By former Shia and convert to Islam/Sunnah, Ebn Hussein.

بسم الله والحمد لله والصلاة والسلام على نبينا وإمامنا وسيدنا رسول الله  وعلى جميع الأنبياء والمرسلين، وعلى أصحابه المرضيين الميامين، وعلى أزواجه الطاهرات أمهات المؤمنين، وعلى ذريته وآل بيته الطيبين، وعلى إخوانه وحزبه إلى يوم الدين. أما بعد،

The Imamites, the Twelver Shia, have filled their books with spurious narrations (fabrications and lies) that are attributed to the Ahlul-Bayt (عليهم السلام) and  are diametrically opposed to the Qur’an, Sunnah and historical facts.

What is meant here are not virtues and merits of the members of Ahlul-Bayt (that have been authentically narrated and preserved by Sunnis like by Imam Bukhari and his likes who filled entire chapters with the merits of Ahlul-Bayt) nor their lofty positions (Hadith al-Thaqalayn that was also narrated and explained by Sunnis, refuting the Shia misuse of it), for no two Muslims disagree on these matters.

However, what is rejected is the ghuluw (exaggeration) with the Ahlul-Bayt which the Shia are known for, and no, ghuluw does not just start with referring to ‘Ali (may Allah be pleased with him) and the Imams as actual gods, ghuluw starts by attributing divine Imamah to the Ahlul-Bayt (whose head never heard of it!), a deviant belief that was never hold by ‘Ali ibn Abi Talib who was upon the same creed as his brothers, the rest of the Sahabah.

The fabricated nature of Twelver ahadith are sometimes so blatant, one wonder how a person with a semi-working brain, a person who claims to love and follow Islam and to fear Allah can possibily fall for such fairy tales.

As an example we can read how the author of al-Kafi (most authentic Shia book of hadith), ibn Ya’qoob al-Kulayni, filled his book with blatant fabrications (upon which the Imamite sect rests!) which claim that none other than the Ahlul-Bayt possess any correct Islamic knowledge:

Just look at the chain of narration of the following narration that is filled with kafarah zanadiqah (who disbelieved even in the authenticity of the Qur’an), these are the zanadiqah (heretics) from whom they have taken their religion from, not from the Ahlul-Bayt whose name has been misused as a guise to fool and misguide the gullible (many of whom who generally love the Ahlul-Bayt, may Allah guide them).

Muhammad ibn Ya’qub al-Kulayni [author of al-Kafi who believed in the corruption of the Qur’an] narrates on the authority of Ali ibn Ibrahim ibn Hashim [teacher of the zindeeq al-Kulayni who also believed in the corruption of the Qur’an] has narrated from Muhammad ibn ‘Isa from Yunus from ibn Muskan from Muhammad ibn Muslim [bunch of shady Rafidi ghulat] who has said the following:

I heard Abu Ja’far, recipient of divine supreme covenant, say, “No one of the people has anything true with him, or correct, nor does anyone of the people judge with truth except that which has come from us, the Ahlul-Bayt.”

[Al-Kafi, vol. 1, chapter 101, by Kulayni]

Here another version that is not just bizarre in nature but straight up kufric to the point where it is brazenly claimed that after the finality of Prophethood (after which all forms of revelation – except in the form of Kashf/ilham/intuition and true dreams – ceased) the Imams of Ahlul-Bayt received forms of revelation that are delivered by Jibreel (peace be upon him):

Once Abu Basir said to me,  “Al-Hakam ibn ‘Utayba is of those people about whom Allah has said, ‘Certain people say, ‘We believe in Allah and the Day of Judgment, but they are not true believers.’ Al-Hakam may turn to the east or the west; he, by Allah, will not find the true knowledge in any other source except in the Ahl al-Bayt to whom Jibril comes (with knowledge).

