Leadership or imamate is of two kinds: ▪ Lesser (leadership) or common [şughrā ] ▪ Greater (leadership) or preeminent [kubrā] Lesser or common leadership [imamate] is leading of congregational prayer; the details of this leadership will be discussed in the topics related to [ritual] prayer. Greater or preeminent leadership is being an absolute deputy of the Prophet ﷺ.
Such a deputy – in his capacity as a vice-regent of the Prophet ﷺ – has the authority to dispense in every religious and worldly affair of Muslims.
It is obligatory for Muslims of the entire world to obey such a leader [imām] in all matters that are not deemed sin [i.e. in matters that are not against the command of Allāh ﷺ]. The conditions for such an imām are: a) Muslim b) Freeman [i.e., not a slave] c) Adult [bāligh] d) Has autonomy [Power, qādir] e) Belongs to the Quraysh tribe It is not a necessary condition for such an imām to be a Hāshimi, or an Álawī or that he be divinely protected from sin [máşūm].
These latter conditions are specified by the Rāfiđīs; their objective in doing so is to reject the rightful caliphate of the first three caliphs and leaders of muslims: [our masters] Abū Bakr al-Şiddīq, Úmar al-Fārūq and Úthmān al-Ghaniy رضي الله عنهم, even though all the companions accepted their leadership and swore allegiance to them and acknowledged their command – including Mawlā Álī and his two sons, Imām Ĥasan and Imām Ĥusayn رضي الله عنهم. In fact, the condition of being an Álawī would even exclude Mawlā Álī from caliphate!
As for íşmah, i.e. divine protection from error, we believe that only Prophets and Angels are máşūm. Only Rāfiđīs believe that the imāms are máşūm.
Legal Precepts: 1. Mere qualification and eligibility for leadership is not sufficient for one to become a leader [i.e. an imām]; one also has to be accepted and appointed by the prominent members of the community or the previous imām. 2.
It is obligatory for every Muslim to obey the imām – the ruler of Muslims in every matter that does not contradict the sharīáh and there is no obedience in any matter that contravenes the sharīáh. 3. It is preferred that the imām should be courageous and knowledgeable; he should work with the counsel of [upright] scholars. It is not permissible for a child or a woman to be the leader.
If the previous imām had appointed a young boy, a caretaker or a steward will be responsible for governing the realm and issuing decrees until the boy reaches adulthood. This appointee will be a figurehead during this time and the steward will be the actual leader in this period.
The rightful caliph after the Prophet ﷺ [his deputy], and the absolute leader [of all Muslims] was our master, Abū Bakr Şiddīq رضي الله عنه; after him was our master, Úmar Fārūq رضي الله عنه; then our master, Úthmān Ghaniyy رضي الله عنه; after him was Mawlā Álī رضي الله عنه. And for a period of six months after him, our master Ĥasan Mujtabā رضي الله عنه was the khalīfah.
These esteemed personages are known as the “Rightly Guided Caliphs” and the period of their rule is “The Rule of the Rightly Guided,” as they discharged their duty honourably and were true representatives and successors of the Prophet ﷺ.
Superiority after all the Prophets and Messengers عليهم السلام, among men, angels and the jinn, belongs to Abū Bakr al-Şiddīq; then Úmar al-Fārūq; then Úthmān Ghaniyy and then Mawlā Álī .
Whoever claims that Mawlā Álī is superior to Abū Bakr alŞiddīq is a deviant and a heretic. When we say ‘superior,’ it means that he has a higher rank near Allāh; some people describe this as superiority due to the abundance of recompense [thawāb]; but this is not to be confused with the amount of reward [ajr]. In many cases a greater reward is promised for someone far lesser in rank.
It is said in the ĥadīth about the companions of Imām Mahdi: “Every one of his companions will receive a reward equal to that given to fifty.” The companions asked: “as much as fifty men amongst themselves or fifty amongst us?” He replied: “[as by] fifty amongst you”. So the amount of reward [ajr] is greater for the companions of Imām Mahdi, but they can never be equal [in rank] to any of the Companions [of the Prophet ﷺ], let alone superior to any one of them.
There is no comparison of the companionship of Imām Mahdi with the august company of the Master of Creation ﷺ! An analogy to explain the above is: that a king sends his minister and a few officers along with him on a mission. When they return victorious, the king gives a million to each officer and a medal of honour to the minister.
