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The Sahaba: The Uncut Version
In the name of Allah, the All Merciful, the All Compassionate
To the anti-Shia:
You are those sahaba that abandoned the Prophet (s) in battle, you are
those sahaba that accused the Prophet (s) of speaking no sense, you are
those sahaba that sided against Fatimah (as), you are those sahaba that
waged a war against Ali (as).
We are what we choose.
Alhamdulillah I am Shia.
Introduction
All Muslims agree some of the Sahaba made grave errors. However the
Sunnis argue we should not find faults with them because despite theseerrors they were still just and righteous and so they remain a reliable
source of guidance. The following quotes from Sunni best reflect this
position:
We believe that the Sahaba were not innocent of the minor or major sins,
but their qualities and deeds were so virtuous and superior that they cause
the pardon of the errors committed by them. We believe that if any of the
Sahaba committed mistake, he either repented or performed such virtuous
deeds that they are either pardoned or will be interceded for by the
Prophet (s.a.w.) as they are most deserving of his intercession.http://www.islaam.com/Article.aspx?id=74
Our attitude towards the Sahaba should be that of love, respect, peace and
purity of our hearts and tongues. Allah has described this in His saying:
"And those who come after them say: 'Our Lord! Forgive us and our
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brethren who have preceded us in Faith, and put not in our hearts any
hatred against those who have believed.'" [59:10] And the Prophet (s.a.w.)
said, "The sign of faith is love of the Ansar and the sign of hypocrisy is the
hatred of Ansar" [al-Bukharee, Muslim]. Why should we not be thankful to
those who believed in the Prophet, assisted him, strove with their lives andwealth to make the Word of Allah supreme, preserved and transmitted to
us our Religion? Who is more deserving that we pray for them and speak
of them in the best manner and think of them with the best thoughts?
We should therefore mention their virtues andremain silent about any
mistakes they made and about anything that occurred between them, as
the Prophet (s.a.w.) advised us: "When my Companions are mentioned
then withhold" [Saheeh, at-Tabaranee]. And he also said, "Do not abuse
my Companions, for if any of you were to spend gold equal to (mountain
of) Uhud in charity, it would not equal a handful of one of them or even
half of that" [al-Bukharee, Muslim]. And he said, "Whoever abuses my
Companions, upon them is the curse of Allah, the angels and all the
people" [Saheeh, At-Tabaranee].
http://www.islaam.com/Article.aspx?id=74
So even if some of the Sahaba fled battles, insulted our Prophet (s), waged
wars against their fellow Muslims, killed innocent people, ignored theProphets (s) Sunnah, introduced innovations and cursed one another, theyremain a reliable source of guidance. Make sense?
The Shia argue the only people we can follow unconditionally are those
whom Allah has commanded us to follow unconditionally, they being the
Prophets (s) and Imams for it is only His Divinely appointed
representatives that will not commit grave errors which is precisely why
only they can be a reliable source of guidance. Yet to suggest the Sahaba
of the Prophet (s) shares near or same reliability is nothing short ofinsulting and illogical. Particularly when every previous Prophet
mentioned in the Quran had problems with their companions! Sure it
would be nice if all the Sahaba were this time different, that they were all
just and righteous, but no matter how nice the thought, it cannot be
believed if the Quran and Sunnah do not support it.
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Yet such is the nature of most human beings that there search for the truth
is not governed by reason, but is rather governed by what it is comfortable
with and the two are not always the same.
For instance, the sinful are comfortable with the sinful for every human
being is comfortable with its own kind. Thus the sinful will defend the
sinful for any challenge to them is a challenge to themselves. Consider
now the following narration:
Narrated Hudayfh Ibn al-Yaman: Prophet said: "There will come rulers
after me who do not guide to my guidance and do not practice my Sunnah,
and the hearts of some them are the hearts of Satans but they are in the
body of human." I said: "What should we do at that time?" Prophet(PBUH) said: "You should just listen to them and obey those rulers. No
matter if the hurt you and take your wealth, you should follow them and
obey them."
Sunni reference: Sahih Muslim, Chapter of al-Imaarah (chapter 33 for the
Arabic version), Section ofnecessity of joining the majority,1980 Edition,
Arabic version (Saudi Arabia), v3, p1476, Tradition #52
If we are to take the Quran as the leading authority on our religion, thenthis narration above is clearly false. So what would be the character of the
person who fabricated this nonsense? And what would be the character of
those who will dare defend it? Only a sinful person will seek to justify the
faults of their comrades in sin.
Interestingly, this section in Sahih Muslim is entitled, Necessity ofjoining the majority. Again one can only scratch their head inconfusement as to how such a concept can be portrayed as Islamic in light
of the Quran:
And if you obey the majority of those on earth, they will lead youastray from the path of God. (Holy Quran 6:116)
In fact the Quran is replete with verses where Allah mocks the majority.
