3:154 Aal-i-Imraan (The Family of Imraan)

ويحتمل أن معنى قوله: { لكيلا تحزنوا على ما فاتكم ولا ما أصابكم } يعني: أنه قدَّر ذلك الغم والمصيبة عليكم، لكي تتوطن نفوسكم، وتمرنوا على الصبر على المصيبات، ويخف عليكم تحمل المشقات: { ثم أنزل عليكم من بعد الغم } الذي أصابكم { أمنة نعاسا يغشى طائفة منكم } ولا شك أن هذا رحمة بهم، وإحسان وتثبيت لقلوبهم، وزيادة طمأنينة؛ لأن الخائف لا يأتيه النعاس لما في قلبه من الخوف، فإذا زال الخوف عن القلب أمكن أن يأتيه النعاس. وهذه الطائفة التي أنعم الله عليها بالنعاس هم المؤمنون الذين ليس لهم هم إلا إقامة دين الله، ورضا الله ورسوله، ومصلحة إخوانهم المسلمين. وأما الطائفة الأخرى الذين { قد أهمتهم أنفسهم } فليس لهم هم في غيرها، لنفاقهم أو ضعف إيمانهم، فلهذا لم يصبهم من النعاس ما أصاب غيرهم، { يقولون هل لنا من الأمر من شيء } وهذا استفهام إنكاري، أي: ما لنا من الأمر -أي: النصر والظهور- شيء، فأساءوا الظن بربهم وبدينه ونبيه، وظنوا أن الله لا يتم أمر رسوله، وأن هذه الهزيمة هي الفيصلة والقاضية على دين الله، قال الله في جوابهم: { قل إن الأمر كله لله } الأمر يشمل الأمر القدري، والأمر الشرعي، فجميع الأشياء بقضاء الله وقدره، وعاقبة النصر والظفر لأوليائه وأهل طاعته، وإن جرى عليهم ما جرى. { يخفون } يعني المنافقين { في أنفسهم ما لا يبدون لك } ثم بين الأمر الذي يخفونه، فقال: { يقولون لو كان لنا من الأمر شيء } أي: لو كان لنا في هذه الواقعة رأي ومشورة { ما قتلنا هاهنا } وهذا إنكار منهم وتكذيب بقدر الله، وتسفيه منهم لرأي رسول الله صلى الله عليه وسلم، ورأي أصحابه، وتزكية منهم لأنفسهم، فرد الله عليهم بقوله: { قل لو كنتم في بيوتكم } التي هي أبعد شيء عن مظان القتل { لبرز الذين كتب عليهم القتل إلى مضاجعهم } فالأسباب -وإن عظمت- إنما تنفع إذا لم يعارضها القدر والقضاء، فإذا عارضها القدر لم تنفع شيئا، بل لا بد أن يمضي الله ما كتب في اللوح المحفوظ من الموت والحياة، { وليبتلي الله ما في صدوركم } أي: يختبر ما فيها من نفاق وإيمان وضعف إيمان، { وليمحص ما في قلوبكم } من وساوس الشيطان، وما تأثر عنها من الصفات غير الحميدة. { والله عليم بذات الصدور } أي: بما فيها وما أكنته، فاقتضى علمه وحكمته أن قدر من الأسباب، ما به تظهر مخبآت الصدور وسرائر الأمور.

