Then I was Guided
Sayed Mohamed Tijani Smaoui
The Opinion of the Companions about Each Other
1. Their testimony that they themselves have changed the tradition of the Prophet Abu Saeed al-Khudari said: On the first days of 'Id al-Fitr [breaking the
fast of Ramadan] and 'Id al-Adha [celebrating the end of the Pilgrimage],
the first thing the Messenger of Allah (saw) used to do was to say his
prayers in the mosque, then he went to see the people, who sat in rows in
front of him, and then he started to deliver advice or orders or even
finalize outstanding issues, and after all that he would leave. Abu Saeed
added: The situation continued to be like that, until one day, either Fitr
or Adha, I went with Marwan, who was the governor of al-Medinah. When we
arrived at the mosque, which had a new pulpit built by Kathir ibn al-Salt,
Marwan headed for the pulpit (before praying), so I pulled him by his
clothes, but he pushed me and went up on to the pulpit. He addressed the
people before he prayed, so I said to him, "By Allah you have changed it."
He replied, "O Abu Saeed, what you know has gone." I said, "By Allah, what
I know is better than what I do not know." Marwan then said, "People did
not sit for us after the prayers, so I put [it] before the prayers". [20] - [20]
- Sahih, Bukhari, vol 1 p 122 (al Idayn book)
I looked for the reasons which led those Companions to change the Sunnah
[the tradition] of the Messenger of Allah (saw), and found that the
Umayyads (and most of them were Companions of the Prophet) and Muawiah ibn
Abi Sufian (writer of the revelation, as he was called) in particular used
to force people to swear at Ali ibn Abi Talib and curse him from the
pulpits of the mosques, as most of the historians have mentioned in their
books.
Muslim, in his Sahih, wrote in a chapter entitled, "The virtues of Ali ibn
Abi Talib", the following: Muawiah ordered his governors everywhere to
take the curse [of Ali ibn Abi Talib] as tradition, and that all the
speakers must include it in their speeches. When some of the Companions
protested very strongly against such a rule, Muawiah ordered their killing
and burning. Among the famous Companions who were killed at the order of
Muawiah were Hijr ibn Adi al-Kindi and his followers, because they
protested and refused to curse Ali, and some of them were buried alive.
Abu al-Aala al-Mawdudi wrote in his book "Caliphate and Kingdom": Abu
al-Hasan al-Basri said: Muawiah had four features, and if he had only one
of them, it would have been considered a great sin: - Making decisions without consulting the Companions,
who were the light of virtues.
- Designating his son as his successor. His son was a
drunkard, corrupt and wore silk.
- He claimed Ziyad [as his son], and the Messenger of
Allah said, "There is offspring for the honourable woman,
but there is nothing for the whore."
- His killing of Hijr and his followers. Woe unto him from Hijr and the
followers of Hijr. [21]
[21] al Khilafah wa al Mulk, Syed Abul A'la Maududi, p 106There were some good Companions who used to dash out of the mosque
immediately after the prayers so that they did not have to listen to the
speeches which always ended with the cursing of Ali. For that reason the
Umayyads changed the tradition of the Messenger of Allah. They put the
speech before the prayers, so that people listened to it against their
will.
What kind of Companions were these people! They were not afraid of
changing the tradition of the Messenger of Allah, or even the laws of
Allah, in order to reach their wicked and low objectives and to satisfy
their sinister desires. They cursed a man whom Allah had kept cleansed
and purified, and made it obligatory for people to pray for him in the
same way as they prayed for His Messenger. Furthermore, Allah and His
Messenger made it obligatory for people to love him, and the Prophet (saw)
said, "Loving Ali is believing, and hating him is hypocrisy" [22]. - [22]
- Sahih, Muslim, vol 1 p 61
But these Companions changed the rules and said, "We heard, but we
disobey." And instead of loving him, praying for him and obeying him, they
swore at him and cursed him for sixty years, as has been mentioned in the
history books.
Whereas the Companions of Moses plotted against Aaron and tried to kill
him, some of the Companions of Muhammad killed his Aaron and pursued his
sons and followers everywhere. They removed their names from the Diwan
(account books of the treasury) and prohibited anyone to be named after
them. As if that was not enough for them, they cursed him and forced the
faithful Companions to do so unjustly and by force.
By Allah! I stand astonished and perplexed when I read in our Sihahs how
much the Messenger of Allah loved his "brother" and cousin Ali and how he
put him above all the Companions, and even he said, "You are to me as
Aaron was to Moses, but there will be no prophet after me." [23] He also said the following things about Ali:
"You are from me, and I am from you" [24].
"Loving Ali is believing, and hating him is hypocrisy" [25].
"I am the city of knowledge, and Ali is its gate" [26].
"Ali is the master of all the believers after me"[28].
