Companions: The companions in the Quran (part 1)
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The Qur'an mentioned the term companion in many places and only one of them referred to an actual companion (Abu Bakr) of the prophet:
Quran 9:40
If you will not aid him, Allah certainly aided him when those who disbelieved expelled him, he being the second of the two, when they were both in the cave, when he said to his companion: Grieve not, surely Allah is with us. So Allah sent down His tranquillity upon him and strengthened him with hosts which you did not see, and made lowest the word of those who disbelieved; and the word of Allah, that is the highest; and Allah is Mighty, Wise.

Moreover, the Quran's linguistic use of companionship neither infers praise nor degradation. The prophet's use of this term was also sometimes linguistic and other times it was more specific to those who followed and supported him. When the prophet declares that there are hypocrites among his companions, he is obviously using the vague definition of the term, that is linguistically. What about when the prophet referred to the hypocrite Abdullah ibn Ubai as his companion (Sahih Bukhari, book of al-Tafseer, Book 65, Hadith 4904):

Narrated Jabir bin `Abdullah: We were in a Ghazwa (Sufyan once said, in an army) and a man from the emigrants kicked an Ansari man (on the buttocks with his foot). The Ansari man said, "O the Ansar! (Help!)" and the emigrant said. "O the emigrants! (Help!) Allah's Messenger heard that and said, "What is this call for, which is characteristic of the period of ignorance?" They said, "O Allah's Messenger! A man from the emigrants kicked one of the Ansar (on the buttocks with his foot)." Allah's Messenger 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 Prophet. `Umar got up an, said, "O Allah's Messenger! Let me chop off the head of this hypocrite (`Abdullah bin Ubai)!" The Prophet said "Leave him, lest the people say that Muhammad kills his companions." The Ansar were then more in number than the emigrants when the latter came to Medina, but later on the emigrant increased.
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So when you say Abdullay ibn Ubai was one of the companion of the prophet and also Abu Dharr al-Ghifari was another companion of the prophet. Are these 2 companions equal when the first one is a hypocrite and the second one a true believer who remained loyal to the prophet till the end. The first one is a companion in the linguistic form while the second one is a companion in a more praiseworthy manner. A big difference between the two.

Did not the prophet confide to his companion Hudhaifa that there were 12 hypocrites among his companions (Sahih Muslim, book of Sifaat al-Munafiqeen, Book 51, Hadith 12):

Qais reported: I said to 'Ammar: What is your opinion about that which you have done in case (of your siding with Hadrat 'Ali)? Is it your personal opinion or something you got from Allah's Messenger? 'Ammar said: We have got nothing from Allah's Messenger which people at large did not get, but Hudhaifa told me that Allah's Apostle had especially told him amongst his Companion, that there would be twelve hypocrites out of whom eight would not get into Paradise, until a camel would be able to pass through the needle hole. The ulcer would be itself sufficient (to kill) eight. So far as four are concerned, I do not remember what Shu'ba said about them.
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What about when the prophet warned about insulting his companions (Sahih Muslim, book of the Sahaba, In-book reference: Book 44, Hadith 316):

Abu Huraira reported Allah's Messenger as saying: Do not revile my Companions, do not revile my Companions. By Him in Whose Hand is my life, if one amongst you would have spent as much gold as Uhud it would not it would not amount to as much as the mudd of one of them, or half of it.
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Sahih Muslim, book of al-Sunna, In-book reference: Book 42, Hadith 63):

Abu Said (al-Khudri) reported the Messenger of Allah (May peace be upon him) as saying: Do not revile my Companions; by him in whose hand my soul is, if one of you contributed the amount of gold equivalent to Uhud, it would not amount to as much as the mudd of one of them, or half of it.
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Sahih Muslim, book of Fada-il al-Sahaba, In-book reference: Book 44, Hadith 317):

Abu Sa'id reported there was some altercation between Khalid b. Walid and Abd al-Rahman b. 'Auf and Khalid reviled him. Thereupon Allah's Messwger said: None should revile my Companions. for if one amongst you were to spend as much gold as Uhud, it would not amount to as much as one mudd of one of them or half of it.
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Sahih Muslim, book of Fada-il al-Sahaba, In-book reference: Book 62, Hadith 23):