[Al-Kafi, vol. 1, chapter 101, by Kulayni]

As mentioned, these reports are nothing but fabrications and lies in the name of Ahlul-Bayt, concocted by the ghulat (extremists) of Kufa and Qom and other hotspots of Rafidism. The Ahlul-Bayt and their true lovers are without a shadow of a doubt free of such nonsense:

Imam Baqir said: “I heard Jabir al-Ansari (Sahabi) say: ‘If Salman (al-Farisi) and Abu Dharr (al-Ghifari) were alive today and would see the group that claims the love of Ahl al-Bayt, they would declare them as liars. And if the claimants of Ahlul-Bayt would see  Salman and Abu Dharr, they would indeed exclaim that they are insane.”

[al-Mufid, Hayat al-Quloob, vol 2, pg. 929-930]

Historical accounts and authentic narrations prove that Imam Baqir (Abu Ja’far) – although a learned man of lofty status – was most definitely not infallible, nor did he ever make such a claim (except in the books of the dubious Rafidah). As a matter of fact, he took his religion from the scholars of the Sahabah, some of them were known to be his teachers:

A plethora of reliable historical accounts and authentic narrations testify that the Prophet (ﷺ) did not exclusively praise the knowledge of ‘Ali ibn Abi Talib (may Allah be pleased with him) and his descendants, but also that of his other companions, including those who were neither from his clan, much less from his family.

As a matter of fact, the Apostle of Allah (ﷺ) saw it as befitting to let his fallible companions teach the masses about the most important pillar of Islam in lands as far away as Yemen.

The people of Yemen took the religion from (at least) two Sahabah (fallibles) who obviously narrated what they knew from the last and only infallible of this Ummah (i.e. the Prophet).

Narrated Abdullah Ibn Abbas (an actual hashimite from the Ahlul-Bayt):

 The Prophet (ﷺ) sent Mu`adh to Yemen and said, “Invite the people to testify that none has the right to be worshipped but Allah and I am Allah’s Messenger, and if they obey you to do so, then teach them that Allah has enjoined on them five prayers in every day and night (in twenty-four hours), and if they obey you to do so, then teach them that Allah has made it obligatory for them to pay the Zakat from their property and it is to be taken from the wealthy among them and given to the poor.”

[Sahih of Imam Al-Bukhari, Volume 9, Book 93, Number 469]

Of course there is no word about his cousins (‘Ali’s) alleged ‘Wilayah/Imam’, let alone the romantacised Sabaite-Persian concept of Twelve Sassanian-like demigods (‘infallible Imams’) who are as important, nay, actual more crucial to mankind’s salvation than Tawhid itself (if we were to belief the heretical Rafidi Shia narrative).

Lo and behold! The people of Yemen were taught Islam by yet another ‘apostate’:

أَنَّ أَهْلَ الْيَمَنِ، قَدِمُوا عَلَى رَسُولِ اللَّهِ صلى الله عليه وسلم فَقَالُوا ابْعَثْ مَعَنَا رَجُلاً يُعَلِّمْنَا السُّنَّةَ وَالإِسْلاَمَ ‏.‏ قَالَ فَأَخَذَ بِيَدِ أَبِي عُبَيْدَةَ فَقَالَ ‏ “‏ هَذَا أَمِينُ هَذِهِ الأُمَّةِ ‏”‏ ‏.‏

The people of Yemen came to Allah’s Messenger (ﷺ) and said: “Send with us a person who should teach us the Sunnah and Islam”, whereupon he (the Prophet) caught hold of the hand of Abu ‘Ubaidah (ibn al-Jarrah) and said: “He is a man of trust of this Ummah.”

[Sahih Muslim Book 31, Hadith 5948]

Another fallible individual and Sahabi (who is also hated by the Shia) who was sent to his homeland to teach the people about Islam is Abu Musa al-Ash’ari .

Narrated Abu Musa Al-Ashari:

Allah’s Apostle sent me (as a governor) to the land of my people … [long hadith]

(Sahih of Imam Al-Bukhari, Volume 5, Book 59, Number 633)

Another example:

Some people came to the Messenger of Allah (ﷺ) and said to him: “Send with us some men who may teach us the Qur’an and the Sunnah. Accordingly, he sent seventy men from the Ansar (Sahabah).