"Whoever accepted me as his master, then he should also accept Ali as his
master. O Allah be friendly with his friends, and be enemy to his enemy"
[28] - [23]
- Sahih, Bukhari, vol 2 p 305
Sahih, Muslim, vol 2 p 356 Mustadrak, al Hakim, vol 3 p 109 - [24]
- Sahih, Bukhari, vol 1 p 76
Sahih, Tirmidhi, vol 5 p 300 Sunan, Ibn Majah, vol 1 p 44 - [25]
Sahih, Muslim, vol 1 p 61 Sunan, al Nasai, vol 6 p 117 Sahih, al Tirmidhi, vol 8 p 306- [26]
- Sahih, Tirmidhi, vol 5 p 201
Mustadrak, al Hakim, vol 3 p 126 - [27]
- Musnad, Ahmed Hanbal, vol 5 p 25
Mustadrak, Hakim, vol 3 p 134 Sahih, al Tirmidhi, vol 5 p 296 - [28]
- Sahih, Muslim, vol 2 p 362
Mustadrak, Hakim, vol 3 p 109 Musnad, Ahmed Hanbal, vol 4 p 281 If we study all the virtues that the Prophet (saw) attributed to Ali,
which have been mentioned and approved by our scholars in their books,
then we would need to write a whole book.
So, how did the Companions ignore all these texts, swear at him, plot
against him, curse him from the pulpits of the mosques and then fight
against him and finally kill him? I tried in vain to find a reason for the behaviour of those people, but
found nothing except the love of this life and the competition for it, in
addition to the tendency to apostatize and turn back on their heels. I
have also tried to attach the responsibility to a group of bad Companions
and some hypocrites, but regrettably those were only a few among the
famous and the important. The first who threatened to burn his house -
with its inhabitants - was Umar ibn al-Khattab, and the first who fought
him were Talhah, al-Zubayr, Aishah bint Abi Bakr - Umm al-Mumineen,
Muawiah ibn Abi Sufian, Amr ibn al-'Aas and many others.
I am astonished, and my astonishment will never end, and any responsible
free thinker would agree with me, as to how the Sunni scholars agree on
the righteousness of all the Companions and ask for the blessings of Allah
to be upon them and pray for all of them without exception, although some
of them say: "Curse Yazid, and no further." But where is Yazid amongst all
these tragedies which no religion or logic could approve? I appeal to the
Sunni people, if they truly follow the Prophet's tradition, to ask
themselves how they could accept somebody to be righteous when the laws of
the Holy Qur'an and the Prophetic tradition judge him as being corrupt, an
apostate and an unbeliever. The Messenger of Allah (saw) said, "He who
insults Ali, insults me. He who insults me, insults Allah. And he who
insults Allah, Allah will throw him into Hell" [29]. If that is the
punishment for those who insult Ali, one wonders about the punishment of
those who fought him and ultimately killed him. What are our scholars'
opinions regarding all these facts, or are their hearts locked solid?!
Say, O God please protect us from the tricks of the devil. - [29]
- Mustadrak, hakim, vol 3 p 121
Khasais, al Nasai, p 24 Musnad, Ahmed Hanbal, vol 6 p 33 al Manaqib, al Khawarizmi, p 81 al Riyadh al Nadira, Tabari, vol 2 p 219 Tarikh, as Suyuti, p 73 2. The Companions even made changes in PrayersAnas ibn Malik said: I knew nothing during the lifetime of the
Prophet(saw) better than the prayer. He said: Have you not lost what you
have lost in it? Al-Zuhri said: I went to see Anas ibn Malik in Damascus,
and found him crying, I asked him, "What is making you cry?" He answered,
"I have known nothing but these prayers, and they have been lost." [30] - [30]
- Sahih, Bukhari, vol 2 p 134
I would like to make it clear that it was not the followers who
implemented the changes after all the intrigues and civil wars, rather it
was the caliph Uthman who first made changed in the Prophet's tradition
regarding the prayers.
Also Umm al-Mumineen Aishah was involved in these changes. Al-Bukhari and
Muslim, both stated in their books that the Messenger of Allah (saw)
performed two prayers at Mina, and Abu Bakr after him, then Umar and
Uthman who later performed four prayers. [31] - [31]
- Sahih, Bukhari, vol 2 p 154
Sahih, Muslim, vol 1 p 260 Muslim also stated in his book that al-Zuhri asked 'Urwah, "Why did Aishah
complete her prayers during the journey?" He answered, "She improvised in
the same way as Uthman did." [32]- [32]
- Sahih, Muslim, vol 2 p 134
Umar used to improvise and interpret the clear texts of the Prophet's
tradition, and even the Holy Qur'anic texts. Like he used to say: two
pleasures were allowed during the life of the Messenger of Allah, but now
I disallow them and punish those who commit them, I tell the person who is
in a state of ritual impurity, or cannot find water not to pray. That was
in spite of the words of Allah - the Most High - in Surat al-Maidah: "If
you do not find water, then use clean sand."
