Secondly, The Viewpoint of The Shi`ah on the Sahabah of Nabi salla Llahu `alayhi wa sallam

Who is the Grand-Father of Ja`far al-Sadiq?
December 8, 2015
`Abd al-Husayns Criticism of the Morality of the Sahabah
December 8, 2015

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Secondly, The Viewpoint of The Shia on the Sahabah of the Prophet salla Llahu ‘alayhi wa sallam

‘Abdul Hussain claims their view regarding the Sahabah is the most moderate one. He writes on page 200:


ونحن الإمامية لنا في الصحابة رأي هو أوسط الآراء عقدنا لبيانه في أجوبة موسى جار الله فصلا مخصوصا وعقدنا لتأييده فصلا آخر فليراجعها من أراد التحقيق من أولي الألباب والحمد لله على الهداية للصواب

We, the Imamiyyah have chosen the middle path regarding the Sahabah. We have dedicated a special chapter to explain it as part of our answer to Musa Jar Allah. Another chapter has also been dedicated to emphasise our view. Whoever wishes to find the truth from among the intelligent ones should refer to it. All praise is due to Allah upon his guidance to the right path.


He even tries, through Taqiyyah, to deny that the Shia curse Abu Bakr and ‘Umar radiya Llahu ‘anhuma, and the other Sahabah:


This discussion should take place from both the minor as well as the major perspectives. To simplify that, it should be discussed in relation to two questions. The first being: Do they (Shias) revile (the Sahabah) or not? And secondly: is the verdict of kufr passed against the one who does curse (we seek Allah’s protection!) or not? I deem it a pure futility and an absolute frivolity to discuss this as it is impossible to convince and pacify the opposition regarding the innocence of the Shia in this matter, even if we have to take an oath by the Rabb of the Ka’bah[1]. In fact, he will not believe that they are free from this even if we have to present to him every possible proof. The Imamiyyah have been proclaiming and announcing this for a long period of time, only for their announcement and proclamation to fall on deaf ears. Therefore, it is more sensible for the people of intelligence that they desist from discussing this.[2] There is no power and no might except through Allah.[3]


Let us first take a look at their views regarding the Khalifas, which is a calculated statement of theirs. Thereafter we will take a glance at the views of their infallible Imams on the subject (based on their narrations which they attribute to the Ahlul Bayt). Finally, we will pay attention to the view of this author regarding the Khalifas, which was stated in a very specific way. This will reveal the falsity of their claim that their view is the most moderate one. Indeed, their view is the most blasphemous one and it is filled with curses. This individual is drowning up until his nostrils in lies, dissimulation, and deception!


The Views of Shia Scholars on the Khalifas and Sahabah

The leader of the Shia scholars, Ni’mat Allah al Jaza’iri states in his al Anwar wherein he defines his sect:


الإمامية قالوا بالنص الجلي على إمامة علي وكفّروا الصحابة ووقعوا فيهم وساقوا الإمامة إلى جعفر الصادق وبعده إلى أولاده المعصومين ومؤلف هذا الكتاب من هذه الفرقة الناجية !! إن شاء الله، وقد تتبعنا كتب الفرق الإسلامية ورأينا إن الحق مع الإمامية بالبراهين العقلية والنقلية

The Imamiyyah believe that there is a clear proof (from the Qur’an or hadith) that ‘Ali was the rightful Imam. They have declared the Sahabah disbelievers and reviled them. Imamah was passed on to Jafar al Sadiq and thereafter to his infallible progeny. The author of this book belongs to this group that will attain salvation, if Allah wills. We have studied the books on Islamic sects and we have concluded that the Imamiyyah are on the true path which is backed by both intellectual as well as divine proof.[4]


Al Jaza’iri has emphatically stated that after studying the different sects, his sect who declares the Sahabah to be kafir and reviles them is the only group that will attain salvation. He further asserts that their view is the absolute truth, backed by intellectual and divine proof. Is this view, as stated by Ni’mat Allah al Jaza’iri, the moderate view regarding the Sahabah? We beseech Allah for sound din and intelligence and we beg of Him that He protect us from all types of lies and deception.