Narrated Abu Sa`id: The Prophet said, "Do not abuse my companions for if any one of you spent gold equal to Uhud (in Allah's Cause) it would not be equal to a Mud or even a half Mud spent by one of them."
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Which companions is the prophet referring to here when angrily responding to Khalid ibn al-Walid? The ones that fit the linguistic definition of the term or the ones that have a praiseworthy companionship?? Clearly, the prophet is referring to the true believers who supported him, who were his true followers. Abdul Rahman ibn Awf was one of the very early followers of the prophet while Khalid ibn al-Walid converted at a much later time (8th year of Hijra). Why did not Khalid ask: "Am I not from among your companion?" Khalid is neither from the emigrants (al-Muhajireen) nor from the helpers (al-Ansar). He is a tabie3e. The prophet is drawing a distinction between the Muhajireen and al-Ansar on one side, and the tabi3een who joined Islam at a later time.

Abu Bakr is known to be the first man to become a Muslim, second after Ali who became Muslim at a much younger age. Umar became a Muslim 6 years later. So for 6 years after Abu Bakr's submission, Umar remained an enemy of the prophet, while Abu Bakr supported the prophet. Are these 2 equal from that perspective? Of course not.

There are two schools of thoughts with regard to the definition of the term, sahabi (companion):
Scholars of Ilm al-Usul (the science of the principles of Islamic Jurisprudence): someone who saw the Prophet, associate with him and was in his company for a long time in such a way that he followed him and learned something from him. Those who saw the Prophet (S) when invited as guests and who did not keep company of him and did not follow him either are not considered as sahaba (companions).

Scholars of al-Muhadditheen (Traditionists): One who sees (meets if blind) the Prophet and dies a Muslim is considered to be a sahabi; or whoever believes in Islam and lives in the time of the Holy Prophet is a sahabi even though he does not see him; or someone who saw the Prophet and believed in him as well as died a Muslim even though he may have apostatized during the Prophet's life.

Note that I took the above translations from https://www.al-islam.org.

The definition of the al-Muhadditheen will obviously result in far more companions than the definition of the scholars of Ilm al-Usul, since it suffices to meet the prophet for a very brief period or even to have lived, as a Muslim, during his time without seeing him. Are you telling me that all these hundred thousand companions are righteous, equal, worth of praise and adherence? Will all of these be forgiven by Allah and will be in Heaven?? Is this acceptable to you? Is this not far-fetched??

It is important to note that the companions of the prophet are not referred by the Quran as al-Sahaba. They are referred to as al-Muhajireen (emigrants) and al-Ansar (helpers). Anyone who came to know the prophet after these 2 groups are referred to as al-Tabe'een.

Quran 9:100
The vanguard (of Islam)- the first of those who forsook (their homes) and of those who gave them aid, and (also) those who follow them in (all) good deeds,- well-pleased is Allah with them, as are they with Him: for them hath He prepared gardens under which rivers flow, to dwell therein for ever: that is the supreme felicity.

In the above verse, Allah is pleased with 3 distinct groups of people: the Muhajireen (emigrants), the al-Ansar (helpers) and the al-Tabe'een(those who joined the prophet after the first 2 groups). The first group consists of Muslims who migrated from Macca to Medina. The second group consists of individuals from Medina who converted to Islam, welcomed and sheltered the first group. Any one who turned to Islam after the completion of the migration (some say it extended to the period of al-Hudaybiya) belongs to the third group. The people from Macca who turned to Islam after its conquest on the 8th year of Hijra are from that 3rd group.

It is important to note the condition Allah imposed on the third group: those who followed with good deeds. It means Allah will not be pleased with every one from the third group. Of course, any individual from the first 2 groups who later broke his promise to remain loyal to the message of the prophet will also be accountable for his actions. Those who were on the wrong side of every battle during the caliphate of the Imam Ali, causing the shedding of blood. Those who turned apostates after the prophet, who introduced innovations into Islam, who joined Mua'awiya in his destructive adventure. Those who were involved in the incident of al-Harrat during which Medina was plundered and its inhabitants were killed and its women were raped.