Al-Bukhari stated in his book, in a chapter which deals with ritual
impurity: I heard Shaqiq ibn Salmah saying: I was with Abdullah and Abu
Musa, and Abu Musa asked, "What do you say about a man who is unclean but
cannot find water?" Abdullah answered, "He should not pray until he finds
water." Abu Musa then asked, "What do you think about what the Prophet
said to Ammar [regarding the issue of impurity] when Ammar asked him?"
Abdullah said, "For that reason Umar was not satisfied with [that]." Abu
Musa said, "Forget about what Ammar said, but what do you say about the
Qur'anic verse?" Abdullah did not know what to say, but he justified his
stance by saying, "If we let them do that, then whenever the water becomes
cold, they avoid using it to clean themselves, and instead they use sand.
I said to Shaqiq, "Abdullah is most certainly hated for that." He said,
"Yes". [33] - [33]
- Sahih, Bukhari, vol 1 p 54
3. The Companions Testify against themselvesAnas ibn Malik said that the Messenger of Allah (saw) said to al-Ansar:
You will notice after me some great selfishness, but be patient until you
meet Allah and His Messenger by the pool. Anas said: We were not patient.
[34] - [34]
- Sahih, Bukhari, vol 2 p 135
Al-Ala ibn al-Musayyab heard his father saying: I met al- Bara ibn Azib -
may Allah honour them both - and said to him, "Bless you, you accompanied
the Prophet (saw) and you voted for him under the tree." He said, "My son,
you do not know what we have done after him" [35].- [35]
- Sahih, Bukhari, vol 3 p 32
This early Companion, who was one of those who voted for the Prophet under
the tree, and who received the blessing of Allah, for Allah knew what was
in their hearts, testifies against himself and his companions that they
did not keep the tradition. This testimony is confirmation of what the
Prophet (saw) talked about and predicted in that his Companions would
break with his tradition and fall back on their heels.
How could any sensible person, after all this evidence, believe in the
righteousness of all the Companions, as the Sunnis do? He who believes that, is definitely reversing the order of logic and
scholarship, and there will be no intellectual criteria for the researcher
to use in his quest for the truth.
4. The testimony of the Shaykhan against themselves In a chapter entitled "The virtues of Umar ibn al-Khattab", al-Bukhari
wrote in his book: "When Umar was stabbed he felt great pain and Ibn Abbas
wanted to comfort him, so he said to him, "O Commander of the Believers,
you accompanied the Messenger of Allah and you were a good companion to
him, and when he left you, he was very pleased with you. Then you
accompanied Abu Bakr, and you were a good companion to him, and when he
left you, he was pleased with you. Then you accompanied their companions
and you were a good companion to them, and if you left them, they would
remember you well." He said, "As for the companionship of the Messenger of
Allah and his satisfaction with me, that is a gift that Allah- the Most
High - has granted to me. As for the companionship of Abu Bakr and his
satisfaction with me, that is a gift that Allah - Glory be to Him - has
granted to me. But the reason you see me in pain is for you and your
companions. By Allah, if I had all the gold on earth I would use it to
ransom myself from the torture of Allah - Glory and Majesty be to Him -
before I saw Him. [36] - [36]
- Sahih, Bukhari, vol 2 p 201
He has also been quoted as saying the following, "I wish I was my family's
sheep. They would have fattened me up to the maximum. When they were
visited by friends, they would have killed me and roasted part of me, and
made qadid (meat cut into strips and dried) from the other part of it,
then they would have eaten me, and lastly, they would have relieved me
with their bowle evacuation ... I wish I had been all that, rather than a
human being." [37]- [37]
- Minhaj as Sunnah, Ibn Taymiyya, vol 3 p 131
Hilyat al Awliya, Ibn Abi Nuaym, vol 1 p 52 Abu Bakr apparently said a similar thing to the above. He looked at a bird
on a tree, then said, "Well done bird ... You eat the fruits, you stand on
the trees and you are not accountable to anybody nor indeed can anybody
punish you. I wish I was a tree by the road, and that a camel would come
along and eat me. then relieve me with his bowel evacuation ... I wish
that I had been all that, rather than a human being." [38]- [38]
Tarikh, Tabari, p 41 al Riyadh al Nadira, vol 1 p 134 Kanz al Ummal, p 361 Minhaj as Sunnah, Ibn Taymiyya, vol 3 p 120 He also said, I wish that my mother had not given birth
to me ... I wish I was a straw in the mud. [39] These are some texts
that I used just as examples and not for any specific reason.- [39]
- Tarikh, Tabari, p 41
al Riyadh al Nadira, Tatabri, vol 1 p 134 Kanz al Ummal, p 361 Minhaj as Sunnah, Ibn Taymiyya, vol 3 p 120 And this is the Book of Allah which gives the good news to the worshippers
of Allah who believe in Him: "Now surely the friends of Allah - they shall
have no fear, nor shall they grieve. Those who believe and fear (Allah).