Nevertheless, we will quote their intellectual and divine proofs regarding the apostasy of the Sahabah. Hannan ibn Sudayr narrates from his father who narrates from Abu Jafar:


كان الناس أهل ردة بعد النبي ! إلا ثلاثة فقلت: ومن الثلاثة ؟ فقال : المقداد بن الأسود ، وأبو ذر الغفاري وسلمان الفارسي

“All turned renegade after the demise of the Messenger of Allah salla Llahu ‘alayhi wa sallam with the exception of three.”

I asked, “Who were these three?”

He replied: “Al Miqdad ibn al Aswad, Abu Dhar al Ghifari, and Salman al Farsi.”[5]


وعن حمران قال : قلت لأبي جعفر(ع): ما أقلنا لو اجتمعنا على شاة ما أفنيناها؟ قال: فقال ألا أخبرك بأعجب من ذلك قال : فقلت بلى قال : المهاجرون والأنصار ذهبوا إلا وأشار بيده – ثلاثة

Al Humran says: “I said to Abu Jafar, ‘We are so few in number that if we had to partake of a lamb, we will not be able to finish it!’”

He replied, “Should I not tell you of something more amazing than that?”

I answered, “Definitely?”

He said, “The Muhajirin and Ansar all apostatised except…” and he indicated the number three with his hand.[6]


Al Nuri comments after quoting these alleged narrations:


وتحصل من تلك الأخبار وغيرها مما لم نذكرها أصل أصيل وهو الحكم بارتداد جميع من بقى بعد النبي ممن صحبه في حيوته إلا ثلثة منهم أو أربعة ، والوجه في ذلك مضافا إلى تلك الأخبار هو إنكارهم ما سمعوه منه  من النص على خلافة أمير المؤمنين(ع) مما هو مذكور مفصلا في كتب الإمامية ، وليس بغريب منهم ، فإن أكثر الخلائق ضلّوا عن الأنبياء الماضين وعبدوا غير رب العالمين ، بل لو لم تضل أكثر هذه الأمة كان ذلك ناقضا للعادات وخلاف ما تقتضيه طبايع البشر واختلافهم في الاعتقادات ، بل الذين كابروا واشتبه عليهم الحال بين علي(ع) وبين من تقدمه من الخلفاء أولى بالضلالة من الذين إشتبه عليهم الحال بين الله وبين خشبة عبدوها من دونه ، فانهم ما كان يحصل لهم من الأصنام ذهب ولا فضة ولا ولاية ولا إنعام ، وقد حصل لهؤلاء ما كانوا يرجون من الأموال و الآمال

A fundamental principle is established from these narrations as well as others, which was not quoted by us. That is, the judgement that all those who were the Sahabah of the Prophet salla Llahu ‘alayhi wa sallam in his lifetime had turned apostate after his demise with the exception of three or four. The reason behind that, in relation to those narrations, is that they rejected that which they had heard directly from him vis-à-vis the Caliphate of Amir al Mu’minin. This has been discussed at length in the books of the Imamiyyah. Their turning apostate is not something peculiar as most of the previous nations would deviate from the teachings of the Prophets and worship deities other than Rabb of the universe. What would have been surprising and abnormal, was if most of this Ummah did not deviate. This would go against the demand of the nature of humans and their differences in beliefs. In fact, those who were arrogant and were misled regarding the matter of the caliphate of ‘Ali radiya Llahu ‘anhu and that he was more entitled to it than those who preceded him are even more deviant than those who mistook their deity to be a piece of wood which they worshipped instead of Allah. This is because they did not receive any gold, silver, position or gifts from their wood, whereas these people received exactly that which they hoped for in terms of wealth and aspirations.


Here is your Sheikh who accuses all the Sahabah of the Messenger of Allah salla Llahu ‘alayhi wa sallam of apostasy, excluding only three or four. How does this corroborate with your deceptive statement which was nothing but dissimulation, “We, the Imamiyyah have chosen the middle path regarding the Sahabah. We have dedicated a special chapter to explain it as part of our answer to Musa Jar Allah.”