The amount of reward was indeed greater for the officers, but can that monetary prize be equal to the medal of honour given to the minister?
The order of caliphate is according to the order of the superiority of the four caliphs; the one superior and greater near Allāh became the caliph first, and then the next; not that their superiority is according to their order of caliphate, as Tafdilis [deviants] pretending to be Sunni are saying nowadays: “In reality, superiority means superior governance and better administration”. If this were the case, then Fārūq the Great would be superior to Abū Bakr, as his period was described [by the Prophet ﷺ] as: I have not seen a diligent man work so well [as Úmar drawing water from the well] until people were inundated with that water. As for the caliphate of Abū Bakr al-Şiddīq, he described it as: He was drawing weakly from the well; may Allāh forgive him. The order of superiority after the first four caliphs is as follows: i) The remaining [six] from the “Ten given glad tidings of paradise” ii) The [two grandsons of the Prophet ﷺ]: Imām Ĥasan and Imām Ĥusayn رضي الله عنهما.
iii) The Companions who participated in the Battle of Badr رضي الله عنهم. iv) The Companions present at the Pledge of Complaisance رضي الله عنهم. Every companion mentioned above will surely and certainly go to paradise. Everyone among the companions is righteous, good and upright.
It is obligatory to speak about them in a positive manner. It is deviance, heresy and deserving of hellfire to bear animus towards any of the Companions because it ultimately translates to dislike and hatred of the Prophet ﷺ himself. A person who is hostile towards the Companions is in reality a Rāfiđī – even if he accepts the four caliphs and claims to be a Sunni.
For example, a person who bears hatred towards Muáāwiyah, his father Abū Sufyān and his mother Hind or Ámr ibn al-Áāş or Mughayrah ibn Shúbah or Abū Mūsā al-Ashárīy رضي الله عنهم. One cannot disrespect even Waĥshī, who murdered Ĥamzah, the chief of all martyrs, before becoming a Muslim.
After he became a Muslim, he killed the filthiest human – the accursed Musaylamah, the Liar, and dispatched him to Hell. He would often say: “I have killed the best among men and the worst among men.” If one disrespects or insults any of them or deems it permissible, he is a Rāfiđī.
Even though insult of other companions is not as grievious as insulting the two sages [shaykhayn]: Sayyidunā Abū Bakr and Sayyidunā Úmar, because disrespecting them or rejecting their caliphate is kufr according to jurists.
No waliy [friend of Allāh, a saint], howsoever great or prominent, can ever reach the rank of any of the companions. Legal Precept 5: It is forbidden to discuss the disagreements, disputes and battles that occurred among the companions.
Muslims must reflect upon the fact that every one of them was a Companion of the Prophet ﷺ and was his loyal and faithful slave. Every companion – the highest and the least in rank among them [even though none of the companions is low] – will certainly go to Paradise. They will not hear the faintest sound from Hell. They will enjoy comforts of Paradise to their heart’s wish.
They will not be subject to the distress and anguish at the time of Gathering [ĥashr] – instead, Angels will welcome them and say: It is the day you were promised. All the above assertions are derived from the Qur’ān. The Companions were neither Prophets nor Angels – and hence they were not divinely protected from sin [máşūm].
Some errors and lapses occurred on the part of some Companions – but to rebuke them or criticise them is blatant opposition to Allāh and His Messenger ﷺ. In Sūrah al-Ĥadīd, Allāh táālā described two classes of Companions – those who believed [and accepted Islām] prior to Victory of Makkah and those after, and then says about both classes:
اِنَّ الَّذِيْنَ سَبَقَتْ لَهُمْ مِنَّا الْحُسْنٰى فَهُمْ بَعِيْدٌ عَنْهَا لَا يَسْمَعُوْنَ حَسِيْسَهَا وَهُمْ فِيْ مَا اِشْتَهَتِ الْاَنْفُسُ خٰلِدُوْنَ لَا يَحْزُنُهُمُ الْفَزَعُ الْاَكْبَرُ وَتَتَلَقَّاهُمُ الْمَلٰٓئِكَةُ هٰذَا يَوْمُكُمُ الَّذِيْ كُنْتُمْ تُوْعَدُوْنَوَكُلًّا وَعَدَ ٱللَّهُ ٱلْحُسْنَىٰAllāh has promised all of them a beautiful [reward]
After which, Allāh táālā says in the same āyah:
وَٱللَّهُ بِمَا تَعْمَلُونَ خَبِيرٌAnd Allāh Knows everything that you do
When Allāh táālā has the complete knowledge of everything that one did or does - and then said [reworded]: ‘We have promised them paradise, and that they will not be punished, they will be honoured and given reward,’ what right does anyone have to criticise them or rebuke them for any of their actions?