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Yet once again this is an example of the truth being compromised for that
which we are comfortable with. In this case, those of weak character will
always find comfort in the majority for they are too spineless to stand
alongside a few.
This discourse will not judge what is truth based on which group is larger,
but will rather use the Quran, Sunnah and reason to be our guide in
determining which path is correct.
The superiority of the Shia approach
In a nutshell Shia do not learn Islam from those who committed bad deeds.
Even if their intentions were allegedly sincere, sincerity does not protectone from errors. So in order to ensure we follow Islam correctly it is
imperative we know the authenticity of the sources we take from.
One method in which we determine this authenticity is discovering the
character of those who both explain the Holy Quran and narrated the
traditions of our beloved Prophet (s). If any of these personalities were
guilty of certain injustices than they can no longer be viewed as a reliable
source of information. The Shia base this reasoning from both a Quranic
and logical perspective:
O Believers, if an unrighteous person comes to you with information,
you should verify it or else you might inflict harm on a people in
ignorance and then end up regretting what you have done (Holy
Quran 49:6)
Firstly, how do we know who is an unrighteous person? And secondly,
why is it important to know who an unrighteous person is?
We can answer these questions by first acknowledging that it is not
possible to know an unrighteous person except through their words and
actions. Thus, according to the Quran, if such a person presents us with
information it is incumbent upon us to not accept it blindly.
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Now here lies the contention between the Shia and Sunni. The Sunni argue
that although it is correct to not blindly follow anyone, the Sahaba are an
exception. Let us take a look at the Quran and Sunnah now to find out if
this is indeed true.
Quran
"And of the people of Medina are those who are bent onhypocrisy. You know them not, but We know them. Twicewill We punish them, and then they will be cast into severepunishment" (Holy Quran 9:101)
"And on the day of Hunayn when your large numberselated you but yet availed you naught, the land constrainedyou despite its width, and you turned in retreat. Allah senttranquillity on the Prophet and on the believers and sentdown an army which you did not perceive, and punishedthose who disbelieved, that is the chastisement for thedisbelievers" (Holy Quran 9:26)
"And among them are those who took a covenant with
Allah saying: "If He gives us of His bounty, we will surelyspend in charity and be among the righteous people". Butwhen He gave them of His bounty, they were miserly withit and turned back aversively. So He filled their hearts withhypocrisy until the day they meet Him due to theirbreaking the promise with God which they gave, andbecause they lied" (Holy Quran 9:77)
"When the hypocrites come to you they say: 'We bearwitness that you are the Messenger of Allah'. Allah knowsthat you are His Messenger, and Allah bears witness thatthe hypocrites are liars. They have made their oaths as ashield and turn [people] away from Allah. Evil indeed isthat which they do! That is because they believed and thendisbelieved. Their hearts were sealed and they do not
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understand" (Holy Quran 63:3)
"Do you not see those who claim to believe in what wasrevealed unto you and what was revealed before you? They
seek judgement from the evil ones even though they wereordered to disbelieve in them. Satan wishes to lead themastray completely. When it is said to them: 'Come to whatAllah has revealed and [come] to the Messenger', you seethe hypocrites turn away from you in aversion. Yet whenmisfortune befalls them due to what their own hands haveearned, they come to you swearing by Allah, saying: 'Wemerely wished goodness and success'" (Holy Quran 4:62)
"Allah knows those from among you that hinder peopleand those who say to their brothers: 'Come to us and youwill not have to fight except for a little while'. Covetousthey are over you. When fear comes, you will see themlooking towards you, their eyes rolling as though deathhovers upon them. And when the fear is gone, they assailyou with sharp tongues, desiring good. They do not believeand Allah has made their deeds of no avail, that is easy for
Allah" (Holy Quran 33:19)
"And among them are those who listen to you until, whenthey leave you, they say to those who have been givenknowledge: "What did he just say?" They are those whosehearts Allah has sealed and they follow their own desires"(Holy Quran 47:16)
"Those who lagged behind from among the desert Arabs
will say to you: 'We were busy with our properties and ourfamilies. So seek forgiveness for us'. They utter with theirtongues what is not in their hearts" (Holy Quran 48:11)
Bukhari
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Bukhari Bukhari Volume 8, Book 76, Number 586: Narrated IbnAl-Musaiyab: The companions of the Prophet said, "Some menfrom mycompanions will come to my Lake-Fount and they will bedriven away from it, and I will say, 'O Lord, my companions!' It will
be said, 'You have no knowledge of what they innovatedafter you left: they turned apostate as renegades (revertedfrom Islam)
Bukhari Volume 8, Book 76, Number 584: Narrated Anas:TheProphet said, "Some of mycompanions will come to me at myLake Fount, and after I recognize them, they will then be taken awayfrom me, whereupon I will say, 'My companions!' Then it will besaid, 'You do not know what they innovated (new things) in
the religion after you."
