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The Sahaba (Companions) (Radiallaahu 'anhum)
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Seifeddine-M
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The Companions رضي الله عنهم of Allah's Messenger (صلى الله عليه وسلم) are considered to be the most superior and exalted people after the Messenger (صلى الله عليه وسلم) and the other Prophets and Messengers of Allah (عليهم السلام). The consensus among the People of the Sunnah (Ahlus-Sunnah w'al-Jama'ah) is that not one after them can attain their status. Thier closeness to Allah's Messenger (صلى الله عليه وسلم) - in fact their having merely seen him while they were in a state of Iman (faith) - elevated them to stages that would be impossible for anyone else to reach.
Many narrations have been reported on the elevated rank of the Companions رضي الله عنهم. The Messenger of Allah (صلى الله عليه وسلم) issued grave warnings against criticizing them in any way. He said: "Fear Allah in every matter concerning my Companions. Do not make them The targets (of your criticism) after me. Whoever loves them loves them out of love for me, and whoever hates them hates them out of hate for me. Whoever troubles them has troubled me and whoever troubles me has troubled Allah; and whoever troubles Allah, it is imminent that Allah seize him." (Mishkat al-Masabih from Sunan al-Tirmidhi, 5534)
In another Hadith the Messenger of Allah (صلى الله عليه وسلم) said: "The best of my Ummah (nation) are the people of my era (the Companions), then those who are after them (the Followers), then those who are after them (Followers of the Followers). Thereafter, will be such people who will bear testimony where their testimony will not be needed; they wull be deceptive and untrustworthy; and they will make vows but will never fulfill them." (Mishkat al-Masabih from Sahih al-Bukhari and Muslim, 553)
He also said:
"I asked Allah about the conflicts (that are to occur) between my Companions after my departure. Allah revealed to me,'O Muhammad! In My sight, your Companions are like the stars in the skies. Some are stronger than others but each possesses a light. Whoever adopts any opinion from the among the various opinions they differ in will be considered quided in my sight.'" (Mishkat al-Masabih from Razin al-'Abdari, 554)
Furthermor, Allah (سبحانه و تعالى) has clearly expressed his satisfaction and pleasure with all the Companions in the Qur'an:
"Allah is well pleased with them and they pleased with Him. He has prepared for them Gardens under which rivers flow to dwell therein forever. That is the supreme success." (9:100)
From the above, the elevated status of the Companions (رضي الله عنهم) becomes very clear and the Ummah is warned not to criticize them in any way.
The Prophet (صلى الله عليه وسلم) said,
"The curse of Allah the angels and the whole people is upon whoever reviles my companions.” [Ibn Hajar AI-Haithami in Majma' Al-Zawa'id]
"Do not revile my companions, for by Him in Whose Hand is my soul, were one of you to spend gold equal to mount Uhud, you would not attain the reward of the handful of one of them or even half of it.” [Bukhari and Muslim]
"If you come across those who curse my Companions, say 'May Allah's curse be upon you for your evil." (Mishkat al-Masabih from Sunan al-Tirmidhi, 554)
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said: "As for the one who goes further (the shia) and claims that they apostatized after the Messenger of Allaah (peace and blessings of Allaah be upon him) died, apart from a small number, no more than ten or so, or that they became evildoers, there is no doubt that he is a Kaafir (disbeliever), because he is rejecting what it says in the Qur’aan in more than one place, that Allaah was pleased with them and praised them. Indeed, the one who doubts that such a person is a Kaafir is to be labelled as a Kaafir himself, because what this view implies is that those who transmitted the Qur’aan and Sunnah were kuffaar (disbelievers) or rebellious evildoers. The verse says “You (true believers in Islamic Monotheism, and real followers of Prophet Muhammad (صلى الله عليه وسلم) and his Sunnah) are the best of peoples ever raised up for mankind” (Aal ‘Imraan 3:110), and the best of them were the first generation. But according to this (shia) view, most of them were kaafirs and rebellious evildoers, and this Ummah is the worst of nations and the earliest generations of this Ummah were the most evil of them. The fact that this is kufr (disbelief) is something that no Muslim has any excuse for not knowing." End quote from al-Saarim al-Maslool ‘ala Shaatim al-Rasool (p. 590).