Does a person who wishes to criticise the Companions seek to establish a separate kingdom alongside that of Allāh táālā? Amīr Muáāwiyah رضي الله عنه was a mujtahid. This fact has been stated by Ábdullāh ibn Ábbās رضي الله عنهما in a ĥadīth mentioned in Şaĥīĥ Bukhārī. A mujtahid can be right or wrong in his judgement.
Thereafter, ‘error’ [khaţa] is of two types: ▪ Error of obduracy [khaţa ínādī] ▪ Error of interpretation [khaţa ijtihādī] The first type cannot be committed by a mujtahid [sincerely striving scholar] but the second type - khaţa ijtihādī – can occur in the judgement of the mujtahid and Allāh will not punish them for such an error [of judgement].
In legal rulings pertaining to the affairs of this world, the second type of error [khaţa ijtihādī] is of two types:
▪ Retained Error [khaţa muqarrar]: is that error of a mujtahid which is not refuted. This is an error which does not cause strife among the ummah; such as [a fiqh issue] recitation of fātiĥah by the follower [muqtadiy] in a congregational prayer. The second type is: ▪ Repudiable Error [khaţa munkar]: is that error which will be refuted because it causes strife among Muslims.
The error [of judgement] made by Amīr Muáāwiyah, when he rose against Mawlā Álī, was of this type.
The judgement in this case was already made by RasūlAllāh ﷺ when he approved of Mawlā Álī [that he would be in the right] and [said:] Amīr Muáāwiyah would be forgiven . Legal Precept 6: Some ignoramuses say that we should not say the prayer: meaning, “may Allāh be pleased with them,” when Amīr Muáāwiyah is mentioned along with Mawlā Álī. This is false and baseless.
Scholars have said unequivocally that it is desirable to say the prayer along with the name of any companion [of the Prophet ﷺ]. Claiming an exception without any evidence is an attempt to trifle with the sharīáh. The Rightly Guided Caliphate [khilāfat e rashidah] in the footsteps of the Prophet ﷺ lasted for thirty years – and ended with the six month rule of Ĥasan ibn Álī رضي الله عنهما.
Thereafter, the reign of Amīr al-Mu’minīn [The Leader of Believers] Úmar ibn Ábd alÁzīz is also termed the Rightly Guided Caliphate – and in the End Times, the caliphate of Imām Mahdi will also be a Rightly Guided Caliphate.
Amīr Muáāwiyah رضي الله عنه is the first Muslim king, and it is thus indicated in the Torah: He [the Prophet ﷺ] will be born in Makkah, migrate to Madīnah and his kingdom will be in the Levant. Thus, even if the rule of Amīr Muáāwiyah is a ‘kingdom,’ in reality it is the kingdom of Muĥammad RasūlAllāh ﷺ.
Imām Ĥasan رضي الله عنه had a huge army of men ready to fight and die for him, but still made peace with Amīr Muáāwiyah رضي الله عنه of his own choice, and handed the khilāfah to him and swore fealty to him. This is a truce that was liked by RasūlAllāh ﷺ himself, and which he had foretold, when he said about Imām Ĥasan رضي الله عنه:
This son of mine is a Sayyid [a leader] – mayhap Allāh will cause him to make peace between two great factions among Muslims. Therefore, those who blame Amīr Muáāwiyah or criticise him or accuse him of having committed sin – in reality accuse Imām Ĥasan رضي الله عنه [for handing him the khilāfah] – rather, it is as if he blames and criticises RasūlAllāh ﷺ and Allāh táālā. The Mother of Believers – Áayishah Şiddīqah رضي الله عنها is a certainly among the prominent ladies of paradise and is certainly the beloved wife and will remain the wife of our master Muĥammad ﷺ in the Hereafter as well. Whoever hurts her, in reality hurts the Prophet ﷺ. Ţalĥah and Zubayr رضي الله عنهما are among the Ten Given Glad Tidings [ásharah e mubash’sharah].
