Sheikh Ibn Babuwayh al Qummi relates from Imam Musa al Rida rahimahu Llah in Ma’ani al Akhbar:
عن الحسن بن على قال قال رسول الله صلى الله عليه و سلم ان ابا بكر منى بمنزلة السمع و ان عمر منى بمنزلة البصر و ان عثمان منى بمنزلة الفؤاد
Sayyidina Hassan ibn ‘Ali radiya Llahu ‘anhuma narrates that Rasulullah salla Llahu ‘alayhi wa sallam has stated: “Indeed, Abu Bakr is like my hearing; ‘Umar’s is like my sight and ‘Uthman’s is like my heart.”
When it has been established on the tongue of Sayyidina Hassan radiya Llahu ‘anhu that the three khulafa’ are like Rasulullah’s salla Llahu ‘alayhi wa sallam sight, hearing and heart then not loving them is in fact not loving Rasulullah salla Llahu ‘alayhi wa sallam and hatred for them is in reality hatred for Rasulullah salla Llahu ‘alayhi wa sallam.
The readers might be perplexed as to why did the Shia scholar’s record Sayyidina Hassan’s radiya Llahu ‘anhu narration in their books. And they are awaiting an answer now that they have narrated it and accepted its authenticity. Hence, I will mention the answer. After the words I have mentioned above, the following addition appears which is considered the answer for this narration.
فلما كان من الغد دخلت عليه و عنده امير المؤمنين و ابو بكر و عمر و عثمان فقلت له يا ابت سمعتك تقول فى اصحابك هؤلاء قولا فما هو فقال نعم ثم اشار اليهم فقال هم السمع و البصر و الفؤاد و يسالون عن ولاية وصيى هذا و اشار الى على بن ابى طالب ثم قال ان الله عز و جل يقول ان السمع و البصر و الفؤاد كل اولئك كان عنه مسؤلا ثم قال و عزة ربى ان جميع امتى لموقوفون يوم القيامة و مسؤلون عن ولاية على و ذلك قول الله عز و جل و قفوهم انهم مسؤلون
The next day, I went to Rasulullah salla Llahu ‘alayhi wa sallam and Amir al Mu’minin, Abu Bakr, ‘Umar and ‘Uthman were present by him. I asked, “O my beloved father! I heard you say something regarding these Sahabah of yours; what was it?” Nabi salla Llahu ‘alayhi wa sallam replied in the affirmative and pointed towards them saying, “They are the ears, eyes and heart and they will be questioned concerning the wilayah of this successor of mines.” He pointed to ‘Ali ibn Abi Talib and then stated, “Allah subhanahu wa ta ‘ala states:
اِنَّ السَّمْعَ وَ الْبَصَرَ وَالْفُؤَادَ كُلُّ اُولٰٓئِكَ کَانَ عَنْهُ مَسْـئُوْلًا
Indeed, the hearing, the sight and the heart – about all those (one) will be questioned.
He further stated, “By the honour of my Rabb, my entire ummah will be stopped on the Day of Qiyamah and will be questioned regarding the wilayah of ‘Ali as Allah subhanahu wa ta ‘ala declares:
وَ قِفُوْهُمْ اِنَّهُمْ مَّسْئُوْلُوْنَ
And stop them; indeed, they are to be questioned.”
We do not accept these words of the narration as authentic due to few factors and consider it an added fabrication.
It is proven from this narration that on the first day when Sayyidina Hassan heard from Rasulullah salla Llahu ‘alayhi wa sallam that Abu Bakr is like his hearing; ‘Umar’s is like his sight and ‘Uthman’s is like his heart, he did not ask anything. So why did he ask on the next day? If he had to ask, he should have asked immediately. If it is presumed that since these khulafa’ were present on the first day, he did not ask out of fear for them, then they were present on the second day as stated in the narration. If he feared them, he would have asked Rasulullah salla Llahu ‘alayhi wa sallam at home as to the reality of his statement not in front of them. This clearly proves that the incident of the second day is a fabrication.
It is learnt from this narration that Rasulullah salla Llahu ‘alayhi wa sallam only sufficed on mentioning the resemblance and similitude on the first day. So either this was said sincerely, or out of Taqiyyah or out of jest. If it was said sincerely as we believe then the discussion is over. (What a coincidence!) If it was said out of Taqiyyah, then this proves that Rasulullah salla Llahu ‘alayhi wa sallam practiced Taqiyyah whereas the Shia do not accept this. Moreover, if Rasulullah salla Llahu ‘alayhi wa sallam mentioned this out of Taqiyyah on the first day, then on the second day the basis of Taqiyyah was still present i.e. the presence of those khulafa’ whom Rasulullah salla Llahu ‘alayhi wa sallam feared or wished to please. If it was said out of jest, then this will be attributing jesting and mocking to Rasulullah salla Llahu ‘alayhi wa sallam which cannot be done except by the Shia. They slander Rasulullah salla Llahu ‘alayhi wa sallam with whatever they want.