They shall have good news in this world's life and in the Hereafter, there
is no changing in the words of Allah; that is the great achievement" (Holy
Qur'an 10:62-64).
Allah also says: "(As for) those who say, our Lord is Allah, then continue
in the right way, the angels descend upon them, saying, "Fear not, nor be
grieved, and receive good news of the garden which you were promised. We
are your guardians in this world's life and in the Hereafter, and you
shall have therein what your souls desire and you shall have therein what
you ask for. An entertainment by the Forgiving, the Merciful" (Holy Our'an
41:30-32).
How could the two Shaykhs. Abu Bakr and Umar, wish that they were not from
the human race, which Allah honoured and put it above all His creation?
Even the ordinary believer, who keeps on the straight path during his
lifetime, receives the angels to tell him about his place in heaven, and
that he should not fear the torture of Allah, nor be depressed about his
legacy in life, and that he has the good news while he is in this life
before reaching the life Hereafter. Then how could the great Companions,
who are the best of creation after the Messenger of Allah (so we have been
taught), wish they were excrement or a hair or a straw when the angels had
given them the good news that they would go to heaven? They could not
have wished to have all the gold on earth to ransom themselves from the
torture of Allah before meeting Him.
Allah - the Most High - said: "And if every soul that has done injustice
had all that is in the earth, it would offer it for ransom, and they will
manifestly regret when they see the chastisement and the matter shall be
decided between them with justice and they shall not be dealt unjustly"
(Holy Quran 10:54).
Allah also said: "And had those who are unjust all that is in the earth
and the like of with it, they would certainly offer it as ransom (to be
saved) from the evil of the punishment on the day of resurrection; and
what they never thought of shall become plain to them from Allah. And the
evil (consequences) of what they wrought shall become plain to them, and
the very thing they mocked at shall beset them" (Holy Qur'an 39:47-48).
I wish sincerely that these Qur'anic verses did not involve great
Companions like Abu Bakr al-Siddiq and Umar al-Faruq ... But I often pause
when I read these texts so that I can look at some interesting aspects of
their relations with the Messenger of Allah (saw), and how that relation
went through many turmoils. They disobeyed his orders and refused him his
wishes, even in the last moments of his blessed and honourable life, which
made him so angry that he ordered them all to leave his house and to leave
him. I also recall the chain of events that took place after the death of
the Messenger of Allah, and the hurt and lack of recognition that
afflicted his daughter al-Zahra. The Messenger of Allah (saw) said,
"Fatimah is part of me, he who angers her angers me" [40]. - [40]
- Sahih, Bukhari, vol 2 p 206
Fatimah said to Abu Bakr and Umar: I ask you in the name of Allah - the
Most High - did you not hear the Messenger of Allah (saw) saying, "The
satisfaction of Fatimah is my satisfaction, and the anger of Fatimah is my
anger, he who loves my daughter Fatimah loves me, and he who satisfies
Fatimah satisfies me, and he who angers Fatimah angers me?" They said,
"Yes, we heard it from the Messenger of Allah (saw)." Then she said,
"Therefore, I testify before Allah and the angels that you have angered me
and did not please me, and if I meet the Prophet I will complain to him
about you."[41]- [41]
- al Imamah Was Siyasah, Ibn Qutaybah, vol 1 p 20
Muhammad Baqir as Sadr, Fadak in History, p 92 Let us leave this tragic story for the time being, but Ibn Qutaybah, who
is considered to be one of the great Sunni scholars, and was an expert in
many disciplines and wrote many books on Qur'anic commentary. Hadith
Linguistics, grammar and history might well have been converted to Shiism,
as somebody I know once claimed when I showed him Ibn Qutaybah's book
"History of the Caliphs".
This is the type of propaganda that some of our scholars use when they
lose the argument. Similarly al-Tabari was a Shi'ite, and al-Nisa'i, who
wrote a book about the various aspects of Imam Ali, was a Shiite, and Taha
Husayn, a contemporary scholar who wrote "Al-Fitnah al-Kubra" and other
facts, was also a Shi'ite! The fact is that all of these were not Shiites, and when they talked about
the Shia, they said all sorts of dishonourable things about them, and they
defended the fairness of the Companions with all their might. But the fact
is that whenever a person mentions the virtues of Ali ibn Abi Talib, and
admits to the mistakes that were committed by the famous Companions, we
say that he has become a Shiite. And if you say in front of them, when you
mention the Prophet, "May Allah bless him and his Family" or say, "Ali,
may Allah's peace be upon him" then you are branded a Shiite. According
to that premise, one day, during a debate, I asked one of our scholars,
"What do you think of al-Bukhari?" He said, "He is one of the leading
authorities in Hadith (the Prophetic tradition) and we consider his book
to be the most correct book after the Book of Allah, as all our scholars
agree." I said to him, "He is a Shiite." He laughed and said, "God forbid
that Imam al-Bukhari be a Shiite." I said, "Did you not say that whoever
says Ali, may Allah's peace be upon him, is Shiite?" He answered, "Yes."