These esteemed personages also made an error of judgement against Amīr al-Mu’minīn Mawlā Álī رضي الله عنه. But all of them eventually realised their error and retracted from their positions. In the parlance of sharīáh, ‘rebellion’ [baghāwat] means to rise against the rightful ruler – irrespective of its reason being obduracy or due to an error of judgement [khaţa ijtihādī].
Since the aforementioned companions recanted, they cannot be termed as ‘rebels’. The faction of Amīr Muáāwiyah رضي الله عنه has been termed as the ‘rebellious faction’ [fi’ah al-bāghiyah] according to the parlance of sharīáh. However, this term ‘rebels’ [bughāt] has now come to refer to insurgents, rioters and mischief-makers, which is an offensive expression and deemed insulting in our time.
It is forbidden to use this term [now] for any companion.
The Mother of Believers, Sayyidah [Áayishah] Şiddīqah رضي الله عنها, the daughter of [Abū Bakr] al-Şiddīq رضي الله عنه is the beloved of the beloved Messenger ﷺof Allāh, the Creator-Sustainer of the universe. Anyone who dirties his tongue by casting aspersion on her chastity or maligns her virtuous person, as was done in the Incident of Slander [ifk], is absolutely, certainly a kāfir and an apostate.
If a person does not make the above accusation, but still slanders against her in other ways, is an abusive Rāfiđī and a hell-bound heretic. [The two grandsons of the Prophet ﷺ]– Imām Ĥasan and Imām Ĥusayn رضي الله عنهما are both martyrs of a very high rank. Anyone who denies their martyrdom is a heretic and one of a perverted creed [bud-dīn].
Yazīd was a reprobate, an open sinner and a profligate who committed enormities openly. There can be no comparison between this pervert and Imām Ĥusayn رضي الله عنه, the perfume of RasūlAllāh ﷺ. In our times, some deviants say: “We should not speak about them. Both are our princes [and deserve to be respected].” Anyone who says thus is a reprobate, a Naşibi, kharijite and deserves of being flung into hellfire.
However, on the issue of considering Yazīd as a kāfir and cursing him, there are three positions of Sunni scholars. The position of our imām, Abū Ĥanīfah, is that we prefer to be silent about his state – other than calling him a reprobate, sinner and transgressor, we will neither call him a kāfir, nor will we consider him a Muslim. The Noble Household [Ahl al-Bayt] are the leaders of Ahl al-Sunnah.
One who does not love them is an accursed kharijite deserving of scorn and rejection.
The Mothers of Believers [umm al-mu’minīn] Khadījah al-Kubrā and Áayishah Şiddīqah; [and the Prophet’s daughter] Sayyidah Fāţimah are undoubtedly and absolutely honoured ladies of paradise. These [three ladies] and other noble daughters of the Prophet ﷺ and chaste wives of the Prophet ﷺ are superior to all other female Companions [şaĥābīyyāt] of the Prophet ﷺ.
The testimony of all of them being chaste is present in the Qur’ān.
Footnotes
Because it is impermissible to obey anyone contradicting the command of Allāh and His Messenger ﷺ as mentioned in the ĥadīth: “There is no obedience of anyone in creation when [such a matter is] a sin against Allāh” [Tirmidhī §1095 via Mawlā Álī, and Musnad Imām Aĥmad, via Ibn Masúūd §3889 and Ímrān ibn Ĥuşayn, §20653].
According to Islamic Law, a boy or a girl is considered as an adult when they reach puberty; a boy is considered pubert upon his first nocturnal emission and the girl reaches puberty upon menarche. If it is delayed for any reason, a boy or a girl is considered an adult at 15 years of age regardless of other criteria.
Those belonging to the Hashimī clan – broadly, they would be the progeny of Mawlā Álī, his brother Aqeel and Jaáfar, and the descendants of Hamza and Abbas.