Bukhari Volume 9, Book 92, Number 404: Narrated 'Aisha:TheProphet did something as it was allowed from the religious point of
view but some people refrained from it. When the Prophet heard ofthat, he, after glorifying and praising Allah, said, "Why do somepeople refrain from doing something which I do? By Allah,I know Allah more than they."
Bukahri Volume 8, Book 76, Number 590: Narrated 'Uqba bin'Amir: Once the Prophet went out and offered the funeral prayersfor the martyrs of Uhud, and then went to the pulpit and said, "I ama predecessor for you and I am a witness for you: and by Allah, I amlooking at my Fount just now, and the keys of the treasures of theearth (or the keys of the earth) have been given to me: andbyAllah, I am not afraid that you will worship others besidesAllah after me, but I am afraid that you will strive andstruggle against each other over these treasures of theworld."
Bukhari Volume 8 Number 434 The Prophet (s) said: By Allah! Iam not afraid that you become polytheist after me, but Iam afraid that you will start competing (for the luxuries ofthis world)
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Bukahri Volume 2, Book 13, Number 59 : Narrated Jabir bin'Abdullah:While we were praying (Jumua Khutba & prayer) withthe Prophet (p.b.u.h), some camels loaded with food, arrived (from
Sham) The people diverted their attention towards thecamels (and left the mosque), and only twelve personsremained with the Prophet. So this verse was revealed:"But when they see Some bargain or some amusement,They disperse headlong to it, And leave you standing."(62.11)
Bukhari Volume 4, Book 52, Number 276: Narrated Al-Bara binAzib: The Prophet appointed 'Abdullah bin Jubair as the
commander of the infantry men (archers) who were fifty on the day(of the battle) of Uhud. He instructed them, "Stick to your place, anddon't leave it even if you see birds snatching us, till I send for you;and if you see that we have defeated the infidels and made themflee, even then you should not leave your place till I send for you."Then the infidels were defeated. By Allah, I saw the women fleeinglifting up their clothes revealing their leg-bangles and their legs. So,the companions of 'Abdullah bin Jubair said, "The booty!
O people, the booty ! Your companions have become victorious,what are you waiting for now?" 'Abdullah bin Jubair said, "Have youforgotten what Allah's Apostle said to you?" They replied, "By Allah!
We will go to the people (i.e. the enemy) and collect our share fromthe war booty." But when they went to them, they were forced toturn back defeated.At that time Allah's Apostle in their rearwas calling them back. Only twelve men remained with theProphet and the infidels martyred seventy men from us.
Bukhari Volume 5, Book 59, Number 638: Narrated Abu Said Al-Khudri:'Ali bin Abi Talib sent a piece of gold not yet taken out of itsore, in a tanned leather container to Allah's Apostle . Allah's Apostledistributed that amongst four Persons: 'Uyaina bin Badr, Aqra binHabis, Zaid Al-Khail and the fourth was either Alqama or Amir bin
At Tufail. On that, one of his companions said, "We are more
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deserving of this (gold) than these (persons)." When that newsreached the Prophet , he said, "Don't you trust me though I am thetruth worthy man of the One in the Heavens, and I receive the newsof Heaven (i.e. Divine Inspiration) both in the morning and in the
evening?" There got up a man with sunken eyes, raised cheek bones,raised forehead, a thick beard, a shaven head and a waist sheet that
was tucked up and he said, "O Allah's Apostle! Be afraid ofAllah." The Prophet said, "Woe to you! Am I not of all thepeople of the earth the most entitled to fear Allah?" Thenthat man went away. Khalid bin Al-Wahd said, "O Allah's Apostle!Shall I chop his neck off?" The Prophet said, "No, for he may offerprayers." Khalid said, "Numerous are those who offer prayers andsay by their tongues (i.e. mouths) what is not in their hearts." Allah's
Apostle said, "I have not been ordered (by Allah) to search thehearts of the people or cut open their bellies." Then the Prophetlooked at him (i.e. that man) while the latter was goingaway and said, "From the offspring of this (man there willcome out (people) who will recite the Qur'an continuouslyand elegantly but it will not exceed their throats. (They willneither understand it nor act upon it). They would go out ofthe religion (i.e. Islam) as an arrow goes through a game's body." I
think he also said, "If I should be present at their time I would killthem as the nations a Thamud were killed."