يقول تعالى ممتنا على عباده فيما أنزل عليهم من السكينة والأمنة وهو النعاس الذي غشيهم وهم مشتملون السلاح في حال همهم وغمهم والنعاس في مثل تلك الحال دليل على الأمان كما قال في سورة الأنفال في قصة بدر "إذ يغشيكم النعاس أمنة منه" الآية. وقال ابن أبي حاتم حدثنا أبو سعيد الأشج حدثنا أبو نعيم ووكيع عن سفيان عن عاصم عن أبي رزين عن عبدالله بن مسعود قال: النعاس في القتال من الله وفي الصلاة من الشيطان وقال البخاري وقال لي خليفة حدثنا يزيد بن زريع حدثنا سعيد عن قتادة من أنس عن أبي طلحة قال: كنت فيمن تغشاه النعاس يوم أحد حتى سقط سيفي من يدي مرارا يسقط وآخذه ويسقط وآخذه. هكذا رواه في المغازي معلقا ورواه في كتاب التفسير مسندا عن شيبان عن قتادة عن أنس عن أبي طلحة قال: غشينا النعاس ونحن في مصافنا يوم أحد قال فجعل سيفي يسقط من يدي وآخذه ويسقط وآخذه وقد رواه الترمذي والنسائي والحاكم من حديث حماد بن سلمة عن ثابت عن أنس عن أبي طلحة قال: رفعت رأسي يوم أحد وجعلت أنظر وما منهم يومئذ أحد إلا يميل تحت جحفته من النعاس لفظ الترمذي وقال حسن صحيح ورواه النسائي أيضا عن محمد بن المثنى عن خالد بن الحارث عن قتيبة عن ابن أبي عدي كلاهما عن حميد عن أنس قال: قال أبو طلحة: كنت فيمن ألقي عليه النعاس الحديث وهكذا رواه عن الزبير وعبدالرحمن بن عوف وقال البيهقي حدثنا أبو عبدالله الحافظ أخبرني أبو الحسين محمد بن يعقوب حدثنا محمد بن إسحق الثقفي حدثنا محمد بن عبدالله بن المبارك المخزومي حدثنا يونس بن محمد حدثنا شيبان عن قتادة حدثنا أنس بن مالك أن أبا طلحة قال: غشينا النعاس ونحن في مصافنا يوم أحد فجعل سيفي يسقط من يدي وآخذه ويسقط وآخذه قال والطائفة الأخرى المنافقون ليس لهم هم إلا أنفسهم أجبن قوم وأرعبه وأخذله للحق "يظنون بالله غير الحق ظن الجاهلية" أي إنما هم أهل شك وريب في الله عز وجل هكذا رواه بهذه الزيادة وكأنها من كلام قتادة رحمه الله وهو كما قال الله فإن الله عز وجل يقول "ثم أنزل عليكم من بعد الغم أمنة نعاسا يغشى طائفة منكم" يعني أهل الإيمان واليقين والثبات والتوكل الصادق وهم الجازمون بأن الله عز وجل سينصر رسوله وينجز له مأموله ولهذا قال "وطائفة قد أهمتهم أنفسهم" يعني لا يغشاهم النعاس من القلق والجزع والخوف "يظنون بالله غير الحق ظن الجاهلية" كما قال في الآية الأخرى "بل ظننتم أن لن ينقلب الرسول والمؤمنون إلى أهليهم أبدا" إلى آخر الآية وهكذا هؤلاء اعتقدوا أن المشركين لما ظهروا تلك الساعة أنها الفيصلة وأن الإسلام قد باد وأهله وهذا شأن أهل الريب والشك إذا حصل أمر من الأمور الفظيعة تحصل لهم هذه الظنون الشنيعة ثم أخبر تعالى عنهم أنهم "يقولون" في تلك الحال "هل لنا من الأمر من شيء" فقال تعالى "قل إن الأمر كله لله يخفون في أنفسهم ما لا يبدون لك" ثم فسر ما أخفوه في أنفسهم بقوله "يقولون لو كان لنا من الأمر شيء ما قتلنا ههنا" أي يسرون هذه المقالة عن رسول الله صلى الله عليه وسلم قال ابن إسحق فحدثني يحيى بن عباد بن عبدالله بن الزبير عن أبيه عن عبدالله بن الزبير قال: قال الزبير: لقد رأيتني مع رسول الله صلى الله عليه وسلم حين اشتد الخوف علينا أرسل الله علينا النوم فما منا من رجل إلا ذقنه في صدره قال فوالله إني لأسمع قول معتب بن قشير ما أسمعه إلا كالحلم يقول "لو كان لنا من الأمر شيء ما قتلنا ههنا" فحفظتها منه وفي ذلك أنزل الله "يقولون لو كان لنا من الأمر شيء ما قتلنا ههنا" لقول معتب رواه ابن أبي حاتم قال الله تعالى "قل لو كنتم في بيوتكم لبرز الذين كتب عليهم القتل إلى مضاجعهم" أي هذا قدر قدره الله عز وجل وحكم حتم لا محيد عنه ولا مناص منه وقوله "وليبتلي الله ما في صدوركم وليمحص ما في قلوبكم" أي يختبركم بما جرى عليكم ليميز الخبيث من الطيب ويظهر أمر المؤمن من المنافق للناس في الأقوال "والله عليم بذات الصدور" أي بما يختلج في الصدور من السرائر والضمائر.