Then I showed him and those who were with him al-Bukhari's book, and in
many places when Ali's name appears, he put "May Allah's peace be upon
him" as well as the names of Fatimah and al-Husayn. The man did not know
what to say. [42] - [42]
- Sahih, Bukhari, vol 1 p 127, 130, vol 2 p 126, 205
Let us return to the incident mentioned by Ibn Qutaybah in which Fatimah
allegedly was angered by Abu Bakr and Umar. If I doubt the authenticity of
that story, then I could not doubt the authenticity of al-Bukhari's book,
which we consider to be the most correct book after the Book of Allah. As
we have committed ourselves to the fact that it is correct, then the
Shiites have the right to use it in their protestation against us and
force us to keep to our commitment, as is only fair for sensible people.
In his book, al-Bukhari writes in a chapter entitled "The virtues of the
relatives of the Messenger of Allah" the following: The Messenger of Allah
(saw) said, "Fatimah is part of me, and whoever angers her angers me."
Also in a chapter about "The Khaybar Raid" he wrote: According to Aishah,
Fatimah- may Allah's peace be upon her - daughter of the Prophet, sent a
message to Abu Bakr asking him for her share of the inheritance of the
Messenger of Allah, but he refused to pay Fatimah anything of it. Fatimah
became so angry at Abu Bakr that she left him and never spoke to him
before her death. [43]- [43]
- Sahih, Bukhari, vol 3 p 39
The final result is one, al-Bukhari mentioned it briefly and Ibn Qutaybah
talked about it in some detail, and that is: the Messenger of Allah (saw)
is angry when Fatimah is angry, and he is satisfied when Fatimah is
satisfied, and that she died while she was still angry with Abu Bakr and
Umar.
If al-Bukhari said: She died while she was still angry at Abu Bakr, and
did not speak to him before she died, then the end result is quite clear.
If Fatimah is "the leading lady among all the ladies" as al-Bukhari
declared in the section al-Isti'dhan, and if Fatimah is the only lady in
this nation whom Allah kept clean and pure, then her anger could not be
but just, therefore Allah and His Messenger get angry for her anger.
Because of that Abu Bakr said, "May Allah - the Most High - save me from
His anger and Fatimah's anger." Then he cried very bitterly when she
said, "By Allah, I will curse you in every prayer that I do." He came out
crying and said, "I do not need your pledge of allegiance and discharge me
from my duties." [44] - [44]
- Tarikh al Khulafa, Ibn Qutaybah, vol 1 p 20
Many of our historians and scholars admit that Fatimah - may Allah's peace
be upon her - challenged Abu Bakr in many cases such as the donations, the
inheritance and the shares of the relatives, but her challenge was
dismissed, and she died angry at him. However, our scholars seem to pass
over these incidents without having the will to talk about them in some
detail, so that they could as usual, preserve the integrity of Abu Bakr.
One of the strange things that I have read regarding this subject, is what
one of the writers said after he had mentioned the incident in some
detail: God forbid that Fatimah should claim something that does not
rightly belong to her, and God forbid that Abu Bakr denied her rights.
The writer thought that through this weak reasoning, he would be able to
solve the problem and convince the researchers. He appears to be saying
something similar to the following: God forbid that the Holy Qur'an should
say anything but the truth, and God forbid that the sons of Israel should
worship the calf. We have been plagued with scholars who say things that
they cannot comprehend, and believe in the object and its antithesis,
simultaneously. The point is that Fatimah claimed and Abu Bakr dismissed
her claim, so she was either a liar - God forbid - or Abu Bakr treated her
unjustly. There could be no third solution for the case, as some of our
scholars would wish.