[Sahih Muslim Book 20, Hadith 4682]

Comment: If the Shia myth had a grain of truth in it, then the Prophet (ﷺ) would have sent ‘Ali ibn Abi Talib (may Allah be pleased with him) and not 70 Sahaba to teach Quran and Sunnah, he would have sent ‘Ali ibn Abi Talib (may Allah be pleased with him).

And there are other such instances where the Prophet (ﷺ) put his trust and belief in his Sahabah; of course ‘Ali ibn Abi Talib is from them, however, he is included in the Sahabah, he never shared exclusivity as in the sole right next or with the Messenger of Allah (ﷺ) to teach and convey the religion.

So the question arises: Why did the Prophet (ﷺ) sent the likes of Mu’adh ibn Jabal (who later give bay’ah to Abu Bakr) to Yemen anyway? Keep in mind, Mu’adh wasn’t sent to vacation or to deliver a letter, he was sent to teach the essence of Islam, the final Message of the Creator of mankind, i.e. Islam and Tawhid! What happened with the Shia claim that only infallibles can convey and teach religious knowledge in the correct form, especially taking into consideration that at least two infallible guides i.e. the Prophet (ﷺ) and ‘Ali (as per Shia Imamism) were alive at that time. Why would a fallible man be chosen for such an important task?

The Imamites in their ghuluw (exaggeration) believe that ‘Ali (may Allah be pleased with him) can hear and respond to millions of distress calls (‘Ya ‘Ali madad‘) i.e. he can somehow (of course there is not a shred of evidence for that) be any time at every place even after his death! So according to this logic it should have been a piece of cake for him to get to Yemen and beyond, but of course none of that happened, for ‘Ali (may Allah be pleased with him) never possessed the demigod qualities that the Rafidah Shia falsely have attributed to him, nor is it true that only him/Ahlul-Bayt are the transmitted and conveyers of the religion of Islam.

The Twelver Shia claim that states that only an infallible guide can convey and teach the religion is refuted by the noble Qur’an itself, ironically by the verse 33:34 i.e. right after the so-called verse of purification:

O wives of the Prophet, you are not like anyone among women. If you fear Allah , then do not be soft in speech [to men], lest he in whose heart is disease should covet, but speak with appropriate speech. And abide in your houses and do not display yourselves as [was] the display of the former times of ignorance. And establish prayer and give zakah and obey Allah and His Messenger. Allah intends only to remove from you the impurity [of sin], O people of the [Prophet’s] household, and to purify you with [extensive] purification. And remember what is recited in your houses of the verses of Allah and wisdom. Indeed, Allah is ever Subtle and Acquainted [with all things].

[Qur’an, Surah al-Ahzab, verse 32-34]

We read in the tafsir of Abu Bakr al-Jaza`iri:

وقوله تعالى { وَٱذْكُـرْنَ مَا يُتْـلَىٰ فِي بُيُوتِكُـنَّ مِنْ آيَاتِ ٱللَّهِ وَٱلْحِكْـمَةِ } من الكتاب والسنة وهذا أمر لهنَّ على جهة الموعظة وتعدد النعمة.

* تفسير أيسر التفاسير لكلام العلي الكبير/ أبو بكر الجزائري (مـ 1921م) مصنف و مدقق مرحلة اولى

‘And His statement, “And remember what is recited in your houses of the verses of Allah and wisdom“ is in referenc to the book (Qur’an) and the Sunnah and it is a command directed at them (wives)…’

[Tafsir Aysar al-Tafasir likalam al-‘Ali al-Kabir by Abu Bakr al-Jaza`iri]

The verse leaves no doubt that the Prophet’s (ﷺ) wives (ﷺ) knew and experienced the Qur’an and Sunnah in a way that others did not, especially with regards to issues which the other people were not able to know except through them and this was due to their (i.e. wives) close and constant social association and attachment with the Prophet (ﷺ) and this is why they were commanded to remember i.e. teach what is recited in their houses.

Is there a single such verse about ‘ Ali ibn Abi Talib and his  family, let alone his eleven descendants?! Of course not.

