Belief: The Khilaafat of all the Khulafa was in accordance with
their excellence. Excellence does not refer to their ability to manage theaffairs
of the state or the people but it refers to the excellence bestowed upon them
in the Court of Allah. He, who was regarded as most exalted in the Court of
Allah is the one who became Khalifa first. The Tafdeelia (another corrupt sect)
who nowadays claim to be Sunnis, say that excellence refers to the ability to
manage the affairs of the state and the people. This is absolutely incorrect.
If this was correct then Hazrat Umar رضی اﷲ تعالیٰ
عنہ should have been the first Khalifa (which is not so)
because his era of Khilaafat has been acclaimed with these words:
(لَمْ أَرَ عَبْقَرِ یًّا
یَّفْرِيْ فَرْیَہٗٗ حَتّی ضَرَبَ النَّاسُ بِعَطَنٍ.)
‘I have never seen anyone stronger,
thorough and more hardworking than he. He provided so much of water that not
only did the people quench their thirst with it but they also used it when they
prepared paving for areas where their camels sat.’
The Khilaafat of Hazrat Abu Bakr
Siddique رضی اﷲ تعالیٰ عنہ
has however been described in the
following words,
(فِيْ نَزْعِہٖ ضَعْفٌ
وَاللہُ یَغْفِرُ لَہٗ.)
‘There was weakness in him drawing water from the well.
May Allah pardon him’
Belief: After the Khulafa-e-Raashideen, the greatest status is afforded
to the Ashara Mubashara (the ten persons to whom the Prophet صلی اللہ تعالی علیہ وسلم gave glad tidings of Jannat whilst
they were still in this world), and Hazrat Imam Hassan and Hussain, The
Ashaab-e-Badr (the companions who partook in the battle of Badr), the Ashaab Baitur
Ridwaan (those who took the oath of allegiance at the hands of the Prophet صلی اللہ تعالی علیہ وسلم under
the tree). All of them are Jannati without a doubt.
Belief: All
the companions رضی اللہ تعالٰی عنہما of the Prophet
صلی اللہ تعالی علیہ وسلم are virtuous and just people. We should always address them with the utmost
respect and dignity as to do so is Fard upon us.
Belief: To think ill of any Sahabi is a sign of being a
bud-madhab and a misguided person. Such a person is deserving of the fire of
hell. To think ill of a Sahabi is to harbour ill feelings against the Prophet
صلی اللہ تعالی علیہ وسلم . Those who do this are Raafdis, even if he accepts the
Khulafa-e-Raashideen and claims to be a Sunni. To insult Hazrat Ameer Mu’awiyah,
his father Hazrat Abu Sufyaan and his mother Hazrat Hind is not acceptable.
Similarly, it is disallowed to speak ill of Hazrat Amr ibn A’as, Hazrat Mughira,
Hazrat Abu Musa Ash’ari or even Hazrat Wahshi who martyred Hazrat Sayyidush
Shuhada Hazrat Ameer-e-Hamza رضی اﷲ تعالیٰ عنہ before
he (Hazrat Wahshi) accepted Islam. It must also be noted that after accepting
Islam, Hazrat Wahshi رضی اﷲ تعالیٰ عنہ
killed one of the Daj’jaals
Musailama Kaz’zab who falsely claimed to be a Prophet. He used to sadly say
that he had martyred one of the best amongst the people (before accepting
Islam) and he (would happily say) that he had killed the worst amongst people.
To disrespect anyone of these companions is sinful and an act deserving of
punishment, even though it may not be as severe as disrespecting Hazrat Abu
Bakr and Hazrat Umar رضی اللہ
تعالٰی عنہما. To slander
them and to reject their Khilaafat is regarded by the learned Fuqaha (Jurists)
as kufr.
Belief: No matter how exalted a Wali may be, he can never reach the
excellence afforded to a Sahabi.