Slumber Overcame the Believers; the Fear that the Hypocrites Suffered

Allah reminds His servants of His favor when He sent down on them tranquillity and slumber that overcame them while they were carrying their weapons and feeling distress and grief. In this case, slumber is a favor and carries meanings of calmness and safety. For instance, Allah said in Surat Al-Anfal about the battle of Badr,

إِذْ يُغَشِّيكُمُ النُّعَاسَ أَمَنَةً مِّنْهُ

((Remember) when He covered you with a slumber as a security from Him) 8:11.

Al-Bukhari recorded that Anas said that, Abu Talhah said, "I was among those who were overcome by slumber during the battle of Uhud. My sword fell from my hand several times and I would pick it up, then it would fall and I would pick it up again." Al-Bukhari collected this Hadith in the stories of the battles without a chain of narration, and in the book of Tafsir with a chain of narrators. At-Tirmidhi, An-Nasa'i and Al-Hakim recorded from Anas that Abu Talhah said, "On the day of Uhud, I raised my head and looked around and found that everyone's head was nodding from slumber." This is the wording of At-Tirmidhi, who said, "Hasan Sahih". An-Nasa'i also recorded this Hadith from Anas who said that Abu Talhah said, "I was among those who were overcome by slumber."

The second group mentioned in the Ayah were the hypocrites who only thought about themselves, for they are the most cowardly people and those least likely to support the truth,

يَظُنُّونَ بِاللَّهِ غَيْرَ الْحَقِّ ظَنَّ الْجَـهِلِيَّةِ

(and thought wrongly of Allah - the thought of ignorance) 3:154, for they are liars and people who have doubts and evil thoughts about Allah, the Exalted and Most Honored. Allah said,

ثُمَّ أَنزَلَ عَلَيْكُمْ مِّن بَعْدِ الْغَمِّ أَمَنَةً نُّعَاساً يَغْشَى طَآئِفَةً مِّنْكُمْ

(Then after the distress, He sent down security for you. Slumber overtook a party of you), the people of faith, certainty, firmness and reliance (on Allah) who are certain that Allah shall give victory to His Messenger and fulfill his objective.

وَطَآئِفَةٌ قَدْ أَهَمَّتْهُمْ أَنْفُسُهُمْ

(While another party was thinking about themselves), and they were not overcome by slumber because of their worry, fright and fear,

يَظُنُّونَ بِاللَّهِ غَيْرَ الْحَقِّ ظَنَّ الْجَـهِلِيَّةِ

(and thought wrongly of Allah --- the thought of ignorance).

Similarly, Allah said in another statement,

بَلْ ظَنَنْتُمْ أَن لَّن يَنقَلِبَ الرَّسُولُ وَالْمُؤْمِنُونَ إِلَى أَهْلِيهِمْ أَبَداً

(Nay, but you thought that the Messenger and the believers would never return to their families) 48:12.