The only crime that they can accuse the Sahabah of perpetrating is their rejection of the supposed Wilayah of ‘Ali radiya Llahu ‘anhu, which was proclaimed by ‘Abdullah ibn Saba’ and the fact that they did not accept him as the immediate khalifah of the Messenger of Allah salla Llahu ‘alayhi wa sallam. This act of theirs was sufficient, as claimed, to strip them of their integrity. All of this whilst they admit that some of their greatest ‘Ulama’, Fuqaha’, and reliable narrators belonged to the Fathiyyah—who believed in the Imamah of ‘Abdullah al Aftah ibn Jafar, who they took to be the successor of his father Jafar al Sadiq—and others (such as the Waqifiyyah, who deliberated and rejected the Imamah of al Rida and all those who succeeded him).

Thus, the very reason on the basis of which they deny the integrity of the Sahabah is found in their narrators, but they have turned a blind eye to this. If we have to weigh matters using their scale, then both groups are equally guilty. However, they have commended those who neither Allah nor his Rasul salla Llahu ‘alayhi wa sallam have praised and they declared the Sahabah of the Messenger of Allah salla Llahu ‘alayhi wa sallam to be kafir. This is despite the fact that they have narrated from those whom they claim are infallible that the Fathiyyah are kuffar and the Waqifiyyah are heretics and kuffar!


Divine Proofs of the Shia for Cursing the Sahabah and Wives of Nabi salla Llahu ‘alayhi wa sallam

Al Jaza’iri states in his book Qasas al Ambiya’:


( قال (ع): إن أشد الناس عذاباً يوم القيامة لسبعة نفر : أولهم ابن آدم الذي قتل أخاه ، ونمرود الذي حاج ابراهيم في ربه ، واثنان من بني اسرائيل هودا قومهم ونصراهم ، وفرعون الذي قال: {  أَنَا رَبُّكُمُ الْأَعْلٰى } ، واثنان من هذه الأمة

He ‘alayh al Salam said, “Indeed the most severe punishment will be meted out on the day of Qiyamah to seven people; (1) the first of them is the son of Adam who killed his brother, (2) Namrud who disputed Ibrahim regarding his Rabb, (3&4) two individuals from Banu Isra’il who converted their people to Judaism and Christianity, (5) Firoun who said, “I am your Rabb Most High!”, and (6&7) two persons from this Ummah.[7]


Al Kulayni narrates in his al Kafi from al Hussain ibn Thuwayr and Abu Salamah al Siraj who say:


سمعنا أبوعبدالله(ع) وهو يلعن في دبركل مكتوبة أربعة من الرجال وأربعة من النساء فلان وفلان وفلان ويسميهم ومعاوية وفلانة وفلانة وهند وأم الحكم أخت معاوية

We heard Abu ‘Abdullah cursing four men and four women after every fard salah; fulan, fulan, fulan—he would name them—and Muawiyah, fulanah, fulanah, Hind and Umm al Hakam, the sister of Muawiyah.[8]


Their Sheikh, al Majlisi, has commented in his book Mir’at al ‘Uqul:


والكنايات الأول عبارة عن الثلاثة بترتيبهم والكنايات الأخيرتان عن عائشة وحفصة

The first ambiguous indication was a reference to the three khalifas in the same order of their caliphate and the second two are a reference to Aisha and Hafsah.[9]


Al ‘Ayyashi narrates in his Tafsir al ‘Ayyashi from ‘Abdul Samad ibn Bashir who narrates that Imam Jafar rahimahu Llah said:


تدرون مات النبي  أو قتل إن الله يقول:{ أَفَإِنْ مَّاتَ أَوْ قُتِلَ انْقَلَبْتُمْ عَلٰى أَعْقَابِكُمْ } فسمّ قبل الموت أنهما سقتاه قبل الموت فقلنا إنهما وأبوهما شر من خلق الله

“Do you think the Prophet salla Llahu ‘alayhi wa sallam passed away (a natural death) or was he killed? Allah says, If he passes away or is martyred, would you then turn back on your heels? he was poisoned before his death. The two of them gave it to him in a drink.”