Bukhari Volume 6, Book 60, Number 428: Narrated Jabir bin'Abdullah:We were in a Ghazwa (Sufyan once said, in an army) anda man from the emigrants kicked an Ansari man (on the buttocks
with his foot). The Ansari man said, "O the Ansar! (Help!)" and theemigrant said. "O the emigrants! (Help!) Allah's Apostle heard thatand said, "What is this call for, which is characteristic of the period
of ignorance?" They said, "O Allah's Apostle! A man from theemigrants kicked one of the Ansar (on the buttocks with his foot)."
Allah's Apostle said, "Leave it (that call) as is a detestable thing."'Abdullah bin Ubai heard that and said, 'Have the (the emigrants)done so? By Allah, if we return Medina, surely, the more honorable
will expel therefrom the meaner." When this statement reached the
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Prophet. 'Umar got up an, said, "O Allah's Apostle! Let mechop off the head of this hypocrite ('Abdullah bin Ubai)!"The Prophet said "Leave him, lest the people say that Muhammadkills his companions." The Ansar were then more in number than
the emigrants when the latter came to Medina, but later on theemigrant increased
Bukhari Volume 6, Book 60, Number 274: Narrated Aisha:Allah'sApostle, while on the pulpit, said, "O Muslims! Who will help meagainst a man who has hurt me by slandering my family? By Allah, Iknow nothing except good about my family, and people have blameda man of whom I know nothing except good, and he never used to
visit my family except with me," Sad bin Muadh Al-Ansari got up
and said, "O Allah's Apostle! By Allah, I will relieve you from him. Ifhe be from the tribe of (Bani) Al-Aus, then I will chop his head off;and if he be from our brethren, the Khazraj, then you give us yourorder and we will obey it." On that, Sad bin 'Ubada got up, and he
was the chief of the Khazraj, and before this incident he had been apious man but he was incited by his zeal for his tribe. He said to Sad(bin Muadh), "By Allah the Eternal, you have told a lie! You shallnot kill him and you will never be able to kill him!" On that, Usaid
bin Hudair, the cousin of Sad (bin Muadh) got up and said to Sadbin 'Ubada, "You are a liar! By Allah the Eternal, we willsurely kill him; and you are a hypocrite defending thehypocrites!"
Bukhari Volume 3, Book 49, number 871:"Az-Zubair told me thathe quarrelled with an Ansari man who had participated in (the
battle of) Badr in front of Allah's Apostle about a water streamwhich both of them used for irrigation. Allah's Apostle said to Az-
Zubair, "O Zubair! Irrigate (your garden) first, and then let thewater flow to your neighbor." The Ansari became angry andsaid, "O Allah's Apostle! Is it because he is your cousin?"On that the complexion of Allah's Apostle changed (because ofanger) and said (to Az-Zubair), "Irrigate (your garden) and then
with-hold the water till it reaches the walls (surrounding thepalms)." So, Allah's Apostle gave Az-Zubair his full right. Before that
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Allah's Apostle had given a generous judgment beneficial for Az-Zubair and the Ansari, but when the Ansari irritated Allah's Apostlehe gave Az-Zubair his full right according to the evident law.Az-Zubair said, "By Allah ! I think the following Verse was
revealed concerning that case: "But no by your Lord Theycan have No faith Until they make you judge In all disputesbetween them." (4.65)"
Bukhari Volume 9 Number 299: Narrated Ibn 'Umar:The Prophetsent (an army unit under the command of) Khalid bin al-Walid tofight against the tribe of Bani Jadhima and those people could notexpress themselves by saying, "Aslamna," but they said, "Saba'na!Saba'na! " Khalid kept on killing some of them and taking some
others as captives, and he gave a captive to everyone of usandordered everyone of us to kill his captive. I said, "By Allah, Ishall not kill my captive and none of my companions shall kill hiscaptive!" Then we mentioned that to the Prophet and hesaid, "O Allah! I am free from what Khalid bin al-Walidhas done," and repeated it twice.
Bukhari, Volume 5, Book 59, Number 611: Narrated Abu Qatada:When it was the day of (the battle of) Hunain, I saw a Muslim man
fighting with one of the pagans and another pagan was hidinghimself behind the Muslim in order to kill him. So I hurried towardsthe pagan who was hiding behind the Muslim to kill him, and heraised his hand to hit me but I hit his hand and cut it off. That mangot hold of me and pressed me so hard that I was afraid (that I
would die), then he knelt down and his grip became loose and Ipushed him and killed him. The Muslims (excepting theProphet and some of his companions) started fleeing and Itoo, fled with them. Suddenly I met 'Umar bin Al-Khattabamongst the people and I asked him, "What is wrong withthe people?" He said, "It is the order of Allah" Then thepeople returned to Allah's Apostle (after defeating the enemy).