Here is an interesting narration (Sahih Muslim, Kitab al-Imarat, in-book reference: Book 33, Hadith 74) that points out the misdeeds of Mua'awiya who is considered by the Sunnis a companion of the prophet and pray that Allah be pleased with him:

It has been narrated on the authority of 'Abd al-Rahman b. Abd Rabb al-Ka'ba who said: I entered the mosque when 'Abdullah b. 'Amr b. al-'As was sitting in the shade of the Ka'ba and the people had gathered around him. I betook myself to them and sat near him. (Now) Abdullah said: I accompanied the Messenger of Allah on a journey. We halted at a place. Some of us began to set right their tents, others began to compete with one another in shooting, and others began to graze their beasts, when an announcer of the Messenger of Allah announced that the people should gather together for prayer, so we gathered around the Messenger of Allah. He said: It was the duty of every Prophet that has gone before me to guide his followers to what he knew was good for them and warn them against what he knew was bad for them; but this Umma of yours has its days of peace and (security) in the beginning of its career, and in the last phase of its existence it will be afflicted with trials and with things disagreeable to you. (In this phase of the Umma), there will be tremendous trials one after the other, each making the previous one dwindle into insignificance. When they would be afflicted with a trial, the believer would say: This is going to bring about my destruction. When at (the trial) is over, they would be afflicted with another trial, and the believer would say: This surely is going to be my end. Whoever wishes to be delivered from the fire and enter the garden should die with faith in Allah and the Last Day and should treat the people as he wishes to be treated by them. He who swears allegiance to a Caliph should give him the piedge of his hand and the sincerity of his heart (i. e. submit to him both outwardly as well as inwardly). He should obey him to the best of his capacity. If another man comes forward (as a claimant to Caliphate), disputing his authority, they (the Muslims) should behead the latter. The narrator says: I came close to him ('Abdullah b. 'Amr b. al-'As) and said to him: Can you say on oath that you heard it from the Messenger of Allah? He pointed with his hands to his ears and his heart and said: My ears heard it and my mind retained it. I said to him: This cousin of yours, Mu'awiya, orders us to unjustly consume our wealth among ourselves and to kill one another, while Allah says:" O ye who believe, do not consume your wealth among yourselves unjustly, unless it be trade based on mutual agreement, and do not kill yourselves. Verily, God is Merciful to you" (iv. 29). The narrator says that (hearing this) Abdullah b. 'Amr b. al-As kept quiet for a while and then said: Obey him in so far as he is obedient to God; and disobey him in matters involving disobedience to God.
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Imam Ali was the legitimate caliph while Mua'awiya refused to accept it and waged war against the Imam of his time. He, in fact, disputed the authority of Imam Ali. Based on this narration, should not Muawiya have been beheaded as he was disrupting the stability of the Ummah?? How many of the companions joined the army of Mua'awiya to fight the imam of their time, resulting of the unecessary killing of many Muslims?? Have not these people become disloyal to the message prophet by siding with the despotic Muawiya?? This narration is a testimony of how Muawiya was forcing the people to break the Law by ordering the people to consume their wealth among themselves and to kill one another! Yet, the Sunni scholars expect us to respect such figure and his likes!! Which part of such despicable individual deserves our respect?? His list of misdeeds are enough to bury him and his followers six feet under! How many Sunni scholars are courageous enough to come out and admit his hypocrisy?? Do these abominable people fall into any of the groups?? By Allah, no! How can they after all they have done?? Allah is Just and these people are plunderers, usurpers, murderers, violators, rapists. They have done the exact opposite of the Law.

The following verses from al-Hashr also show that there are three groups of companions. The ones who forcefully emigrated from Macca to Medina and whom Allah decreed them to be the sincere ones (al-Sadiqueen). The second group are the ones in Medina, al-Ansar, who welcomed the emigrants and gave them refuge and shared with them all they had and Allah decreed they achieved prosperity. Lastly the last group consists of the ones who became Muslims later and who wished well to the first two groups.

Quran 59:8-10
[59:8] (Some part is due) to the indigent Muhajirs, those who were expelled from their homes and their property, while seeking Grace from Allah and (His) Good Pleasure, and aiding Allah and His Messenger: such are indeed the sincere ones:-
[59:9] But those who before them, had homes (in Medina) and had adopted the Faith,- show their affection to such as came to them for refuge, and entertain no desire in their hearts for things given to the (latter), but give them preference over themselves, even though poverty was their (own lot). And those saved from the covetousness of their own souls,- they are the ones that achieve prosperity.
[59:10] And those who came after them say: "Our Lord! Forgive us, and our brethren who came before us into the Faith, and leave not, in our hearts, rancour (or sense of injury) against those who have believed. Our Lord! Thou art indeed Full of Kindness, Most Merciful."