When Rasulullah salla Llahu ‘alayhi wa sallam speaks, he speaks clearly and emphatically. He does not beat around the bush, does not deceive anyone and does not throw anyone into confusion. So if we accept the second day fabrication, then this is a slander against Rasulullah salla Llahu ‘alayhi wa sallam because if Sayyidina Hassan radiya Llahu ‘anhu did not ask on the second day and Rasulullah salla Llahu ‘alayhi wa sallam did not clarify, then people would remain in doubt and would consider the speech of Rasulullah salla Llahu ‘alayhi wa sallam as truthful thus considering Sayyidina Abu Bakr, Sayyidina ‘Umar and Sayyidina ‘Uthman radiya Llahu ‘anhum as his sight, hearing and heart as is apparent from his words. Can any possessor of iman level such an accusation upon Rasulullah salla Llahu ‘alayhi wa sallam? Can anyone interpret the speech of the one who speaks clearly and unambiguously in such a way? (May Allah subhanahu wa ta ‘ala protect us!)
The fact is that the Shia have turned din into a joke and have changed and interpolated Rasulullah’s salla Llahu ‘alayhi wa sallam ahadith and the verses of Allah’s subhanahu wa ta ‘ala speech. They neither consider the speech of Allah subhanahu wa ta ‘ala to be clear nor the ahadith of Rasulullah salla Llahu ‘alayhi wa sallam to be clear. They created doubts and misgivings about everything and make it double meaning. Since the Shia creed is based upon hypocrisy and lies so they consider everything to be the same and misinterpret them. Otherwise, who can say regarding Rasulullah salla Llahu ‘alayhi wa sallam that he says one thing on one day and then interprets it differently the next day? Just imagine if someone had to hear Rasulullah’s salla Llahu ‘alayhi wa sallam words on the first day believing Rasulullah salla Llahu ‘alayhi wa sallam to be the guide and understanding his words as true whereas according to the Shia it was untrue and had a different meaning which Rasulullah salla Llahu ‘alayhi wa sallam told Sayyidina Hassan radiya Llahu ‘anhu on the second day after he asked and that person was not present on the next day and did not hear the interpretation of those words from Rasulullah’s salla Llahu ‘alayhi wa sallam tongue. Now the conviction he has on those words and due to which he goes astray, who is to blame for this? That simple listener or Rasulullah salla Llahu ‘alayhi wa sallam (May Allah forbid!)?
What is the reason for Sayyidina Hassan radiya Llahu ‘anhu asking on the next day? Maybe the Shia will say that Sayyidina Hassan radiya Llahu ‘anhu knew that those Sahabah radiya Llahu ‘anhum concerning whom Rasulullah salla Llahu ‘alayhi wa sallam gave this similitude were hypocrites and disbelievers (May Allah subhanahu wa ta ‘ala forbid!) hence he was surprised at Rasulullah’s salla Llahu ‘alayhi wa sallam statement so he asked to remove his doubt. However, this is not worthy of being accepted since Rasulullah salla Llahu ‘alayhi wa sallam had praised and lauded these Sahabah radiya Llahu ‘anhum abundantly and the Imams themselves have narrated these narrations which we have reproduced and will reproduce, Allah willing. So there is no reason for Sayyidina Hassan radiya Llahu ‘anhu to be perplexed at their praise? Yes, if Sayyidina Hassan radiya Llahu ‘anhu did not hear Rasulullah salla Llahu ‘alayhi wa sallam praising them and did not see them by Rasulullah salla Llahu ‘alayhi wa sallam then he should have been surprised. If someone claims that Sayyidina Hassan radiya Llahu ‘anhu knew that they were hypocrites and Rasulullah salla Llahu ‘alayhi wa sallam never praised them in their presence, then the answer to this will be that Sayyidina Hassan radiya Llahu ‘anhu did not have a doubt which is proven in this very narration and he understood them to be Rasulullah’s salla Llahu ‘alayhi wa sallam friends. The words of the narration are:
يا ابت سمعتك تقول فى اصحابك
O my beloved father, I heard you saying something about your Sahabah.