These were the Companions رضي الله عنهم, the group Allah had selected for the companionship (suhba) of His beloved Envoy (صلى الله عليه وسلم). They fulfilled their promises to Allah and conveyed the teachings and practises of His Envoy (صلى الله عليه وسلم) to the Ummah, and Allah expressed His pleasure with them.
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إنـما الأعـمـال بالنيات وإنـمـا لكـل امـرئ ما نـوى
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Seifeddine-M
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It is stated in ash-Shifa of Qadi 'Iyad (رحمه الله):
Imaam Malik (رحمه الله) said, "Whoever reviles any of the companions of the Prophet (صلى الله عليه وسلم) - Abu bakr, umar, uthman, mu'awiya or amr ibn al-as (رضي الله عنهم) - is killed if he says that they were subject to misguidance or disbelief. If he reviles them in another way as people curse each other, he is given a severe punishment."
The Prophet (صلى الله عليه وسلم) said, "Whoever curses my companions, beat him."
Abu Muhammad ibn zayd (رحمه الله) relates from Sahnun (رحمه الله) about someone who said that Abu bakr, Umar, Uthman, and Ali (رضي الله عنهم) were misguided and unbelievers that he should be killed. Whoever curses other companions (رضي الله عنهم) in the same such way is given a severe punishment.
Imaam Malik (رحمه الله) stated "Anyone who curses Aisha (رضي الله عنها) is killed." he was asked why? He said, "Whoever attacks her has opposed the Quran."
Whoever opposes the Quran is killed, i.e. because he has denied what it contains.
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إنـما الأعـمـال بالنيات وإنـمـا لكـل امـرئ ما نـوى
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Seifeddine-M
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Causing Pain To The Holy Prophet (صلى الله عليه وسلم) in Any Form Or Manner Is Kufr
"Surely, those who annoy Allah and His Messenger are cursed by Allah in this world and the Hereafter, and He has prepared for them a humiliating punishment." (3:57)
Mentioned in the verse cited above is the pain that was caused to the Prophet (صلى الله عليه وسلم) intentionally by the disbelievers and hypocrites. It is for this reason that Maulana Ashraf 'Ali Thanavi (رحمه الله) has parenthetically added the word: (qasdan: intentionally) at this place in his abridged summary which includes many a physical pain caused to him at the hands of disbelievers on different occasions as well as the emotional ones that were caused to him in the form of taunts and insults and false accusations against his blessed wives. The cited verses also gives a warning of Divine curse and punishment to those who cause such pains to him by intention.
Although, in the beginning of the verse, warning is given to those who cause pain to Allah (Surely, those who cause pain to Allah... 33:57), while Allah Ta'ala is beyond any effect or impression, and no one can cause pain to Him in real terms, yet the deeds that usually cause pain to others have been referred to as 'causing pain to Allah.'
Leading authorities of Tafsir, however, differ in defining the acts that are termed here as 'causing pain to Allah'. Some of them have maintained that these are the words and deeds about which it has been specifically declared in the spoken ahadith of the Holy Prophet (صلى الله عليه وسلم) that they cause pain to Allah Ta'ala. For example, it is mentioned in a Hadith that those who curse the 'time' cause pain to Allah.The background of this Hadith is that the people in the days of ignorance used to blame the 'time' for all sorts of accidents and sufferings, because they believed that the 'time' is the real cause of all happenings in this world. Therefore whenever they faced a suffering, they used to curse and hurl abuses to the 'time', while in fact the real doer of all acts is none but Allah Ta'ala, and in this context their curse and abuses would turn to Him. It is therefore mentioned in the of Divine curse and punishment Hadith that this behavior causes pain to Allah Ta'ala. Moreover, as it appears in Hadith narrations, making pictures of living creatures cause pain to Allah Ta'ala. the expression of 'causing pain to Allah' would be referring to these very words and deeds.
