Shia opposition to the Ahlul Bayt
The Shia and the Ahlul Bayt
October 4, 2017Shia attitude towards the Sahabah
October 4, 2017BACK⇒ Return to Table of contents
Shia opposition to the Ahlul Bayt
The Shia deceive others by portraying themselves to be partisans of the Ahlul Bayt, and thereby the most virtuous and guided from amongst all the different Muslim denominations. However, as we have previously explained, the Shia restrict the Ahlul Bayt to a few select individuals from the progeny of ‘Ali radiya Llahu ‘anhu.
We will now prove that the Shia do not obey or adhere to the teachings of the Prophetic Household nor ‘Ali’s radiya Llahu ‘anhu household for that matter. They do not follow their guidance, opinions, or ideologies. In fact they tread another path and follow the statements of others. In reality they oppose their teachings and besmear the name of the Ahlul Bayt by their actions and statements.
I refer in particular to their attitude towards the Rightly Guided Khalifasʼ, the pure wives of the Prophet salla Llahu ‘alayhi wa sallam, and the other faithful Companions who conveyed and spread this religion to the four corners of the world. They are those who raised the banner of Islam and the word of Allah, fought in His path, spent their wealth for His sake; all in hope for His mercy and salvation from His punishment. They are those who stood in prayer at night and fasted during the day. Those whom Allah subhanahu wa ta ‘ala mentions in His book which He described as:
لَا يَأْتِيْهِ الْبَاطِلُ مِنْ بَيْنِ يَدَيْهِ وَلَا مِنْ خَلْفِهِ تَنْزِيْلٌ مِنْ حَكِيْمٍ حَمِيْدٍ
Falsehood cannot approach from before it or from behind it; [it is] a revelation from a [Lord who is] Wise and Praiseworthy.[1]
Allah subhanahu wa ta ‘ala states with regards to the participants of the Tabuk campaign:
لَقَدْ تَابَ اللّٰهُ عَلَى النَّبِيِّ وَالْمُهَاجِرِيْنَ وَالْأَنْصَارِ الَّذِيْنَ اتَّبَعُوْهُ فِيْ سَاعَةِ الْعُسْرَةِ مِنْۢ بَعْدِ مَا كَادَ يَزِيْغُ قُلُوْبُ فَرِيْقٍ مِّنْهُمْ ثُمَّ تَابَ عَلَيْهِمْ إِنَّهُ بِهِمْ رَءُوْفٌ رَحِيْمٌ
Allah has already forgiven the Prophet, the Muhajirin, and the Ansar who followed him in the hour of difficulty after the hearts of a party of them had almost inclined [to doubt], and then He forgave them. Indeed, He was to them Kind and Merciful.[2]
Allah subhanahu wa ta ‘ala states with regards to the participants of the Hudaybiyyah campaign:
لَقَدْ رَضِيَ اللّٰهُ عَنِ الْمُؤْمِنِيْنَ إِذْ يُبَايِعُوْنَكَ تَحْتَ الشَّجَرَةِ فَعَلِمَ مَا فِيْ قُلُوْبِهِمْ فَأَنْزَلَ السَّكِيْنَةَ عَلَيْهِمْ وَأَثَابَهُمْ فَتْحًا قَرِيْبًا وَمَغَانِمَ كَثِيْرَةً يَّأْخُذُوْنَهَا وَكَانَ اللّٰهُ عَزِيْزًا حَكِيْمًا
Certainly was Allah pleased with the believers when they pledged allegiance to you, [O Muhammad], under the tree, and He knew what was in their hearts, so He sent down tranquillity upon them and rewarded them with an imminent conquest. And much war booty which they will take. And ever is Allah Exalted in Might and Wise.[3]
Allah subhanahu wa ta ‘ala bearing testimony to their firm rooted faith says:
وَالَّذِيْنَ أٰمَنُوْا وَهَاجَرُوْا وَجَاهَدُوْا فِي سَبِيْلِ اللّٰهِ وَالَّذِيْنَ أٰوَوْا وَنَصَرُوْا أُولٰئِكَ هُمُ الْمُؤْمِنُوْنَ حَقًّا لَهُمْ مَغْفِرَةٌ وَّرِزْقٌ كَرِيْمٌ
But those who have believed and emigrated and fought in the cause of Allah and those who gave shelter and aided – it is they who are the believers, truly. For them is forgiveness and noble provision.[4]
Allah subhanahu wa ta ‘ala when mentioning the forerunners of the Muhajirin and the Ansar states:
وَالسَّابِقُوْنَ الْأَوَّلُوْنَ مِنَ الْمُهَاجِرِيْنَ وَالْأَنْصَارِ وَالَّذِيْنَ اتَّبَعُوْهُمْ بِإِحْسَانٍ رَّضِيَ اللّٰهُ عَنْهُمْ وَرَضُوْا عَنْهُ وَأَعَدَّ لَهُمْ جَنَّاتٍ تَجْرِيْ تَحْتَهَا الْأَنْهَارُ خَالِدِيْنَ فِيْهَا أَبَدًا ذَلِكَ الْفَوْزُ الْعَظِيْمُ