This group thought that the idolators achieved ultimate victory, when their forces took the upper hand in battle, and that Islam and its people would perish. This is typical of people of doubt and hesitation, in the event of a hardship, they fall into such evil thoughts. Allah then described them that,

يَقُولُونَ

(they said) in this situation,

هَل لَّنَا مِنَ الاٌّمْرِ مِن شَىْءٍ

("Have we any part in the affair") Allah replied,

قُلْ إِنَّ الاٌّمْرَ كُلَّهُ للَّهِ يُخْفُونَ فِى أَنْفُسِهِم مَّا لاَ يُبْدُونَ لَكَ

(Say: "Indeed the affair belongs wholly to Allah." They hide within themselves what they dare not reveal to you.) wAllah exposed their secrets, that is,

يَقُولُونَ لَوْ كَانَ لَنَا مِنَ الاٌّمْرِ شَىْءٌ مَّا قُتِلْنَا هَـهُنَا

(saying: "If we had anything to do with the affair, none of us would have been killed here.") although they tried to conceal this thought from the Messenger of Allah ﷺ.

Ibn Ishaq recorded that `Abdullah bin Az-Zubayr said that Az-Zubayr said, "I was with the Messenger of Allah ﷺ when fear intensified and Allah sent sleep to us (during the battle of Uhud). At that time, every man among us (except the hypocrites) was nodding off. By Allah! As if in a dream, I heard the words of Mu`attib bin Qushayr, `If we had anything to do with the affair, none of us would have been killed here.' I memorized these words of his, which Allah mentioned later on,

يَقُولُونَ لَوْ كَانَ لَنَا مِنَ الاٌّمْرِ شَىْءٌ مَّا قُتِلْنَا هَـهُنَا

(saying: "If we had anything to do with the affair, none of us would have been killed here.)"

Ibn Abi Hatim collected this Hadith.

Allah the Exalted said,

قُل لَّوْ كُنتُمْ فِى بُيُوتِكُمْ لَبَرَزَ الَّذِينَ كُتِبَ عَلَيْهِمُ الْقَتْلُ إِلَى مَضَاجِعِهِمْ

(Say: "Even if you had remained in your homes, those for whom death was decreed would certainly have gone forth to the place of their death,") meaning, this is Allah's appointed destiny and a decision that will certainly come to pass, and there is no escaping it. Allah's statement,

وَلِيَبْتَلِىَ اللَّهُ مَا فِى صُدُورِكُمْ وَلِيُمَحِّصَ مَا فِى قُلُوبِكُمْ

(that Allah might test what is in your breasts; and to purify that which was in your hearts,) means, so that He tests you with whatever befell you, to distinguish good from evil and the deeds and statements of the believers from those of the hypocrites,

وَاللَّهُ عَلِيمٌ بِذَاتِ الصُّدُورِ

(and Allah is All-Knower of what is in the breasts), and what the hearts conceal.

Some of the Believers Give Flight on the Day of Uhud

Allah then said,

إِنَّ الَّذِينَ تَوَلَّوْاْ مِنكُمْ يَوْمَ الْتَقَى الْجَمْعَانِ إِنَّمَا اسْتَزَلَّهُمُ الشَّيْطَـنُ بِبَعْضِ مَا كَسَبُواْ

(Those of you who turned back on the day the two hosts met, Shaytan only caused them to err because of some of what they had earned) 3:155,

because of some of their previous errors. Indeed, some of the Salaf said, "The reward of the good deed includes being directed to another good deed that follows it, while the retribution of sin includes committing another sin that follows it." Allah then said,

وَلَقَدْ عَفَا اللَّهُ عَنْهُمْ

(but Allah, indeed, has forgiven them), their giving flight,

أَنَّ اللَّهَ غَفُورٌ حَلِيمٌ

(surely, Allah is Oft-Forgiving, Most Forbearing)

He forgives sins, pardons and exonerates His creatures. Imam Ahmad recorded that Shaqiq said, " `Abdur-Rahman bin `Awf met Al-Walid bin `Uqbah, who said to him, `Why did you desert `Uthman, the Leader of the Faithful' `Abdur-Rahman said, `Tell him that I did not run away during Uhud, remain behind during Badr, nor abandon the Sunnah of `Umar.' Al-Walid told `Uthman what `Abdur-Rahman said. `Uthman replied, `As for his statement, `I did not run away during Uhud,' how can he blame me for an error that Allah has already forgiven. Allah said,

إِنَّ الَّذِينَ تَوَلَّوْاْ مِنكُمْ يَوْمَ الْتَقَى الْجَمْعَانِ إِنَّمَا اسْتَزَلَّهُمُ الشَّيْطَـنُ بِبَعْضِ مَا كَسَبُواْ وَلَقَدْ عَفَا اللَّهُ عَنْهُمْ

(Those of you who turned back on the day the two hosts met, Shaytan only caused them to err because of some of what they had earned. But Allah, indeed, has forgiven them).