The descendants of Mawlā Álī رضي الله عنه ibn Abū Ţālib are known as Álawīs; they include both ‘sayyids’ – i.e. descendants of Imāms Ĥasan and Ĥusayn (children of the noble lady Fatimah رضي الله عنها) and descendants of other children of Mawlā Álī رضي الله عنه. 125
Ĥasanayn: The Imāms Ĥasan and Ĥusayn, the two sons of Mawlā Álī and Lady Fatimah رضي الله عنهم.
Máşūm: Divinely protected from error.
Ahl al-ĥalli wa’l áqd. Imām Nawawī: “The condition for an imām is that he should be a Muslim, a responsible and sane adult, a freeman [i.e. not a slave], a male, a person belonging to the Quraysh tribe, an exceptional scholar [mujtahid], a person of courage and wisdom, a person who is sound of hearing and sight and is able to speak. His leadership becomes binding by swearing allegiance to him – more accurately, by the allegiance of the prominent people such as scholars, community leaders, people of influence, for whom it is easy to assemble and choose a leader. The condition [for the people appointing the leader] is that they should have the attributes of upright witnesses.”[Minhāj al-Ţālibīn, p.500].
The sharīáh is supreme and paramount. If a ruler issues a command that is against the sharīáh, we are not obliged to obey the ruler or the leader.
That is someone who has not attained puberty – or is less than fifteen years of age. 126
Khulafā al-Rashidūn; sing: Khalīfah al-Rāshid.
Khilāfah al-Rāshidah.
However, Messenger-Angels are superior to non-prophets; Sayyidunā Jibrīl عليه السلام is superior to Abū Bakr رضي الله عنه.
It is a milder form of heresy, but heresy (bidáh) nevertheless.
According to jurists there is a fine difference between thawāb [recompense] and ajr [reward], but they are used interchangeably. The difference is that thawāb is recompense, requital – something given measure for measure, compensation that one deserves; ajr is a ‘reward,’ beyond that which is deserved. See Endnote 29 for a quote from Ţaĥtāwī on this difference.
Tirmidhī §3058. 127
Literally, lākh=100,000 in the Indian counting system; this is substituted with ‘million’ for better readability as it is just a figure to indicate a very big reward.
In other words Tafđīlīs claim that superiority mentioned in áqīdah books and ĥadīth etc. actually means “better administrator and superior in governance.” They say this to subtly deny the overall superiority of the first three caliphs upon Mawlā Álī and subvert all the proofs that imply the ‘superiority’ of the caliphs and relegate it to merely worldly superiority – and that spiritual superiority belongs to Mawlā Álī. In our time, deviants like Prof. Tahir of Jhang [founder of Minhajul Quran] have pushed this heretical idea to unsuspecting and gullible masses. May Allāh destroy their subterfuge.
Ĥadīth in Bukhārī, §3633 narrated by Ábdullāh ibn Úmar رضي الله عنهما that RasūlAllāh ﷺ said [narrating a dream]: I saw people gathered in a plain. Abū Bakr stood up and started to draw water from the well, he drew one or two pails of water and at times he was drawing weakly, may Allāh forgive him. Then Úmar took it from him and the pail became enlarged and huge in his hand. I have not seen a diligent man work so well, and do his job in such a superlative fashion [as Úmar] and he [drew water with such vigour and success that he] irrigated the land until it flooded the plain. [Literally: until he made water to reach people until the watering hole around which camels recline. Also in Bukhārī §3676 with variant wording and Tirmidhī, §2296, The Book of Dreams].
The ásharah al-mubash’sharah: (1) Abū Bakr (2) Úmar (3) Úthmān (4) Álī (the four khulafā) and the remaining six: (5) Zubayr ibn al-Áwwām (6) Saád ibn Abī Waqqāş (7) Ábdu’r Raĥmān ibn Áwf (8) Ţalĥah ibn Úbaydullāh (9) Saýīd ibn Zayd and (10) Abū Úbaydah Áāmir ibn al-Jarrāĥ . 128
Badr is a hamlet near Madīnah. A historical battle took place here in the 3rd year after Hijrah, and is an important milestone in the history of Islām.
Baý-ah al-Riđwān: The Pledge (of Divine) Pleasure; mentioned in the Sūrah al-Fat’ĥ 48:18. Indeed Allāh was Pleased with the believers when they pledged allegiance under the tree; so Allāh Knew what was in their hearts; so He made tranquillity to descend upon them and gave them the reward of an imminent Victory.
