Question:

In a gathering, a certain Peer openly called Yazeed a Kaafir and branded Hazrat Ameer Mu’aawiya as a Kaafir also. A virtuous Aalim-e-Deen was also present in this gathering and he said, “Regarding Yazeed, the ruling of Imaam Abu Hanifa is to adopt silence (sukoot) but Ameer Mu’aawiya is a Sahaabi (companion) of the Holy Prophet (Sallal Laahu Alayhi Wasallam)”. The Peer then said, “He who doesn’t regard Ameer Mu’aawiya and Yazeed as Kaafirs, is himself a Kaafir”. The supporters of the Peer repeated this statement a few times also i.e. “…such a person is a Kaafir”.

What is the ruling of the Shari’ah on the Peer with such beliefs and his supporters also? Reply in light of the Qur’an and Hadeeth.

Maulana Muhammad Zameerudeen Naeemi
India

Answer:

To respect all the Sahaaba (companions) of Rasoolullah (Sallal Laahu Alayhi Wasallam) is Fardh and all of them are Adool (honoured). Regarding the Mushaajaraat (disputes) between them (whether it be battles or anything else), the belief of the Ahle-Sunnat wal Jamaat is that to speak about it is Haraam because in mentioning it, there is a fear of negative sentiment being developed towards a Sahaabi and this is ruin in this world and the Hereafter also.

A Hadeeth states, “When remembering my Sahaaba, be careful (meaning don’t mention their Mushaajaraat).”
There are various Ayats of the Holy Qur’an and Ahadeeth testimony to the glory of the Sahaaba. The Holy Qur’an has classified the Sahaaba in two leagues:-

(a) Mu’mins before Fath - Sahaaba who spent and made Jihad in the path of Allah prior to the conquering of Makkah.
(b) Mu’mins after Fath - Sahaaba who did so afterwards.

The Holy Qur’an has given excellence to the first group over the second, “Those who sacrificed and made Jihad before the Fath are higher in rank to those who did so after the Fath.” (Surah Hadeed, Verse 10)
It has also said, “Allah has promised Jannat to all of them.” (Surah Hadeed, Verse 10)

Allah has guaranteed goodness for both leagues and has sealed the door of ignorantly criticizing their actions.
Also, “Allah knows well your actions .” (ibid)

Meaning, He knows all what you will do. In short, He has assured goodness to all whether they are the Saabiqeen (first group) or Lahiqeen (second group). Let us also ask the Qur’an itself, what it has in store for those whom it has promised goodness,

“Verily, those who We have promised goodness, they have been kept far from Jahannum, they won’t hear even it’s faint noise and they shall remain forever with what their hearts desired and the major anxiety will not put them in sorrow. Angels will come to receive them saying, ‘This is the day which you were promised’”. (Surah Ambiya, Verses 101-103)

A true Muslims heart, after hearing this Qur’anic proof can never think negatively about any companion or impugn their actions.

From the above extracts, it is clear that all the Sahaaba are Jannatis. Anyone who calls a Sahaabi a Kaafir, is calling someone who is a Jannati a Kaafir. Anyone who has such a belief is bereft of Imaan and by regarding the Sahaaba to be Kaafirs, becomes a Jahannami himself. Hazrat Ameer Mu’aawiya (Radi Allahu Anhu) is an esteemed companion of Rasoolullah (Sallal Laahu Alayhi Wasallam) and the promise of Allah to a Sahaabi has been quoted above. Hence, by calling Ameer Mu’aawiya (Radi Allahu Anhu) a Kaafir, the Peer became a Kaafir, and Jahannami himself. Hazrat ibn Masood (Radi Allahu Anhu) reports Rasoolullah (Sallal Laahu Alayhi Wasallam) to have said, “The people of my time (the Sahaaba) are the most excellent.” (Bukhari, Muslim, Ahmed, Tirmizi)

Another Hadeeth states, “The fire (of Jahannam) will not touch the Muslim who saw me or saw anyone who saw me (the Sahaaba).” (Tirmizi)

Also, the curse of Allah, Rasoolullah (Sallal Laahu Alayhi Wasallam), the Angels and all people falls on those who swear, abuse and blaspheme the Sahaaba. A Hadeeth states,

The Noble Messenger (Sallal Laahu Alayhi Wasallam) is reported to have said, “Undoubtedly, Allah has selected me and my Sahaaba and has made Wazeers (ministers), helpers and relatives through marriage for me. So, he who swears them incurs the curse of Allah, Angels and all people. Neither does Allah accept his Nafil nor Fardh.” (Tibraani, Haakim)

When this is the censoring for impugning the Sahaaba, what will the ruin be for believing them to be Kaafir? Rasoolullah (Sallal Laahu Alayhi Wasallam) states, “Whoever calls his Muslim brother a Kaafir, then one of them definitely returns as a Kaafir.” (Bukhari, Muslim)