Again, does Mua'awiya and his followers fall in this third group? Did they not have in their hearts rancour against those who have believed, the ones who preceded them from the emigrants and the helpers??? Did they ask for forgiveness for their brethen who came before them??? Did they treat them well and protected them, respected them??? History clearly shows the contrary. Who instituted the slendering of Imam Ali on the pulpits, lasting 70 years?? Who fought Ahlul Bayt, prosecuted, humilated and killed their followers?? Who fabricated narrations and attributed them to the prophet in order to further their evil agenda??? Is it not enough to say that those who hate Ahlul Bayt are hypocrites and the abode of all hypocrites is in the Hell-Fire??

In Sahih Muslim (In-book reference: Book 56, Hadith 17):

'Urwa reported on the authority of his father that 'A'isha said to him: O, the son of my sister, the Muslims were commanded to seek forgiveness for the Companions of Allah's Apostle but they reviled them.
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In Tafseer al-Qurtubi:

ibn Abbas said: "Allah commanded that we ask forgiveness for the companions of the prophet..." Aisha also said: "you were commanded to ask forgiveness for the companions of the prophet, but you insulted them. I heard your prophet say: 'This Ummah will not end until the people who come later curse those who came before...'"
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Yes, the al-Muhajireen (emigrants) and the Ansar (helpers) have a precedence over any other companion and Allah has been pleased with them in general. However, this does not mean they have succeeded. If they remained loyal to the message till they parted from this world, then they have truly succeeded. However, if they strayed afterwards and remained strayed, then Allah will foresake them. The following narration is from Sahih al-Bukhari (Kitab al-Qadar, In-book reference: Book 82, Hadith 13):
Narrated Sahl bin Sa`d: There was a man who fought most bravely of all the Muslims on behalf of the Muslims in a battle (Ghazwa) in the company of the Prophet. The Prophet looked at him and said. "If anyone would like to see a man from the people of the Fire, let him look at this (brave man)." On that, a man from the People (Muslims) followed him, and he was in that state i.e., fighting fiercely against the pagans till he was wounded, and then he hastened to end his life by placing his sword between his breasts (and pressed it with great force) till it came out between his shoulders. Then the man (who was watching that person) went quickly to the Prophet and said, "I testify that you are Allah's Messenger!" The Prophet asked him, "Why do you say that?" He said, "You said about so-and-so, 'If anyone would like to see a man from the people of the Fire, he should look at him.' He fought most bravely of all of us on behalf of the Muslims and I knew that he would not die as a Muslim (Martyr). So when he got wounded, he hastened to die and committed suicide." There-upon the Prophet said, "A man may do the deeds of the people of the Fire while in fact he is one of the people of Paradise, and he may do the deeds of the people of Paradise while in fact he belongs to the people of Fire, and verily, (the rewards of) the deeds are decided by the last actions (deeds)".
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Moreoever, Allah will judge each one of us based on our intentions. In Sahih Muslim (In-book reference: Book 33, Hadith 222):
It has been narrated on the authority of Umar b. al-Khattab that the Messenger of Allah said: (The value of) an action depends on the intention behind it. A man will be rewarded only for what he intended. The emigration of one who emigrates for the sake of Allah and His Messenger is for the sake of Allah and His Messenger; and the emigration of one who emigrates for gaining a worldly advantage or for marrying a woman is for what he has emigrated.
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In the following narration found in Muwatta' Imam Malik, the prophet testifies for the martyrs of Uhud, but could not testify for the others who are still alive:
Yahya related to me from Malik from Abu'n-Nadr, the mawla of Umar ibn Ubaydullah that he had heard that the Messenger of Allah, may Allah bless him and grant him peace, said over the martyrs of Uhud, "I testify for them." Abu Bakr as-Siddiq said, "Messenger of Allah! Are we not their brothers? We entered Islam as they entered Islam and we did jihad as they did jihad." The Messenger of Allah, may Allah bless him and grant him peace, said, "Yes, but I do not know what you will do after me." Abu Bakr wept profusely and said, "Are we really going to out-live you!"
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The martyrs of Uhud have succeeded. They have died fighting in defense of the divine message. However, the prophet could not testify for those who remained alive, because he did not know what they will do after him? Will they remain loyal to the Sunnah and the Quran?? Or will they stray off the right path?? He could not even testify to Abu Bakr. This supports the Hadith before it, which states that the deeds are decided by the last actions. Essentially, you could have started well by fighting for Allah and His messenger, but later on turn your back to religion, as many have done after the demise of the prophet.

