Section One

The Influence of their Concept of Takfir in dealing with the Sahabah of Rasulullah salla Llahu ‘alayhi wa sallam, especially the Khulafa’ Rashidun

1. The Narrations which excommunicated and cursed the Khulafa’ Rashidun emphatically, with their names

We are not able to include all the Shia narrations which contain this theme against the Khulafa’ Rashidun owing to their abundance and the difficulty of encompassing them. In fact, gathering those accessible from Shia books demands a few volumes.[1] Therefore, I will suffice on citing only a few.[2]

They report from Harith al A’war who says:

دخلت على علي عليه السلام في بعض الليل فقال لي ما جاء بك في هذه الساعة قلت حبك يا أمير المؤمنين قال الله قلت الله قال ألا أحدثك بأشد الناس عداوة لنا وأشدهم عداوة لمن أحبنا قلت بلى يا أمير المؤمنين أما والله لقد ظننت ظنا قال هات ظنك قلت أبو بكر وعمر قال أدن مني يا أعور فدنوت منه فقال ابرأ منهما … برئ الله منهما

I entered the presence of ‘Ali ‘alayh al Salam during the night. He asked me, “What brings you at this time?”

“Love for you, O Amir al Mu’minin,” I replied.

“By Allah,” he enquired.

“By Allah,” I affirmed.

He said, “Should I not inform you of the people who harbour the severest hatred for us and the severest hatred for those who love us?”

I said, “Definitely, O Amir al Mu’minin. By Allah, I have an idea [of who it is].”

“Present your idea,” he beckoned me.

I said, “Abu Bakr and ‘Umar.”

He told me, “Come close to me, O A’war!”

I drew close to him upon which he said, “Dissociate from them. Allah is exempt from them.”[3]

Another report has the following:

إني لأتوهم توهما فأكره أن أرمي به بريئا أبو بكر وعمر فقال أي والذي فلق الحبة وبرأ النسمة أنهما لهما ظلماني حقي ونغصاني ريقي وحسداني وآذياني وإنه ليؤذي أهل النار ضجيجهما ورفع أصواتهما وتعيير رسول الله صلى الله عليه وآله إياهما

“Indeed, I have an idea and dislike stating it guiltless. Abu Bakr and ‘Umar.”

He said, “Yes! By the Being who split the seed and created the soul, they snatched my right oppressively, spoilt my saliva, were jealous of me, and harmed me. Indeed, their crying, screaming, and Rasulullah’s salla Llahu ‘alayhi wa sallam condemnation of them will harm the inmates of Hell.”

They narrate from Abu al Jarud Ziyad ibn al Mundhir:

سئل علي بن الحسين عليهما السلام عن أبي بكر وعمر فقال أضغنا بآبائنا واضطجعا بسبيلنا وحملا الناس على رقابنا

‘Ali ibn al Hussain ‘alayhima al Salam was asked about Abu Bakr and ‘Umar, he replied, “They harboured rancour for us due to our forefathers, lied on our path, and loaded people on our necks.”

Abu Ishaq says:

صحبت علي بن الحسين عليهما السلام بين مكة والمدينة فسألته عن أبي بكر وعمر ما تقول فيهما قال ما عسى أن أقول فيهما لا رحمهما الله ولا غفر لهما

I accompanied ‘Ali ibn al Hussain ‘alayhima al Salam between Makkah and Madinah. I enquired from him his view on Abu Bakr and ‘Umar. He explained, “What should I say about them? May Allah neither have mercy on them nor forgive them.”

Abu ‘Ali al Khurasani reports from the freed slave of ‘Ali ibn al Hussain ‘alayhima al Salam:

كنت معه عليه السلام في بعض خلواته فقلت إن لي عليك حقا ألا تخبرني عن هذين الرجلين عن أبي بكر وعمر فقال كافران كافر من أحبهما

I was once with him [‘Ali ibn al Hussain ‘alayhima al Salam] in seclusion. I submitted, “I have a right over you. Will you not inform me of these two men, Abu Bakr and ‘Umar?”

He said, “They are disbelievers. One who loves them is a disbeliever.”