Law: To discuss the issues or disagreements that took place
between the Sahaba-e-Kiraam is absolutely and totally Haraam (forbidden). All
Muslims need to do, is to accept that they are all the companions of the
Prophet صلی
اللہ تعالی علیہ وسلم
and his true followers who were
always willing to sacrifice their lives in his love.
Belief: All the companions of the Prophet صلی اللہ تعالی علیہ وسلم are
Jannatis. They will not even come close to experiencing the intense heat of Jahanum.
They will always live in happiness and comfort. The frightening situation on
the day of reckoning will cause them no grief or sadness. The Angels will
welcome them, giving them glad tidings that this was the day that has been
promised to them. All this has been explained in the Holy Qur’an in detail.
Belief: The Sahaba-e-Kiraam are neither Ambia علیہم السلام
nor are they Angels and are thus not
Maasum. Some of them had certain mishaps but to hold them in contempt because
of this is against the command of Allah and His Rasool صلی
اللہ تعالی علیہ وسلم . When addressing the companions in the Holy Qur’an,
Almighty Allah addressed them in two categories, i.e. those before the Great
Victory at Makkah and those after the Great Victory at Makkah (Fateh Makkah).
Almighty Allah says:
( وَکُلًّا وَّعَدَ اللہُ
الْحُسْنٰی ؕ )
“And to all of them, Allah has promised a heavenly
reward”
[Surah 57, Verse 10]
And Almighty Allah says
(وَ اللہُ بِمَا
تَعْمَلُوۡنَ خَبِیۡرٌ ﴿٪۱۰﴾)
“And Allah Knows well what you do.”
[Surah 57, Verse 10]
The fact that Allah is aware of all
their actions and He has promised Jannat to them without any reckoning, does
not give anyone the right to say anything against the Sahaba-e-Kiraam. Do those
who speak against the companions want to establish a manner different from that
which Allah has ordained?
Belief: Hazrat Ameer Mu’awiyah رضی اﷲ تعالیٰ
عنہ was a Mujtahid (One who has been blessed with special
authority with regards to the Religious Affairs).
There is a narration of Hazrat
Abdullah ibn Ab’bas رضی اﷲ تعالیٰ عنہ
reported in Sahih Bukhari which
says, ‘A Mujtahid does virtuous deeds and
can also make an error.’
These errors (inaccuracies) are of
two types: Inaadi (with ill intent): These are inaccuracies which are
pre-meditated and with ill intent. Inaccuracies of this type are not possible
for a Mujtahid. Khata-e-Ijtihaadi (inaccuracies committed without motive in
Managing Affairs): These are not pre-meditated. If a Mujtahid is liable for
such inaccuracies then they are not held accountable for this in the Court of
Allah. If one looks at this in a worldly perspective, then too there are 2
types:
Muqarar: These are inaccuracies which do not cause any dispute in
Deen. Those who make such mistakes are pardoned. An example of this, is
reciting Surah Faateha in Namaaz whilst following the Imam in congregational
prayer.
Munkariyah: These are such Ijtihadi inaccuracies which could be the cause
of disunity. The issue between Hazrat Ameer Mu’awiyah and Hazrat Ali رضی اللہ تعالٰی عنہما was of this type.
The decision of the Prophet صلی اللہ تعالی علیہ وسلم was evident in this case and none
was held in contempt.