We said, “Indeed, the two of them and their fathers are the worst of Allah’s creation.”[10]


Al Majlisi describes this narration as reliable. He further commented regarding it:


إن العياشي روى بسند معتبر عن الصادق(ع) أن عائشة وحفصة لعنة الله عليهما وعلى أبويهما قتلتا رسول الله ! بالسم دبرتاه

Al ‘Ayyashi narrated with a reliable chain from al Sadiq that Aisha and Hafsah (May Allah curse them) killed the Messenger of Allah salla Llahu ‘alayhi wa sallam. They plotted and poisoned him.[11]


Al Kashani states in his Tafsir, “This refers to the two women May Allah curse them and their fathers.”[12]

‘Abdul Hussain says in his book al Nass wa l-Ijtihad:


لمثل العظيم في آخر سورة التحريم : ألا وهو قوله تعالى: { ضَرَبَ اللّٰهُ مَثَلاً لّـلَّذِيْنَ كَفَرُوْا امْرَأَتَ نُوْحٍ وَّامْرَأَتَ لُوْطٍ كَانَتَا تَحْتَ عَبْدَيْنِ مِنْ عِبَادِنَا صَـلِحَيْنِ فَخَانَتَاهُمَا فَلَمْ يُغْنِيَا عَنْهُمَا مِنَ اللّٰهِ شَيْئًا وَّقِيْلَ ادْخُلاَ النَّارَ مَعَ الدَّاخِلِيْنَ وَضَرَبَ اللّٰهُ مَثَلاً لّـلَّذِيْنَ أٰمَنُوْا امْرَأَتَ فِرْعَوْنَ إِذْ قَالَتْ رَبِّ ابْنِ لِىْ عِنْدَكَ بَيْتًا فِىْ الْجَنَّةِ

هذا ما ضربه الله لهما لينذرهما به ، ولتعلما ان الزوجية بمجردها لأي كان لا تنفع ولا تضر والنافع للمرء إنما هو علمه

There is a great parable at the end of Surah al Tahrim. Allah says:

For the kuffar Allah gives the example of the wife of Nuh and the wife of Lut. They were both in the marriage of two pious men of My bondsmen but they betrayed them. So they were of no assistance to their wives against Allah and the two will be told ‘Enter the fire with those entering!’ [10]

For the Mu’minin Allah gives the example of the wife of Firoun when she said: ‘O my Rabb! Build for me a home by You in Jannat and save me from Firoun, his actions and save me from the oppressive nation.’ [11]

This is the parable drawn by Allah to warn these two that marriage alone, irrespective of who a person marries, has no harm or benefit. A person’s knowledge is the only thing that will be of benefit to him.[13]


The one who they have titled ‘Umdat al ‘Ulama’ wa al Muhaqqiqin (the cream of the scholars and researchers), Muhammad al Tursirkani states:


تنبيه إعلم إن أشرف الأمكنة والأوقات والحالات وأشبها للعن عليهم – عليهم اللعنة – إذا كنت في المبال فقل عند كل واحد من التخلية والاستبراء والتطهير مراراً بفراغ من البال : اللهم العن عمر ثم أبابكر وعمرثم عثمان وعمرثم معاوية وعمر ثم يزيد وعمر ثم ابن زياد وعمرثم ابن سعد وعمرثم شمراُ وعمر ثم عسكرهم وعمر، اللهم العن عائشة وحفصة وهند وأم الحكم والعن من رضي بأفعالهم إلى يوم القيامة

Note: Indeed, the best time and place for cursing them—may they be cursed—is when you are in the toilet. When you are in the toilet then do not hesitate to repeatedly say whilst you are urinating or defecating, clearing out the last drops of urine and purifying yourself, “O Allah curse ‘Umar, then Abu Bakr and ‘Umar, then ‘Uthman and ‘Umar, then Muawiyah and ‘Umar, then Yazid and ‘Umar, then Ibn Ziyad and ‘Umar, then Ibn Sa’d and ‘Umar, then Shimar and ‘Umar, then their armies and ‘Umar. O Allah, curse Aisha, Hafsah, Hind, Umm al Hakam, and all those who are happy with their actions till the day of Qiyamah!”[14]