And the first forerunners [in the faith] among the Muhajirin and the Ansar and those who followed them with good conduct—Allah is pleased with them and they are pleased with Him, and He has prepared for them gardens beneath which rivers flow, wherein they will Abide forever. That is the great attainment.[5]
Allah subhanahu wa ta ‘ala then guaranteed success and salvation for the Muhajirin and Ansar:
لِلْفُقَرَآءِ الْمُهَاجِرِيْنَ الَّذِيْنَ أُخْرِجُوْا مِنْ دِيَارِهِمْ وَأَمْوَالِهِمْ يَبْتَغُونَ فَضْلًا مِّنَ اللّٰهِ وَرِضْوَانًا وَّيَنْصُرُوْنَ اللّٰهَ وَرَسُوْلَهُ أُولٰئِكَ هُمُ الصَّادِقُوْنَ وَالَّذِيْنَ تَبَوَّءُوا الدَّارَ وَالْإِيْمَانَ مِنْ قَبْلِهِمْ يُحِبُّوْنَ مَنْ هَاجَرَ إِلَيْهِمْ وَلَا يَجِدُوْنَ فِيْ صُدُوْرِهِمْ حَاجَةً مِّمَّا أُوْتُوْا وَيُؤْثِرُوْنَ عَلٰى أَنْفُسِهِمْ وَلَوْ كَانَ بِهِمْ خَصَاصَةٌ وَمَنْ يُّوْقَ شُحَّ نَفْسِهِ فَأُولٰئِكَ هُمُ الْمُفْلِحُوْنَ
For the poor emigrants who were expelled from their homes and their properties, seeking bounty from Allah and [His] approval and supporting Allah and His Messenger, [there is also a share]. Those are the truthful. And [also for] those who were settled in the Home [i.e., al Madinah] and [adopted] the faith before them. They love those who emigrated to them and find not any want in their breasts of what they [i.e., the emigrants] were given but give [them] preference over themselves, even though they are in privation. And whoever is protected from the stinginess of his soul—it is those who will be the successful.[6]
Allah subhanahu wa ta ‘ala mentioning those believers who spent in His cause before the Conquest of Makkah:
لَا يَسْتَوِيْ مِنْكُمْ مَّنْ أَنْفَقَ مِنْ قَبْلِ الْفَتْحِ وَقَاتَلَ أُولٰئِكَ أَعْظَمُ دَرَجَةً مِّنَ الَّذِيْنَ أَنْفَقُوْا مِنْۢ بَعْدُ وَقَاتَلُوا وَكُلًّا وَّعَدَ اللّٰهُ الْحُسْنٰى وَاللّٰهُ بِمَا تَعْمَلُوْنَ خَبِيْرٌ
Not equal among you are those who spent before the conquest [of Makkah] and fought [and those who did so after it]. Those are greater in degree than they who spent afterwards and fought. But to all Allah has promised the best [reward]. And Allah, with what you do, is acquainted.[7]
Allah subhanahu wa ta ‘ala mentioning them alongside His Prophet salla Llahu ‘alayhi wa sallam:
إِنَّ أَوْلَى النَّاسِ بِإِبْرَاهِيْمَ لَلَّذِيْنَ اتَّبَعُوْهُ وَهَذَا النَّبِيُّ وَالَّذِيْنَ آمَنُوْا
Indeed, the most worthy of Ibrahim among the people are those who followed him [in submission to Allah] and this Prophet [i.e. Muhammad salla Llahu ‘alayhi wa sallam] and those who believe [in his message]. And Allah is the ally of the believers.[8]
Allah subhanahu wa ta ‘ala then lists some of their traits:
َتتَجَافٰى جُنُوبُهُمْ عَنِ الْمَضَاجِعِ يَدْعُوْنَ رَبَّهُمْ خَوْفًا وَّطَمَعًا وَّمِمَّا رَزَقْنَاهُمْ يُنْفِقُوْنَ
Their sides part [i.e., they arise] from [their] beds; supplicating to their Lord in fear and aspiration, and from what We have provided them, they spend.[9]
الَّذِيْنَ يَذْكُرُونَ اللّٰهَ قِيَامًا وَّقُعُوْدًا وَّعَلٰى جُنُوْبِهِمْ وَيَتَفَكَّرُوْنَ فِيْ خَلْقِ السَّمَاوَاتِ وَالْأَرْضِ رَبَّنَا مَا خَلَقْتَ هَذَا بَاطِلًا سُبْحَانَكَ فَقِنَا عَذَابَ النَّارِ
Who remember Allah while standing or sitting or [lying] on their sides and give thought to the creation of the heavens and the earth, [saying], “Our Lord, You did not create this aimlessly; exalted are You [above such a thing]; then protect us from the punishment of the Fire.[10]