Another narration in Sahih al-Bukhari (Kitab al-Jana'iz, In-book reference: Book 23, Hadith 6) shows that the prophet could not determine the abode of another companion :

Narrated Kharija bin Zaid bin Thabit: Um Al-`Ala', an Ansari woman who gave the pledge of allegiance to the Prophet said to me, "The emigrants were distributed amongst us by drawing lots and we got in our share `Uthman bin Maz'un. We made him stay with us in our house. Then he suffered from a disease which proved fatal when he died and was given a bath and was shrouded in his clothes, Allah's Messenger came I said, 'May Allah be merciful to you, O Abu As-Sa'ib! I testify that Allah has honored you'. The Prophet said, 'How do you know that Allah has honored him?' I replied, 'O Allah's Messenger! Let my father be sacrificed for you! On whom else shall Allah bestow His honor?' The Prophet said, 'No doubt, death came to him. By Allah, I too wish him good, but by Allah, I do not know what Allah will do with me though I am Allah's Messenger. ' By Allah, I never attested the piety of anyone after that."
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In Sahih al-Bukhari (Kitab al-Shahadat, In-book reference: Book 52, Hadith 48):
Narrated Um Al-Ala: That when the Ansar drew lots as to which of the emigrants should dwell with which of the Ansar, the name of `Uthman bin Madh3un came out (to be in their lot). Um Al-Ala further said, "Uthman stayed with us, and we nursed him when he got sick, but he died. We shrouded him in his clothes, and Allah's Apostle came to our house and I said, (addressing the dead `Uthman), 'O Abu As-Sa'ib! May Allah be merciful to you. I testify that Allah has blessed you.' The Prophet said to me, "How do you know that Allah has blessed him?" I replied, 'I do not know O Allah's Messenger! May my parents be sacrificed for you.' Allah's Messenger said, 'As regards `Uthman, by Allah he has died and I really wish him every good, yet, by Allah, although I am Allah's Messenger, I do not know what will be done to him.' Um Al- Ala added, 'By Allah I shall never attest the piety of anybody after him. And what Allah's Messenger's said made me sad." Um Al-Ala further said, "Once I slept and saw in a dream, a flowing stream for `Uthman. So I went to Allah's Messenger and told him about it, he said, 'That is (the symbol of) his deeds."
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If the prophet could not guarantee this companion's abode, who are you to testify Allah's forgiveness to all the companions, or that they will all be in Heaven and that they are all righteous, and all of this without any condition!!??

Here is one sample narration (from Sahih Bukhari) related to those companions who started well during the lifetime of the prophet, but strayed off after his demise. This has cost them a great deal:
Narrated 'Abdullah: The Prophet said, "I am your predecessor at the Lake-Fount (Kauthar) and some men amongst you will be brought to me, and when I will try to hand them some water, they will be pulled away from me by force whereupon I will say, 'O Lord, my companions!' Then the Almighty will say, 'You do not know what they did after you left, they introduced new things into the religion after you.'"
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So don't tell me that all the companions are righteous and that Allah will forgive them all or that they will all be in Heaven! Read before your talk. Being a companion does not guarantee anything. Your belief and your deeds, your intentions and your final deeds are the ones that determine your abode.

The following narration is recorded in Musnad Imam Ahmad ibn Hanbal, in Majmau'ul Zawa'id by ibn Hajar al-Haythami, in Kanz al-Ummal by al-Muttaqi al-Hindi and many others:
Um Salamat narrated: "Abdul Rahman ibn Awf came to me and said: 'I am afraid that my wealth will hurt me and I am the wealthiest of Quraish.' I said: 'My son, give some of your money as I heard the prophet say: some of my companions will not see me ever after I pass away.' Abdul Rahmn left and met Umarto whom he told the story. Umar came to Um Salamat to ask if he were one of those companions. Umm Salamat responded: No..."
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This is another testimony that not all companions will be in Heaven for the reasons explained earlier.