Allah's Apostle said, "Whoever produces a proof that he has killedan infidel, will have the spoils of the killed man." So I got up to lookfor an evidence to prove that I had killed an infidel, but I could not
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find anyone to bear witness for me, so I sat down. Then it came tomy mind (that I should speak of it) and I mentioned the case to
Allah's Apostle. A man from the persons who were sitting with him(i.e. the Prophet), said, "The arms of the deceased one whom he ( i.e.
Abu Qatada) has mentioned, are with me, so please compensate himfor it (i.e. the spoils)," Abu Bakr said, "No, Allah's Apostle will notgive it (i.e. the spoils) to a weak humble person from Quraish andleave one of Allah's Lions who fights on behalf of Allah and His
Apostle." Allah's Apostle then got up and gave that (spoils) to me,and I bought with it, a garden which was the first property I gotafter embracing Islam.
Bukhari Volume 6 Number 438: Narrated Umar:The wives of
the Prophet out of their jealousy, backed each otheragainst the Prophet, so I said to them, "It may be, if he divorced
you all, that Allah will give him, instead of you wives better thanyou." So this Verse (66.5) was revealed.
Bukhari Volume 6 Number 436: Narrated Ibn Abbas: I intended to ask
Umar so I said, "Who were those two ladies who tried to back each other
against the Prophet?" I hardly finished my speech when he said, They
were Aisha and Hafsa"
Bukhari Volume 5 Number 168.b Narrated Aisha:Once Hala Bint
Khuwailid, Khadija's sister, asked the permission of the Prophet to enter.
On that, the Prophet remembered the way Khadija used to ask permission,
and that made him sad. He said, "O Allah! Hala!" So I became jealous
and said, "What makes you remember an old woman amongst the old
women of Quraish an old woman (with a teethless mouth) of red gums
who died long ago, and in whose place Allah has given you somebody
better than her?"
Bukhari Volume 7 Number 570: Narrated al-Qasim bin Muhammad:
Aisha, (complaining of headache) said, "Oh, my head"! Allah's Apostle
said, "I wish that (i.e., your death) had happened while I was still living,
for then I would ask Allah's Forgiveness for you and invoke Allah for
you." Aisha said, "A likely story! By Allah, I think you want me to die;
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and If this should happen, you would spend the last part of the day
sleeping with one of your wives!"
Bukhari Volume 2 Number 196: Narrated 'Aisha:"When the prayers were
first enjoined they were of two Rakat each. Later the prayer in a journeywas kept as it was but the prayers for non-travellers were completed." Az-
Zuhri said, "I asked 'Urwa what made Aisha pray the full prayers (in
journey)." He replied, "She did the same as 'Uthman did."
Bukhari 2 Number 188: Narrated 'Abdullah bin 'Umar: I offered the
prayer with the Prophet, Abu Bakr and 'Umar at Mina and it was of two
Rakat. 'Uthman in the early days of his caliphate did the same, but
later on he started praying the full prayer.
Bukhari Volume 2 Number 640: Narrated Said bin al-Musaiyab:Ali and
'Uthman differed regarding Hajj-at-Tamattu' while they were at 'Usfan (a
familiar place near Mecca). 'Ali said, "I see you want to forbid people to
do a thing that the Prophet did?" When 'Ali saw that, he assumed Ihram
for both Hajj and 'Umra.
Bukhari Volume 2 Number 634: Narrated Marwan bin al-Hakam:I saw
'Uthman and 'Ali. 'Uthman used to forbid people to perform Hajj-at-
Tamattu' and Hajj-al-Qiran (Hajj and 'Umra together), and when 'Ali saw(this act of 'Uthman), he assumed Ihram for Hajj and 'Umra saying,
"Lubbaik for 'Umra and Hajj," and said, "I will not leave the
tradition of the Prophet on the saying of somebody."
Bukhari Volume 3 Number 227 Narrated Abu Huraira:Allah's Apostle
said, "Whoever prayed at night the whole month of Ramadan out of
sincere Faith and hoping for a reward from Allah, then all his previous sins
will be forgiven." Ibn Shihab (a sub-narrator) said, "Allah's Apostle died
and the people continued observing that (i.e. Nawafil offeredindividually, not in congregation), and it remained as it was during the
Caliphate of Abu Bakr and in the early days of 'Umar's Caliphate."
'Abdur Rahman bin 'Abdul Qari said, "I went out in the company of 'Umar
bin al-Khattab one night in Ramadan to the mosque and found the people
praying in different groups. A man praying alone or a man praying with a
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little group behind him. So, 'Umar said, 'In my opinion I would better
collect these (people) under the leadership of one Qari (Reciter) (i.e. let
them pray in congregation!)'. So, he made up his mind to congregate them
behind Ubai bin Ka'b. Then on another night I went again in his company
and the people were praying behind their reciter. On that, 'Umarremarked, 'What an excellent Bid'a (i.e. innovation in religion) this is;
but the prayer which they do not perform, but sleep at its time is better than
the one they are offering.' He meant the prayer in the last part of the night.