The Prophet (ﷺ) prepared his Ummah, especially his major Sahabah, he nurtured them with sacred knowledge and clarified the religion to them:

With clear signs and Books (We sent the Messengers). And We have also sent down unto you (O Muhammad) the reminder and the advice (the Quran), that you may explain clearly to men what is sent down to them, and that they may give thought.

[Qur’an, 16:44]

The Sahabah were purified with sacred knowledge:

“Verily , Allah favoured the believers when he raised a messenger amongst them. He recites his verses upon them and purifies them and teaches them the book and wisdom…”

[Qur’an, 3:164]

Them! His companions, the Sahabah! If Ahlus-Sunnah were inclined towards ghuluw (exaggeration) like the Imamites are, they would have claimed that the Sahabah must have been infallibles since Allah mentioned that he purified them (same game the Shia play with verse 33:33 where they superimpose their infallibility belief on the verse).  Of course Ahlus-Sunnah reject such exaggeration and extremism and have never claimed that the Sahabah are infallible or without mistakes, all they argue for is that despite their human nature, Allah and His Messenger entrusted them with the conveyance of the religion, starting with the Qur’an to the Sunnah.

Ibn al-Qayyim (may Allah have mercy on him) said:

Allah knows best where to place His Message, both with regard to the original recipient and those who inherit it from him. He knows best who is fit to receive His Message and convey it to His slaves in a trustworthy and sincere manner, respecting the Sender and fulfilling his duties towards Him, patiently following His commands and showing gratitude for His blessings and drawing close to Him, and He knows who is not fit for that. Similarly, He knows best who among the nations is fit to be the heirs of His Messengers and to succeed them and convey the Message that they received from their Lord.

[Tareeq al-Hijratayn, p. 171]

And subhanallah who made the enemies of Ahlus-Sunnah speak the truth at times, as in the case of ‘Ayatollah’ Abul-Qasim Khoie who said:

فإن اهتمام النبي – ص – بأمر القرآن بحفظه، وقراءته، وترتيل آياته، واهتمام الصحابة بذلك في عهد رسول الله – ص – وبعد وفاته يورث القطع بكون القرآن محفوظا عندهم، جمعا أو متفرقا، حفظا في الصدور، أو تدوينا في القراطيس، وقد اهتموا بحفظ أشعار الجاهلية وخطبها، فكيف لا يهتمون بأمر الكتاب العزيز، الذي عرضوا أنفسهم للقتل في دعوته، وإعلان أحكامه، وهجروا في سبيله أوطانهم، وبذلوا أموالهم، وأعرضوا عن نسائهم وأطفالهم، ووقفوا المواقف التي بيضوا بها وجه التاريخ، وهل يحتمل عاقل مع ذلك كله عدم اعتنائهم بالقرآن ؟ حتى يضيع بين الناس، وحتى يحتاج في إثباته إلى شهادة شاهدين ؟

البيان في تفسير القرآن – السيد الخوئي – الصفحة ٢١٦

The special care of the Prophet – ص – with regards to the Qur’an and its preservation, and recitation, and the special care that the Sahabah gave it in the time of the Prophet – ص – and after his death, this gives us certainty that it is preserved with them, combined or separated, memorised in the breasts or written down. They took care of preserving the poetry of Jahiliyyah, so how can they not take care of the glorious book? The book that they placed their lives in danger to preach and promote its rulings, and in its cause they abandoned their lands and spent their wealth, and left their women and children, and stood in the positions that whitened the pages of history. So can a sane man possibly believe that they never took care of the Qur’an!?

[Al-Bayan fi Tafsir al-Qur’an, pg. 216 by Abul-Qasim al-Khoie]

Allah says in his glorious book:

Assuredly God will defend those who believe.

[Qur’an 22:38]

Some of the truth can be even found in the hadith books of the Imamites:

The Messenger of Allah (ﷺ) said: “O Allah! Have mercy on my successors – thrice – it was said to him: and who are your successors? He said: those who come after me and transmit my narrations and my Sunnah teaching it to the people after me.