Meaning, if the person called a Kaafir is truly a Kaafir, nothing is wrong. If he isn’t, then the person who called him a Kaafir becomes one himself. When this ruling is about general Mumins, definitely he who calls any Sahaabi a Kaafir, immediately becomes one himself. Hazrat Ameer Mu’aawiya (Radi Allahu Anhu) entered Islam before his parents could accept it and together with Imaan he attained the honour of sharing genealogy, companionship and was even related to Rasoolullah (Sallal Laahu Alayhi Wasallam) through marriage. Through these reasons, having the companionship of the Noble Messenger (Sallal Laahu Alayhi Wasallam) in Jannat also becomes necessary for him. Allama Ibn Hajar writes,

Tatheerul-Jinaan, pg. 6)

Imaam Tirmizi has dedicated an entire chapter in Jaame-Tirmizi to the excellence of Ameer Mu’aawiya (Radi Allahu Anhu) specifically. A Hadeeth states: It is reported that Rasoolullah (Sallal Laahu Alayhi Wasallam) made this Du’a for Ameer Mu’aawiya (Radi Allahu Anhu), “O Allah make him a guide and righteous leader and grant people salvation through him.” Another Hadeeth states that when Hazrat Umar bin Khattab (Radi Allahu Anhu) retired Hazrat Umair bin Sa’ad (Radi Allahu Anhu) from Hims (a city in Syria) and appointed Mu’aawiya (Radi Allahu Anhu) as it’s Governor, people said, “Umair has been retired and Mu’aawiyah has been made Governor.” Hazrat Umair (Radi Allahu Anhu) replied to this, “Speak only good about Mu’aawiya because I have heard Rasoolullah saying, “O Allah! Grant people guidance through him.’”

If Ameer Mu’aawiya (Radi Allahu Anhu) was a Kaafir, Ahadeeth regarding his excellence wouldn’t have been narrated. Also, look at the reverence of the Sahaaba and how they had complete certainty and trust in Rasoolullah’s (Sallal Laahu Alayhi Wasallam) sayings. Even though he was being released from power, but Hazrat Umair (Radi Allahu Anhu) still said, “Speak only good about Mu’aawiya….”

If Ameer Mu’aawiya (Radi Allahu Anhu) had any defect, the Sahaaba wouldn’t have been so cautious about his personality. The excellence of Ameer Mu’aawiya (Radi Allahu Anhu) is extremely grand and how can it not be whereas Rasoolullah (Sallal Laahu Alayhi Wasallam) loved him so much and the Sahaaba venerated him. Speaking about every Sahaabi, the Messenger (Sallal Laahu Alayhi Wasallam) has said, “My Sahaaba are like stars, follow them and you will attain salvation.”

This Peer seems to be a complete wretch of a Raafzi (Shia) and an instrument of Shaitaan. People will become Gumrah (astray) through him, lose their Imaan and not be correctly guided. Becoming the Mureed (disciple) of this Peer is impermissible and Haraam and becoming his Mureed while knowing of his Kufri beliefs is itself Kufr. What more disrespect can be made of the Sahaaba than calling them Kaafir!

Regarding those who slander and curse Ameer Mu’aawiya (Radi Allahu Anhu), Allama Khifaaji states,
“He who slanders Ameer Mu’aawiya, is a dog from the dogs of Jahannam.” (Naseemur-Riyadh)
Regarding Yazeed being a Kaafir and slandering him, there is a difference of opinion. The ruling of our Imaam-e-Aazam on this matter is that Sukoot (silence) must be made as prudence. Fisq (transgression of the Shari’ah) by Yaazid is Mutawaatir (successive) but his Kufr is not. However, Imaam Ahmad bin Hambal rules him to be a Kaafir.

Nevertheless, we are Hanafi Muqalids and in the Taqleed (following) of our Imaam, we shall adopt Sukoot on the Takfir (deeming as a Kaafir) of Yazeed.

With regards to cursing Ameer Mu’aawiya (Radi Allahu Anhu) due to him making Yazeed the Khalifa, doing so is explicitly Haraam. Firstly, Ameer Mu’aawiya (Radi Allahu Anhu) did not fully know the conduct of Yazeed. Secondly, Ameer Mu’aawiya (Radi Allahu Anhu) was a Mujtahid himself. When a Mujtahid makes a correct Ijtihaad, he attains two rewards and if he makes an incorrect Ijtihaad he attains only one reward. A Hadeeth states,

This Peer has absolutely no knowledge and the statement of his, “Whoever doesn’t regard Yazeed and Mu’aawwiya to be Kaafir is a Kaafir himself”, is a crime against the Shari’ah and a means of making thousands of people, rather the Ummah of Rasoolullah (Sallal Laahu Alayhi Wasallam), Kaafirs. His supporters who aid his statement are also strange and retarded.

This Peer is a Kaafir and apostate and it is necessary on him to sincerely make Tauba and renew his Imaan. If he has a wife, he must renew his Nikah also. Those supporters who were happy and content on these statements of his must also act on the above ruling of the Shari’ah. Regarding such people, A Hadeeth states:
“Allah has chosen me, my Sahaaba and my relatives through marriage. Soon a group of people will come who slander them and diminish their esteem. Do not keep their company, do not eat with them and do not marry with them.” (Uqaili)

For more insight into this subject, refer to the books “Sawaaiqe Muhriqa”, “Tatheerul-Jinaan”, “An-Naahiyah”, “Fatawa Hadeethiah”, “Fatawa Razvia, Vol. 11”, and various other treatises.

