Explanation of the author's statement: "And they hold back from what occurred between the Companions"
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The Shaykh : He said: "And they hold back from what occurred between the Companions", meaning: from the disputes that took place among them.
"From what occurred between the Companions". The Companions (may Allah be pleased with them) had disputes among them after the assassination of 'Umar ibn al-Khattab (may Allah be pleased with him), and the situation intensified after the assassination of 'Uthman (may Allah be pleased with him). What took place among them led to fighting. These issues are famous and well-known. These issues that occurred undoubtedly took place based on interpretation and independent legal reasoning. Each of them believed he was in the right. We cannot say that A'ishah (may Allah be pleased with her) and al-Zubayr ibn al-'Awwam fought against 'Ali while believing they were in the wrong and that 'Ali was in the right. Is that not so? This is what we believe, because if they had believed that, they would have believed they were making lawful the blood of Muslims without right, and that is impossible. So they fought believing they were in the right.
Does their belief that they were in the right necessitate that they actually hit the truth? No. They may err, and they may hit the mark.
But if they were in error, and we know with certainty that they would not have proceeded to this matter except through independent legal reasoning, it is established from the Prophet (peace and blessings be upon him) that: Regarding our judgment on them, we say: they are erring scholars who exercised independent legal reasoning, so they have one reward. However, we do not assert with the certainty we have regarding the existence of the sun exactly who the erring one is. But it is more likely in our opinion that this one is closer to the truth than that one, and that this one is the one who erred. But even so, we know with certainty that this was done through independent legal reasoning, and he is excused in it, so he has a reward. This is regarding him himself. Then, on the assumption of the worst of assumptions, that he proceeded to it without independent legal reasoning or interpretation, who determines the punishment for this? Who? They are the ones who determine his punishment, meaning it is not our concern. This... the position we take regarding what happened has two aspects:
The first aspect: the judgment on the actor.
The second aspect: our position toward the actor.
As for the judgment on the actor, you have known it, and what we testify to Allah is that what took place among them was issued from independent legal reasoning. And if error occurs in independent legal reasoning, it is forgiven.
As for our position, it is obligatory for us to hold back. Why do we take the actions of these people as an opportunity for cursing, insulting, slandering, and for enmity and hatred among us? Why? Is this not from foolishness? Is not the one who takes that as an opportunity for these matters among the greatest of those who harm Islam? Yes, by Allah, it is a harm to Islam and the Muslims. These people have finished and passed away, and their affair is with Allah (Mighty and Majestic), and their reward and punishment are His; we have nothing to do with it. So who makes us now attack their honor and lineage, curse them, and curse them, when in reality, in our action, in our action, we are either sinners or safe, either sinners or safe. We are never gainers by cursing them. Why? Because if this matter, as we said, was issued from independent legal reasoning, then if we curse them and disparage them, we are sinners. And if it was not from independent legal reasoning, then we are safe, if it is correct to say that we are safe, because the Messenger (peace and blessings be upon him) says:Sahih Ibn Hibban 11:132. But at best, we can say that we are safe. As for being gainers, drawing near to Allah the Exalted by cursing them, insulting them, and disparaging them, and making this part of our morning and evening recitations, this is the height of aggression, foolishness, and misguidance.
So it is obligatory for us, O brothers, regarding these matters to be silent about what took place between the Companions. And it is also recommended for us not to read the news or history regarding these matters, because if you read in history, no matter how balanced and upright you are, there must be something in your heart. For history, as we observe it now in the present age, is subject to politics, is it not? History is subject to politics; it can make a person who is nothing into something great, and make something great into nothing. This history, and the subjection of history to politics means that if the authority is with a group, the praise and eulogy will be for them, and the disparagement and schadenfreude will be for their enemies. And at that time, we are the ones who suffer the fire of it and are affected by these histories which we cannot verify with a correct chain. For this reason, I see that reviewing these things is not to be done, except for a person who wants to review them to know what is in them and to refute those who added or subtracted. Then there is no harm in that. So his reviewing it is for a pressing need. Otherwise, it is better to turn away from them, just as it is obligatory for us to hold back from what occurred between them. Yes, indeed.
The author (may Allah have mercy on him) said: "And they hold back from what occurred between the Companions".
"From what occurred between the Companions". The Companions (may Allah be pleased with them) had disputes among them after the assassination of 'Umar ibn al-Khattab (may Allah be pleased with him), and the situation intensified after the assassination of 'Uthman (may Allah be pleased with him). What took place among them led to fighting. These issues are famous and well-known. These issues that occurred undoubtedly took place based on interpretation and independent legal reasoning. Each of them believed he was in the right. We cannot say that A'ishah (may Allah be pleased with her) and al-Zubayr ibn al-'Awwam fought against 'Ali while believing they were in the wrong and that 'Ali was in the right. Is that not so? This is what we believe, because if they had believed that, they would have believed they were making lawful the blood of Muslims without right, and that is impossible. So they fought believing they were in the right.
Does their belief that they were in the right necessitate that they actually hit the truth? No. They may err, and they may hit the mark.
But if they were in error, and we know with certainty that they would not have proceeded to this matter except through independent legal reasoning, it is established from the Prophet (peace and blessings be upon him) that:
Whoever judges and exercises independent legal reasoning and hits the mark, he has two rewards, and whoever errs, he has one reward.
من حكم فاجتهد فأصاب، فله أجران، ومن أخطأ فله أجر واحدThe first aspect: the judgment on the actor.
The second aspect: our position toward the actor.
As for the judgment on the actor, you have known it, and what we testify to Allah is that what took place among them was issued from independent legal reasoning. And if error occurs in independent legal reasoning, it is forgiven.
As for our position, it is obligatory for us to hold back. Why do we take the actions of these people as an opportunity for cursing, insulting, slandering, and for enmity and hatred among us? Why? Is this not from foolishness? Is not the one who takes that as an opportunity for these matters among the greatest of those who harm Islam? Yes, by Allah, it is a harm to Islam and the Muslims. These people have finished and passed away, and their affair is with Allah (Mighty and Majestic), and their reward and punishment are His; we have nothing to do with it. So who makes us now attack their honor and lineage, curse them, and curse them, when in reality, in our action, in our action, we are either sinners or safe, either sinners or safe. We are never gainers by cursing them. Why? Because if this matter, as we said, was issued from independent legal reasoning, then if we curse them and disparage them, we are sinners. And if it was not from independent legal reasoning, then we are safe, if it is correct to say that we are safe, because the Messenger (peace and blessings be upon him) says:
Do not revile the dead, for they have passed on to what they sent before them.
لا تسبوا الأموات فإنهم أفضوا إلى ما قدمواSo it is obligatory for us, O brothers, regarding these matters to be silent about what took place between the Companions. And it is also recommended for us not to read the news or history regarding these matters, because if you read in history, no matter how balanced and upright you are, there must be something in your heart. For history, as we observe it now in the present age, is subject to politics, is it not? History is subject to politics; it can make a person who is nothing into something great, and make something great into nothing. This history, and the subjection of history to politics means that if the authority is with a group, the praise and eulogy will be for them, and the disparagement and schadenfreude will be for their enemies. And at that time, we are the ones who suffer the fire of it and are affected by these histories which we cannot verify with a correct chain. For this reason, I see that reviewing these things is not to be done, except for a person who wants to review them to know what is in them and to refute those who added or subtracted. Then there is no harm in that. So his reviewing it is for a pressing need. Otherwise, it is better to turn away from them, just as it is obligatory for us to hold back from what occurred between them. Yes, indeed.
The author (may Allah have mercy on him) said: "And they hold back from what occurred between the Companions".