This was foretold by the Prophet ﷺ and hence the certainty.
We acknowledge that errors of judgement were made by some companions, but we are not allowed to discuss them except in the context of mentioning historical events or narrating reports.
Hazrat Muáāwiyah, Hazrat Abū Sufyān and Hazrat Hind رضي الله عنهم as mentioned in the original; the honorific Hazrat is omitted in the translation for better readability and not out of any concealed resentment. We seek Allāh’s refuge from bearing ill-will or being disrespectful towards any of the companions.
Lit. ‘caused the martydom of..’
Sayyidunā Ĥamzah رضي الله عنه was the uncle of the Prophet ﷺ and became a martyr in the Battle of Uĥud.
Sayyidu’sh Shuhadā’a.
That is in the war against apostates waged by Sayyidunā Abū Bakr رضي الله عنه after the passing of our Master, the Prophet ﷺ.
Musaylamah al-Kadh’dhāb claimed to be a prophet and rose up in arms against Muslims after the passing of our Master ﷺ. Sayyidunā Abū Bakr رضي الله عنه fought the apostates and quelled the rebellion.
“The best among men” is an idiom; because absolutely, RasūlAllāh ﷺ is the best of all men. 129
Refusing to accept the caliphate of the two sages and deeming it as usurpation.
Anyone coming after their time is not in a position to judge their actions or second guess their motivations. Also, we [who are not companions] cannot criticise them based on statements by senior Companions such as Mawlā Álī رضي الله عنه– quoted in some reports as having rebuked Sayyidunā Muáāwiyah رضي الله عنه; he had every right to do so due to his seniority and superiority, and also because Mawlā Álī رضي الله عنه was also the undisputed leader [imām] of Muslims. Sayyidunā Muáāwiyah رضي الله عنه never disputed that Mawlā Álī رضي الله عنه was superior to him.
They will be so far away from Hell that not even the faintest sound will reach them.
Sūrah al-Anbiya, 21: 101-103. إِنَّ الَّذِينَ سَبَقَتْ لَهُمْ مِنَّا الْحُسْنٰى أُولٰئِكَ عَنْهَا مُبْعَدُونَ لَا يَسْمَعُونَ حَسِيسَهَا وَهُمْ فِيمَا اشْتَهَتْ أَنْفُسُهُمْ خَالِدُونَ لَا يَحْزُنُهُمُ الْفَزَعُ الْأَكْبَرُ وَتَتَلَقَّاهُمُ الْمَلٰئِكَةُ هٰذَا يَوْمُكُمُ الَّذِي كُنْتُمْ تُوعَدُونَ Indeed, those for whom our Promise of goodness is already made; they shall be at a great distance from Hell; they will not hear even a faintest sound [from it]. They shall be in comforts of their heart’s desire and will abide [in Paradise and comfort] forever. They will not be anguished by the intense distress and anxiety [on that day] and Angels will welcome them [saying:] This is your day, that which you were promised. 130
Sūrah al-Ĥadīd, 57:10.
Sūrah al-Ĥadīd, 57:10.
As per the verses of Sūrah al-Anbiyā’a, 21:101-103 mentioned earlier.
A rhetorical question; those knaves who attack the Companions or speak ill of them behave as if they know better than Allāh táālā or as if they would compete with Him! al-íyādhu billāh.
One who strives to find the truth based on his knowledge; a mujtahid is a scholar whose intention is noble, but he can commit an error in interpretation or exercising his independent judgement.
Bukhārī, §3765 in the words: “Leave him alone, he is a jurist [faqīh],” meaning mujtahid scholar. 131
This is a differed upon issue – Imām Shāfiýī ruled it mandatory for the muqtadiy to recite fātiĥah; our imām [Abū Ĥanīfah] ruled that it is undesirable for the follower to recite. Obviously, one of them is right – we as Ĥanafīs believe that our imām’s position is right, along with the possibility of his having made an error – but only Allāh táālā knows the reality. Whoever might have erred, these kind of errors do not harm their faith or actions of Muslims and they do not fight upon this.