As for his statement that I remained behind from participating in Badr, I was nursing Ruqayyah, the daughter of the Messenger of Allah ﷺ, until she passed away. The Messenger of Allah ﷺ gave me a share in the booty of Badr, and whoever gets a share in the booty from the Messenger of Allah ﷺ will have participated in battle. As for his statement that I abandoned the Sunnah of `Umar, neither I nor he are able to endure it. Go and convey this answer to him."'

Then He sent down upon you after grief security — a slumber nu‘āsan ‘slumber’ substitutes for amanatan ‘security’ overcoming yaghshā or taghshā a party of you namely the believers. They would become dizzy under their shields and their swords would fall from their hands; and a party whose own souls distressed them that is they caused them grief so that their only wish was their deliverance regardless of the Prophet and his Companions and they were unable to fall asleep these were the hypocrites; thinking wrongly of God thoughts of those thoughts during the age of ignorance the moment they thought that the Prophet had been killed or that he would not be given victory saying ‘Have we any part whatever in the affair?’ read interrogative hal as negative mā that is we have no part in the assistance which we were promised. Say to them ‘The affair belongs entirely read accusative kullahu to denote an emphasis or nominative kulluhu as a subject of a new sentence the predicate of which is what follows to God’ that is to say the decree is His He does what He wills. They conceal within their hearts what they do not disclose what they do not manifest to you saying yaqūlūna ‘saying’ is an explication of the preceding statement ‘Had we had any part in the affair we would not have been slain here’ that is to say ‘Had the choice been ours we would not have set out and thus been slain; but we were forced to set out’. Say to them ‘Even if you had been in your houses with some among you whom God had appointed that they be slain those of you for whom it had been appointed decreed that they be slain would have sallied forth would have gone forth to the places where they were to lie’ the battleground where they were to fall and they would have been slain; and their staying put at home would not have saved them for God’s decree will be inevitably. And He did what He did at Uhud that God might try that He might test what was in your breasts your hearts of sincerity or hypocrisy and that He might prove that He might distinguish what was in your hearts; and God knows what is in the breasts what is in the hearts. Nothing can be hidden from Him and He tries people only to make matters manifest for them.

The Hardships at Uhud: A Test, not Punishment :

The noble Companions as evident from: وَلِيَبْتَلِيَ اللَّـهُ مَا فِي صُدُورِ‌كُمْ (154), were actually tested through their sufferings at the battle of Uhud. This was no punishment. The objective was to make true and sincere Muslims distinct from the hypocrites. The mode was a 'test of inner qualities'.

The eloquent Qur'anic expression أَثَابَكُمْ (He awarded you sorrow), which is suggestive of punishment, can be resolved by saying that the outward form was, no doubt, that of punishment but the real purpose was a sort of affectionate correction, something similar to a well-meaning reprimand from a father to his son or a teacher to his student. In common usage, this can be called a punishment of some sort, but this is, in all reality, a form of training and correction. This is very different from a pure legal punishment.

Why did Muslims suffer at Uhud ?

The last part of verse 154 beginning with لِيَبْتَلِيَكُمْ (so that Allah may test) seems to indicate that the cause of hardships faced by Muslims was this wise divine arrangement. But, the statement: إِنَّمَا اسْتَزَلَّهُمُ الشَّيْطَانُ بِبَعْضِ مَا كَسَبُوا in the verse (155) following immediately seems to suggest that some past mistake of theirs is the cause of this Satanic effect.

