al-Sharīfayn) anyone else who was able to deal with the management of the Islamic affairs that Al-Imām Al-Ḥasan (Allah be pleased with him) appointed Sayyidunā Amīr Muʿāwiyah (Allah be pleased with him) and pledged allegiance to him? Allah forbid, this matter returns back to Allah’s Messenger ﷺ that the Master of all creation ﷺ expressed happiness in his Prophecy in regards to this matter and classed it as a result of Al-Imām Al-Ḥasan (Allah be pleased with him) being a master. This is what is narrated in Ṣaḥīḥ Al-Bukhārī that the truthful Master whose words are confirmed to be true ﷺ stated in relation to Al-Imām Al-Ḥasan (Allah be pleased with him),
إن ابني هذا سيد لعل الله أن يصلح به بين فئتين عظيمتين من المسلمين
“This son of mine is a master. I hope that Allah ﷻ will reconcile two big groups of Muslims because of him.”
It is stated in a Blessed Verse of the Qur’ān,
وَنَزَعْنَا مَا فِى صُدُوْرِهِمْ مِّنْ غِلٍّ
“And We have removed any resentments which were in their chests.” (Sūrah Al-Ḥijr 15:47)
The meaning of this Verse is that Allah ﷻ removed whatever worldly resentments existed amongst them and replaced any hostility that existed in their natures with softness and affection. Only love and harmony remained between them. It is narrated from Sayyidunā ʿAlī Al-Murtaḍā (Allah be pleased with him) that he said, “With the Will of Allah, myself, ʿUthmān, Talḥah and Zubayr are from those in relation to whom Allah ﷻ stated, “And We have removed any resentments which were in their chests.”
To still criticise these Noble Companions after the aforementioned statement of Sayyidunā Mawlā ʿAlī (Allah be pleased with him) is waging war against intellect, it is announcing war against Mawlā ʿAlī (Allah be pleased with him) and it is announcing war against Allah ﷻ and His Messenger ﷺ. Refuge is sought from Allah ﷻ!
The pages of history are justly testifying that Sayyidunā Zubayr (Allah be pleased with him) immediately moved away from the battlefield as soon as he realised his lapse. It is narrated about Sayyidunā Talḥah (Allah be pleased with him) that he pledged allegiance to Sayyidunā ʿAlī (Allah grant nobility to his esteemed countenance) through one of his helpers.
Nobody can remove those narrations from history in which it is mentioned that after the conclusion of the battle, Sayyidunā ʿAlī (Allah be pleased with him) commanded the respected brother of Sayyidah Āʿishah (Allah be pleased with her), Muḥammad Ibn Abī Bakr, to check on her to ensure that she had not been afflicted with any wound. Moreover, as soon as possible, he went himself and asked, “How are you feeling?” She replied, “All praise to Allah. I am fine.” Mawlā ʿAlī (Allah be pleased with him) said, “Allah forgive you.” Sayyidah Al-Ṣiddīqah replied, “And you too.”
After dealing with the shrouding and burial of those killed, Sayyidunā Mawlā ʿAlī (Allah be pleased with him) arranged for the return of Sayyidah (Allah be pleased with her) and set her off to Al-Ḥijāz with honour and reverence under the supervision of Muḥammad Ibn Abī Bakr (Allah be pleased with him) in the company of a group of forty women. Sayyidunā ʿAlī (Allah be pleased with him) himself accompanied the group till far and Al-Imām Al-Ḥasan (Allah be pleased with him) stayed with the group for many miles.
When departing, Sayyidah Al-Ṣiddīqah (Allah be pleased with her) acknowledged in the presence of a large gathering, “I did not have any hostility towards ʿAlī before nor do I have any hostility now. However, I do not reject what sometimes occurs between brother-in-laws and sister-in-laws or mother-in-laws and daughter-in-laws. Upon hearing this, Sayyidunā ʿAlī (Allah be pleased with him) said, “Sayyidah Āʿishah is speaking the truth. There is no more difference between us than this. Nevertheless, regardless of what occurs, she is the wife of your Prophet ﷺ and the mother of believers in this world and the hereafter.”
Allah Allah! This is the mutual affection, softness and reverence between these personalities who possessed truthfulness and purity. They dealt with each other in a respectful manner. However, these ignorant and foolish admirers take defence of Sayyidunā ʿAlī (Allah grant nobility to his esteemed countenance) to such an extent that they view insulting and cursing (the Companions and Wives of the Prophet ﷺ) to be their religion and their symbol. Such people view the love of Sayyidunā ʿAlī (Allah forbid) to be synonymous with hatred and animosity towards (the Companions and Wives of the Prophet ﷺ). There is no might nor power except from Allah, the Great!
The Muslims of Ahl al-Sunnah should refresh their faiths and listen attentively that there can be no meaning to “Allah be pleased with them” if the Companions were to have animosity in their hearts, if they were to possess wayward intentions and if they were to have strife and corruption in their dealings. The Companions are beloved to Allah and they have attained His Pleasure. The meaning of this is that Allah, the Most Generous is pleased with their outer and inner state, He is happy with their intentions and what they hold in their consciences and that their characters and actions are beloved in the Court of the Almighty. This is why Allah the Almighty stated,
وَلَكِنَّ اللهَ حَبَّبَ إِلَيْكُمُ الْاِيْمَانَ وَزَيَّنَهُ فِيْ قُلُوْبِكُمْ (الآية)
“But Allah has made faith dear to you and instilled it in your hearts, and has made disbelief, rebellion and disobedience abhorrent to you. It is people like these who are on guidance.” (Sūrah Al-Ḥujurāt 49:7)
Whoever says anything that contradicts what this Verse says about the Companions is harming his own faith and destroying his hereafter. Protection is sought from Allah!” (Al-Fatāwā Al-Riḍawiyyah, Volume 29, Page 375-380)
And Allah knows best and His Knowledge is Complete and Sublime.
Written by: Shaykh Omar Khan (Allah preserve him)
Verified by: Mufti Shamsulhuda Khan Misbahi (May Allah preserve him)