(In those days) people used to pray in the early part of the night."
Volume 4, Book 53, Number 325: Narrated 'Aisha:After the death of
Allah 's Apostle Fatima the daughter of Allah's Apostle asked Abu Bakr
As-Siddiq to give her, her share of inheritance from what Allah's Apostle
had left of the Fai (i.e. booty gained without fighting) which Allah hadgiven him. Abu Bakr said to her, "Allah's Apostle said, 'Our property will
not be inherited, whatever we (i.e. prophets) leave is Sadaqa (to be used for
charity)." Fatima, the daughter of Allah's Apostle got angry and
stopped speaking to Abu Bakr, and continued assuming that attitude
till she died. Fatima remained alive for six months after the death of
Allah's Apostle.
Bukhari Volume 9 Number 468 and Volume 7 Number 573:Narrated Ibn
'Abbas: When the time of the death of the Prophet approached while there
were some men in the house, and among them was 'Umar Ibn al-Khatttab,
the Prophet said: "Come near let me write for you a writing after which
you will never go astray." 'Umar said: "The Prophet is seriously ill, and
you have the Quran, so Allah's Book is sufficient for us." The people in
the house differed and disputed. Some of them said, "Come near so that
Allah's Apostle may write for you a writing after which you will not go
astray," while the others said what 'Umar said. When they made much
noise and quarreled greatly in front of the Prophet, he said to them, "Goaway and leave me." Ibn 'Abbas used to say, "It was a great disaster
that their quarrel and noise prevented Allah's Apostle from writing a
statement for them.
Muslim
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Sahih Muslim, Chapter of "Kitabul-Wasiyyah" in section "Babut-Tarkil-
Wasiyyah", 1980 Edition, Arabic version (Saudi Arabia), v3,P1259,
Tradition (#1637/21):Ibn Abbas said: "Thursday! And how tragic that
Thursday was!" Then Ibn Abbas cried severely so that his tears flowed to
his cheeks. Then he added Prophet said: "Bring me a flat bone or a sheetand an ink so that I could write (order to write) a statement that will
prevent you people to go astray after me." They said: "Verily the
messenger of Allah is talking no sense."
Sahih Muslim, Chapter of Virtues of Companions, Section of Virtues of Ali,
Arabic version, v4, p1874, Tradition #38:The Governor of Medina who
was one of the members of the house of Marwan called Sahl Ibn Sa'd, and
ordered him to curse Ali. But Sahl refused to do so. The governor said:
"If you don't want to curse Ali, just say God curse Abu Turab (thenickname of Ali)." Sahl said: "Ali did not like any name for himself better
than Abu Turab, and Ali used to become very happy when somebody
would call him Abu Turab."
Sahih Muslim, English version, Chapter DLXXXI (Titled: Ila and Keeping
away from the wives), v2, p763, Tradition #3507.Umar Ibn al-Khattab
reported: When Allah's Apostle (may peace be upon him) kept himself
away from his wives, I entered the mosque and found people striking the
ground with pebbles and saying: Allah's Messenger (may peace be upon
him) has divorced his wives, and that was before they were commanded to
observe seclusion. Umar said to himself: I must find this today. So I went
to Aisha and said (to her):O Daughter of Abu Bakr, have you gone to the
extent of giving trouble to the Allah's Messenger (may peace be upon
him)? Thereupon she said: Son of Khattab! You have nothing to do with
me. You should look to your own receptacle (i.e., your own defects, or
your own daughter). He (Umar) said: I visited Hafsa, daughter of Umar
and said to her: O Hafsa! This (news) has reached me that you causeAllah's Messenger (may peace be upon him) trouble. By Allah! You know
that Allah's Messenger (may peace be upon him) does not love you,
and had I not been (your father) he would have divorced you. (On
hearing this) she wept bitterly
Other Sunni Collections:
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When Ubaydullah Ibn Utbah mentioned to Ibn Abbas that Aisha said "In
his death-illness the Prophet was brought to (Aisha's) house while his
shoulders were being supported by Fadhl Ibn Abbas and another person",
then Abdullah Ibn Abbas said: "Do you know who this 'other man' was?"
Ibn Utbah replied: "No." Then Ibn Abbas said: "He was Ali Ibn AbiTalib, but she is averse to name him in a good context."