In a narration, Úmar ibn Ábdu’l Ázīz said: “I saw RasūlAllāh ﷺ in a dream with Abū Bakr and Úmar sitting beside him; I greeted him and sat down. While I was sitting both Álī and Muáāwiyah were brought in and they were sent inside a room and the door was closed and I kept watching; soon thereafter, Álī came out saying: “The case was decided in my favour, by the Lord of Kábah!” and Muáāwiyah followed him shortly and he was saying: “I was forgiven, by the Lord of Kábah!” [Al-Bidāyah wa’n Nihāyah, 8/137 events of 60 AH].
Lit. nayī sharīát gadhnā: crafting a new sharīáh.
Şaĥīĥ ibn Ĥibbān, §6657; Mishkāt, §5395 vide Tirmidhī, §2226, Musnad Imām Aĥmad §21919, §21923, §21928 the ĥadīth of Safīnah رضي الله عنه and Abū Dāwūd, §4646-47.
Sharĥ al-Sunnah, §3628. 132
Bukhārī §2704.
Because RasūlAllāh ﷺ indicated his approval for the Great Armistice which came into effect solely because of the choice made by Imām Ĥasan رضي الله عنه. The entire credit for the battle being averted, and the sparing of Muslim blood, is due to Imām Ĥasan’s abdication.
Sayyidah Áayishah is the daugher of Siddīq رضي الله عنهما and hence she is called Siddīqah.
In a ĥadīth narrated by Sayyidah Áayishah رضي الله عنها: The Messenger of Allāh ﷺ told me: “Indeed, death will be easier for me, for I was shown that you will be my bride in Paradise.” [Ţabarānī in Mújam al-Kabīr, §97].
Bukhārī §4141.
Bukhārī §447. Ĥadīth of Sayyidunā Ámmār رضي الله عنه in which he was told: ‘You will be killed by a group of rebels’. 133
The hypocrites accused the chaste lady of adultery – and Allāh táālā exonerated her in the Qur’ān. Any accursed wretch who repeats that false and libellous accusation is an apostate, as he rejects the Testimony of Allāh that Sayyidah Áayishah is chaste, pure, virtuous, faultless and blameless.
That is accusation of adultery.
Imām Ĥasan رضي الله عنه was poisoned in 49 AH and thus martyred nine years after he made peace with Sayyidunā Muáāwiyah رضي الله عنه; after his passing, Yazīd usurped the seat and tried to obtain the allegiance of Imām Ĥusayn رضي الله عنه by force; when he refused, Yazīd’s army, upon the command of Ibn Ziyad martyred him along with his entire household and entourage [save a few survivors] at Karbala in the year 61 AH.
Naşibi and Khārijī/Khawārij is that sect which bears enmity to Mawlā Álī رضي الله عنه, his children and their honourable descendants. The Khawārij were dissidents who rebelled against Mawlā Álī رضي الله عنه and bore hatred towards him. Mawlā Álī was struck from behind by Ibn Muljam al-Muradi, a kharijite assigned to assassinate Mawlā Álī.
See my paper on this subject: Cursing Yazīd for a detailed analysis of this issue [to be released shortly]. The other two positions are: Imām Aĥmad and his followers consider him a kāfir, and hence, permit cursing him; others considered him a sinful Muslim, and as there is not enough evidence to rule him a kāfir, they do not curse him. Also see the commentary of the couplet: Yazīd is not cursed after his death.. in Bad’ al-Amālī., a didactic poem on Sunni creed, the English translation of which is available for download on ridawipress.org. 134
This includes the progeny of the Prophet ﷺ and also his blessed wives. In fact, RasūlAllāh ﷺdescribed his slave Salmān رضي الله عنه as a member of this lofty household.
Cursing someone by their name is impermissible. However, saying about a class of people – like liars, heretics, Rāfiđīs, drunkards – that they are accursed; or about ‘someone’ indeterminate and remains unnamed, as in the cases above is allowed.
Şaĥīĥ Bukhārī, the heading of the topic of ĥadīth §3767: “Fāţimah is the leader of all the women in paradise”
Jannati: meaning, they will enter and live in paradise forever.
Sūrah al-Aĥzāb, 33:33. Indeed Allāh Wishes to keep you away from every filth [and dishonour], O household [of the Prophet] and to cleanse you immensely and make you immaculate. 135