[‘Uyun al-Akbar al-Ridha, vol 2, page 40, #31-94]

Comment: Guidance after the finality of Prophethood is through the scholars, because the ruling and knowledge of every matter is already in the Quran and Sunnah.

All those who came after the Sahabah (especially the chiefs of them) are inferior to them in rank (that includes the likes of Imam Shafi’i, Imam Sadiq, Imam Baqir, Imam Ahmad, etc.):

This is a clear-cut verse that proves the superiority of the Sahabah, particularly the Muhajiroon (Abu Bakr, ‘Umar, ‘Ali etc.) and Ansar (Anas ibn Malik, Zayd ibn Arqam, Abu Dardah etc.) over those who came after them. As a matter of fact, the likes of al-Baqir, al-Sadiq, al-Kadhim, al-Ridha, al-Shafi’i, Abu Hanifah etc. have been instructed to follow the chief of the Sahabah:

And the first to embrace Islam of the Muhajiroon (those who migrated from Makkah to Al-Madinah) and the Ansar (the citizens of Al-Madinah who helped and gave aid to the Muhajiroon) and also those who followed them exactly (in Faith). Allah is well-pleased with them as they are well-pleased with Him. He has prepared for them Gardens under which rivers flow (Paradise), to dwell therein forever. That is the supreme success.

[Qur’an9:100]

Shia objection: Read the next verse (9:101) it talks about the hypocrites i.e. your Sahabah!

Response: Indeed, Allah did not mention the hypocrites (munafiqoon) in one verse and breath with the noble Sahabah, the elite of them, the Muhajiroon and Ansar. In fact, only an actual hypocrite would conflate the elite of the Sahabah in the same catergory as the hypocrites.

So verse 9:101 talks about a group other than than the Sahabah, namely:

• Some of the bedouins in the surrounding areas of Madinah.
• Some of the people of Madinah, the likes of Ibn Salul who were one by one exposed as hypocrites.
  

Only a Nasibi would claim that Ali is a hypocrite and only a Rafidi would claim that the likes of Abu Bakr and ‘Umar were hypocrites. Sunnis are free from both extreme groups.

Among the greatest reasons for the high status of the Sahabah is that to which Allah bore witness of their purity of heart and sincere faith. That, by Allah, is a mighty testimony from the Lord of mankind, which no human being can attain after the cessation of the Revelation.

Ponder over the words of Allah (interpretation of the meaning):

“Indeed, Allah was pleased with the believers when they gave the Bay‘ah (pledge) to you (O Muhammad) under the tree, He knew what was in their hearts, and He sent down calmness and tranquillity upon them, and He rewarded them with a near victory”

[al-Fath 48:18]

Ibn Kathir (may Allah have mercy on him) said in Tafsir al-Qur’an al-‘Adhim (4/243):

“He knew what was in their hearts” i.e., of sincerity and loyalty, and the willingness to hear and obey.”

The verse speaks about the pledge of Ridhwan, yes, the pledge (bay’ah) of the Sahabah that is clearly mentioned in the Qur’an:

The Prophet (ﷺ) took the Ridhwan pledge of allegiance on behalf of his beloved companion ‘Uthman (may Allah be pleased with him):

The scholars of the Sahabah reminded the following generation about the importance of the Sahabah. How beautiful are the words of ‘Abdullah ibn Mas’ood (may Allah be pleased with him):

“Whoever among you wishes to follow (someone), let him follow one who has died, for the one who is still alive is not safe from fitnah. The companions of Muhammad (ﷺ) were the best of this ummah, the most righteous of heart and the deepest in knowledge and the most straightforward, people whom Allah chose to accompany His Prophet and establish His religion. So acknowledge their virtue and follow in their footsteps, and adhere as much as you can to their morals and religion, for they were following right guidance.

[Ibn ‘Abd al-Barr in al-Jaami’, no. 1810]

And in another narration:

Ibn Mas’ood said: “Allah looked into the hearts of His slaves, and He saw that the heart of Muhammad (ﷺ) was the best of people’s hearts, so He chose him for Himself and sent him with His message. Then He looked into the hearts of His slaves after the heart of Muhammad, and He found that the hearts of his companions were the best of people’s hearts, so He made them the supporters of His Prophet, who fought for His religion. So whatever the Muslims think is good, is good before Allaah, and whatever they think is bad, is bad before Allaah.”