Bashir reports:

سألت أبا جعفر عليه السلام عن أبي بكر وعمر فلم يجبني ثم سألته فلم يجبني فلما كان في الثالثة قلت جعلت فداك أخبرني عنهما فقال ما قطرت قطرة من دمائنا ولا من دماء أحد من المسلمين إلا وهي في أعناقهما إلى يوم القيامة

I questioned Abu Jafar ‘alayh al Salam about Abu Bakr and ‘Umar but he did not answer me. I asked him a second time but he did not respond to me. On the third attempt, I said, “May I be sacrificed for you; tell me about them.”

He said, “No drop of our blood or any Muslim’s blood falls except that it is on their necks till the Day of Qiyamah.”

Salam ibn Sa’id al Makhzumi reports that Abu Jafar ‘alayh al Salam declared:

ثلاثة لا يصعد عملهم إلى السماء ولا يقبل منهم عمل من مات ولنا أهل البيت في قلبه بغض ومن تولى عدونا ومن تولى أبا بكر وعمر

Three individuals—their actions do not rise to the sky nor is any deed accepted from them, viz. one who dies harbouring hatred in his heart for us the Ahlul Bayt, one who befriends our enemy, and one who befriends Abu Bakr and ‘Umar.

Ward ibn Zaid—brother of al Kumayt—reports:

سألنا محمد بن علي عليهما السلام عن أبي بكر وعمر فقال من كان يعلم أن الله حكم عدل برئ منهما وما من محجمة دم يهراق إلا وهي في رقابهما

We asked Muhammad ibn ‘Ali ‘alayh al Salam about Abu Bakr and ‘Umar. He explained, “Whoever knows that Allah is the Judge, Utterly Just, will dissociate from them. No blood, to the amount of a cupping glass, is spilt except that it is on their necks.”

Muhammad ibn ‘Ali ‘alayh al Salam was asked about Abu Bakr and ‘Umar to which he replied:

هما أول من ظلمنا وقبض حقنا وتوثب على رقابنا وفتح علينا بابا لا يسده شيء إلى يوم القيامة فلا غفر الله لهما ظلمهما إيانا

They are the first to oppress us, snatch away our right, pounce upon our necks, and open a door that nothing will close until the Day of Qiyamah. Thus, may Allah not forgive their oppression upon us.

Fudayl al Rasan reports from Abu Jafar ‘alayh al Salam:

مثل أبي بكر وشيعته مثل فرعون وشيعته ومثل علي وشيعته مثل موسى وشيعته

The example of Abu Bakr and his supporters is like Firoun and his supporters. The example of ‘Ali and his supporters is like Musa and his supporters.

They report Abu Jafar’s ‘alayh al Salam commentary on Allah’s—the Mighty and Majestic—statement:

وَإِذْ أَسَرَّ النَّبِيُّ إِلىٰ بَعْضِ أَزْوَاجِهِ حَدِيْثًا

[Remember] when the Prophet had [once] confided something to one of his wives.[4]

أسر إليهما أمر القبطية وأسر إليهما أن أبا بكر وعمر يليان أمر الأمة من بعده ظالمين فاجرين غادرين

He confided to them the affair of the Qibtiyyah and he confided to them that Abu Bakr and ‘Umar will assume authority over the Ummah after him, as oppressors, liars, and imposters.[5]

Al Saffar — from Musa ibn ‘Umar — from ‘Uthman ibn ‘Isa — from Khalid ibn Najih who reports:

قلت لأبي عبد الله عليه السلام جعلت فداك سمى رسول الله صلى الله عليه وآله أبا بكر الصديق قال نعم قلت فكيف حين كان معه في الغار قال رسول الله صلى الله عليه وآله إني لأرى سفينة جعفر بن أبي طالب عليه السلام تضطرب في البحر ضالة قال يا رسول الله وإنك لتراها قال نعم قال فتقدر أن ترينيها قال ادن مني قال فدنا منه فمسح على عينيه ثم قال انظر فنظر أبو بكر فرأى السفينة وهي تضطرب في البحر ثم نظر إلى قصور أهل المدينة فقال في نفسه الآن صدقت أنك ساحر فقال رسول الله صلى الله عليه وآله الصديق أنت

I asked Abu ‘Abdullah ‘alayh al Salam, “May I be sacrificed for you. Did Rasulullah salla Llahu ‘alayhi wa sallam name Abu Bakr al Siddiq?”