Belief: There are some ignorant persons who say that when taking Hazrat
Ali’s رضی اﷲ تعالیٰ عنہ
name with the name of Hazrat Ameer
Mu’awiyah رضی اﷲ تعالیٰ عنہ
we should not say ‘Radi Allahu anhu’. This is baseless. The Ulama have said that we should say ‘Radi
Allahu anhu’ with the names of all the Sahaba-e-Kiraam. This distinction is to
form some new type of Religious regulation
Belief: Based in accordance with the manner of Nabuiwat, The Khilaafat-e-Raashida
remained intact for 30 years, upto the era of Hazrat Imam Hassan’s رضی اﷲ تعالیٰ عنہ Khilaafat,
which lasted for 6 months. Then, the Khilaafat of Ameer ul Momineen Hazrat Umar
bin Abdul Aziz رضی اﷲ تعالیٰ عنہ
represented the Khilaafat-e-Raashida and towards the end of time, the Khilaafat of Hazrat Imam Mahdi رضی اﷲ تعالیٰ عنہ will be
regarded as Khilaafate-Raashida. The first Sultan (Muslim Emperor) in the
history of Islam was Hazrat Ameer Mu’awiyah رضی اﷲ تعالیٰ
عنہ. This has even been indicated in the Taurat
as follows:
''مَوْلِدُہٗ بِمَکَّۃَ وَمُھَاجَرُہٗ
بِطَیْبَۃَ وَمُلْکُہٗ بِالشَّامِ.''
‘The Final Prophet صلی اللہ تعالی علیہ وسلم will be born in Makkah, he will migrate to Madinah and
his Kingdom will be in Syria’
This shows that the empire of Hazrat
Mu’awiyah is actually the Kingdom of the Prophet صلی
اللہ تعالی علیہ وسلم . It has been narrated that once Hazrat Imam Hassan رضی اﷲ تعالیٰ عنہ
was in battle against Hazrat Ameer
Mu’awiyah رضی اﷲ تعالیٰ عنہ
and had a massive army to fight with
him, which would have allowed him victory but in spite of his strong position,
he laid down his arms and announced his allegiance to Hazrat Ameer Mu’awiyah رضی اﷲ تعالیٰ عنہ
. The Prophet صلی اللہ تعالی علیہ وسلم had
already foretold this in his lifetime on earth. He صلی اللہ تعالی علیہ وسلم said:
(إِنَّ ابْنِي ھٰذَا
سَیِّدٌ لَعَلَّ اللہَ أَنْ یُّصْلِحَ بِہِ بَیْنَ فِئَتَیْنِ عَظِیْمَتَیْنِ مِنَ
الْمُسْلِمِیْنَ.)
‘This son of mine is a Sayyid. I am confident that
Almighty Allah will bring two huge warring groups of Muslims together (in peace),
through him (Imam Hassan)’.
In spite of these clear indications
and suggestive references, if some people still belittle Hazrat Ameer Mu’awiyah
رضی اﷲ تعالیٰ عنہ
then such people are not really true
in their devotion to Imam Hassan رضی اﷲ تعالیٰ
عنہ and they are in fact insulting Hazrat Imam Hassan رضی اﷲ تعالیٰ عنہ
. They are also not sincere in their
devotion to Allah and His Rasool صلی اللہ تعالی
علیہ وسلم . Their
accusations against Ameer Mu’awiyah رضی اﷲ تعالیٰ
عنہ are accusations against
Allah and His Rasool صلی
اللہ تعالی علیہ وسلم.
Belief: There is no doubt that
Umm-ul-Momineen Sayeda A’isha Siddiqa رضی اﷲ تعالیٰ عنہا
is a Jannati and she is undoubtedly
the beloved of the Prophet صلی
اللہ تعالی علیہ وسلم
in the hereafter as well. Whosoever
hurts her feelings has hurt the Prophet’s صلی
اللہ تعالی علیہ وسلم
feelings. Hazrat Zubair and Hazrat Abu
Talha رضی اللہ تعالٰی عنہما are from amongst the Ashara
Mubashara. They too were responsible for certain Ijtihadi inaccuracies by not
being with Maula Ali رضی اﷲ تعالیٰ عنہ but they too finally retracted and
accepted Hazrat Ali رضی اﷲ تعالیٰ عنہ. To be regarded as a rebel means to openly go against the appointed
Imam with or without intent. The supporters of Hazrat Ameer Mu’awiyah رضی اﷲ تعالیٰ عنہ
used to be referred to as rebels in
a particular time, but now since the meaning of the term ‘Rebel’ has undergone
a change and has a negative meaning, its use in respect of any Sahaba is
prohibited.
