Position of al-Taftazani Regarding the Companions

Certain statements by al-Taftazani (rahimahullah) are misused and distorted by some people to attack and disparage Sayyidina Mu'awiya (radiyallahu ta'ala anh) and some other Companions  (radiyallahu ta'ala anhum ajma'in). A close examination of what al-Taftazani wrote on these matters, however, will show that his position is in general agreement with the well-known Sunni creed.

The following are two pages from al-Taftazani 's Sharh al-Aqaid:

A translation of the relevant passage is as follows:

"The dissensions and conflicts which took place were not because of a quarrel over the question of his [Imam Ali's radiyallahu anh] Khalifate but because of an error in ijtihad."
 

Only the good concerning the Companions should be mentioned of them:

This is on account of their merits which are mentioned in sound traditions, and because it is necessary to refrain from reviling them since the Prophet has said, "Do not vilify my Companions, for if one of you should spend as much as Mount Uhud in gold he would not attain the standard of one of them, no, not even half of it." He also said, "Honor my Companions, for they are the best of you, and so forth," and, "Allah, Allah, and regarding my Companions do not make them a target after I am gone, for whoever loves them, with my love loves them, and whoever hates them, with my hatred hates them; and whoever harms them has harmed me, and whoever harms me has harmed Allah, and whoever has harmed Allah is about to be taken by Allah."

There are sound traditions regarding the merits of Abu Bakr, Umar, 'Uthman, 'Ali, al-Hasan, al-Husayn and others of the important Companions. As for the disputes and conflicts which occurred among them, there are reasons and interpretations for these. Then as to vilifying and reviling them, this is Unbelief if it contradicts the absolute proofs such as in the case of defaming of 'A'isha; otherwise it is an innovation and evil-doing.

Note: The above translations were taken -without modification- from the English translation printed by Columbia University Press.

Murat Yazıcı

Ibn Hajar al-Asqalani on Battles Between the Sahabah

The following quotes are from an online copy of Fat'h al-Bari:

http://hadith.al-islam.com/Page.aspx?pageid=192&BookID=33&TOCID=3915

وذهب جمهور أهل السنة إلى تصويب من قاتل مع علي لامتثال قوله تعالى وإن طائفتان من المؤمنين اقتتلوا الآية ففيها الأمر بقتال الفئة الباغية ، وقد ثبت أن من قاتل عليا كانوا بغاة ، وهؤلاء مع هذا التصويب متفقون على أنه لا يذم واحد من هؤلاء بل يقولون اجتهدوا فأخطأوا

مصدر: فتح الباري بشرح صحيح البخاري, في شرح الحديث رقم 6692

Hafiz ibn Hajar rahimahullah in his Fat'h al-Bari said:

It is established that those who fought `Ali (radiyallahu ta'ala anh) were rebels and inspite of the acknowledgement that he [`Ali] was right, none of the opponents will be vilified. Rather it will be said that 'their interpretation was incorrect'

http://hadith.al-islam.com/Page.aspx?pageid=192&TOCID=299&BookID=33&PID=853


قال الحافظ إبن حجر في "فتح الباري": فإن قيل كان قتله بصفين وهو مع علي والذين قتلوه مع معاوية وكان معه جماعة من الصحابة فكيف يجوز عليهم الدعاء إلى النار؟ فالجواب أنهم كانوا ظانين أنهم يدعون إلى الجنة، وهم مجتهدون لا لوم عليهم في اتباع ظنونهم، فالمراد بالدعاء إلى الجنة الدعاء إلى سببها وهو طاعة الإمام، وكذلك كان عمار يدعوهم إلى طاعة علي وهو الإمام الواجب الطاعة إذ ذاك، وكانوا هم يدعون إلى خلاف ذلك لكنهم معذورون للتأويل الذي ظهر لهم

مصدر: فتح الباري بشرح صحيح البخاري, في شرح الحديث رقم 436

Hafiz ibn Hajar in his Fat'h al-Bari said:

If one says that in the battle of Siffin, he [`Ammar (radiyallahu ta'ala anh)] was with `Ali (radiyallahu ta'ala anh) and fought for him, and those whom he fought were Mu`awiyah (radiyallahu ta'ala anh) and his companions, a party of sahabah among them. How is it possible that [this party] called towards hellfire? The answer is, that they supposed that they were calling towards paradise, and they were mujtahids - there is no blame on them for following their interpretation. The meaning of 'to call towards paradise' means to 'call towards the means of going to paradise' and that is obedience of the rightful imam [ `Uthman radiyallahu ta'ala anh]. Similarly, `Ammar called them towards the obedience of `Ali and he was the rightful imam at that time and obeying him was obligatory. The others were demanding something other than that, but they are excused for their interpretation.
 
Note: Translations were adapted from marifet.net forums.