If Sayyidina Hassan radiya Llahu ‘anhu did not consider them as Rasulullah’s salla Llahu ‘alayhi wa sallam Sahabah, then why did he use the word Sahabah? And if he considered them to be companions then there is no reason to doubt. Leaving aside the three khulafa’, Rasulullah salla Llahu ‘alayhi wa sallam has praised and lauded many other Sahabah radiya Llahu ‘anhum which the Shia acknowledge and their books are replete with such narrations. If Sayyidina Hassan radiya Llahu ‘anhu had a doubt, he could have asked concerning it at home in privacy. For him to ask in front of those Sahabah radiya Llahu ‘anhum and for Rasulullah salla Llahu ‘alayhi wa sallam to clearly explain a vague statement and to speak ambiguously is against Shia principles and against the status of Imamah.
Besides the other praises and qualities Rasulullah salla Llahu ‘alayhi wa sallam mentioned abundantly about these Sahabah, he has likened them to his hearing and sight. This does not only appear in this narration but is confirmed in other narrations as well. Shia scholars write in the Tafsir of Imam Hassan ‘Askari rahimahu Llah that Rasulullah salla Llahu ‘alayhi wa sallam addressed Sayyidina Abu Bakr radiya Llahu ‘anhu on the night of hijrah:
جعلك منى بمنزلة السمع و البصر و الرأس من الجسد و بمنزلة الروح من البدن
May Allah make you like my hearing and sight, like the head in relation to the body and the soul in relation to the body.
When Rasulullah salla Llahu ‘alayhi wa sallam used all these words, viz. sight, hearing, head and soul in favour of him, then why should it be startling if he only uses hearing at another place and likens Sayyidina ‘Umar and Sayyidina ‘Uthman radiya Llahu ‘anhuma to his sight and heart.
The Shia scholars have made ludicrous interpretations in majority of the narrations and statements — as they have done in this narration — turning them into jokes and have far surpassed the interpolators of the Ahlul Kitab by makings interpolations in both wording and meaning. I will reproduce one narration as an example here:
از امام حسن عسکری علیہ السلام منقول ست کہ بعض مخالفین از سرکشاں شان بمجلس حضرت امام جعفر صادق علیہ السلام در آمد و مردے از شیعیان آنحضرت گفت کہ ما تقول فی العشرۃ من الصحابۃ چہ می گوئی در حق عشرہ مبشرہ از صحابہ پیغمبر شیعہ گفت منگوئم در حق شاں کلمہ خیرے کہ خداوند عالم بسپ آں گناہاں مرا فرد میریزد و درجات مرا بلند می فرماید پس آں ناصبی گفت حمد و شکر براۓ خدا ست کہ مرا از دشمنی تو نجات داد من گمان داشتم کہ تو رفض و بغض صحابہ کبار داری آں مرد مومن بارد گرگفت آگاہ باش نہ ہر کس کہ از صحابہ یکی را دشمن دارد پس براوست لعنت خدا ناصبی گفت شاید تالیلی کردہ لکن بگو کہ کسیکہ عشرہ مبشرہ را دشمن دارد در حق اوچہ می گوئی مرد مومن گفت ہر کس کہ عشرہ صحابہ را دشمن دارد براوست لعنت خدا و ملائکہ و تمام خلق پس آں ناصبی برجست و سرش را بوسہ داد و گفت بخش مرا کہ من ترا برفض متہم ساختہ بودم مرد مومن گفت بر تو چیزی نیست من ایں افترا از تو مواخذہ ندارم تو برادر منی آں ناصبی از انجا برفت پس حضرت صادق علیہ السلام فرمود کہ کلام محکمی گفتے بر خداست جزاۓ تو ہر آئینہ فرشتگان از حسن توریہ تو خوشنود شدند کہ دین خود را از اختلال نگہ داشتی و خود را از دست اوبرہانیدی زاد اللہ فی فی مخالفینا عمی الی عمی خداوند عالم در دشمناں مابر نا فہمی ایشاں نافہمی ہا دیگر بیفزاید کسانیکہ بمعاریض کلام اطلاع نداشتند عرض کردند کہ ایں مرد چہ کرد در ظاہر آنچہ ناصبی میگفت ایں ہم باو موافقت مینمود حضرت فرمودند کہ اگر شما نفہمیدید مراد او پس بدرستیکہ مافہمیدہ ایم و حق تعالی قول اورا قبول فرمودہ ہرگاہ یکے از دوستان ما درد ست دشمنان مامی افتد خداوند عالم اور ابجوابی موافق میسازد کہ دین و آبرویش از دست آں بدبختاں محفوظ میماند مراد آں مرد مومن از قول اومن البغض واحد من الصحابۃ آں بود کہ ہر کہ دشمن دار دیکے از عشرہ را کہ آں امیر مومناں علی بن ابی طالب ست برآں دشمنے کںدہ لعنت خدا باد او آنچہ بارد گرگفت من البغض العشرہ فعلیہ لعنت اللہ راست گفتہ چراکہ ہر کس کہ ہمہ دہ کس را عیب میکند پس علی علیہ السلام را ہم عیب کردہ ست پس بایں جہت بلعنت خدا گرفتار میشوند