Narrated by Ahmad in al-Musnad (1/379)

The leader of mankind, the foremost among the Messengers and Prophets, also testified to their virtue. He was a witness over them during his lifetime; he saw their sacrifices and their sincere resolve, and he (peace and blessings of Allaah be upon him) spoke immortal words of the honour of his companions and his love for them when he said:

النُّجُومُ أَمَنَةٌ لِلسَّمَاءِ فَإِذَا ذَهَبَتِ النُّجُومُ أَتَى السَّمَاءَ مَا تُوعَدُ وَأَنَا أَمَنَةٌ لأَصْحَابِي فَإِذَا ذَهَبْتُ أَتَى أَصْحَابِي مَا يُوعَدُونَ وَأَصْحَابِي أَمَنَةٌ لأُمَّتِي فَإِذَا ذَهَبَ أَصْحَابِي أَتَى أُمَّتِي مَا يُوعَدُونَ ‏‏

“The stars are a source of security for the sky and when the stars disappear there comes to the sky, i. e. (it meets the same fate) as it has been promised (it would plunge into darkness). And I am a source of safety and security to my Companions and when I would go away there would fall to the lot (of my Companions) as they have been promised with and my Companions are a source of security for the Ummah and as they would go there would fall to the lot of my Ummah as (its people) have been promised.”

[Sahih Muslim]

The previous narration strenghtens the following narration:

عن عبد الله بن عمرو أن رسول الله صلى الله عليه وسلم قال ‏ “‏ لَيَأْتِيَنَّ عَلَى أُمَّتِي مَا أَتَى عَلَى بَنِي إِسْرَائِيلَ حَذْوَ النَّعْلِ بِالنَّعْلِ حَتَّى إِنْ كَانَ مِنْهُمْ مَنْ أَتَى أُمَّهُ عَلاَنِيَةً لَكَانَ فِي أُمَّتِي مَنْ يَصْنَعُ ذَلِكَ وَإِنَّ بَنِي إِسْرَائِيلَ تَفَرَّقَتْ عَلَى ثِنْتَيْنِ وَسَبْعِينَ مِلَّةً وَتَفْتَرِقُ أُمَّتِي عَلَى ثَلاَثٍ وَسَبْعِينَ مِلَّةً كُلُّهُمْ فِي النَّارِ إِلاَّ مِلَّةً وَاحِدَةً قَالُوا وَمَنْ هِيَ يَا رَسُولَ اللَّهِ قَالَ مَا أَنَا عَلَيْهِ وَأَصْحَابِي”‏

“What befell the children of Isra’il will befall my Ummah, step by step, such that if there was one who had intercourse with his mother in the open, then there would be someone from my Ummah who would do that. Indeed, the children of Isra’il split into seventy-two sects, and my Ummah will split into seventy-three sects. All of them are in the Fire Except one sect.” He said: “And which is it O Messenger of Allah?” He said: “What I am upon and my Companions.” (Tirmidhi 40:36 and authenticated by al-Albani)

Al-Khatib al-Baghdadi (may Allah have mercy on him) said in al-Kifayah (49):

“Even if there was nothing narrated from Allah or His Messenger about them [i.e. Sahabah], the things that they did such as migrating (hijrah), engaging in jihad, supporting (the Prophet (ﷺ) and Islam), expending their lives and their wealth, killing their fathers and sons (in jihad), sincerely following the religion, believing strongly and with certainty, is definitive proof of their good character and sincerity, and shows that they are superior to all those sincere people of good character who come after them, for all time. This is the view of all the scholars, and of the jurists whose opinion counts.”

If we were to list the attitudes with which they supported the religion and the righteous deeds by means of which they deserved that high status, we would fill volumes. Their whole lives were spent for the sake of Allah and what book is big enough to contain the lives of hundreds of the Sahabah who filled the world with goodness and righteousness?