Let's look at the following narration by ibn Hajar al-Haythami in Majmau'ul Zawa'id, as well as in Musnad Ahmad ibn Ahmad, Mu'ujam al-Tabarani:
Abu Sae'ed al-Khudri narrated (in the presence of Marwan al-Hakam, Rafi3i ibn Khadeej and Zayd ibn Thabit) that the prophet said: "When this verse was revealed ('When comes the Help of Allah, and Victory...', Surat 110), the people belong to one side, myself and my companions belong to another side. There is no emigration after al-Fateh, but there will be Jihad and intention." Marwan, in the presence of Rafi3i ibn Khadeej and Zayd ibn Thabit, said to Abu Sae'ed al-Khudri: "You have lied." Abu Sae'ed al-Khudri responded: "If these 2 willed it, they would tell you about it. However, this one is afraid that you remove him from his post and the other is afraid that you remove him from the responsibility of charity. So they both remained quiet." Marwan angrily lifted his hand to whip Abu Sae'ed al-Khudri, but when the two companions saw that, they said: "Abu Sae'ed al-Khudri spoke the truth"
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This is a glimpse of how some of the companions did not hesitate to conceal the truth fear of losing their assigned posts! These companions had no problem sympathizing with the supporters of Mua'wiya and his likes and were easily bought out by the corrupt and despotic government for some political posts! Such is how many of the companions strayed after the prophet. They clung to the wordly things rather than remain loyal to Allah and His Messenger.

Moreover, after the revelation of surat 110, the prophet made a distinction between himself and his companions on one side, and all others who joined him afterwards on the other side. So how dare you make all the prophet's followers (during his time) on equal footing when the prophet himself made a distinction between them? Let's not forget that the Quran did the same thing.

How about the reaction of Marwan, the killer of Talha ibn Ubaydullah? Why did al-Khudri's narration anger him?? Is it because Marwan, his leader Mua'awiya and their likes are not considered companions of the prophet, a falsehood they wanted the Ummah to believe in to drive forward their evil agenda?? Surely, Marwan understood very well the essence of the narration and what message al-Khudri intended to convey. And who is Marwan al-Hakam, son of his accursed father, to hit such honorable companion?? Note that Abu Sae'ed al-Khudri was one of the staunch follower of Imam Ali and he preferred Imam Ali over all other companions. A rafiddi as some would describe it.

The following verse is another proof that Allah has distinguished between 2 groups of companions: those who spent and fought in the way of Allah before al-Fateh and those who did the same after al-Fateh, and the first group made of al-Muhajireen and al-Ansar are ranked higher than the 2nd group:
Quran 57:10
And what cause have ye why ye should not spend in the cause of Allah?- For to Allah belongs the heritage of the heavens and the earth. Not equal among you are those who spent (freely) and fought, before the Victory, (with those who did so later). Those are higher in rank than those who spent (freely) and fought afterwards. But to all has Allah promised a goodly (reward). And Allah is well acquainted with all that ye do.
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Whether al-Fateh refers to al-Hudaybiya treaty or the conquest of Mecca, all the people who converted to Islam after al-Fateh are not from the first group and are not equal in rank to the companions in the first group. This has been proven over and over!

On a side note, read the following 2 narrations. The first one is from Sahih Muslim (Kitab al-Fada'il, In-book reference: Book 44, Hadith 242):
'A'idh b. Amr reported that Abu Sufyan came to Salman, Suhaib and Bilal in the presence of a group of persons. They said: By Allah, the sword of Allah did not reach the neck of the enemy of Allah as it was required to reach. Thereupon Abu Bakr said: Do you say this to the old man of the Quraish and their chief? Then he came to Allah's Apostle (may peace be upon'him) and informed him of this. Thereupon he (the Holy Prophet) said: Abu Bakr, you have perhaps annoyed them and if you annoyed them you have in fact annoyed your Lord. So Abu Bakr came to them and said: O my brothers, I have annoyed you. They said: No, our brother, may Allah forgive you
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The second one is from Sahih Bukhari (Kitab al-Tafseer, Arabic reference: Book 65, Hadith 4640):
Narrated Abu Ad-Darda: There was a dispute between Abu Bakr and `Umar, and Abu Bakr made `Umar angry. So `Umar left angrily. Abu Bakr followed him, requesting him to ask forgiveness (of Allah) for him, but `Umar refused to do so and closed his door in Abu Bakr's face. So Abu Bakr went to Allah's Messenger while we were with him. Allah's Messenger said, "This friend of yours must have quarrelled (with somebody)." In the meantime `Umar repented and felt sorry for what he had done, so he came, greeted (those who were present) and sat with the Prophet and related the story to him. Allah's Messenger became angry and Abu Bakr started saying, "O Allah's Messenger! By Allah, I was more at fault (than `Umar)." Allah's Apostle said, "Are you (people) leaving for me my companion? (Abu Bakr), Are you (people) leaving for me my companion? When I said, 'O people I am sent to you all as the Messenger of Allah,' you said, 'You tell a lie.' while Abu Bakr said, 'You have spoken the truth ."
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If the prophet reacted this way towards Abu Bakr in favor of Salman, Suhaib and Bilal, and towards Umar in favor of Abu Bakr, what do you think his reaction would have been towards Muawiya and his followers for what they did to Ahlul Bayt and their followers, and you know who Ahlul Bayt are and you know what evil they were subjected to??!