Logical reasoning and traditional proofs prevent the Mistress of Ladies
from being accused of lying, due to the confirmation of her father (s) in
his saying: "Fatimah is a part of me, and whoever hurts her hurts me." Hence, intuitively, whoever lies does not deserve this kind of statement
(of honor) by the Messenger of Allah (saw). Therefore, the saying itself
is a clear indication of her infallibility. The purification verse from
the Holy Qur'an is another indication of her infallibility, and it was
revealed in her honour and the honour of her husband and her two sons, as
Aishah herself testified [45]. Hence, there is nothing left for sensible
people but to accept the fact that she was unjustly treated, and that she
was easy to be branded a liar by somebody who was willing to let her burn
unless the remaining people in her house came out to vote for him. [46] - [45]
- Sahih, Muslim, vol 7 p 121, 130
- [46]
- Tarikh al Khulafa, vol 1 p 20
Because of all that, she - may Allah's peace be upon her - refused entry
to Abu Bakr and Umar when they asked her permission. Even when Ali allowed
them to enter, she turned her face to the wall and refused to look at them
[47]. Furthermore, before she died, she asked to be buried secretly, and
at night, so that none of them could be present at her funeral [48], and
to this day, the grave of the Prophet's daughter is unknown.- [47]
- Tarikh al Khulafa, vol 1 p 20
- [48]
- Sahih, Bukhari, vol 3 p 39
I would like to ask why our scholars remain silent about these facts, and
are reluctant to look into them, or even to mention them. They give us the
impression that the Companions are like angels, infallible and sinless,
and when you ask them why the caliph of the Muslim's Uthman was murdered,
they would say: It was the Egyptians - and they were not believers - who
came and killed him, thus ends the subject with two words.
When I had the opportunity to carry out research into history, I found that the main figures behind the killing of
Uthman were the Companions themselves, and that Aishah
led them, calling for his death publicly and saying: "Kill
Na'thal (the old fool), for he was not a believer." [49] - [49]
- Tarikh, Tabari, vol 4 p 407
Tarikh, Ibn Athir, vol 3 p 206 Lisan al Arab, vol 14 p 193 Taj al Arus, vol 8 p 141 Al Iqd al Farid, vol 4 p 290 Also we know that Talhah, al-Zubayr, Muhammad ibn Abi Bakr and other
famous Companions besieged him in his house and prevented him from having
a drink of water, so that they could force him to resign. Furthermore, the
historians inform us that they did not allow his corpse to be buried in a
Muslim cemetery, and that he was finally buried in "Hashsh Kawkab" without
washing the corpse and without a shroud.
O Allah, praise be to You, how could they tell us that he was unjustly
killed, and that those who killed him were not Muslims. This is another
case similar to that of Fatimah and Abu Bakr: Uthman was either unjustly
treated, therefore we may pass judgement on those Companions who killed
him or those who participated in his killing that they were criminal
murderers because they unlawfully killed the caliph of the Muslims, and
threw stones at his funeral, and humiliated him when he was alive and then
when he was dead; or that the Companions killed him because he committed
certain deeds which were not compatible with Islam, as the historical
sources tell us.
There is no third option, unless we dismiss the historical facts and
accept the distorted picture that the Egyptians, who were not believers,
killed Uthman. In both cases there is a definite rejection of the common
belief that all the Companions were right and just, without exception, for
either Uthman was unjust or his killers were not just, but all of them
were Companions, and hence our proposition becomes void. Therefore we are
left with the proposition of the followers of Ahl al-Bayt, and that is
that some of the Companions were right and some others were wrong.
We may ask a few questions about the war of al-Jamal, which was instigated
by Umm al-Mumineen Aishah, who played an important role in it. How could
Umm al-Mumineen Aishah leave her house in which Allah had ordered her to
stay, when the most High said: "And stay in your houses and do not display
your finery like the displaying of the ignorance of yours" (Holy Qur'an
33:33).