He said, “Yes.”

“How,” I asked.

He explained, “When he was with him in the cave, Rasulullah salla Llahu ‘alayhi wa sallam remarked, ‘Indeed, I can see the ship of Jafar ibn Abi Talib ‘alayh al Salam swaying lost at sea.’

Abu Bakr said, ‘O Messenger of Allah, do you see it?’

‘Yes,’ he replied.

Abu Bakr asked, ‘Are you able to show me it?’

He told him to draw close and he drew close to him. Rasulullah salla Llahu ‘alayhi wa sallam passed his hand over his eyes and then told him to look. Abu Bakr looked and saw the ship swaying at sea. He then saw the palaces of the people of Madinah and said in his heart, ‘I now believe that you are a sorcerer.’

Rasulullah salla Llahu ‘alayhi wa sallam said, ‘You are al Siddiq.’”[6]

Al Majlisi comments mocking at Abu Bakr’s title al Siddiq:

بيان قوله صلى الله عليه وآله الصديق أنت على التهكم أو على الاستفهام الأنكاري

Explaining his salla Llahu ‘alayhi wa sallam statement, “You are al Siddiq,” as scorn, sarcasm, or a rhetorical question.[7]

Al Majlisi reports the same from Musa ibn ‘Umar and adds at the end:

فقلت لم سمي عمر الفاروق قال نعم ألا ترى أنه قد فرق بين الحق والباطل وأخذ الناس بالباطل

I asked, “Why was ‘Umar titled al Faruq?”

He said, “Yes, do you not see that he differentiated truth and falsehood, and people adopted the falsehood.”[8]

Al Barsi reports in Mashariq al Anwar from Muhammad ibn Sinan who said:

قال أمير المؤمنين عليه السلام لعمر يا مغرور إني أراك في الدنيا قتيلا بجراحة من عبد أم معمر تحكم عليه جورا فيقتلك توفيقا يدخل بذلك الجنة على رغم منك وإن لك ولصاحبك الذي قمت مقامه صلبا وهتكا تخرجان عن جوار رسول الله صلى الله عليه وآله فتصلبان على أغصان جذعة يابسة فتورق فيفتتن بذلك من والاك فقال عمر ومن يفعل ذلك يا أبا الحسن فقال قوم قد فرقوا بين السيوف وأعمادها فيؤتى بالنار التي أضرمت لإبراهيم عليه السلام ويأتي جرجيس ودانيال وكل نبي وصديق ثم يأتي ريح فينسفكما في اليم نسفا وقال عليه السلام يوما للحسن يا أبا محمد أما ترى عندي تابوت من نار يقول يا علي استغفر لي لا غفر الله له

Amir al Mu’minin ‘alayh al Salam said to ‘Umar, “O imposter! Indeed, I see you killed in the world from a wound at the hands of the slave of Umm Ma’mar. You will judge against him oppressively and he will kill you to reconcile. He will enter Jannat due to this, against your will. You and your friend whose place you took will have crucifixion and degradation. You have exited the protection of Rasulullah salla Llahu ‘alayhi wa sallam and will thus be crucified on the branches of a dry tree stump which will sprout, casting those who befriend you into fitnah.”

‘Umar said, “Who will do this, O Abu al Hassan?”

He replied, “People who remove swords from sheathes. Fire will be brought which was kindled for Ibrahim ‘alayh al Salam. Jarjis, Daniyal, and every Nabi and Siddiq will come. Then a wind will blow it in the sea with a blast.”