Al Muhaqqiq al ‘Arif Muhammad Rida al Mazandarani comments on one of their narrations:


والمراد بوجوب البراءة منهم وبغضهم، لعنهم والإكثار من سبهم وشتمهم والقول فيهم والوقيعة ، واعتقاد أنهم مبعدون عن رحمة الله، ومطرودون عن ساحة عز الحضور . وفائدته أن يحذرهم الناس ولا يتعلموا من بدعهم ، فأقول : اللهم العن الذين هدموا بيت النبوة والبرهان وسلبوا أهل العزة والسلطان ، وأطفئوا مصابيح النور العرفان ، وعصوا في صفوة الملك الديّان وخاصه أبا ركب  وزفر فإنهم أول من أحيوا بدع الشيطان، وأماتوا سنة الرحمن

The incumbency of distancing oneself from them and hating them means cursing, reviling, condemning, and insulting them excessively and believing that they are far from the mercy of Allah and have been expelled from His honourable court. The benefit of this is that the masses will be wary of them and will not learn any of their innovations. Thus, I say, “O Allah, curse those who have destroyed the house of Nubuwwah and guidance, usurped from the people of honour and royalty, extinguished the lanterns of illumination and recognition, and violated the law in respect of the choicest ones of the supreme King, especially Abu Bakr and ‘Umar as they are the first ones who gave life to the innovations of Shaitan and ruined the Sunnah of al Rahman.[15]


A Supplication to Curse al Siddiq and al Faruq

This supplication is named ‘Du’a of the two idols of Quraysh’. ‘Two idols of Quraysh’, according to them, refers to Abu Bakr and ‘Umar radiya Llahu ‘anhuma. May the curse of Allah be upon all those who harbour ill-feelings against them. This supplication appears in a number of their books including al Kaf’ami (which is a commentary on this nonsense), al Karaki: al Nafahat, al Majlisi: Mir’at, al Hussaini: Shir’at, al Shustari: Ihqaq, al Ha’iri: Ilzam, and al Nuri: Fasl al Khitab.

The exact wording of this hideous supplication:


اللهم صل على  محمد وآل محمد والعن صنمي قريش وجبتيهما وطاغوتيهما و افكيهما وابنتيهما الذين خالفا أمرك وأنكرا وحيك وجحدا أنعامك وعصيا رسولك وقلّبا دينك وحرفا كتابك وأحبا أعداءك وجحد الآئك وعطلا أحكامك وابطلا فرائضك والحدا في آياتك وعاديا أوليائك وواليا أعداءك وخربا بلادك وأفسد عبادك اللهم العنهما واتباعهما وأولياءهما وأشياعهما ومحبيهما …

O Allah send salah upon Muhammad and the family of Muhammad and curse the two idols of Quraysh, their two garments, their two devils, their two slanderers and their two daughters who opposed Your law, denied Your revelation, rejected Your bounties, disobeyed Your Messenger, turned Your din around, distorted Your Book, befriended Your enemies, negated Your favours, destroyed Your commands, trivialised your instructions, disbelieved in Your signs, took Your friends as enemies and Your enemies as friends, caused mayhem on Your land and corrupted Your servants. O Allah! Curse them, their followers, their associates, groups and lovers…


The Shia have paid particular attention to this supplication and they regard it as one of the divinely revealed supplications[16]. Thus, they mentioned it in many of their books. To list a few:

  • Al Kaf’ami[17],
  • Al Kashani[18],
  • Al Nuri al Tabarsi[19],
  • Asad Allah al Ha’iri[20],
  • Murtada Hussain[21],
  • Manzur Hussain[22],
  • Al Karaki[23],
  • Damad al Hussaini[24],
  • Al Majlisi[25],
  • Al Shushtari[26],
  • Abu al Hassan al ‘Amili[27],
  • ‘Abdullah Shibr[28],
  • al Ha’iri[29],
  • Mirza Habib Allah[30], etc.

Since this supplication holds an important position according to them, it has been explained and expounded more than ten times.

