The Biography of Hazrat Ali “May Allah be Pleased with Him” (Part 34)
The Position of Ahl al-Sunnah on the Disputes Among the Companions (May Allah Be Pleased with Them)
The Stance of Ahl al-Sunnah Regarding These Wars
Dr. Salabi writes: “The position of Ahl al-Sunnah wa Al-Jamaah regarding the wars among the Companions is to refrain from speaking about these disputes except in a manner that befits the dignity of the Companions. Delving into these issues creates enmity and hatred toward one of the two sides. They say: It is obligatory for every Muslim to love all the Companions, (May Allah be pleased with them), pray for mercy upon them, acknowledge their virtues and precedence, and propagate their merits. One should also believe that the war which occurred among them was based on ijtihad (independent reasoning), and that both parties, whether they were correct or mistaken in their judgment, are rewarded for their efforts. The one who was correct receives double the reward, and the one who was mistaken still earns a reward. Both the killer and the killed among the Companions in these battles are in Paradise.
Ahl al-Sunnah does not consider it permissible to delve deeply or extensively into the details of their disputes. Before I mention some of the statements of Ahl al-Sunnah regarding their position on the disputes among the Companions, I will present some texts that refer to the events between the Companions and their characteristics during these battles.”
In this verse, Almighty Allah commands that if a conflict arises among the believers, reconciliation and peace should be established among them because they are brothers, and this conflict does not remove them from the quality of being believers. This is because Allah the Almighty has called them believers and has commanded reconciliation between them. If a dispute arises among the general believers and they are not excluded from being believers for that reason, then the Companions of the Messenger of Allah, who fought in the Battle of Jamal and the subsequent wars, are even more deserving of being included in the name of “believer” mentioned in this verse. Thus, they remained true believers, and the disputes among them did not remove them from faith in any way, as these conflicts occurred due to ijtihad (independent reasoning).
2. It is narrated from Abu Sa’id al-Khudri (may Allah be pleased with him) that he said: The Messenger of Allah (peace be upon him) said: “During the time of discord and division among Muslims, a group will exceed limits and fight other Muslims, and the group that is closer to the truth will fight and kill them.” The division referred to in this hadith is the conflict between Ali and Muawiyah, and the hadith describes both groups as Muslims who are holding onto the truth. This hadith is one of the signs of the prophethood of the Messenger of Allah, as the events occurred just as he foretold. In this hadith, both groups, meaning the people of sham and the people of Iraq, are judged to be Muslims. This is contrary to what the Rafidis and ignorant people claim when they declare that the people of sham are disbelievers. Moreover, the hadith indicates that Ali and his companions were closer to the truth. This is the view of Ahl al-Sunnah wa’l-Jama’ah, who believe that Ali (may Allah be pleased with him) was correct in his ijtihad, although Muawiyah was also a mujtahid and, by the will of Allah, will be rewarded. However, since Ali was the leader and was correct in his ijtihad, he will receive two rewards, as the Messenger of Allah (peace be upon him) said: “If a ruler makes ijtihad and reaches the correct decision, he will have two rewards, but if he makes a mistake, he will have only one reward.”
3. It is narrated from Abu Bakra (may Allah be pleased with him) that he said: The Messenger of Allah (peace be upon him) was speaking when Hasan ibn Ali came. The Messenger of Allah said: “This son of mine is a great man, and it may be that Allah will bring peace between two large groups of Muslims through him.” In this hadith, the Messenger of Allah (peace be upon him) testified that both groups, the people of Iraq and the people of sham, were Muslims. This hadith is a clear refutation of the Khawarij, who considered Ali, Muawiyah, and their companions to be disbelievers, as the hadith affirms that both groups were Muslims. That is why Sufyan said to ‘Uyaynah: “We are amazed at the statement of the Messenger of Allah that ‘two groups of Muslims.'” Al-Bayhaqi explains that their amazement was because the Messenger of Allah referred to both groups as Muslims. This is a prophecy from the Messenger of Allah that Hasan ibn Ali, after the death of Ali (may Allah be pleased with him), would hand over the caliphate to Muawiyah ibn Abi Sufyan.
The previously mentioned hadiths indicate that the people of Iraq, who were with Ali, and the people of sham, who were with Muawiyah, were described by the Messenger of Allah as his Ummah. Both groups were described as holding onto the truth and not departing from it. Furthermore, it is testified that they remained steadfast in their faith, and this conflict did not remove them from the fold of faith. They are included in the general meaning of this verse where Allah says: «وَإِن طَائِفَتَانِ مِنَ الْمُؤْمِنِينَ اقْتَتَلُوا فَأَصْلِحُوا بَيْنَهُمَا» (Surah Al-Hujurat: 9): Translation: “If two groups of believers fight each other, make peace between them.”
Therefore, it is obligatory for a Muslim to adhere to the beliefs of Ahl al-Sunnah regarding the disputes among the Companions, meaning that when discussing the conflicts among the Companions, one should only speak in a manner befitting them. The books of Ahl al-Sunnah are filled with clear and pure expressions of their beliefs regarding this chosen group. Ahl al-Sunnah has articulated their stance regarding the wars in noble sayings, including:
1. From Umar ibn Abd al-Aziz (may Allah have mercy on him): When he was asked about the battles among the Companions, he said: “Those were bloods that Allah did not allow my hand to touch, so should I not purify my tongue from them? The companions of the Messenger of Allah are like the eye, and the way to treat the eye is not to touch it.” Al-Bayhaqi commented on the saying of Umar ibn Abd al-Aziz, stating: “This is a good and beautiful saying, for silence regarding matters that do not concern one is correct.”