A reminder of the rebellious group that fought Imam Ali in Siffin and was responsible for the martyrdom of Ammar ibn Yassir. A group who invited Ammar to Hell while Ammar invited them to Heaven (Sahih Bukhari, Kitab al-Salat, In-book reference: Book 8, Hadith 96; Sahih Bukhari, Kitab al-Jihad, In-book reference: Book 56, Hadith 28):
Narrated 'Ikrima: that Ibn 'Abbas told him and 'Ali bin 'Abdullah to go to Abu Said and listen to some of his narrations; So they both went (and saw) Abu Said and his brother irrigating a garden belonging to them. When he saw them, he came up to them and sat down with his legs drawn up and wrapped in his garment and said, "(During the construction of the mosque of the Prophet) we carried the adobe of the mosque, one brick at a time while 'Ammar used to carry two at a time. The Prophet passed by 'Ammar and removed the dust off his head and said, "May Allah be merciful to 'Ammar. He will be killed by a rebellious aggressive group. 'Ammar will invite them to (obey) Allah and they will invite him to the (Hell) fire."
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A shorter version of the narration is found in Sahih Muslim from Um Salamat (Kitab al-Fitan, In-book reference: Book 54, Hadith 90; In-book reference: Book 54, Hadith 88):
Umm Salama reported that Allah's Messenger said: A band of rebels would kill `Ammar.
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Al-Tirmidhi recorded a similar narration from Abu Hurairah (Ktab al-Manaqib, Arabic reference: Book 49, Hadith 4170):
Narrated Abu Hurairah: that the Messenger of Allah said: "Rejoice, 'Ammar, the transgressing party shall kill you."
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And let's not forget that the killer of Ammar, Abul Ghadiya, was a companion! How many more companions of his likes were behind the killing of other companions in the 3 battles during the reign of Imam Ali??? All of these are equal, righteous and their abode is Heaven??

Here is a companion who used to serve the prophet, named Karkara (Sahih Bukhari, Kitab al-Jihad, in-book reference: Book 56, Hadith 280):
Narrated `Abdullah bin `Amr: There was a man who looked after the family and the belongings of the Prophet and he was called Karkara. The man died and Allah's Messenger said, "He is in the '(Hell) Fire." The people then went to look at him and found in his place, a cloak he had stolen from the war booty.
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The transgressor in the following verse is Walid ibn Uqba and the believer is Imam Ali. Is not al-Walid considered a companion??? He is the one who came drunk to the Mosque and prayed the morning prayers 4 raka'at, when he was governor of al-Kufa. Because of his transgression, he was removed from his post and Imam Ali flogged him 80 times.
Quran 32:18-20
Is he then who is a believer like him who is a transgressor? They are not equal - As for those who believe and do good, the gardens are their abiding-place; an entertainment for what they did - And as for those who transgress, their abode is the fire; whenever they desire to go forth from it they shall be brought back into it, and it will be said to them: Taste the chastisement of the fire which you called a lie.
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And by the way, who converted to Islam after the conquest to MACCAH?? Where they not those who refused to submit to Allah and continued to fight the messenger and his companions?? Where they not the clan of Abu Sufyan and their allies?? Did the majority of these people, such as Muawiya, al-Walid ibn Uqbat, Marwan al-Hakam, become Muslims out of conviction or out of fear they'd be killed?? Were they not the people who fought the Imam of their time, Imam Ali, and fought Ahlul Bayt and their followers?? Unfortunately, these are many of the companions the Sunni ask Allah to be pleased with??? And to be pleased with what exactly?? For fighting Ahlul Bayt and their followers (do I need to remind you the abode of those who fight Ahlul Bayt?)?? For introducing innovations into Islam?? For fabricating narrations that will support their agenda?? For distorting Islam and writing history the way they seemed it fit?? For persecuting any dissent? For killing the followers of Ahlul Bayt?? Would the prophet have been pleased with such abominable people??? Be truthful to yourself at least! Are you not afraid that Allah will hold you responsiblibity for those beliefs, especially when you they are false? Just a reminder, here is the the cost of concealing the truth:
Quran 2:159
Those who conceal the clear (Signs) We have sent down, and the Guidance, after We have made it clear for the people in the Book,-on them shall be Allah's curse, and the curse of those entitled to curse
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Sahih Muslim (Kitab al-Iman, In-book reference: Book 1, Hadith 225):
It is narrated on the authority of Abdullah b. Mas'ud that some people said to the Messenger of Allah: Messenger of Allah, would we be held responsible for our deeds committed in the state of ignorance (before embracing Islam)? Upon his he (the Holy Prophet) remarked: He who amongst you performed good deeds in Islam, He would not be held responsible for them (misdeeds which he committed in ignorance) and he who committed evil (even after embracing Islam) would be held responsible or his misdeeds that he committed in the state of ignorance as well as in that of Islam.
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And how many of them performed bad deeds after embracing Islam??? You, companion of the prophet, had the honor and privilege to meet the prophet, to see him, to hear him, to learn from him, to be enlightened by him, and above all you had the opportunity to be saved. This has put upon you a great responsibility, which is to respect this honor and be grateful to it, you must live up to this title by performing good deeds. Else, what good is it to you to be a companion who is not following the teachings of the prophet??