He ‘alayh al Salam said one day to Hassan, “O Abu Muhammad! Have you not seen by me a trunk with fire which says: O ‘Ali, ask forgiveness for me,’ may Allah not forgive him.”[9]

Concerning their Takfir of ‘Uthman ibn ‘Affan radiya Llahu ‘anhu, the Shia scholar and one of their authorities Abu al Salah al Halabi documents a complete section under the heading, ‘The excommunication of ‘Uthman.’[10] He begins by asserting:

تكفير عثمان ثم اشتهر التدين بتكفير عثمان بعد قتله وكفر من تولاه من علي عليه السلام وذريته وشيعته ووجوه الصحابة والتابعين إلى يومنا هذا وحفظ عنهم التصريح بذلك المستغني عنه بمعلوم المقصود منهم

Excommunication of ‘Uthman: Thereafter, devoutness became famous by excommunicating ‘Uthman, after his killing, and the disbelief of those who befriend him from the side of ‘Ali ‘alayh al Salam, his progeny, supporters, and the imminent Sahabah and Tabi’in to this day. Clarity on this has been recorded from them, which is unrequired by knowing their intent.

He then begins citing narrations of his disbelief and abuse, some of them are:

a. They report from ‘Ali ibn Hazur — from al Asbagh ibn Nabatah:

سأل رجل عليا عليه السلام عن عثمان فقال وما سؤالك عن عثمان إن لعثمان ثلاث كفرات وثلاث غدرات ومحل ثلاث لعنات وصاحب بليات لم يكن بقديم الإيمان ولا ثابت الهجرة وما زال النفاق في قلبه وهو الذي صد الناس يوم أحد

A man asked ‘Ali ‘alayh al Salam about ‘Uthman. He replied, “What is your question regarding ‘Uthman? Certainly, ‘Uthman has three disbeliefs, three deceptions, three stations of curse, and is a person of calamities. He was not early in iman, nor is his hijrah established. Hypocrisy remained in his heart and he prevented the people on the Day of Uhud.”

b. Al Thaqafi mentioned in his Tarikh from Hakim ibn Jubayr — from his father — from Abu Ishaq, who had met ‘Ali ‘alayh al Salam that ‘Ali said:

ما يزن عثمان عند الله ذبابا فقال ذبابا فقال ولا جناح ذباب ثم قال فَلَا نُقِيْمُ لَهُمْ يَوْمَ الْقِيَامَةِ وَزْنًا

‘Ali remarked, “‘Uthman does not have even the value of a fly in the sight of Allah.”

Abu Ishaq said, “Not even a fly?”

“Not even the wing of a fly,” said ‘Ali. He added: “We will not assign to them on the Day of Resurrection any weight [i.e., importance].”[11]

He mentions from Abu Sa’id al Tamimi that he heard ‘Ali ‘alayh al Salam said:

أنا يعسوب المؤمنين وعثمان يعسوب الكافرين

I am the leader of the believers whereas ‘Uthman is the leader of the disbelievers.

Abu al Tufayl reports:

وعثمان يعسوب المنافقين

‘Uthman is the leader of the hypocrites.

Hubayrah ibn Maryam reports:

كنا جلوسا عند علي عليه السلام فدعا ابنه عثمان فقال له يا عثمان ثم قال إني لم أسمه باسم عثمان الشيخ الكافر إنما سميته باسم عثمان بن مظعون

We were seated by ‘Ali ‘alayh al Salam. He called his son ‘Uthman saying, “O ‘Uthman.”

He then clarified, “I did not name him after ‘Uthman, the disbelieving old man. Rather, I named him after ‘Uthman ibn Maz’un.”

c. It is reported therein from Malik ibn Khalid al Asadi from Hassan ibn Ibrahim from his forefathers who said:

كان الحسن بن علي عليهما السلام يقول معشر الشيعة علموا أولادكم بغض عثمان فإنه من كان في قلبه حبا لعثمان فأدرك الدجال آمن به فإن لم يدركه آمن به في قبره

Hassan ibn ‘Ali ‘alayhima al Salam would announce, “Group of Shia! Teach your children hatred for ‘Uthman for whoever has love for him in his heart and meets Dajjal, will believe in him and whoever does not meet him will believe in him in his grave.”

d. It is reported therein from Hussain ‘alayh al Salam:

أن عثمان جيفة على الصراط من أقام عليها أقام على أهل النار ومن جاوزه جاوز إلى الجنة

‘Uthman is a corpse on the Bridge. Whoever remains by it, remains among the inmates of Hell. One who traverses pass it, crosses to Jannat.