We may also ask, how could Aishah allow herself to declare war on the
caliph of the Muslims, Ali ibn Abi Talib, who was the master of all
Muslims? As usual, our scholars, with some simplicity, answer us that she
did not like Imam Ali because he advised the Messenger of Allah to divorce
her in the incident of al-Ifk. Seemingly these people are trying to
convince us that that incident - if it was true - namely Ali's advice to
the Prophet to divorce Aishah, was sufficient for her to disobey the
orders of her God and her husband, the Messenger of Allah. She rode a
camel that the Messenger of Allah forbade her from riding and warned her
about the barking of al-Hawab's dogs [50], she travelled long distances
from al-Medinah to Mekka then to Basrah, she permitted the killing of
innocent people and started a war against the commander of the believers
and the Companions who voted for him, and she caused the deaths of
thousands of Muslims, according to the historians [51]. She did all that
because she did not like Ali who advised the Prophet to divorce her. Nevertheless the Prophet did not divorce her so why all this hatred
towards Imam Ali? History has recorded some aggressive stances against Ali
that could not be explained and these are some of them. When she was on
her way back from Mekka Aishah was informed that Uthman was killed, so she
was delighted, but when she learnt that people had voted for Ali to
succeed him she became very angry and said, "I wish the sky would collapse
on the earth before Ibn Abi Talib succeeds to the caliphate." Then she
said, "Take me back." Thus she started the civil war against Ali, whose
name she never liked to mention, as many historians agree. - [50]
- al Imamah was Siyasah
- [51]
- Al Tabari, Ibn al Athir and other historians who wrote
about the events in the Year 36 A.H
Had Aishah heard the saying of the Messenger of Allah (saw): Loving Ali is
believing, and hating him is hypocrisy? [52]. To the extent that some of
the Companions used to say, "We recognized the hypocrites by their hatred
of Ali." Had Aishah not heard the saying of the Prophet: Whoever accepts
me as his master, then Ali is his master? Undoubtedly she heard all that,
but she did not like it, and she did not like mentioning his name, and
when she learnt of his death she knelt and thanked Allah. [53]- [52]
- Sahih, Muslim, vol 1 p 48
- [53]
- Al Tabari, Ibn al Athir, who wrote about the events in
the Year of 40 Hijri
Let us move on, for I do not want to discuss the life of Umm al-Mumineen
Aishah, but I have tried to show how many of the Companions violated the
principles of Islam and disobeyed the orders of the Messenger of Allah
(saw), and it suffices to mention the following incident which happened to
Aishah during the civil war, and on which all historians tend to agree. It
has been said that when Aishah passed by the waters of al-Hawab and heard
the dogs barking, she remembered the warning of her husband, the Messenger
of Allah, and how he prevented her from being the instigator of "al-Jamal"
war. She cried, then she said, "Take me back . take me back!" But Talhah
and al- Zubayr brought fifty men and bribed them, then made them testify
that these waters were not al-Hawab's waters. Later she continued her
journey until she reached Basrah. Many historians believe that those fifty
men gave the first falsified testimony in the history of Islam. [54]- [54]
- Al Tabari, Ibn al Athir and other historians who wrote
about the events of the Year 40 A.H
O Muslims! You who have enlightened minds ... assist us in solving this
problem. Were these truly the honourable Companions, of whom we were
always led to believe in their righteousness, and that they were the best
people after the Messenger of Allah (saw)! How could they give a falsified
testimony when the Messenger of Allah considered it to be one of the great
sins, whose punishment is Hell.
The same question crops up again. Who was right and who was wrong? Either
Ali and his followers were wrong, or Aishah and her followers and Talhah
and al-Zubayr and their followers were wrong. There is no third
possibility. But I have no doubt that the fair researcher would take Ali's
side and dismiss Aishah and her followers who instigated the civil war
that devastated the nation and left its tragic marks to the present day.
For the sake of further clarification, and for the sake of my own
satisfaction I mention here what al-Bukhari had to say in his book about
the civil war. When Talhah, al-Zubayr and Aishah travelled to Basrah, Ali
sent Ammar ibn Yasir and al-Hasan ibn Ali to al-Kufah. On their arrival,
they went to the mosque and addressed the congregation, and we heard Ammar
saying, "Aishah had gone to Basrah ... and by Allah she is the wife of
your Prophet in this life and the life hereafter, but Allah, the Most
High, is testing you to know whom you obey: Him or her." [55] - [55]
- Sahih, Bukhari, vol 4 p 161
Also al-Bukhari wrote in his book a chapter about what went on in the
houses of the Prophet's wives: Once the Prophet (saw) was giving a speech,
and he indicated the house where Aishah was living, then said, "There is
the trouble ... there is the trouble ... there is the trouble ... from
where the devil's horns come out ..." [56]- [56]
- Sahih, Bukhari, vol 2 p 128
Al-Bukhari wrote many strange things in his book about Aishah and her bad
manners towards the Prophet to the extent that her father had to beat her
until she bled. He also wrote about her pretention towards the Prophet
until Allah threatened her with divorce... and there are many other
stories but we are limited by space.
After all that I ask how did Aishah deserve all that respect from the
Sunnis; is it because she was the Prophet's wife? But he had so many
wives, and some of them were better than Aishah, as the Prophet himself
declared [57]. Or perhaps because she was Abu Bakr's daughter! Or maybe
because she played an important role in the denial of the Prophet's will
for Ali, and when she was told that the Prophet recommended Ali, she said,
"Who said that? I was with the Prophet (saw) supporting his head on my
chest, then he asked me to bring the washbowl, as I bent down he died, so
I cannot see how he recommended Ali [58]. Or is it because she fought a
total war against him and his sons after him, and even intercepted the
funeral procession of al-Hasan - Leader of the Heaven's youth - and
prevented his burial beside his grandfather, the Messenger of Allah, and
said "Do not allow anybody that I do not like to enter my house." - [57]
- Sahih al Tirmidhi
al Istiab, Ibn Abd al Barr, Biography of Safiyya - [58]
- Sahih, Bukhari, vol 3 p 68
She forgot, or maybe ignored the Messenger of Allah's sayings about him
and his brother, "Allah loves those who love them, and Allah hates those
who hate them," Or his saying, "I am at war with those who fight against
you, and I am at peace with those who appease you." And there are many
other sayings in their honour. No wonder, for they were so dear to him!She heard many more sayings in honour of Ali, but despite the Prophet's
warning, she was determined to fight him and agitate the people against
him and deny all his virtues. Because of that, the Umayyads loved her and
put her in a high position and filled the books with her virtues and made
her the great authority for the Islamic nation because she had half of the
religion.