The answer is that the particular past mistake was the obvious reason which gave Satan the incentive to make them slip once again, an effort in which the شیطان Satan incidentally succeeded. But there was much more to it; there were wise arrangements made by the Creator behind this slip and its outcome. These have been covered under the expression لِيَبْتَلِيَكُمْ :'so that Allah may test'. In Ruh al-Ma'ani, a report from Zajjaj says that the Satan made them recall some of their sins in the presence of which they hesitated to appear before their Lord. So they moved away from Jihad hoping to fight later on following personal correction and thus meet Allah as martyrs in Jihad.

One sin becomes the Cause of another:

From the last verse we discover that one sin drags in yet another sin, very much like one good deed which pulls in- another good deed. In other words, all deeds - good and bad - have a sort of magnetic pull of their own. When a person accomplishes a good deed, experience shows that other good deeds become easy on him. His very heart starts desiring to do what is good and righteous. Similarly, a person who commits a sin finds that it has cleared the way for other sins. His very heart starts desiring to do what is sinful. Therefore, some elders say: ان من جزاء الحسنۃ الحسنۃ بعدھا ، وان من جزاء السیٔۃ السیٔۃ بعدھا the ready reward of a good deed is another good deed which a person is enabled to accomplish and the ready punishment of an evil deed is another evil deed the way to which has been cleared by the first.'

In Masa'ilus-Suluk, Maulana Ashraf ` Ali Thanavi (رح) has said: As explained in hadith, sin makes the heart dark and when the heart goes dark, Satan شیطان prevails.'

The position of the Noble Companions ؓ in the sight of Allah Almighty :

As briefly stated earlier, the mistakes made by some. noble Companions ؓ at the battle of Uhud were intrinsically serious. The majority from among the fifty Companions who were commanded by the Holy Prophet ﷺ to guard a hill-top strategic point, with clear instruction not to leave their duty-post, no matter what happens at the battle front underneath, moved away from their assigned place. Granted that the reason for their abandonment of the post of duty was an erroneous independent judgment, as they thought their side had won the battle. The order to guard their post, according to their view, had been carried out, therefore, they thought, they could go down and join in with the rest of Muslims. But, in reality, their action was in clear contravention of definite instructions given by the Holy Prophet ﷺ .

This mistake of theirs motivated them to leave the battlefield, no matter how this is explained, as reported earlier from Zajjaj. Moreover, this retreat from the battlefield took place while the Messenger of Allah was with them unmoved from the front line and calling them back from behind them. If this situation is viewed without reference to personalities and circumstances that action would certainly be classed as a very serious breach of conduct in a military encounter. In fact, of the many blames imputed to various Companions under the unfortunate genre of Mushajarat (the mutual quarrels and armed confrontations between the noble Companions which took place after the Holy Prophet ﷺ) this would be rated as the most serious.

But, something more worthy of consideration is what Allah Almighty has done in their case inspite of all their mistakes. Stated right here in the present verses, is how their grief was physically changed into tranquility through drowsiness. Then, they were told that their suffering was no punishment; it was a matter of test. Then came the clearly worded proclamation of forgiveness for them. It will be recalled that these have appeared earlier, yet they have been reaffirmed here. There is an element of wisdom behind this repetition. The first time it was said, the purpose was to comfort the noble Companions themselves. Incidentally, here is a refutation of what the hypo-crites said to Muslims. They chided them for not acting on their advice, as a result of which they (the Muslims) suffered all those hardships.