Sunni References: Musnad Ahmad Ibn Hanbal, v6, pp 34,228: al-Tabaqat
al-Kabir, by Ibn Sa'd, v2, part 2, p29: History of al-Tabari (Arabic), v1, pp
1800-1801: al-Ansab al-Ashraf, by al-Baladhuri, v1, pp 544-545: al-
Tabaqat, by Ibn Sa'd, v2, part 2, p29: al-Sunan al-Kubra, by al-Bayhaqi,
v3, p396
They demanded confirmation of the oath, but Ali and al-Zubair stayedaway. Al-Zubair drew his sword (from the scabbard), saying, "I will not
put it back until the oath of allegiance is rendered to Ali." When this news
reached Abu Bakr and Umar, the latter said, "Hit him with a stone and
seize the sword." It is stated that Umar rushed (to the door of the
House of Fatimah) and brought them forcibly while telling them that
they must give their oath of allegiance willingly or unwillingly.
Sunni reference: History of al-Tabari, English version, v9, pp 188-189
When Umar came to the door of the house of Fatimah, he said: "By Allah,
I shall burn down (the house) over you unless you come out and give
the oath of allegiance (to Abu Bakr)."
Sunni References: History of Tabari (Arabic), v1, pp 1118-1120: History
of Ibn Athir, v2, p325- al-Isti'ab, by Ibn Abd al-Barr, v3, p975: Tarikh al-
Kulafa, by Ibn Qutaybah, v1, p20: al-Imamah wal-Siyasah, by Ibn
Qutaybah, v1, pp 19-20
Umar Ibn al-Khattab came to the house of Ali. Talha and Zubair and some
of the immigrants were also in the house. Umar cried out: "By God,
either you come out to render the oath of allegiance, or I will set thehouse on fire." al-Zubair came out with his sword drawn. As he stumbled
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(upon something), the sword fell from his hand so they jumped over him
and seized him."
Sunni Reference: History of Tabari, English version, v9, pp 186-187
Umar: "O' daughter of the Prophet! I didn't love anyone as much as I loved
your father, nor anyone after him is more loving to me as you are. But I
swear by Allah that if these people assemble here with you, then this love
of mine would not prevent me from setting your house on fire."
Sunni references: History of Tabari, in the events of the year 11 AH: al-
Imamah wa al-Siyasah by Ibn Qutaybah, v1, beginning of the book and pp
19-20: Izalatul Khilafa, by Shah Waliullah Muhaddith Dehlavi, v2, p362:
Iqd al-Farid, by Ibn Abd Rabbah al-Malik, v2, chapter of Saqifah
Umar said to Fatimah (who was behind the door of her house): "I know
that the Prophet of God did not love any one more than you, but this will
not stop me to carry out my decision. If these people stay in your house, I
will burn the door in front of you."
Sunni reference: Kanz al-Ummal, v3, p140
Abu Bakr asked Ali to support him, but Ali refused, then Umar wenttoward the Ali's house with a burning torch. At the door he met Fatimah
who said to him: "Do you intend to burn the door of my house?" Umar
said: "Yes, because this act will strengthen the faith brought to us by
your father."
Sunni reference: al-Ansab Ashraf, by al-Baladhuri, v1, pp 582,586
When Muawiyah Ibn Abi Sufyan put al-Mughairah Ibn Shubah in charge
of Kufah in Jumada 41 (September 2- October 30, 661), he summonedhim. After praising and glorifying God, he said: "Now then, indeed a
forbearing person has been admonished in the past... The wise might do
what you want without instruction. Although I have wanted to advise you
about many things, I left them alone, trusting in your discernment of what
pleases me, what helps my regime and what sets my subjects [raiyyah] on
the right path. I would continue to advise you about a quality of yours-
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do not refrain from Ali and criticizing him, not from asking God's
mercy upon Uthman and His forgiveness for him. Continue to shame
the companions of Ali, keep at a distance, and don't listen to them.
Praise the faction of Uthman, bring them near, and listen to them."
Sunni reference: History of Tabari, English version, events of year 51 AH,
Execution of Hujr Ibn Adi, v18, pp 122-123
The Messenger of Allah (PBUH&HF) said: If one while praying
between the Rukn and Maqam (near Ka'bah) and fasting, dies but
with the hate of the family of Muhammad, he will enter the Fire. And
he who abuses my Ahlul-Bayt is verily an apostate and is driven out of
Islam. And he who inflicts pain on my progeny upon him is the curse
of Allah. And he who hurts me by hurting my progeny has verilyhurt/angered Allah. Certainly Allah has made Paradise forbidden to
he who does injustice to my Ahlul-Bayt, or kills them, or assists
against them, or abuses them.
Sunni reference: al-Sawa'iq al-Muhriqah, by Ibn Hajar al-Haythami, Ch.
11, p357 who said this tradition is authentic.
Reflections
There are some pressing questions the Shia are quick to point out.