Miran Qiblah writes in chapter three of Hadiqah Sultaniyyah that it is narrated from Imam Hassan al ‘Askari rahimahu Llah that once a defiant opponent came to Imam Jafar al Sadiq rahimahu Llah and asked a Shia what he says regarding the ‘Asharah Mubasharah. The Shia answered: “I will say that good word by virtue of which Allah will forgive my sins and raise my stages.” This Nasibi thus exclaimed: “Gratitude belongs to Allah subhanahu wa ta ‘ala. He protected me from your enmity. I thought that you were a Rafidi who harbours hatred for the senior Sahabah.” The believing man then said: “Hark! May Allah’s subhanahu wa ta ‘ala curse be on the one who harbours hatred for one of the Sahabah.” The Nasibi said: “Maybe you made some interpretation. So tell me what you say regarding the one who harbours hatred for the ‘Asharah Mubasharah?” The Shia replied: “Whoever hates the ‘Asharah Mubasharah, may the curse of Allah subhanahu wa ta ‘ala, the angels and the entire creation be upon him.” The Nasibi rose and kissed the Shia’s forehead and said: “Forgive me. I believed you to be a Rafidi.” The Shia said: “I do not take you to task. You are my brother.” Hearing this, the Nasibi left. When he left, Imam Jafar al Sadiq rahimahu Llah told the Shia: “You have spoken with much clarity. May Allah subhanahu wa ta ‘ala reward you with goodness. May the angles be pleased with your beautiful ambiguity. You saved your din from deficiency and saved yourself from that man’s clutches. May Allah subhanahu wa ta ‘ala increase the blindness of our opponents and increase their dullness. They do not understand a thing.” When the Imam said this, those who did not understand asked: “O Imam! This believer only said what the Nasibi said and agreed with him.” The Imam said: “You did not understand. I have understood what he meant. When he said that may Allah’s subhanahu wa ta ‘ala curse be on the one who harbours hatred for one of them, he meant Sayyidina ‘Ali radiya Llahu ‘anhu. The meaning of him saying that may Allah’s curse be on the one who hates all ten of them is that Sayyidina ‘Ali radiya Llahu ‘anhu is included in them. So the one who hates all ten of them definitely hates Sayyidina ‘Ali radiya Llahu ‘anhu, hence he is cursed.”
Although the Shia boast over this narration and are proud about the skulduggery of their seniors, but an intelligent man will be startled and will loathe such a creed which is based upon such skulduggery and deception. It is startling that the Imams whose mission is to guide humanity, whose Imamah is part of din like nubuwwah and whose statements, actions and movements make the basis of the creed; if they are such that they do not speak clearly and regard deception and skulduggery as a means to draw Allah’s subhanahu wa ta ‘ala happiness then what will be the condition of their followers? Will they not regard deception and hypocrisy as part of their salient features? I will narrate yet another more tedious narration which will reveal the deep understanding and punctiliousness of the Shia and show an example of the amazing meaning they take out from clear words.
 Surah Bani Isra’il: 36.
 Surah al Saffat: 24.
 Sayed Hassan known as Miran. He is the youngest son of Molana Dildar ‘Ali Nasirabadi. He was born on the 14th of Rabi’ al Thani 1211 A.H, October 1796. After acquiring primary knowledge, he began studying by his father. When he fell ill, he studied by his eldest brother Sayed Muhammad Mujtahid and when he was feeling better, he took lessons from his father again. Shah Awadh Amjad ‘Ali Shah founded Madrasah Sultaniyyah on Molana’s proposal. He vowed a ring on which it was engraved, “Ilah Mujtahid al ‘Asr Sayed al ‘Ulama’” and made a royal proclamation that Molana will be called with these titles. Miran was unofficially appointed as the minister of education and became the religious leader of the Shia of the entire country. He wrote many books. He died on Saturday night the 17th of Safar 1273 A.H corresponding to October 1856. His eldest brother Sultan al ‘Ulama’ Sayed Muhammad Mujtahid performed his Salat al Janazah and he was buried in Imam Bara Ghufran Ma’ab in the centre corridor in the room west of Molana Dildar ‘Ali.
 The ten Sahabah who were given glad tidings of Jannat by Rasulullah salla Llahu ‘alayhi wa sallam.