It is reported therein from Hakim ibn Jubayr which he reports from the Nabi salla Llahu ‘alayhi wa sallam:

أن عثمان جيفة على الصراط يعطف عليه من أحبه ويجاوزه عدوه

Indeed, ‘Uthman is a corpse on the Bridge. Those who love him will have compassion for him while his enemy will cross it.

e. They report in it from Walid ibn Zarud al Raqqi — from Abu Jarud al ‘Abdi who said:

أما عجل هذه الأمة فعثمان وفرعونها معاوية وسامريها أبو موسى الأشعري وذو الثدية وأصحاب النهر ملعونون وإمام المتقين علي بن أبي طالب عليه السلام

The calf of this Ummah is ‘Uthman; the Firoun is Muawiyah; the Samiri is Abu Musa al Ash’ari. Dhu al Thadyah and the people of al Nahr[awan] are accursed. And the Imam of the righteous is ‘Ali ibn Abi Talib ‘alayh al Salam.

NEXT⇒ 2. Pronouncements of the Shia Scholars and Authorities on Cursing and Excommunicating the Righteous Khalifas

[1] There is no exaggeration in this. This is exactly what their scholars have acknowledged and attested to. Those who clearly stated this are:

Shia Muhaqqiq al Karaki who says in his treatise Nafahat al Lahut fi La’n al Jibt wa al Taghut, pg. 198, after citing some narrations on cursing and excommunicating the Khalifas, “Such type of reports in the books of our scholars, one who embarks on encompassing them will fill many volumes, yet still not reach the end. The trustworthy reliable officer Muhammad ibn Yaqub al Kulayni has in his book al Kafi gathered a number of these which contain ahadith on emphatic cursing and the encouragement to practice this from the Imams.”
Shia ‘Allamah al Majlisi states in Bihar al Anwar, vol. 30 pg. 399, “I say: The narrations indicating the disbelief of Abu Bakr, ‘Umar, and their like, the reward of cursing them and dissociating from them, and those containing their innovations are more than can be cited in this volume or scattered volumes. What we have cited is sufficient for one whom Allah wishes to guide to the straight path.”
Contemporary Shia Sheikh Abu ‘Ali al Asfahani writes in his book Farhat al Zahra’, pg. 33, under the heading the disbelief of Abu Bakr and ‘Umar, “The issue of establishing their disbelief is among the widely accepted issues, supported by plenty narrations of which we will cite a few for blessings and goodwill.”

[2] I have cited narrations 1 – 11 from Bihar al Anwar of the seal of the Shia Muhaddithin, al Majlisi, vol. 30 pg. 379 – 383 and Abu al Salah al Halabi’s Taqrib al Ma’arif, pg. 242 – 249.

[3] Bihar al Anwar, vol. 30 pg. 379 – 383; Taqrib al Ma’arif, pg. 242 – 249.

[4] Surah al Tahrim: 3.

[5] Bihar al Anwar, vol. 30 pg. 379 – 383; Taqrib al Ma’arif, pg. 242 – 249.

[6] Basa’ir al Darajat, pg. 442; Tafsir al Qummi, vol. 1 pg. 290.

[7] Bihar al Anwar, vol. 30 pg. 194.

[8] Bihar al Anwar, vol. 30 pg. 194.

[9] Bihar al Anwar, vol. 30 pg. 276.

[10] Taqrib al Ma’arif, pg. 292 – 296. He mentioned these reports verbatim from Shia Muhaddith Muhammad Baqir al Majlisi in Bihar al Anwar, vol. 31 pg. 149 onwards.

[11] Surah al Kahf: 105.