Firstly, would discovering a mistake a companion committedconstitute abuse? If so then what is the position of those whodocumented these discoveries? If it is an injunction from Allah that
we be silent on the crimes of some of the Sahaba, why has Bukhariand others documented them?
Secondly, if one chooses to not follow certain Sahaba because oftheir acknowledged crimes, how would this constitute misguidancefrom a Quranic and logical perspective? Will Allah punish those whoare simply exercising caution, a requirement commanded by AllahHimself?
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Finally, what does one do in those cases where the Sahaba foughtone another? Do we not choose sides? If we do not choose sides we
will not be following any Sahaba. If we do choose sides on whatgrounds do we choose? And how can we claim we must follow all
Sahaba unconditionally yet at the same time not agree with some ofthem?
Clearly there are some fundamental inconsistencies with thisapproach. Yet Glory be to Allah, for He would not leave the Ummahan excuse to follow conjecture, neither would the Prophet (s)abandon the Ummah amid such confusion, for our beloved Prophet(s) had said:
The messenger of Allah (PBUH&HF) said: "I am leaving for you twoprecious and weighty Symbols that if you adhere to both of themyou shall not go astray after me. They are, the Book of Allah,and my progeny, that is my Ahlul-Bayt. The Merciful has informedme that These two shall not separate from each other till they cometo me by the Pool (of Paradise)."
Sunni references:Sahih al-Tirmidhi, v5, pp 662-663,328, report of 30+ companions,
with reference to several chains of transmitters.al-Mustadrak, by al-Hakim, Chapter of "Understanding (thevirtues) of Companions, v3, pp 109,110,148,533 who wrote thistradition is authentic (Sahih) based on the criteria of the two
Shaikhs (al-Bukhari and Muslim).Sunan, by Daarami, v2, p432Musnad, by Ahmad Ibn Hanbal, v3, pp 14,17,26,59, v4, pp 366,370-372, v5, pp 182,189,350,366,419Fadha'il al-Sahaba, by Ahmad Ibn Hanbal, v2, p585, Tradition#990al-Khasa'is, by al-Nisa'i, pp 21,30al-Sawa'iq al-Muhriqah, by Ibn Hajar Haythami, Ch. 11, section 1,
p230al-Kabir, by al-Tabarani, v3, pp 62-63,137
Kanz al-Ummal, by al-Muttaqi al-Hindi, Chapter al-Iti'sam bi
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Habl Allah, v1, p44.Tafsir Ibn Kathir (complete version), v4, p113, under commentaryof verse 42:23 of Quran (four traditions)al-Tabaqat al-Kubra, by Ibn Sa'd, v2, p194, Pub. by Dar Isadder,
Lebanon.al-Jami' al-Saghir, by al-Suyuti, v1, p353, and also in v2
Majma' al-Zawa'id, al-Haythami, v9, p163al-Fateh al-Kabir, al-Binhani, v1, p451Usdul Ghabah fi Ma'rifat al-Sahaba, Ibn al-Athir, v2, p12
Jami' al-Usul, Ibn al-Athir, v1, p187History of Ibn Asakir, v5, p436al-Taj al-Jami' Lil Usul, v3, p308al-Durr al-Manthoor, al-Hafidh al-Suyuti, v2, p60
Yanabi al-Mawaddah, al-Qundoozi al-Hanafi, pp 38,183Abaqat al-Anwar, v1, p16... and many more ...
We can clearly see that Allah and His Messenger left the Ummahclear guides, that when the Sahaba disputed one another, we know
who to follow. As for those Sahaba that fought with the Ahlul-Bayt(as), the official Shia response is to echo the words of our beloved
Prophet (s):
"I am leaving for you two precious and weighty Symbols that ifyou adhere to BOTH of them you shall not go astray after me. Theyare, the Book of Allah, and my progeny, that is my Ahlul-Bayt."
As for those dear Sahaba that uncondtionally supported our belovedProphet (s) during and after his departure, let us read their praisefrom our Imam, Imam Zainal Abideen:
O God, and as for the Companions of Muhammad specifically, thosewho did well in companionship, who stood the good test in helpinghim, responded to him when he made them hear his messages'argument, separated from mates and children in manifesting his
word, fought against fathers and sons in strengthening his
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prophecy, and through him gained victory; those who were wrappedin affection for him, hoping for a commerce that comes not tonaught in love for him; those who were left by their clans when theyclung to his handhold and denied by their kinsfolk when they rested
in the shadow of his kinship; forget not, O God, what theyabandoned for Thee and in Thee, and make them pleased with Thygood pleasure for the sake of the creatures they drove to Thee whilethey were with Thy Messenger, summoners to Thee for Thee.Imam Zayn al-'Abidin , Sahifa al-Kamilah, p. 27