But the Sahabah were fallibles who erred, they even fought one another, how can we trust them?

First of all, most of the Sahabah did not participate in domestic disputes and civil wars, this is a very ugly and negative picture and narrative that Shia propagate in their demonisation of the companions of the Apostle of Allah (ﷺ).

عن أيوبالسختياني ، عن محمد بن سيرين أنه قال : لما حدثت الفتنة كان عدد الصحابة عشرة آلاف، لم يخف منهم أربعون رجلا. معمر بن راشد : الجامع ، ج 11ص: 357 واسنادها صحيح

From Ayyub al-Sakhtiyani from Muhammad ibn Sireen: :When the Fitnah broke out the number of companions was ten thousand, those who participated never reached forty.

[Mu’ammar ibn Rashid: al-Jami’i 11/357.
Grading: SAHIH]

Secondly, the Sahabah not being infallible is as much as problematic as the Shia clerics not being infallible.

Shias have been led for over 1000 years by fallible scholars, today represented by so-called ‘Ayatollahs’, who are known for failing even at basics like Tajwid (what other non-Arab Muslim kids easily master), so if it is fine to follow them, why is it problematic to follow the Sahabah who are undoubtly not just superior than the Shia ‘Ayatollahs’ but also than the (alleged) companions of the Shia Imams (heretics who lied against the Ahlul-Bayt and from whom the Shia have taken their religion from).

It is essential to understand that the Sahabah were not infallible. This is the view of Ahlus-Sunnah wa al-Jama’ah. Rather they were human beings like any others. However, despite their fallibility, Allah, in his infinite wisdom decreed them to be the carriers of his religion after the demise of His Messenger (ﷺ).

Whatever sins or mistakes any of the Sahabah may have made maybe overlooked in comparison to the honour of accompanying the Prophet (ﷺ) and their goods deeds and services to Islam. Good deeds take away bad deeds. The support that the Sahabah gave to the Prophet (ﷺ) at any given moment for the sake of this religion cannot be matched. This is why the believers remember their predecessors in good, especially the Sahabah, as instructed by their Lord:

And those who came after them say: “Our Lord! Forgive us and our brethren who have preceded us in Faith, and put not in our hearts any hatred against those who have believed. Our Lord! You are indeed full of kindness, Most Merciful.

[al-Hashr 59:10]

And in the Sunnah we read:

The Prophet said, “The Ansar are my near companions to whom I confided my private secrets, People will go on increasing but the Ansar will go on decreasing; so accept the good of the good-doers amongst them and excuse the wrong-doers amongst them. ”

[Sahih Bukhari]

Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said:

Ahlus-Sunnah speak well of them, and pray for mercy and forgiveness for them, but they do not believe that anyone is infallible or that anyone is protected from making mistakes in their ijtihaad except the Messenger of Allah (ﷺ); it is possible for anyone else to commit sins or make mistakes, but they are as Allah says (interpretation of the meaning):

They are those from whom We shall accept the best of their deeds and overlook their evil deeds. (They shall be) among the dwellers of Paradise, a promise of truth, which they have been promised.

[al-Ahqaf 46:16]

The virtue of any deeds is to be judged by the results and consequences.

[Majmoo’ al-Fatawa, 4/434]

This is confirmed in the Qur’an and Sunnah, in more than one place.

Allah forgave those of the Sahabah who turned back on the day of Uhud, as He says (interpretation of the meaning):

“Those of you who turned back on the day the two hosts met (i.e. the battle of Uhud), it was Shaytaan (Satan) who caused them to backslide (run away from the battlefield) because of some (sins) they had earned. But Allaah, indeed, has forgiven them. Surely, Allaah is Oft‑Forgiving, Most Forbearing”

[Aal ‘Imran 3:155]

And there are other cases in which some of the Sahabah committed sins, then Allah, may He be exalted, pardoned them and forgave them, which is indicative of their virtue and honour and that cannot be undermined by any mistake that they made during the time of the Prophet (ﷺ) or after he died.

هذا وصل الله على سيدنا محمد وعلى آله وأصحابه أجمعين

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