Perhaps they assigned the second half of the religion to Abu Hurayrah, who
told them what they wanted to hear, so they bestowed on him various
honours: they gave him the governorship of al-Medinah, they gave him
al-Aqiq palace and gave him the title of "Rawiat al-lslam" - the
transmitter of Islam. He made it easy for the Umayyads to create a
completely new religion which took whatever pleased them and supported
their interests and power from the Holy Qur'an and the tradition of the
Prophet. Inevitably, such a religion lacked any seriousness and became
full of contradictions and myths, hence most of the facts were buried and
replaced by lies. Then they forced the people to believe in these lies so
that the religion of Allah became a mere joke, and no one feared Allah as
much as they feared Muawiah. When we ask some of our scholars about
Muawiah's war against Ali, who had been acknowledged by al-Muhajireen and
al-Ansar, a war which led to the division of Islam into Sunnis and Shiites
and left it scarred to this very day, they simply answer by saying, "Ali
and Muawiah were both good Companions, and both of them interpreted Islam
in his own way. However, Ali was right, therefore he deserves two rewards,
but Muawiah got it wrong, therefore, he deserves one reward. It is not
within our right to judge for them or against them, Allah- the Most High -
said: "This is a people that have passed away, they shall have what they
earned and you shall have what you earn, and you shall not be called upon
to answer for what they did" (Holy Qur'an 2:134).
Regrettably, we provide such weak answers that neither a sensible mind nor
a religion, nor indeed a law would accept. O Allah, I am innocent of idle
talk and of deviant whims. I beg You to protect me from the devil's
touch.
How could a sensible mind accept that Muawiah had worked hard to interpret
Islam and give him one reward for his war against the leader of all
Muslims, and for his killing of thousands of innocent believers, in
addition to all the crimes that he committed? He was known among the
historians for killing his opponents through feeding them poisoned honey,
and he used to say, "Allah has soldiers made of honey."
How could these people judge him as a man who worked hard to promote Islam
and give him a reward for that, when he was the leader of a wrong faction?
There is a well known Hadith of the Prophet, and most of the scholars
agree its authenticity, "Woe unto Ammar .. he will be killed by the wrong
faction." And he was killed by Muawiah and his followers.
How could they judge him as a promoter of Islam when he killed Hijr Ibn
Adi and his companions and buried them in Marj Adhra in the Syrian desert
because they refused to curse Ali ibn Abi Talib? How could they judge him a just Companion when he killed al-Hasan, leader
of the Heaven's youth, by poisoning him? How could they judge him as being correct after he had forced the nation
to acknowledge him as a caliph and to accept his corrupt son Yazid as his
successor, and to change the Shurah [consultative] system to a hereditary
one? [59] - [59]
- Read Khilafat o Mulukiyat by Syed Abul A'la Maududi
How could they judge him as a man who had worked hard to promote Islam and
to reward him, after he forced the people to curse Ali and Ahl al- Bayt,
the Family of the chosen Prophet, and killed those Companions who refused
to do so, and made the act of cursing Ali a tradition? There is no power
but in Allah, the Most High, the Great.
The question crops up over and over again. Which faction was right, and
which faction was wrong? Either Ali and his followers were wrong, or
Muawiah and his followers were wrong, and the Messenger of Allah (saw)
explained everything.
In both cases, the proposition of the righteousness of all the Companions
does not hold ground and is incompatible with logic. There are many
examples for all these subjects. and if I want to study them in detail
and discuss them for all their aspects, then I would need volumes. But I
wanted to be brief in this study so I mentioned a few examples, but thank
Allah, for they have been enough to refute the claims of my people who
froze my mind for a period of time, and prevented me from looking at the
Hadith (prophetic tradition) and the historical events with an analytical
view, using the intellect and the legal yard-sticks which the Holy Qur'an
and the honourable Prophet's tradition taught us to do.
Therefore, I shall rebel against myself and rid myself of the dust of
prejudice with which they engulfed me. I shall free myself from all the
chains and fetters that I have been tied with for more than twenty years,
and say, "I wish my people knew that Allah has granted me forgiveness and
made me among the honourable people. I wish my people could discover the
world they know nothing about. but nevertheless oppose."
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