BACK⇒ Return to Table of contents

Section One

The Influence of their Concept of Takfir in dealing with the Sahabah of Rasulullah salla Llahu ‘alayhi wa sallam, especially the Khulafa’ Rashidun

1. The Narrations which excommunicated and cursed the Khulafa’ Rashidun emphatically, with their names

We are not able to include all the Shia narrations which contain this theme against the Khulafa’ Rashidun owing to their abundance and the difficulty of encompassing them. In fact, gathering those accessible from Shia books demands a few volumes.[1] Therefore, I will suffice on citing only a few.[2]

They report from Harith al A’war who says:

دخلت على علي عليه السلام في بعض الليل فقال لي ما جاء بك في هذه الساعة قلت حبك يا أمير المؤمنين قال الله قلت الله قال ألا أحدثك بأشد الناس عداوة لنا وأشدهم عداوة لمن أحبنا قلت بلى يا أمير المؤمنين أما والله لقد ظننت ظنا قال هات ظنك قلت أبو بكر وعمر قال أدن مني يا أعور فدنوت منه فقال ابرأ منهما … برئ الله منهما

I entered the presence of ‘Ali ‘alayh al Salam during the night. He asked me, “What brings you at this time?”

“Love for you, O Amir al Mu’minin,” I replied.

“By Allah,” he enquired.

“By Allah,” I affirmed.

He said, “Should I not inform you of the people who harbour the severest hatred for us and the severest hatred for those who love us?”

I said, “Definitely, O Amir al Mu’minin. By Allah, I have an idea [of who it is].”

“Present your idea,” he beckoned me.

I said, “Abu Bakr and ‘Umar.”

He told me, “Come close to me, O A’war!”

I drew close to him upon which he said, “Dissociate from them. Allah is exempt from them.”[3]

Another report has the following:

إني لأتوهم توهما فأكره أن أرمي به بريئا أبو بكر وعمر فقال أي والذي فلق الحبة وبرأ النسمة أنهما لهما ظلماني حقي ونغصاني ريقي وحسداني وآذياني وإنه ليؤذي أهل النار ضجيجهما ورفع أصواتهما وتعيير رسول الله صلى الله عليه وآله إياهما

“Indeed, I have an idea and dislike stating it guiltless. Abu Bakr and ‘Umar.”

He said, “Yes! By the Being who split the seed and created the soul, they snatched my right oppressively, spoilt my saliva, were jealous of me, and harmed me. Indeed, their crying, screaming, and Rasulullah’s salla Llahu ‘alayhi wa sallam condemnation of them will harm the inmates of Hell.”

They narrate from Abu al Jarud Ziyad ibn al Mundhir:

سئل علي بن الحسين عليهما السلام عن أبي بكر وعمر فقال أضغنا بآبائنا واضطجعا بسبيلنا وحملا الناس على رقابنا

‘Ali ibn al Hussain ‘alayhima al Salam was asked about Abu Bakr and ‘Umar, he replied, “They harboured rancour for us due to our forefathers, lied on our path, and loaded people on our necks.”

Abu Ishaq says:

صحبت علي بن الحسين عليهما السلام بين مكة والمدينة فسألته عن أبي بكر وعمر ما تقول فيهما قال ما عسى أن أقول فيهما لا رحمهما الله ولا غفر لهما

I accompanied ‘Ali ibn al Hussain ‘alayhima al Salam between Makkah and Madinah. I enquired from him his view on Abu Bakr and ‘Umar. He explained, “What should I say about them? May Allah neither have mercy on them nor forgive them.”

Abu ‘Ali al Khurasani reports from the freed slave of ‘Ali ibn al Hussain ‘alayhima al Salam:

كنت معه عليه السلام في بعض خلواته فقلت إن لي عليك حقا ألا تخبرني عن هذين الرجلين عن أبي بكر وعمر فقال كافران كافر من أحبهما

I was once with him [‘Ali ibn al Hussain ‘alayhima al Salam] in seclusion. I submitted, “I have a right over you. Will you not inform me of these two men, Abu Bakr and ‘Umar?”

He said, “They are disbelievers. One who loves them is a disbeliever.”