2. From Hasan al-Basri (may Allah have mercy on him): When he was asked about the battles among the Companions, he said: “This was a battle in which the companions of Muhammad participated, and we were absent; they knew better than us. The only thing that is obligatory for us is to follow the matters on which they agree and to refrain from the matters of disagreement.” This statement by Hasan al-Basri means that the Companions engaged in a war on which they reached consensus, and what is required of us is to follow their consensus while refraining from giving our opinions on their disagreements, recognizing that they exercised ijtihad and sought Allah’s pleasure, as they are not to be blamed.
3. From Ja’far ibn Muhammad al-Sadiq (may Allah have mercy on him): When asked about the battles among the Companions, he said: “I will say something that Allah has stated: (قال علمها عندربی فی کتاب، لا یضل ربی ولا ینسی) (طه: 52). Translation: The information concerning them is recorded in a great and wondrous book (known as Al-Lawh al-Mahfuz), and only my Lord is aware of it. My Lord does not err (therefore nothing escapes His pen) and does not forget.”
4. When Imam Ahmad (may Allah have mercy on him) was asked about the conflict between Ali and Muawiyah, he said: “I only speak of good regarding them.” It is narrated from Ibrahim ibn Adam, the scholar, that he said: “I went to Ahmad ibn Hanbal, and a man asked him about the events between Ali and Muawiyah. Ahmad ibn Hanbal turned away from him and did not respond. They told Ahmad ibn Hanbal: ‘O Abu Abdullah, he is from Banu Hashim.’ Then he turned to the man and said: ‘I recite this verse: “That was a nation that has passed. They will have what they earned, and you will have what you earned, and you will not be questioned about what they used to do” (Al-Baqarah: 141); indeed, they were a people who have passed away, and they have what they earned, while you have what you earn, and you will not be questioned about what they did.’ No one is responsible for the deeds of another, nor will anyone be held accountable for another’s sin.”
5. Abu Zayd al-Qayrawani (may Allah have mercy on him) spoke about the things a Muslim must believe regarding the Companions of the Messenger of Allah and what must be said about them: “No one should mention the Companions except in the best manner, avoiding any criticism of them or their positions and embracing the most positive views about them.”
6. Abu Abdullah ibn Bata (may Allah have mercy on him), discussing the beliefs of Ahl al-Sunnah wa’l-Jama’ah, said: “We refrain from discussing the disputes among the Companions, for they were present with the Messenger of Allah (peace be upon him) in various situations and excelled in their virtues over the people. Allah has forgiven them and commanded you to seek forgiveness for them and to draw closer to them with love and affection. Allah has made this obligatory upon the tongue of His Messenger, who knew what would happen among them in the future and knew that the disputes that arose among them were forgiven.”
7. Qadhi Abu Bakr al-Baqillani (may Allah have mercy on him) said: “It must be understood that the disputes and battles that occurred among the Companions of the Messenger of Allah should be avoided, and we should seek mercy for all of them, acknowledging them all. We ask Allah to grant them His pleasure, safety, salvation, and Paradise, and we believe that Ali was correct in his actions and thus has two rewards, and the deeds of the Companions, being based on ijtihad, are rewarded, and they do not become sinful or innovators; because Allah the Almighty says: «لقد رضی الله عن المؤمنین اذ یبایعونک تحت الشجرة فعلم ما في قلوبهم فأنزل السکینة علیهم وأثابهم فتحا قریباً» Allah was pleased with the believers as soon as they obeyed under the tree. Allah knew what was in their hearts, He gave them a memory and rewarded them with the near victory (past of the eternal blessings of the Hereafter). Also for the reason that the Messenger of Allah said: “If a ruler dies of ijtihad and reaches the right decision, he has two rewards, but if he goes wrong, he has only one reward.” If they are pleased with Allah, what will be their verdict? The proof of the truth of this saying is the words of the Messenger of Allah about Hasan bin Ali who said: O my son, he is a great person and may Allah make peace between two large groups of Muslims through him. So, this hadith has stated the greatness and abundance of two groups and ruled about them that their Islam is correct. The Almighty Allah has promised this people that he will remove hatred and hatred from their hearts and says: “And our troubles are in our chests, I am the burden of brothers on the heads of each other” (al-Hajr: 47); And we will remove malice and enmity from their chests, and they will sleep on each other’s beds as brothers.
It is obligatory to refrain from paying attention to their quarrels and keep silent about them.
Ibn Taymiyyah (may Allah have mercy on him) in discussing the opinion of Ahl al-Sunnah and Jama’ah regarding the disputes between the Companions says: They refrain from discussing the disputes between the Companions and say: These works which are narrated about their bad deeds have some things added to them and some others. Some things have been reduced from them and some others have been changed, but the correct opinion is that they are excused; because either they are a poor mujtahid or a misguided mujtahid.
Ibn Kathir (may Allah have mercy on him) says that the disputes that occurred between them after the death of the Messenger of Allah, some of them, like the Battle of Jamal, occurred without intention and others, like the Battle of Safin, occurred out of ijtihad, and ijtihad sometimes goes wrong. However, such a mujtahid is excused and is also permissible, but a mujtahid who is afflicted has two rewards.
Ibn Hajar (may Allah have mercy on him) says: Sunnis agree that it is impossible to taunt them because of these arguments that took place among the Companions, even though the rightful group is recognized among them. Because they fought in those wars only based on ijtihad and it has been proven that a mujtahid has one reward, and a mujtahid has two rewards.
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