And other authorities of Tafsir said that the real purpose at this place is to warn against causing pain to the Holy Prophet (صلى الله عليه وسلم). But, it has been termed in the verse as causing pain to Allah Ta'ala, because causing pain to the Prophet (صلى الله عليه وسلم) is tantamount to causing pain to Allah Ta'ala Himself. This interpretation is supported by the context of the Qur'an, because it is the subject of causing pain to the Holy Prophet (صلى الله عليه وسلم) that was mentioned in the text earlier and the same subject is repeated again in the forthcoming words. And that the pain caused to the Holy Prophet (صلى الله عليه وسلم) turns out to be pain for Allah Ta'ala stands proved from the narration of Sayyidna 'Abdur-Rahman Ibn Mughaffal al-Muzani (رضي الله عنه) given below:
The Holy Prophet (صلى الله عليه وسلم) said: "Fear Allah, fear Allah in the matter of my Companions. Do not make them the target of your objections and criticisms because whoever loves them loves them because of his love for me, and whoever dislikes them dislikes them because of his disliking against me, and whoever caused pain to them has definitely caused pain to me and whoever caused pain to me has definitely caused pain to Allah, and whoever caused pain to Allah, it is likely that he will be seized by Him." (Tirmidhi)
Just as this Hadith tells us that the pain inflicted on the Holy Prophet (صلى الله عليه وسلم) causes pain to Allah Ta'ala, very similarly, it also tells us that inflicting pain on any of the noble Companions or being audacious enough as to speak ill of them becomes pain caused to the Holy Prophet (صلى الله عليه وسلم).
There are several narrations relating to the background in which this verse was revealed. According to some of these, it was revealed about the false accusation made against Sayyidah 'A'ishah (رضي الله عنها). For example, a narration from Sayyidna Ibn 'Abbas (رضي الله عنهما) says: When false accusation was made against Ummul Mu'mineen Sayyidah 'A'ishah (رضي الله عنها), some people gathered at the home of the hypocrite, 'Abdullah Ibn 'Ubayy and indulged in the conspiracy of giving currency to this false accusation. At that time, the Holy Prophet (صلى الله عليه وسلم) complained before his noble Companions saying that the man was causing pain to him - (Mazhari).
According to some other narrations, this verse was revealed when some hypocrites had thrown taunts at the time of the marriage of Sayyidah Safiyyah رضي الله عنها. However, the the fact of the matter is that this verse has been revealed concerning each such case which caused pain to the Holy Prophet (صلى الله عليه وسلم). Thus, included here is the false accusation made against Sayyidah 'A'ishah (رضي الله عنها), the taunts thrown by the hypocrites on the occasion of the marriages of Sayyidah Safiyyah رضي الله عنها and Zainab (رضي الله عنها) as well as calling other noble Companions bad, passing ill remarks against them or maligning them in any other way, public or private (tabarra).
Causing Pain to the Holy Prophet (صلى الله عليه وسلم) in Any Form or Manner is Kufr (Infidelity)
A person who inflicts any pain on the Holy Prophet (صلى الله عليه وسلم), (such as slandering, cursing and abusing his Noble Companions رضي الله عنهم and pure Wives radiallaahu anhun), or suggests any fault in his person or attributes, whether expressly or in an implied manner, becomes a kafir - and according to this verse (57), the curse of Allah Ta'ala will be upon him in this world as well as in the Hereafter. (As stated by Qadi Thana'ullah رحمه الله in at-Tafsir al-Mazhari).
From the above, the position of the Shia becomes clear!
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إنـما الأعـمـال بالنيات وإنـمـا لكـل امـرئ ما نـوى
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