Written by
Moulana Muhammed Yunus Raza
4 Shabaan 1422 A.H.

Certified by
Huzoor Tajush Shari’ah, Allama Mohammed Akhtar Raza Khan Azhari
Qaadhi Abdur-Raheem Bastawi
Moulana Muzaffar Husain
Moulana Naazim Ali
Source (Fataawa Bareilly Shareef - Markazi Darul Ifta Bareilly) 

The Scholars state that not one of the killers of Sayyiduna Imam Hussain was saved from punishment. Some of them were viciously killed, others were blinded or afflicted with with leprosy whilst others were struck with various types of calamities.

Sayyiduna Abu-sh-Shaykh states that some people were discussing in a gathering how every one who had played a role in the murder of Imam Hussain was somehow tormented in this world before he died. An old man, who was present in this gathering, said that he had assisted the murderers when they were murdering Imam Hussain but he had not been punished in any way. After saying this, the old man arose in order to sort out the lamp when he was set light by the fire of the candles of the lamp. The entire body of the old man was ablaze and he was screaming, "Fire, Fire!" The old man jumped into the Euphrates but the fire was still not extinguished and he died in the Euphrates whilst he was still burning. Imam as-Sadi mentions a similar story and he says, "By Allah, I saw him looking like he was lava." [as-Sawaa'iq al-Muharraqah pg.120]

Imam al-Waaqidi states that a man who was in the army of Yazeed but did not kill anyone was blinded after the events of Karbala. He was asked about the reason for his loss of sight. The man replied that he saw the Messenger of Allah [sallAllahu alayhi wa sallam] in a dream in such a condition that his sleeves were folded and a sword was in his hand. In front of the Holy Prophet [sallAllahu alayhi wa sallam], skin was spread out and 10 murderers of Imam Hussain were placed there after having been slaughtered. When the Beloved of Allah [sallAllahu alayhi wa sallam] looked towards this man, he cursed him and rebuked him. After dipping a needle into blood, the Holy Prophet [sallAllahu alayhi wa sallam] passed it over to the man's eyes and since that time, this man remained blind. [as-Sawaa'iq al-Muharraqah pg.120]

Allamah Ibn Hajar Makki writes that the face of a soldier from the Yazeedi army became dark due to the fact that he had hung the the blessed head of Sayyiduna Imam Hussain on his horse's neck. Someone asked him why his face which used to be extremely enlightened and bright was now so dark. The man replied that ever since the day when he hung the head of Sayyiduna Imam Hussain on his horse's neck, every night he was taken by two people to a place where there is a lot of fire and they placed him in the fire (face first) and then they took him out again. Thus the face of the man became very dark. It is the statement of the narrator that this man died a horrible death. [as-Sawaa'iq al-Muharraqah pg.120]

Extracted from "Madinah to Karbala" - Translation of the work "Khutbaat e Muharram" by Mufti Jalaluddin Ahmed Amjadi. Translated by Mawlana Omar Khan.

aĥle bayt paak se gusthākiyāN bay-bakiyāN,
la’natullahi ‘alaykum dushmanān-e aĥle bayt 
[Ustad e Zaman, Mawlana Hassan Rida Khan] 

Sayyiduna Shaykh Abdul Azeez al-Muhaddith ad-Dahlawi writes that the food which is offered in memory of Sayyiduna Imam Hussain becomes blessed when the Fatihah, Surah al-Ikhlaas and the other chapters of the Qur'an are recited upon it. Eating this food is an extremely praiseworthy action [Fatawa Azeeziyyah Volume 1 Page 78]. Shaykh Abdul Azeez even mentions that cooking specific food such as rice etc. is not blameworthy but moreover, it is permissible. After a few lines, Shaykh Abdul Azeez explains that the food which is being distributed in commemoration of a Saint or other esteemed personality can be eaten by wealth people as well as poor people. [Fatawa Azeeziyyah Volume 1 Page 50]

The food which is cooked and placed on the ritual Ta'ziyah of the misguided Shia should not be eaten. (The Shias hold ceremonies of condolence in which many cry and commit many other acts which are contrary to the teachings of Islam). Ala Hazrat Shaykh Ahmed Rida Khan al-Qadri writes that the food which is distributed as an offering in commemoration of Sayyiduan Imam Hussain should be eaten whilst the food that is given after Ta'ziyah should not be consumed. The carrying out of Ta'ziyah nullifies the possibility of the food being classed as an offering (Niyaaz). If food was originally described as Ta'ziyah or it was orignally Ta'ziyah then it was later described as Niyaaz, abstinence from eating this food is necessary. [Risaalah Ta'ziyah Daari Page 5]

Extracted from "Madinah to Karbala" - Translation of the work "Khutbaat e Muharram" by Mufti Jalaluddin Ahmed Amjadi, by Mawlana Kaleem Qadiri Azhari