Just like each companion, the title of being the wife of the prophet comes with a great responsibility and a price. Therefore, just being a wife of the prophet does not guarantee anything to her. It is a blessing bestowed upon that her that she must honor.
Quran 33:30-31
[30] O Consorts of the Prophet! If any of you were guilty of evident unseemly conduct, the Punishment would be doubled to her, and that is easy for Allah. [31] But any of you that is devout in the service of Allah and His Messenger, and works righteousness,- to her shall We grant her reward twice: and We have prepared for her a generous Sustenance.
? ? {30} {31}

Sahih al-Bukhari (Kitab Holding Fast to the Qur'an and Sunnah, Vol. 9, Book 92, Hadith 451):
Narrated Ubaid bin Umayr: Abu Musa asked permission to enter upon Umar, but seeing that he was busy, he went away. Umar then said, "Didn't I hear the voice of Abdullah bin Qais? Allow him to come in." He was called in and Umar said to him, "What made you do what you did." He replied, "We have been instructed thus by the Prophet" Umar said, "Bring proof (witness) for this, otherwise I will do so-and-so to you." Then Abdullah bin Qais went to a gathering of the Ansar who then said, "None but the youngest of us will give the witness for it." So Abu Sae'eid Al-Khudri got up and said, "We used to be instructed thus (by the Prophet)." Umar said, "This tradition of the Prophet remained hidden from me. Business in the market kept me busy."
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If all the companions were righteous, why did not Umar believe Abu Musa's narration and required another witness? Does this not mean the companions themselves did not believe they were all righteous??

Sunan Abi Dawud (Kitab al-Watr, in-book reference: Book 8, Hadith 106), Sunan ibn Majah (Kitab Iqamat al-Salat, Arabic reference: Book 5, Hadith 1459), Sunan al-Tirmidhi (Kitab Tafseer al-Qur'an, Arabic reference: Book 47, Hadith 3276):
Asma' bint al-Hakam said: I heard Ali say: I was a man; when I heard a tradition from the Messenger of Allah, Allah benefited me with it as much as He willed. But when some one of his companions narrated a tradition to me I adjured him. When he took an oath, I believed him. Abu Bakr narrated to me a tradition, and Abu Bakr narrated truthfully. He said: I heard the apostle of Allah saying: When a servant (of Allah) commits a sin, and he performs ablution well, and then stands and prays two rak'ahs, and asks pardon of Allah, Allah pardons him. He then recited this verse: "And those who, when they commit indecency or wrong their souls, remember Allah" (Al-Qur'an 3:135).
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If the companions were all righteous, why was not Imam Ali satisfied with any companion's narrated a saying from the prophet unless he took an oath from him?? Does this not mean the companions themselves did not believe they were all righteous??
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