In short, all these related verses make it very clear that the Companions of the Messenger of Allah hold a unique position of affection in His sight inspite of such serious mistakes made by them. Not only that they have been pardoned and forgiven but actually they have been blessed with much more. They have been made special recipients of Allah's grace and mercy. This is what comes from Allah Almighty Himself through the authentic words of the Holy Qur'an. A similar case, as reported in hadith, relating to Sayyidna Hatib ibn Abi Bilta'ah ؓ was brought before the Holy Prophet ﷺ . He had written a letter to the mushrikin (disbelievers) of Makkah in which he had passed on information about Muslims living in Madinah. When the Holy Prophet ﷺ was told about it through a revelation, the letter was intercepted. The noble Companions ؓ were very angry with Sayyidna Hatib ibn Abi Bilta'ah ؓ for what he had done. Sayyidna ` Umar, may Allah be pleased with both of them, asked for permission to behead that 'hypocrite'. But, the Holy Prophet ﷺ knew that Hatib was no hypocrite; he was a true, sincere Muslim but he had made a mistake inadvertently. So, he forgave him his mistake and declared that he was one of the people (veterans) of Badr and, perhaps, Allah Almighty has enforced general pardon for all participants of Badr, (This narration appears in all authentic books of ahadith).

The Noble Companions ؓ : Lesson for Muslims

It is based on this affirmation that the followers of Sunnah and Jama` ah (ahl al-Sunnah wa al-Jama'ah: Muslims who adhere to the practice of the Holy Prophet ﷺ and that of his blessed Companions ؓ find the confirmation of their belief and practice. That is, even though the noble Companions are not above sin, for sins can be and have been committed by them, but despite this, it is not permissible for the Muslim community to ascribe any evil or defect to them in a derogatory manner. When Almighty and His Messenger ﷺ forgave such serious slips and errors coming from them and dealt with them generously and mercifully and gave them the great station of ؓ و رضوا عنہ 'may Allah be pleased with them and may they be pleased with Allah,' how can anyone claim to have the right to talk about anyone of them in a derogatory manner?

This is why Sayyidna ` Abdullah ibn ` Umar ؓ on hearing somebody satirize Sayyidna ` Uthman al-Ghani ؓ and some noble Companions ؓ by saying that they had run away from the battlefield, the reference being to this incidence at Uhud, said, 'Nobody has the right to criticize that which Allah has expressly proclaimed to have been forgiven (Sahih al-Bukhari).

Therefore, all doctrinal source-books of the ahl al-Sunnah wa al-Jama` ah unanimously agree that it is wajib or necessary to honour the position of the noble Companions and to abstain from criticizing, mocking or speaking ill of them. It appears in al-` Aqa` id an-Nasfiyah:

و یکف عن ذکر الصحابہ الا بخیر ~

It is necessary that one should not talk about the Companions except in a good manner.

In Sharh al-Musamarah, Ibn Humam has said:

اعتقاد اھل السنۃ تزکیۃ جمیع السحابۃ والثناء علیھم

The belief of the followers of the Sunnah is that all Companions were purified and that they be remembered with praise.

This is what appears in Sharh Muwaqif:

یجب تعظیم الصحابۃ کلھم و الکف عن القدح فیھم

It is obligatory to honour the Companions, all of them; and avoiding satire or criticism against them is equally mandatory.

Abridged below is what Hafiz Ibn Taymiyyah (رح) has said in al-'Aqidatul Wasitiyah:

"It is a cardinal belief of Ahl al-Sunnah wal-Jama'ah that Muslims must refrain from accusing or criticizing any Companion of the Holy Prophet ﷺ in the matter of disagreements or armed conflicts which may have come up among them. There is a reason for this. Most of the narrations imputing drawbacks in them which have crept into history are a pack of lies planted by enemies. They simply have no truth in them. Then, there are others in which the reality has been reversed by additions and alterations. Even if, there was some truth about something, that has to be taken as the independent judgment of the Companions in which they have no choice. Going a step further, we can assume a situation where they may not be helpless but be capable of using their choice, then, what works there is the Divine Law إِنَّ الْحَسَنَاتِ يُذْهِبْنَ السَّيِّئَاتِ that is, good deeds make up for the bad ones. And it is more than obvious that nobody can claim equality with them in the matter of good deeds. The good they did cannot be matched by the good done by anybody else. Similarly, nobody else can be more deserving of the mercy and forgiveness of Allah Almighty as compared to them. Therefore, nobody has the right to sit on judgment against them and call their deeds to account and in that process, criticise or speak ill of them."