Bashir reports:

سألت أبا جعفر عليه السلام عن أبي بكر وعمر فلم يجبني ثم سألته فلم يجبني فلما كان في الثالثة قلت جعلت فداك أخبرني عنهما فقال ما قطرت قطرة من دمائنا ولا من دماء أحد من المسلمين إلا وهي في أعناقهما إلى يوم القيامة

I questioned Abu Jafar ‘alayh al Salam about Abu Bakr and ‘Umar but he did not answer me. I asked him a second time but he did not respond to me. On the third attempt, I said, “May I be sacrificed for you; tell me about them.”

He said, “No drop of our blood or any Muslim’s blood falls except that it is on their necks till the Day of Qiyamah.”

Salam ibn Sa’id al Makhzumi reports that Abu Jafar ‘alayh al Salam declared:

ثلاثة لا يصعد عملهم إلى السماء ولا يقبل منهم عمل من مات ولنا أهل البيت في قلبه بغض ومن تولى عدونا ومن تولى أبا بكر وعمر

Three individuals—their actions do not rise to the sky nor is any deed accepted from them, viz. one who dies harbouring hatred in his heart for us the Ahlul Bayt, one who befriends our enemy, and one who befriends Abu Bakr and ‘Umar.

Ward ibn Zaid—brother of al Kumayt—reports:

سألنا محمد بن علي عليهما السلام عن أبي بكر وعمر فقال من كان يعلم أن الله حكم عدل برئ منهما وما من محجمة دم يهراق إلا وهي في رقابهما

We asked Muhammad ibn ‘Ali ‘alayh al Salam about Abu Bakr and ‘Umar. He explained, “Whoever knows that Allah is the Judge, Utterly Just, will dissociate from them. No blood, to the amount of a cupping glass, is spilt except that it is on their necks.”

Muhammad ibn ‘Ali ‘alayh al Salam was asked about Abu Bakr and ‘Umar to which he replied:

هما أول من ظلمنا وقبض حقنا وتوثب على رقابنا وفتح علينا بابا لا يسده شيء إلى يوم القيامة فلا غفر الله لهما ظلمهما إيانا

They are the first to oppress us, snatch away our right, pounce upon our necks, and open a door that nothing will close until the Day of Qiyamah. Thus, may Allah not forgive their oppression upon us.

Fudayl al Rasan reports from Abu Jafar ‘alayh al Salam:

مثل أبي بكر وشيعته مثل فرعون وشيعته ومثل علي وشيعته مثل موسى وشيعته

The example of Abu Bakr and his supporters is like Firoun and his supporters. The example of ‘Ali and his supporters is like Musa and his supporters.

They report Abu Jafar’s ‘alayh al Salam commentary on Allah’s—the Mighty and Majestic—statement:

وَإِذْ أَسَرَّ النَّبِيُّ إِلىٰ بَعْضِ أَزْوَاجِهِ حَدِيْثًا

[Remember] when the Prophet had [once] confided something to one of his wives.[4]

أسر إليهما أمر القبطية وأسر إليهما أن أبا بكر وعمر يليان أمر الأمة من بعده ظالمين فاجرين غادرين

He confided to them the affair of the Qibtiyyah and he confided to them that Abu Bakr and ‘Umar will assume authority over the Ummah after him, as oppressors, liars, and imposters.[5]

Al Saffar — from Musa ibn ‘Umar — from ‘Uthman ibn ‘Isa — from Khalid ibn Najih who reports:

قلت لأبي عبد الله عليه السلام جعلت فداك سمى رسول الله صلى الله عليه وآله أبا بكر الصديق قال نعم قلت فكيف حين كان معه في الغار قال رسول الله صلى الله عليه وآله إني لأرى سفينة جعفر بن أبي طالب عليه السلام تضطرب في البحر ضالة قال يا رسول الله وإنك لتراها قال نعم قال فتقدر أن ترينيها قال ادن مني قال فدنا منه فمسح على عينيه ثم قال انظر فنظر أبو بكر فرأى السفينة وهي تضطرب في البحر ثم نظر إلى قصور أهل المدينة فقال في نفسه الآن صدقت أنك ساحر فقال رسول الله صلى الله عليه وآله الصديق أنت

I asked Abu ‘Abdullah ‘alayh al Salam, “May I be sacrificed for you. Did Rasulullah salla Llahu ‘alayhi wa sallam name Abu Bakr al Siddiq?”