مُحَمَّدٌ رَسُوْلُ اللّٰهِ وَالَّذِيْنَ مَعَهُ أَشِدَّآءُ عَلَى الْكُفَّارِ رُحَمَآءُ بَيْنَهُمْ تَرَاهُمْ رُكَّعًا سُجَّدًا يَّبْتَغُوْنَ فَضْلًا مِّنَ اللّٰهِ وَرِضْوَانًا سِيْمَاهُمْ فِيْ وُجُوْهِهِمْ مِنْ أَثَرِ السُّجُوْدِ ذٰلِكَ مَثَلُهُمْ فِي التَّوْرَاةِ وَمَثَلُهُمْ فِي الْإِنْجِيْلِ كَزَرْعٍ أَخْرَجَ شَطْأَهُ فَأٰزَرَهُ فَاسْتَغْلَظَ فَاسْتَوٰى عَلٰى سُوْقِهِ يُعْجِبُ الزُّرَّاعَ لِيَغِيْظَ بِهِمُ الْكُفَّارَ وَعَدَ اللّٰهُ الَّذِيْنَ أۛمَنُوْا وَعَمِلُوا الصَّالِحَاتِ مِنْهُمْ مَغْفِرَةً وَّأَجْرًا عَظِيْمًا
Muhammad is the Messenger of Allah; and those with him are forceful against the disbelievers, merciful among themselves. You see them bowing and prostrating [in prayer], seeking bounty from Allah and [His] pleasure. Their mark [i.e., sign] is on their faces [i.e., foreheads] from the trace of prostration. That is their description in the Torah. And their description in the Gospel is as a plant which produces its offshoots and strengthens them so they grow firm and stand upon their stalks.[11]
فَالَّذِيْنَ هَاجَرُوْا وَأُخْرِجُوْا مِنْ دِيَارِهِمْ وَأُوْذُوْا فِيْ سَبِيْلِيْ وَقَاتَلُوْا وَقُتِلُوْا لَأُكَفِّرَنَّ عَنْهُمْ سَيِّئَاتِهِمْ وَلَأُدْخِلَنَّهُمْ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ ثَوَابًا مِنْ عِنْدِ اللّٰهِ وَاللّٰهُ عِنْدَهُ حُسْنُ الثَّوَابِ
So those who emigrated or were evicted from their homes or were harmed in My cause or fought or were killed – I will surely remove from them their misdeeds, and I will surely admit them to gardens beneath which rivers flow as reward from Allah, and Allah has with Him the best reward.[12]
إِنَّمَا وَلِيُّكُمُ اللّٰهُ وَرَسُوْلُهُ وَالَّذِيْنَ أٰمَنُوْا الَّذِيْنَ يُقِيْمُوْنَ الصَّلَاةَ وَيُؤْتُوْنَ الزَّكَاةَ وَهُمْ رَاكِعُوْنَ
Your ally is none but Allah and His Messenger and those who have believed – those who establish prayer and give zakat, and they bow [in worship].[13]
وَقُلِ اعْمَلُوْا فَسَيَرَى اللّٰهُ عَمَلَكُمْ وَرَسُوْلُهُ وَالْمُؤْمِنُوْنَ
And say, “Do [as you will], for Allah will see your deeds, and [so will] His Messenger and the believers.”[14]
لٰكِنِ الرَّسُوْلُ وَالَّذِيْنَ أٰمَنُوْا مَعَهُ
But the Messenger and those who believed with him.[15]
وَلِلّٰهِ الْعِزَّةُ وَلِرَسُوْلِهِ وَلِلْمُؤْمِنِيْنَ وَلٰكِنَّ الْمُنَافِقِيْنَ لَا يَعْلَمُوْنَ
And to Allah belongs [all] honour, and to His Messenger, and to the believers, but the hypocrites do not know.[16]
بَلْ ظَنَنْتُمْ أَنْ لَنْ يَّنْقَلِبَ الرَّسُوْلُ وَالْمُؤْمِنُوْنَ إِلَى أَهْلِيْهِمْ
But you thought that the Messenger and the believers would never return to their families, ever.[17]
فَأَنْزَلَ اللّٰهُ سَكِيْنَتَهُ عَلٰى رَسُوْلِهِ وَعَلَى الْمُؤْمِنِيْنَ
But Allah sent down His tranquillity upon His Messenger and upon the believers.[18]
إِنَّ الَّذِيْنَ يُبَايِعُوْنَكَ إِنَّمَا يُبَايِعُوْنَ اللّٰهَ يَدُ اللّٰهِ فَوْقَ أَيْدِيْهِمْ
Indeed, those who pledge allegiance to you, [O Muhammad] – they are actually pledging allegiance to Allah. The hand of Allah is over their hands.[19]
يُخْرِجُوْنَ الرَّسُوْلَ وَإِيَّاكُمْ أَنْ تُؤْمِنُوْا بِاللّٰهِ رَبِّكُمْ
Having driven out the Prophet and yourselves [only] because you believe in Allah, your Lord.[20]
إِذْ يَقُوْلُ لِصَاحِبِهِ لَا تَحْزَنْ إِنَّ اللّٰهَ مَعَنَا
When they were in the cave and he [i.e., Muhammad salla Llahu ‘alayhi wa sallam] said to his companion, “Do not grieve; indeed Allah is with us.”[21]
النَّبِيُّ أَوْلٰى بِالْمُؤْمِنِيْنَ مِنْ أَنْفُسِهِمْ وَأَزْوَاجُهُ أُمَّهَاتُهُمْ
The Prophet is more worthy of the believers than themselves, and his wives are [in the position of] their mothers.[22]
يَا نِسَآءَ النَّبِيِّ لَسْتُنَّ كَأَحَدٍ مِّنَ النِّسَآءِ
O wives of the Prophet, you are not like anyone among women.[23]
Was there any animosity between the Ahlul Bayt and the Companions of the Prophet salla Llahu ‘alayhi wa sallam? Did the Ahlul Bayt curse the Sahabah and accuse them of being infidels as the present day Shia do?
Or did the Ahlul Bayt rather love and respect them? Did they consult with them in matters and share in their joys and sadness? Did they not pledge allegiance to them, fight alongside them, and accept from them gifts and their share of the booty? Did they not intermarry with them and name their children after them, and seek blessings through mention of their names and virtues? Did the Ahlul Bayt not attest to their knowledge, piety, purity, and asceticism?
We will now proceed to answer these questions by presenting the true relationship between the Ahlul Bayt and the Companions of the Prophet salla Llahu ‘alayhi wa sallam, citing Shia literature as proof, so that the truth may become manifest and falsehood may perish.
The purpose of citing Shia sources is to demonstrate that the Ahlul Bayt were in complete conflict with what the Shia ascribe to them. Perhaps there are those who believe that the Imams were the ones who established their belief system on account of love and admiration for the Ahlul Bayt. As a result, they love the Imams and hate their alleged enemies, i.e. those who supposedly oppressed them and usurped their rights, depriving them of their inheritance.
‘Ali’s opinion about the Sahabah
‘Ali radiya Llahu ‘anhu (considered to be the first infallible Imam of the Ahlul Bayt by the Shia) praised the Companions of the Prophet salla Llahu ‘alayhi wa sallam:
I saw the Sahabah of the Prophet salla Llahu ‘alayhi wa sallam, and none amongst you can ever match them. They would awake in the morning dusty, with their hair dishevelled and unkempt after spending their nights standing (in salah) and prostrating before Allah; only to take rest by slightly tilting their cheeks (while in prostration) on to the ground. Their uncertainty about their final abode and end-result was such that it was as if they were standing on hot coals. Between their eyes and on their foreheads were protruding, blackened marks because of their lengthy prostrations; similar to the marks found on the knees of goats. Whenever the name of Allah was mentioned, their eyes would fill up with tears, causing their chests to become soaked. They would tremble and shudder out of fear of Allah’s punishment and hope of His mercy like a tree would shake while being hit with fierce and violent winds.[24]
This is the leader of the Ahlul Bayt praising all the Sahabah in general, giving preference to them over his own companions and Shia—who betrayed him in battle, and refused to face the enemy—he points out the difference between them and the Sahabah saying:
We (the Sahabah) together with the Prophet salla Llahu ‘alayhi wa sallam used to be in battle with our own fathers, children, brothers, and uncles; and this did nothing to us but increased us in iman and to strive (even) further. It also renewed our spirits in fighting the enemy. We also learnt patience, despite our anguish and suffering (at times). One of us would face-off with the enemy; like two stallions, they would compete with one another, each one trying his utmost to deliver the lethal blow. At times, we would get the better of our enemy, and at times, they would get the better of us. Once Allah recognised our sincerity (in fighting for His sake) He granted us His succour and the enemy was left in complete ignominy; thereby allowing Islam to completely establish its identity. I swear by my life, if we (the Sahabah) behaved like you people, no pillar of Islam would have been raised and the tree of iman would not bear leaves. By Allah, you will exploit our blood and, as a result, face nothing but disgrace![25]
He also lamented the demise of the Companions of the Prophet salla Llahu ‘alayhi wa sallam in the presence of his hypocritical and weak Shia:
Where have those (Sahabah) gone who when invited to Islam accepted it sincerely; who read the Qur’an and whole-heartedly followed the commands it contained; who loved Islam as a she-camel loves her young one and when ordered to fight in defence of Islam, they willingly left their homes and families. Some of them died as martyrs and some survived the ordeal. Success never overjoyed them and death never made them despaired. Sites of human misery saddened their lives, constant absorption of their minds and bodies in performance of the duties towards Allah and men had made them look pale and haggard; and humility manifested itself from their behaviour (as against the vanity of pseudo-pious people). They were brethren unto me. They have gone (are dead). I am justified in desiring to meet them once again and to be sad at separation from them.[26]
‘Ali radiya Llahu ‘anhu said while mentioning their achievements in this world as well as the bounties and favours of Allah they will enjoy in the hereafter:
Remember O servants of Allah! The pious have passed on from this world after leading a respectable and fruitful life. They shared in the fruits of this world alongside the worldly inclined but the worldly inclined will not share in their rewards of the hereafter. They stayed in this world with the best that they had, and ate from the best that they ate. They regaled themselves with the joys and bliss of this world as much as the tyrant and vicious people desired to enjoy. Yet while leaving this world they carried with them all that would be of use to them in the next world. While living in this world they enjoyed the happiness of relinquishing its evil ways. They made sure that in the life to come they will be recipients of His Grace and Blessings, their requests will not be turned down and the favours destined for them in Paradise will not be lessened or reduced.[27]
‘Ali radiya Llahu ‘anhu also praised the Muhajirin specifically in his response to Muawiyah ibn Abi Sufyan radiya Llahu ‘anhu:
Successful were the predecessors with their precedence (in Islam), and the early Muhajirin have passed on taking their virtue along with them.[28]
… in the Muhajirin there was a lot of good which you know of, may Allah give them the best of rewards.[29]
In the same manner ‘Ali radiya Llahu ‘anhu also praised the Ansar saying:
They have nurtured Islam like cattle nurture their foals, with generous hands and sharp tongues (in defence).[30]
‘Ali radiya Llahu ‘anhu said in praise of the Ansar when comparing the number of his companions with the supporters of Muawiyah radiya Llahu ‘anhu:
O people you are more in number than the Ansar on the day they granted asylum to the Prophet salla Llahu ‘alayhi wa sallam and the Muhajirin. The message of Allah had reached those two tribes (of the Ansar) which were not the most senior and were lesser in number. As soon as they began assisting Islam and allowed the Prophet salla Llahu ‘alayhi wa sallam and the Muhajirin to live with them, all the Arabs united against them, as an arrow being triggered from a bow. Concurrently the Jews also forged alliances to fight against them. But the Ansar were devoted to the course of Islam and severed all pacts and agreements between them and other tribes. They stood against the people of Najd, Tihamah, Makkah, Yamamah, Hazan, and the people of Sahl; and established the religion. They endured the slashing of the enemy until the Arabs submitted to the Prophet salla Llahu ‘alayhi wa sallam, he being pleased with them before Allah took his soul. As for you, you are more in number than (Muawiyah radiya Llahu ‘anhu) (contrary to) when they (the Ansar) faced the Arabs.[31]
The Prophet salla Llahu ‘alayhi wa sallam would also personally praise the Ansar:
اللهم اغفر للأنصار و أبناء اللأنصار و أبناء أبناء اللأنصار يا معشر الأنصار! أما ترضون أن ينصرف الناس بالشاه و النعم وفي سهمكم رسول الله صلى الله عليه و آله وسلم
O Allah forgive the Ansar and their offspring. O Ansar does it not please you that whilst others are returning home with sheep and cattle, you have the Rasul of Allah as your share?[32]
The Prophet salla Llahu ‘alayhi wa sallam would also say:
الأنصار كرشي و عيبتي
The Ansar are my near companions and my confidants.
لو سلك الناس واديا و سلك الأنصار شعبا لسلكت شعب الأنصار
If people were to choose a path and the Ansar chose another, I would choose the path of the Ansar.[33]
Al Majlisi[34] transmits a report from al Tusi that ‘Ali radiya Llahu ‘anhu would tell his comrades:
I advise you with regards to the Companions of the Prophet salla Llahu ‘alayhi wa sallam. Do not curse them as they were the Companions of your Prophet salla Llahu ‘alayhi wa sallam. They were his Companions who did not, introduce innovations in this religion nor would they venerate any innovator. This is indeed what the Prophet salla Llahu ‘alayhi wa sallam advised me with regards to them.
‘Ali radiya Llahu ‘anhu praised both the Muhajirin and the Ansar when giving them the choice of selecting a khalifah as they were the decision makers in the first Islamic century which none can deny. They were worthy of that position and were the corner stones of Islam. ‘Ali ibn Abi Talib reminded Muawiyah radiya Llahu ‘anhu of this reality and cited it as proof for his right to the Caliphate:
The consultation of choosing the khalifah is restricted to the Muhajirin and the Ansar, if they agree that a person should be the khalifah then that is what Allah is pleased with. If anyone is not chosen to be a khalifah due to him not being suitable for the position and he persists he will be fought on account of him going contrary to the believers, and Allah will hold him responsible for the choices that he had made.[35]
What would be the attitude of the Shia towards ‘Ali radiya Llahu ‘anhu after he had stated:
The consultation of Caliphate is restricted to the Muhajirin and the Ansar (despite the Shia not liking it).
Their concurrence is a means of attaining the pleasure of Allah subhanahu wa ta ‘ala.
The khalifah will not be elected without their consultation or approval.[36]
Their decision will not be denied except by an innovator and transgressor.
One should fight those who oppose them.
Whoever opposes the Companions of the Prophet salla Llahu ‘alayhi wa sallam will be punished in the hereafter.
The progeny of ‘Ali and their opinion about the Sahabah
‘Ali ibn Hussain Zayn al ‘Abidin (the Fourth Imam), the leader of the Ahlul Bayt of his time, supplicated for the Companions of the Prophet salla Llahu ‘alayhi wa sallam, invoked the Mercy of Allah upon them, and sought forgiveness on their behalf for the assistance they had offered in spreading Islam. He said:
O Allah! Especially the Sahabah of Muhammad salla Llahu ‘alayhi wa sallam who fulfilled the responsibility of companionship, bore all types of calamities to assist him and help him, left no stone unturned in supporting him, hastened to his call and answered him when he explained to them the signs of his Nubuwwah.
They left their wives and children in order to spread his message, fought their fathers and sons to establish his Nubuwwah, and aided him.
And (send special mercy upon) those who are infatuated with his love seeking a transaction in which there is no diminishment in his love.
And those who were shunned by their families when they held on to his rope and their relatives severed ties with them when they lived in the shade of his proximity.
O Allah! Do not forget what they sacrificed for You and in Your way. Please them with Your pleasure since they gathered the creation before You and they were inviters to You with Your Rasul.
They are worthy of appreciation since they left the homes of their folk and abandoned prosperity for poverty, and increased in honouring the din despite their oppression.
O Allah! Reward those abundantly who followed them in a beautiful way, those who supplicate, “O our Rabb! Forgive us and our brothers that have surpassed us with faith.”
Those who followed their path, trailed their direction and walked in their footsteps. Those who had no doubt in their foresightedness and did not hesitate in emulating their ways and following their guided lamps, protecting and supporting them. Those who followed their din and guidance, concurred with them, and did not criticise them in what they delivered to them.
O Allah! Send Your salutations upon the followers from this day to the Day of Retribution and upon their wives and children, and those who obey them. Such salutations which will protect them from Your disobedience, give them space in the gardens of Your paradise, safeguard them from the evil plots of Shaitan, assist them in the good wherein they sought Your assistance, secure them from the evils that knock day and night except the one who knocks with goodness. Such salutations which will encourage them to have good hopes in You and desire for that which you possess, to abandon suspicion for that which is in the hands of slaves so that it restores them to hoping in You and fearing You. So that it makes them abstinent from working for that which is cash and temporary and puts love for those actions which are for the Hereafter and prepares them for what is to come after death. Such salutations which will ease every difficulty they experience when their souls leave their bodies, grant them ease and comfort from every trial of evil—falling into Hell and remaining forever therein—and convey them to the tranquillity of the sleep of the muttaqin.[37]
It is recorded in Tafsir al ‘Askari, which is attributed to Hassan al Askari, the eleventh Imam of the Shia:
When Allah subhanahu wa ta ‘ala appointed Musa ibn ‘Imran ‘alayh al salam as a Messenger, selected him for His speech, split the sea for him, saved the Bani Isra’il and granted him the Tawrah and the Tablets, he recognised his lofty status by his Rabb and exclaimed, “O my Rabb! You have honoured me with such honour which You have not honoured anyone before me. Is there anyone among Your Prophets who is more honoured than me?”
Allah replied, “O Musa! Are you not aware that Muhammad is superior to the entire creation according to Me?”
Musa asked, “Is there any Prophet’s family more honoured than my family?”
Allah subhanahu wa ta ‘ala declared, “O Musa! Do you not know that the superiority of Muhammad’s family over the family of all the Messengers is like the superiority of Muhammad over all the Messengers?”
He then asked, “O my Rabb! If the superiority of Muhammad’s family is so great, then are any of the companions of the Prophets superior to my companions?”
Allah stated, “O Musa! Are you not aware that the superiority of Muhammad’s Companions over the companions of all the Messengers is like the superiority of Muhammad’s family over the family of all the Messengers?”
Musa then questioned, “If the superiority of Muhammad, his family, and Companions are as You have described, then is there anyone from the Prophets’ nations superior to my nation whom You shaded with the clouds and upon whom You sent manna and salwa (quails), and split the sea for?”
Allah declared, “O Musa! The superiority of Muhammad’s nation over the nations of the rest of the Prophet is like My superiority over My creation.”[38]
He further states in his Tafsir:
The person who angers the family of Muhammad salla Llahu ‘alayhi wa sallam and his Companions, Allah will punish him so severely that if the punishment were to be distributed amongst the people of earth all of them would be destroyed.[39]
When his great grandfather, ‘Ali al Rida (the Eighth Imam) was asked with regards to these two statements of the Prophet salla Llahu ‘alayhi wa sallam:
أصحابي كالنجوم فبأيهم اقتديتم اهتديتم
My Companions are like guiding stars whomsoever you follow you will be guided.
دعوا لي أصحابي
Leave my Companions for my sake.
He attested and said, “It is Correct.”[40]
It has been transmitted from ‘Abdullah ibn ‘Abbas radiya Llahu ‘anhuma—the jurist of the Ahlul Bayt, cousin of the Prophet salla Llahu ‘alayhi wa sallam and ‘Ali radiya Llahu ‘anhu, and also the governor of ‘Ali radiya Llahu ‘anhu—regarding the Companions of the Prophet salla Llahu ‘alayhi wa sallam:
Allah has chosen such companions for his Prophet salla Llahu ‘alayhi wa sallam who gave preference to him over themselves and their wealth, laying down their lives for him. Allah describes them in the Qur’an as “Merciful amongst themselves,” spreading the religion, wishing well for the Muslims by sacrificing for it, until its paths became refined, and it became firm and strong, and the blessings of Allah became visible, firmly establishing His religion and its banner, subduing polytheism and weakening it; so that Allah’s word may reign supreme and the word of the disbelievers be subdued. May Allah’s peace and blessing be upon those pure souls, for in this worldly life they were the friends of Allah and after they had died they are still alive (in their graves as martyrs). They were well-wishers for the slaves of Allah heading towards the Hereafter before they have even reached it. They have passed on from this worldly life whilst being detached from it.[41]
Muhammad al Baqir, the grandson of Hussain radiya Llahu ‘anhu, refutes any form of hypocrisy from the Companions of the Prophet salla Llahu ‘alayhi wa sallam, and testifies to their faith and love for Allah. Al ‘Ayyashi and al Bahrani[42] have transmitted it under their commentary of the verse:
إِنَّ اللّٰهَ يُحِبُّ التَّوَّابِينَ وَيُحِبُّ الْمُتَطَهِّرِينَ
Indeed, Allah loves those who are constantly repentant and loves those who purify themselves.[43]
Salam relates that he was with Abu Jafar when Humran Ibn A’yan entered and enquired with regards to some affairs.
As he was about to leave Humran supplicated for him saying, “May Allah preserve you and allow us to take benefit from you. We do not visit you except that we depart with our hearts softened. We become detached from this world and that which others possess no longer affects us, however, as soon as we leave your company and start interacting with people our desires return.”
Imam al Baqir responded, “This is the nature of the heart, at times the matter is difficult to overcome and at times it is easy.”
Then he added, “The Companions of the Prophet salla Llahu ‘alayhi wa sallam would say, ‘O Messenger of Allah, we fear that we are hypocrites.’
The Prophet salla Llahu ‘alayhi wa sallam would ask them, ‘Why do you fear being hypocrites?’
They replied, ‘When we are in your company and you caution us, we fear hence we forget about this worldly life and become indifferent towards it. It seems as though we can see Paradise and Hell in your company. However, the moment we leave your company and enter our homes and start interacting with our family, then it is as though our condition has changed and that we have not experienced anything, could this be hypocrisy?’
The Prophet salla Llahu ‘alayhi wa sallam replied, ‘Most certainly not! This is from the plots of the devil to make you desire this world. By Allah if you were to remain in the condition that you are describing to me when you are in my company then the angels would shake your hands in the streets and you would have walked on water. If you were not to have sinned and sought Allah’s forgiveness thereafter then Allah would have created those who would sin and seek forgiveness thereafter so that He could forgive them. Indeed, the believer who is tested repents. Have you not heard the verses, indeed, Allah loves those who are constantly repentant, and, seek forgiveness of your Lord and repent to Him.’”[44]
Imam Jafar al Sadiq states that the Prophet salla Llahu ‘alayhi wa sallam had twelve thousand Companions in total: eight thousand from Madinah, two thousand from Makkah, and two thousand of those who accepted Islam after the conquest of Makkah. Furthermore he states that there was not amongst them a Qadri, Murji’, Haruri, Mu’tazili, or a Sahib al Ra’y[45]. They would cry night and day, beseeching Allah to take their souls before they eat leavened bread (experience the luxury of this world).[46]
‘Ali ibn Musa al Rida transmits from the Prophet salla Llahu ‘alayhi wa sallam, “Whosoever visits me whilst I am alive or dead it is as though he has visited Allah.”[47]
The Prophet salla Llahu ‘alayhi wa sallam would also bear testimony to the felicity the Companions would experience in the Hereafter. In a narration reported by their renowned Muhaddith, Abu Jafar al Qummi[48], the Prophet salla Llahu ‘alayhi wa sallam said, “Glad tidings to him who has met me and believed in me.”[49]
Al Himyari al Qummi[50] narrates from Imam Jafar, who in turn narrates from his father—al Baqir—that the Prophet salla Llahu ‘alayhi wa sallam said:
Whoever visits me in my lifetime or after my demise, I will intercede for him on the Day of Judgement.[51]
NEXT⇒ Shia attitude towards the Sahabah
[1] Surah Ha Mim al Sajdah: 42
[2] Surah al Tawbah: 117
[3] Surah al Fath: 18, 19
[4] Surah al Anfal: 74
[5] Surah al Tawbah: 100
[6] Surah al Hashr: 8, 9
[7] Surah al Hadid: 10
[8] Surah Al ‘Imran: 68
[9] Surah al Sajdah: 16
[10] Surah Al ‘Imran: 191
[11] Surah al Fath: 29
[12] Surah Al ‘Imran: 195
[13] Surah al Ma’idah: 55
[14] Surah al Tawbah: 105
[15] Surah al Tawbah: 88
[16] Surah al Munafiqun: 8
[17] Surah al Fath: 12
[18] Surah al Fath: 26
[19] Surah al Fath: 10
[20] Surah al Mumtahinah: 1
[21] Surah al Tawbah: 40
[22] Surah al Ahzab: 6
[23] Surah al Ahzab: 36
[24] Nahj al Balaghah pg. 143.
[25] Ibid pg. 91.
[26] Ibid pg. 177.
[27] Ibid pg. 383.
[28] Ibid.
[29] Ibid
[30] Ibid pg. 557.
[31] Al Gharat vol. 2 pg. 479.
[32] Tafsir Manhaj al Sadiqin vol. 4 pg. 240 and Kashf al Ghummah vol. 1 pg. 224.
[33] Ibid.
[34] He is Mulla Muhammad Baqir ibn Muhammad Taqi al Majlisi (1037-1110 A.H). There is no rival for him among the latter day Shia scholars. He had a very sharp tongue in fact, he would not speak except that derisive and obscene language would emit from his lips. He is also referred to as Khatimat al Mujtahidin and Imam al A’immah fi al Muta’akhkhirin. Al Qummi states, “The term al Majlisi is used to refer to Sheikh al Islam wa l-Muslimin the promoter of Religion and the (Shia) Mazhab. The Imam, erudite, researcher and scrutinizer.” He further states, “No one has been favoured in Islam like he has been favoured in promoting the Shia Mazhab; raising and aiding the truth, crushing the influences and vanity of the innovators and the infidels, reviving the teachings of this religion, and spreading the teachings of the Imams in various parts of the world.” al Kuna wa l-Alqab vol. 3 pg. 121
Khuwanasari writes, “He was a leading scholar of his time in the science of hadith and many others sciences. He was also the senior Sheikh in the royal court in Isfahan where he had presidency over worldly and religious affairs. He used to deliver the Friday sermons and lead the congregational prayers. He has authored many books from among them is Bihar al Anwar in which he combines various different Islamic sciences. The book consists of many volumes. He had also authored many other books in the Arabic and Persian language.” Rawdat al Jannat vol. 2 pg. 78.
Hayat al Qulub by al Majlisi vol. 2 pg. 621 .
[35] Nahj al Balaghah vol. 3 pg. 7.
[36] This also serves as proof that the Imamah or Caliphate in Islam takes place by consultation and election and not by specifying, entrusting or divine appointment as is the belief of the Shia.
[37] Sahifah Zayn al ‘Abidin pg. 13.
[38] Al Burhan vol. 3 pg. 228; Tafsir al Hassan al ‘Askari pg. 65.
[39] Tafsir al Hassan al ‘Askari pg. 196.
[40] ‘Uyun Akhbar al Rida vol. 2 pg. 87 by Ibn Babawayh nicknamed al Saduq when commenting on the hadith of Nabi salla Llahu ‘alayhi wa sallam.
[41] Muruj al Dhahab vol. 3 pg. 52.
[42] He is Hashim ibn Ismail born in one of the villages of al Tawbal (d. 1107). Khuwanasari states that he is a righteous, proficient and a meticulous jurist. Acquainted with the science of tafsir, the Arabic language and Rijal (narrator criticism). An excellent Muhaddith and compiler of hadith who has not been surpassed except by Sheikh al Majlisi. From amongst his book is al Burhan fi Tafsir al Qur’an. (Rawdat al Jannat vol. 8 pg. 181; A’yan al Shia)
[43] Surah al Baqarah: 222
[44] Tafsir al ‘Ayyashi vol. 1 pg. 109 and al Burhan vol. 1 pg. 215.
[45] Qadri: Those who deny the belief of Taqdir (predestination).
Murji’: Those who hold the belief of deferred judgement and that sins bears no consequence on ones iman.
Haruri: Also known as the Khawarij, amongst their beliefs is that the perpetration of any major sin renders one out of Islam.
Mu’tazili: Those who interpret the laws of Islam through unaided reason and logic.
Sahib al Ra’y: Those who interpret the laws of Islam according to their own opinions.
[46] Kitab al Khisal by al Qummi pg. 640.
[47] ‘Uyun Akhbar al Rida by Ibn Babawayh al Qummi vol. 1 pg. 115.
[48] He is Abu Jafar Muhammad ibn ‘Ali ibn al Hassan ibn Babawayh al Qummi al Saduq born in the early forth century Hijri and died in the year 381 A.H. He grew up in al Qumm and is buried in Ray’. He is one of their senior scholars and Muhaddithin. His book Man La Yahduruhu al Faqih is one of the four canonical works of Shia hadith. He also has many other books, and is considered to be a reference for the Shia. They would say in praise of him that the people of al Qumm did not witness his equal in memorisation and his extensive knowledge. (A’yan al Shia vol. 1 page. 104; al Khulasah by al Hilli)
They would say that he and his brother were born on account of the Mahdi’s supplication through the intermediary al Hassan ibn al Rawh. (Rawdat al Jannat by al Khuwanasari vol. 6 pg. 136)
Al Majlisi says concerning him that the scholars have attested to him by authenticating his books without second thoughts. Further he states that he is a pillar and support of this religion. (Rawdat al Jannat vol. 2 pg. 132)
[49] Kitab al Khisal by Ibn Babawayh vol. 2 pg. 342
[50] He is Abu al ‘Abbas ‘Abdullah ibn Jafar ibn al Hassan al Himyari al Qummi. He was the Sheikh of the Qummis and their representative, a reliable scholar. He was also a disciple of Muhammad al ‘Askari. He came to Kufah in the year 290 A.H approximately, and taught there. He authored many books, from amongst them Qurb al Isnad. (Al Kuna wa l-Alqab vol. 2 pg. 177)
He was also a teacher of al Kulayni who transmits many reports from him in al Kafi and he was corresponding with Abu al Hassan just like he was corresponding with Abu Muhammad, a leading scholar from the Shia. (Muqaddimah Qurb al Isnad pg. 2)
[51] Qurb al Isnad pg. 31.