Has the deception and lies of the statement of ‘Abdul Hussain, “The truth is that suhbah (being a Sahabi) is a great virtue, but it does not make one infallible. Amongst the Sahabah were some who’s integrity cannot be questioned and amongst them… This is our opinion regarding the narrators of hadith from the Sahabah and others and the Sunnah are based on this…” not become apparent?

How despicable indeed are their acts. They even curse the grandfather of their own infallible Imam, Jafar ibn Muhammad, who said that al Siddiq was the cause of my birth in two different ways (as will be explained), on the basis of these fabricated narrations. This is despite the fact that they would not tolerate any such curses and revilement of their grandfathers.


NEXT⇒ Who is the Grand-Father of Jafar al Sadiq?

[1]  If you (the Shia) wish to take an oath in accordance to your practice of Taqiyyah then it is a different matter. However, if you are honestly trying to prove that you are of the opposite view, i.e. that you do not revile the Khalifas, the Sahabah, and the Ummahat al Mu’minin, then it is incumbent upon you to burn all those books of yours which state otherwise. In other words, this would mean destroying your creed at its roots. Is there anyone to take up the challenge?

[2]  This ‘author’ is well-aware of the stance of his school (which is to revile Sahabah and the Khalifas in a specific manner). There are many narrations and statements of their scholars on the subject. Hence, he takes refuge by shutting the door on the subject, even though they are the ones who opened it. If you are able to prove that you do not revile the Sahabah in the light of proof, and not just a trumped-up speech, then why did you resort to this dissimulation?

[3]  ‘Abdul Hussain: Al Fusul al Muhimmah, pg. 157.

[4] Al Anwar al No’maniyyah, 2/244-245.

[5]Rijal al Kashshi, pg. 6, # 12, pg. 8, # 17; Nafs al Rahman, pg. 23.

[6]Al Kashshi, pg. 7, # 15, pg. 7, # 14, pg. 8, # 18, pg. 11-12, # 24; al Ikhtisas, pg. 5-6; al Rawdah min al Kafi, pg. 356.

[7] Qasas al Ambiya’, pg. 292.

[8]Wasa’il al Shia, 4/1037, chapter of the desirableness of cursing the enemies of Islam by name after every salah; ‘Ayn al Hayat, pg. 599, chapter on what to do immediately after salah.

[9] Mir’at al ‘Uqul, 15/174.

[10] Tafsir al ‘Ayyashi, 1/200, # 152.

[11]  Al Majlisi: Hayat al Qulub, 2/700, chapter of the demise of Rasulullah salla Llahu ‘alayhi wa sallam.

[12]Tafsir al Safi, 1/305; Bihar al Anwar, 6/504; Hayat al Qulub, 2/700; al Burhan, 1/320; and al Qummi, 2/375.

[13] Al Nass wa l-Ijtihad, pg. 292, under discussion 79.

[14]  Muhammad al Tursirkani: La’ali al Akhbar, 4/92, the supplications that have been narrated regarding ta’qib.

[15]Al Rasa’il, 1/ 484, 440, 439, 174.

[16]  Al Tahrani: Al Dhari’ah, 8/192.

[17]Al Balad al Amin, pg. 511-514; al Misbah, pg. 548-557.

[18]‘Ilm al Yaqin, 2/701-703; Qurrat al ‘Uyun, pg. 426.

[19]Fasl al Khitab, pg. 221-222.

[20]Miftah al Jinan, pg. 113-114.

[21]Sahifah ‘Alawiyyah, pg. 200-202.

[22]Tuhfat al ‘Ulum Maqbul, pg. 213-214.

[23]Nafhat al Lahut fi La’n al Jibt wa al Taghut.

[24]Shir’at al Tasmiyah fi Zaman al Ghaybah.

[25]Mir’at al ‘Uqul, 4/356.

[26]Ihqaq al Haqq, pg. 58, 133-134.

[27]Tafsir Mir’at al Anwar, pg. 113, 174, 226, 250, 290, 294, 313, 339.

[28]Haqq al Yaqin, 1/219.

[29]Ilzam al Nasib, 2/95.

[30]Minhaj al Bara’ah, 14/396 (second print).