He said, “Yes.”

“How,” I asked.

He explained, “When he was with him in the cave, Rasulullah salla Llahu ‘alayhi wa sallam remarked, ‘Indeed, I can see the ship of Jafar ibn Abi Talib ‘alayh al Salam swaying lost at sea.’

Abu Bakr said, ‘O Messenger of Allah, do you see it?’

‘Yes,’ he replied.

Abu Bakr asked, ‘Are you able to show me it?’

He told him to draw close and he drew close to him. Rasulullah salla Llahu ‘alayhi wa sallam passed his hand over his eyes and then told him to look. Abu Bakr looked and saw the ship swaying at sea. He then saw the palaces of the people of Madinah and said in his heart, ‘I now believe that you are a sorcerer.’

Rasulullah salla Llahu ‘alayhi wa sallam said, ‘You are al Siddiq.’”[6]

Al Majlisi comments mocking at Abu Bakr’s title al Siddiq:

بيان قوله صلى الله عليه وآله الصديق أنت على التهكم أو على الاستفهام الأنكاري

Explaining his salla Llahu ‘alayhi wa sallam statement, “You are al Siddiq,” as scorn, sarcasm, or a rhetorical question.[7]

Al Majlisi reports the same from Musa ibn ‘Umar and adds at the end:

فقلت لم سمي عمر الفاروق قال نعم ألا ترى أنه قد فرق بين الحق والباطل وأخذ الناس بالباطل

I asked, “Why was ‘Umar titled al Faruq?”

He said, “Yes, do you not see that he differentiated truth and falsehood, and people adopted the falsehood.”[8]

Al Barsi reports in Mashariq al Anwar from Muhammad ibn Sinan who said:

قال أمير المؤمنين عليه السلام لعمر يا مغرور إني أراك في الدنيا قتيلا بجراحة من عبد أم معمر تحكم عليه جورا فيقتلك توفيقا يدخل بذلك الجنة على رغم منك وإن لك ولصاحبك الذي قمت مقامه صلبا وهتكا تخرجان عن جوار رسول الله صلى الله عليه وآله فتصلبان على أغصان جذعة يابسة فتورق فيفتتن بذلك من والاك فقال عمر ومن يفعل ذلك يا أبا الحسن فقال قوم قد فرقوا بين السيوف وأعمادها فيؤتى بالنار التي أضرمت لإبراهيم عليه السلام ويأتي جرجيس ودانيال وكل نبي وصديق ثم يأتي ريح فينسفكما في اليم نسفا وقال عليه السلام يوما للحسن يا أبا محمد أما ترى عندي تابوت من نار يقول يا علي استغفر لي لا غفر الله له

Amir al Mu’minin ‘alayh al Salam said to ‘Umar, “O imposter! Indeed, I see you killed in the world from a wound at the hands of the slave of Umm Ma’mar. You will judge against him oppressively and he will kill you to reconcile. He will enter Jannat due to this, against your will. You and your friend whose place you took will have crucifixion and degradation. You have exited the protection of Rasulullah salla Llahu ‘alayhi wa sallam and will thus be crucified on the branches of a dry tree stump which will sprout, casting those who befriend you into fitnah.”

‘Umar said, “Who will do this, O Abu al Hassan?”

He replied, “People who remove swords from sheathes. Fire will be brought which was kindled for Ibrahim ‘alayh al Salam. Jarjis, Daniyal, and every Nabi and Siddiq will come. Then a wind will blow it in the sea with a blast.”

He ‘alayh al Salam said one day to Hassan, “O Abu Muhammad! Have you not seen by me a trunk with fire which says: O ‘Ali, ask forgiveness for me,’ may Allah not forgive him.”[9]

Concerning their Takfir of ‘Uthman ibn ‘Affan radiya Llahu ‘anhu, the Shia scholar and one of their authorities Abu al Salah al Halabi documents a complete section under the heading, ‘The excommunication of ‘Uthman.’[10] He begins by asserting: