TWO MAIN GROUPS OF SAHABA

 
 

 

 

WHO ARE THE FIRST GROUP?

 

Quran and hadith will help us to comprehend this first group of the Sahaba who follow the Messenger (saw) everything he said without objection of any kind and their faith was the highest grade. Especially, the verse that truly call it a group that is THE BEST OF CREATURES - KHAYRU ALBARIYA, verse itself is this:

 

Shakir 98:7] (As for) those who believe and do good, surely they are the -best of men.
[Shakir 98:8] Their reward with their Lord is gardens of perpetuity beneath which rivers flow, abiding therein for ever; Allah is well pleased with them and they are well pleased with Him; that is for him who fears his Lord.

 

7. Inna allatheena amanoo waAAamiloo alssalihati ola-ika hum khayru albariyyati

8. Jazaohum AAinda rabbihim jannatu AAadnin tajree min tahtiha al-anharu khalideena feeha abadan radiya Allahu AAanhum waradoo AAanhu thalika liman khashiya rabbahu

 

“When the the above verse of the holy Qur’an was revealed, the Holy Prophet, addressing Ali, said: ‘O Ali, the best of creatures (Khairu’l-bariyya) in this holy verse refers to YOU AND YOUR FOLLOWERS (Shia). On the Day of Resurrection, you and your followers (Shia) shall attain such a position that Allah will be pleased with you, and you will be pleased with Him.’”

 

And another hadith has further clarify the above verse about the Prophet (saw) saying regarding Ali, "O Ali! You and your Shia will attain Paradise. "

These traditions, and as many other types of these traditions regarding the above verse will be obtained in many books for example:

 

1) Abu'l-Muwayyid Muwafiq Bin Ahmad Khawarizmi in volumes of 17 and 19 in his book 'Manaqib'.
2) Jalalu'd-din Suyuti, in his book 'Durru'l-Mansur', volume 6, p. 379 (Cairo edition)
3) Ahmad ibn Hajr
al Makki
, famouse scholar whose has a stance against the Shiites, in volume 2, p. 159, in his book 'Sawaiqh al Muhriqa'.
4) Muhammad bin Ali has described in his book 'Tafsir ibne Jarir', volume 33, p. 146.
5) Tafsir Fatha ul Bayan, volume 10, p. 333 (Egypt edition).
6) Tafsir Fatha ul Qadir, volume 5, p. 477
7) Sibt Ibn Jauzi in page 31 in his book 'Tadhkira'.
8) Muhammad Bin Yusuf Ganji Shafi'i in page119 in his book 'Kifayatu't-Talib'.
9) Hafiz Abu Nu'aim Ispahani brought from Abdullah bin Abbas through his own of asnad in his book 'Hilyatu'l-Auliya'.
10) Hakim Abu'l-Qasim Abdullah Bin Abdullahi'l-Haskani, in his book 'Shawahidu't-tanzil'.
11) Khawarizmi in his book 'Manaqib'.
12) Allama Samhudi, in his book 'Jawahiru'l-Iqdain'.
13) Mir Seyyed Ali Hamadani Shafi'i, one of the famous scholar in Ahle Sunnah, in his book 'Mawaddatu'l-Qurba'.

More details will be found in another article.

Now we have seen that the best creation is Ali (as) and those who follow him meaning his Shia, then this is the group of Ali (as) and those who follow him. There are other virtues mentioned by the Prophet (saw) about Ali (as) here is not the place, you can retrieve from the articles about Imam Ali (as), though I will bring some virtues to differentiate between these two groups.

[The Prophet (S) said to `Ammar:] O `Ammar, `Ali will not divert you from guidance. O `Ammar, obedience to `Ali is obedience to me, and obedience to me is obedience to God, Almighty and Glorious.

This hadith can be obtained from Ahle Sunnah books such as Farai'd al-simtayn, volume 1, p. 178, al-Mawaddah fi al-qurba, al-Khwarazmi's Manaqib, p. 57 and 124; Yanabi 'al-mawaddah, p. 128 and 250 ; Miftah al-naja, MS., and Kanz al-`ummal, volume 12, p. 212

Sahih Muslim
Book 1, Number 0141:
Zirr reported: 'Ali observed: By Him Who split up the seed and created something living, the Apostle (may peace and blessings be upon him) gave me a promise that no one but a believer would love me, and none but a hypocrite would nurse grudge against me.

Also in Sunan, al Nasai, vol 6 pg 117, Sahih, al Tirmidhi, vol 8, p. 306


"Ali is the master of all the believers after me." Musnad, Ahmed Hanbal, vol 5, p. 25; Mustadrak, Hakim, vol 3, p. 134, Sahih, al Tirmidhi, vol 5, p. 296 and many other books.

And the Messenger of Allah said. "Ali is from me, and I am from Ali, and he is the master of every believer after me." Sahih, al Tirmidhi, vol 5, p. 296; Khasai's, al Nisai, p. 87; Mustadrak, al Hakim, vol 3, p. 110


The Holy Prophet (s.a.w) said: "O Ali, you are to me as Aaron was to Moses, except that there will be no prophet after me."

Ali mal Haq wal Haq ma Ali?”

In short the first group belong to "Ali and his Shia"
 

 

WHO ARE THE SECOND GROUP?

 

 

Now we should search the people of the second group those who demonstrate many types of objections to the Prophet (saw), find it heavy and difficult to following judgments of the Prophet (saw), finding mistakes and errors on the person of the Prophet (saw), did not show respect which was eligible for the Prophet (saw) and even attempted to kill him. Chapter Hujurat and Hadith of Bukhari tells us who are these person of the second group.

 

SURA HUJURAT  49:1-2

 

[Shakir 49:1] O you who believe! be not forward in the presence of Allah and His Messenger, and be careful of (your duty to) Allah; surely Allah is Hearing, Knowing.
[Shakir 49:2] O you who believe! do not raise your voices above the voice of the Prophet, and do not speak loud to him as you speak loud to one another, lest your deeds became null while you do not perceive.

 

Al-Bukhari relates in Volume 6, Book 60, Number 368:

     Narrated Ibn Abi Mulaika:

 

     The two righteous persons were about to be ruined. They were Abu Bakr and 'Umar who raised their voices in the presence of the Prophet when a mission from Bani Tamim came to him. One of the two recommended Al-Aqra' bin Habeas, the brother of Bani Mujashi (to be their governor) whilethe other recommended somebody else. (Nafi', the sub-narrator said, I do not remember his name). Abu Bakr said to Umar, "You wanted nothing but to oppose me!" 'Umar said, "I did not intend to oppose you." Their voices grew loud in that argument, so Allah revealed:

 

     'O you who believe! Raise not your voices above the voice of the Prophet.' (49.2) Ibn Az-Zubair said, "Since the revelation of this Verse, 'Umar used to speak in such a low tone that the Prophet had to ask him to repeat his statements." But Ibn Az-Zubair did not mention the same about his (maternal) grandfather (i.e. Abu Bakr).

 

Volume 6, Book 60, Number 370:

     Narrated Abdullah bin Az-Zubair:

 

     A group of Bani Tamim came to the Prophet (and requested him to appoint a governor for them). Abu Bakr said, "Appoint Al-Qaqa bin Mabad." Umar said, "Appoint Al-Aqra' bin Habeas." On that Abu Bakr said (to 'Umar). "You did not want but to oppose me!" 'Umar replied "I did not intendto oppose you!" So both of them argued till their voices grew loud. So the following Verse was revealed:

 

     'O you who believe! Be not for ward......' (49.1)

 

It is apparent from these narrations that Abu Bakr and 'Umar did not behave in a proper way, i.e., in accordance with proper Islamic conduct in the presence of the Prophet (s.a.w) and allowed themselves to advance in front of Allah and His Prophet without permission; nor did the Prophet of Allah (s.a.w) ask for their views in appointing anyone from Banu Tamim as a leader; then, they were not content until they were arguing in his presence and their voices had risen in front of him (s.a.w)with no respect or care for what is customarily decreed by good character and morals, values of which none of the companions could have been ignorant and which they could not have ignored after Allah's Prophet (s.a.w) committed his life to their education and upbringing.

 

Had this event occurred in the early days of Islam, we would have sought to find an excuse for the two shaykhs and would have tried to find some explanation for this. But the reports have been indubitably established that the event occurred in the last days of the Prophet (S.A.W.) nearly six months before his death, since the delegation from Banu Tamim journeyed to the Prophet (S.A.W.) in 9 A.H., and he only lived for a few months after that. Every historian and hadith scholar who has mentioned the coming of the delegation to the Prophet (s.a.w) has testified [to it].

 

That being the case, how can the apologists make excuses for the stance of Abu Bakr and 'Umar in the presence of the Prophet (S.A.W.)? If the account was restricted to the position here exemplified by the two companions only, we would not have the scope for [wide] criticism and objection. However, Allah, who is not shy of the truth, recorded [the incident] and revealed a Qur'anic verse that followed. It contains rebuke and warning for Abu Bakr and 'Umar to the effect that, were they to repeat their deed, Allah would negate their [good] works. Similarly, the narrator of the event began his report with the statement: " The two righteous persons were about to be ruined. They were Abu Bakr and 'Umar who raised their voices in the presence of the Prophet...". And the narrator of the incident 'Abd Allah b. al-Zubayr, attempted to convince us that 'Umar, after the revelation of this verse concerning him, whenever he spoke to the Prophet (s.a.w), he did so in such a low voice that he had to be asked [to repeat what he said].

 

In spite of the fact that he didn't mention the [equally reproachable conduct] on the part of his grandfather Abu Bakr, the historical accounts and the hadith, preserved by the hadith scholars, proves the opposite of it. It suffices to mention the calamity of the Thursday, [just] three days before the death of the Prophet of Allah (S.A.W.), when we find the very same 'Umar uttering his sinister words: "Surely the Prophet of Allah is hallucinating (HAJAR RASUL), the book of Allah is enough for us". While the same Quran which Umar claimed to believe disagreed with him.

 

 

[Shakir 53:2] Your companion does not err, nor does he go astray;
[Shakir 53:3] Nor does he speak out of desire.
[Shakir 53:4] It is naught but revelation that is revealed,
[Shakir 53:5] The Lord of Mighty Power has taught him,

 

The people were differing between themselves, there being those who said: "Draw near to the Prophet so that he may write [his behest] for you"; and there were those who were saying what 'Umar said.

 

Volume 7, Book 70, Number 573:

     Narrated Ibn 'Abbas:

 

     When Allah's Apostle was on his death-bed and in the house there were some people among whom was 'Umar bin Al-Khattab, the Prophet said, "Come, let me write for you a statement after which you will not go astray." 'Umar said, "The Prophet is seriously ill and you have the Qur'an; so the Book of Allah is enough for us." The people present in the house differed and quarrelled. Some said "Go near so that the Prophet may write for you a statement after which you will not go astray," while the others said as Umar said. When they caused a hue and cry before the Prophet, Allah's Apostle said, "Go away!" Narrated 'Ubaidullah: Ibn 'Abbas used to say, "It was very unfortunate that Allah's Apostle was prevented from writing that statement for them because of their disagreement and noise."

 

Volume 1, Book 3, Number 114:

Volume 4, Book 52, Number 288:

Volume 4, Book 53, Number 393:

Volume 5, Book 59, Number 716:

Volume 5, Book 59, Number 717:

Volume 9, Book 92, Number 468:

 

And in Muslim you will find in Book 13, Number 4014:

Sa'id b. Jubair reported that Ibn 'Abbas said: Thursday, (and then said): What is this Thursday?  He then wept so much that his tears moistened the pebbles. I said: Ibn 'Abbas, what is (significant) about Thursday? He (Ibn 'Abbas) said: The illness of Allah's Messenger (may peace be upon him) took a serious turn (on this day), and he said: Come to me, so that I should write for you a document that you may not go astray after me. They (the Companions around him) disputed, and it is not meet to dispute in the presence of the Apostle. They said: How is lie (Allah's Apostle) ? Has he lost his consciousness? Try to learn from him (this point). He (the Holy Prophet) said: Leave me. I am better in the state (than the one in which you are engaged). I make a will about three things: Turn out the polytheists from the territory of Arabia; show hospitality to the (foreign) delegations as I used to show them hospitality. He (the narrator) said: He (Ibn Abbas) kept silent on the third point, or he (the narrator) said: But I forgot that.

 

Book 13, Number 4015:

Book 13, Number 4016:

Ibn Abbas reported: When Allah's Messenger (may peace be upon him) was about to leave this world, there were persons (around him) in his house, 'Umar b. al-Kbattab being one of them. Allah's Apostle (may peace be upon him) said: Come, I may write for you a document; you would not go astray after that. Thereupon Umar said: Verily Allah's Messenger (may peace be upon him)  is deeply afflicted with pain. You have the Qur'an with you. The Book of Allah is sufficient for us. Those who were present in the house differed. Some of them said: Bring him (the writing material) so that Allah's Messenger (may peace be upon him) may write a document for you and          you would never go astray after him And some among them said what 'Umar had (already) said. When they indulged in nonsense and began to dispute in the presence of Allah's Messenger (may peace be upon him), he said: Get up (and go away) 'Ubaidullah said: Ibn Abbas used to say: There was a heavy loss, indeed a heavy loss, that, due to their dispute and noise. Allah's Messenger (may peace be upon him) could not write (or dictate) the document for them.

 

Imam Ghazali has written in his Sirru'l-Alamin, Maqala IV, from which Sibt Ibn Jauzi also quotes in his Tadhkirat, p. 36, and many others of your eminent ulema have reported that the Holy Prophet asked the people to bring him ink and paper and according to some reports he said: "Bring me ink and paper so that I may remove from your minds all doubts about the caliphate after me; that is so that I may tell you who deserves the caliphate after me." At this point they write, Umar said, "Leave this man for he is really talking nonsense (may Allah forgive me!); the Book of Allah is sufficient for us."

 

All commentators and your great ulema give the meaning of Hajar as "nonsense." For instance Ibn Athir in his Jam'u'l-Usul, Ibn Hajar in his Sharh-i-Sahih Bukhari, and the authors of other compilations of hadith give the same meaning. Respected Sir! If somebody says "this man is uttering nonsense" about the Holy Prophet of Allah has he not violated manners and the injunction of the Holy Qur'an?

 

When the clamor and dissension had increased, the Prophet of Allah (s.a.w.) said to them: "Go away from me; it is not fitting that the argument should occur near me". It is to be understood from the intensity of the rude talk, clamor, disagreement and contention that they overstepped every limit that Allah had set for them in Sura al-Hujurat, as we have already mentioned. There is no possibility of our being convinced that their disagreement, contention and clamor were done quietly in one anothers ears; on the contrary, it is to be understood from all this that they raised their voices so loudly that even the women, who were behind the curtain and the veil, participated in the argument. In Kanzul Ummal vol 3 page 138 the women said:  "Go close to the Prophet (s.a.w) so that the letter may be written". Thereupon 'Umar said to them: "You are indeed the women of Yusuf - if he is ill you squeeze tears from your eyes and if he gets better you ride his neck". The Prophet of Allah (S.A.W.) then said to him: "Leave them alone, for they are better than you".

 

Similar tradition can be found in other traditions books such as Hamidi in 'Jam'i Bainu's-Sahihain', Imam Ahmad Bin Hanbal in "Musnad ', vol 1 p. 222, Ibn Abi'l-Hadid in' Sharh-e-Nahju'l-Balagha ', vol 2, p. 563; Kirmani in' Sharh-e-Sahih Bukhari ': NuwiI in' Sharh-e-Muslim ', Ibn Hajar in' Sawa'iq ', Qazi Abu Ali, Qazi Ruzbahan, Qazi Ayaz, Imam Ghazali , Qutbu'd-din Shafi'i, Muhammad Ibn Abu'l-Karim Shahrastani, Ibn Athir, Hafiz Abu Nu'aim Ispahani, Sibt Ibn Jauzi and other.

 

Even prior to this, we can read in Sahih Al-Bukhari Volume 3, Book 50, Number 891 that Abu Bakr had uttered abhorrent words in the presence of the Apostle (S.A.W.) when he said to 'Urwa b. Mas'ud: "Go lick the clitoris of al-At".

 

Bukhari Volume 3, Book 50, Number 891: Narrated Al-Miswar bin

Then Urwa said, "O Muhammad! Won't you feel any scruple in extirpating your relations? Have you ever heard of anyone amongst the Arabs extirpating his relatives before you? On the other hand, if the reverse should happen, (nobody will aid you, for) by Allah, I do not see (with you) dignified people, but people from various tribes who would run away leaving you alone." Hearing that, Abu Bakr  abused him and said, "Do you say we would run and leave the Prophet alone?" Urwa said, "Who is that man?" They said, "He is Abu Bakr." Urwa said to Abu Bakr, "By Him in Whose Hands my life is, were it not for the favor which you did to me and which I did not compensate, I would retort on you."

 

But in Arabic version of Sahih Bukhari will find the abused word which is deleted in the English version in order to hide and save Abu Baker, the word as below :

 

“AMSAS BIBADHRI AL-LAT”, Al-lat was a famous prostitute.

 

Regarding this expression, al-Qastalin, a commentator on al-Bukhari said: "The expression to "Lick the clitoris..." is one of the crudest insults among the Arabs..." If such expressions were being uttered in the presence of the Prophet (s.a.w), what then is the meaning of "and do not raise your voices over his as you do with each other?"

 

The Prophet of Allah (s.a.w) was of exalted character (as his Lord described him) and more shy than a virgin in her chambers (as is reported by al-Bukhari and Muslim), for both have clearly reported that the Prophet of Allah (s.a.w) was neither corrupt nor obscene, and used to say: "The best among you is he one possessing the most upright character" ; then how is it that the close companions were not influenced by his exalted character?

 

Volume 4, Book 56, Number 762:

Narrated Abu Said Al-Khudri:

The Prophet was shier than a veined virgin girl.

 

Whoever make such hostility and using such violent behavior is not easy for them to claim that they believe in the Prophethood of the Prophet Muhammad (saw), otherwise this is not the truly behaviour of the real loved one or the one who support Prophet Muhammad (saw) movement. How can someone claim to love someone or support someone movement and yet behaving in such violent behaviour? Let us take statements from the Prophet (saw) and from their own tongues of their belief. Let us start with Abu Baker.

 

 

 

 


 "WHOEVER I AM HIS MASTER, ALI IS HIS MASTER. O God! Love those who love him. Be hostile to those who are hostile to him. Hate those who hate him. Help those who help him. And keep the truth with him wherever he turns." (repeating this paragraph three times). 

 

وَنَجَّيْنَا الَّذِينَ آمَنُوا وَكَانُوا يَتَّقُونَ {41:18}

But We delivered those who believed and practised righteousness

 

DURING PROPHET (SAW)

Assassination of the Prophet
   

AFTER PROPHET (SAW) DEATH

Abu Baker Group Against Ali
 Abu Baker Group against Fatimah
Ahlelbait against Abu Baker group
   
   
 

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وَنَجَّيْنَا الَّذِينَ آمَنُوا وَكَانُوا يَتَّقُونَ     اللهم صلى على محد و ال محد.... و عجل فرجهم