Belief: Any person who accuses (Allah forbid) Sayeda A’isha Siddiqa
رضی اﷲ تعالیٰ عنہا
(due to a particular incident) is
definitely a kaafir and murtad. Any others who taunt her in any way are Raafdis
and Tabaraee and deserving of the fire of hell.[1]
Belief: Hazrat
Imam Hassan and Imam Hussain رضی اللہ
تعالٰی عنہما
are indeed from amongst the exalted
martyrs of Islam. Anyone who denies their martyrdom is a misguided, irreligious
and deprived individual.
Belief: Yazeed the corrupt was a rebellious transgressor and was the
perpetrator of major sinful actions. (Allah Forbid) What comparison can there
be between and the beautiful rose of the Prophet صلی
اللہ تعالی علیہ وسلم Hazrat Imam Hussain رضی اﷲ تعالیٰ عنہ? There are some people today who say,
that they have no right to discuss this issue as either one of them is the son
of an exalted personality.
One who makes such an utterance is a
cursed Khariji Naasibi, deserving of the fire of hell. Indeed, there are three
views of the Ulama-e-Ahle Sunnat in regards to declaring Yazeed a kaafir and cursing
him. The view of our Imam Azam Abu Hanifa رضی اﷲ تعالیٰ
عنہ in this matter is to remain silent. In other words, we
should regard Yazeed as a fasiq and faajir, i.e. a rebellious and sinful person
but we should remain silent in regards to him being Muslim or kaafir. In other words
we should neither call him a Muslim nor a kaafir.
Belief: The Ahle Bait (Noble Family) of the Prophet صلی اللہ تعالی علیہ وسلم are
the leaders of the Ahle Sunnat. One who does not love them is a contemptible
and cursed Khariji.
Belief: Ummul Momineen Khadijatul Kubra, Ummul Momineen A’isha
Siddiqa and Hazrat Sayeda Faatima رضی اﷲ تعالیٰ
عنہنّ are undoubtedly Jannatis and they have been blessed with
superior excellence over all the other Beloved Daughters and Holy Wives رضی اﷲ تعالیٰ عنہنّ
of the Prophet صلی اللہ تعالی علیہ وسلم.
Belief: The Holy Qur’an bears testimony to their chastity and sacredness.
[1]
It must briefly be explained that the incident being
explained here is in regards to the incident at ‘Ifk’ when Sayeda A’isha رضی اﷲ تعالیٰ عنہا lost her necklace whilst returning
from a battle with the Prophet
صلی اللہ تعالی علیہ وسلم . She went
out to search for the necklace and by the time she returned the Prophet صلی اللہ تعالی علیہ وسلم and the army had already left. She
thus decided to wait at a secure camp area. Sayeda A’isha thus covered herself
with a sheet and rested on the ground. Coincidentally at that time a companion
of the Prophet صلی اللہ تعالی علیہ وسلم by the name of Hazrat Safwaan رضی اﷲ
تعالیٰ عنہ was asleep and also was left behind. When he woke, he was very
disturbed to find Sayeda A’isha
رضی اﷲ تعالیٰ عنہا sleeping on the ground. He
requested her to sit on his camel and they joined the caravan of the Prophet صلی اللہ تعالی علیہ وسلم . Some hypocrites gave a false account of this incident and
tried to defame Sayeda A’isha رضی اﷲ تعالیٰ عنہا. In brief, a verse of the Holy
Qur’an was revealed against those who made such accusations and Sayeda A’isha’s
chastity was announced in the Qur’an and those who said anything in this issue
were punished. Thus, anyone who still gives a false interpretation of this
incident and accuses Sayeda A’isha رضی اﷲ تعالیٰ
عنہا is a kaafir.
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