The Prophet's (S.A.W.) warning against 'A'isha and her sedition
The Prophet (S.A.W.) sensed the depth and danger of the schemes that revolved around him from all sides. No doubt he knew the influence and discord women could generate on the men, as he also knew that their plot was great enough to almost move mountains. He knew specifically that his wife, 'A'isha, was the instigator of the dangerous role because of the hatred and rancour that she felt towards his successor 'Ali in particular and his family in general. How could he not know, when he lived observing her role and her enmity towards them? He sometimes got angry; sometimes his face would change colour and he would try to placate her at all times, informing her that one who loved 'Ali loved Allah, and the one who hated 'Ali was a hypocrite, whom Allah hated. Unfortunately those hadiths do not permeate the depth of those souls which never accept the truth to be true, unless it be for her ('A'isha's) benefit, and they do not recognize anything to be correct unless it comes from her.
As a result, the Prophet of Allah (S.A.W.) was patient when he realised that she was the test that Allah had sent to the umma, to examine it as He had tested the previous nations. "Do the people think that they will be left alone when they say: 'We believe' and they will not be tested" ( 29:2)?
The Prophet of Allah (S.A.W.) warned the umma against her on several occasions. He even stood one day and pointed towards her house saying: "From there is the mischief, from there is the mischief from where the horns of the devil will rise". Al-Bukhari has reported in his Sahih , in "The Book Concerning the Houses of the Wives of the Prophet (S.A.W.)", on the authority of Nafi' b. 'Abd Allah (R) who said: "The Prophet (S.A.W.) stood up, addressing [the people] and pointed towards the residence of 'A'isha and said three times: 'From there is mischief from where the horns of the devil will arise".
Muslim has also related in his Sahih from Ikrima b. 'Ammar from Salim from Ibn 'Umar who said: "The Prophet of Allah (S.A.W.) emerged from the house of 'A'isha and said: 'The pivot of disbelief is from here, where the horns of Satan will rise".
There is no need to pay attention to the additions they have made [to the hadith] by their explanation: "That means the east". This is clearly a fabrication to dilute [the accusation against] the mother of the believers and to remove any accusation against her.
Al-Bukhari also reported: "When Talha, al-Zubayr and 'A'isha travelled to Basra, 'Ali sent 'Ammar b. Yasir and al-Hasan b. 'Ali who met us in Kufa. They ascended the pulpit, with al-Hasan ascending to the top while 'Ammar was standing below al-Hasan. We gathered towards him. I heard 'Ammar say: ''A'isha has journeyed to Basra and, by Allah, she is the wife of your Prophet (S.A.W.) in this life and in the hereafter; but Allah, the most blessed and exalted, is now testing you [to see] whom you obey, Him or her".
Allah is the Greatest. This hadith also indicates that obedience to her is disobedience to Allah, and to oppose and disobey her is to obey Allah. We can also note in the hadith, that the Umayyad narrators have added the phrase "and the hereafter" when saying "She is the wife of your Prophet in this life and the hereafter" so that they may lead the masses into thinking that Allah has forgiven her every sin she committed, and allowed her to enter His heaven, and her husband is His beloved Prophet of Allah (S.A.W.). Otherwise, how did 'Ammar know that she will be his wife in the hereafter?
This is another trick which the falsifiers of hadith narrators resorted to during the time of the Banu Umayyad. When they found that a hadith was widespread amongst the people, and there was no way to deny or refute it, they decided to add a paragraph or words, or to change some phrases so as to dampen the impact [of the hadith] or to [make it] lose its intended meaning. Just as they did with the hadith : "I am the city of knowledge and 'Ali is its gate", they added: "and Abu Bakr is its foundation, 'Umar its walls and 'Uthman its roof".
This [trick] is not hidden to the objective researchers who refute these additions which, most of the time, indicate the lack of intelligence of the falsifiers and their lack of wisdom and light of the Prophetic traditions. For they can observe the saying that Abu Bakr is it's foundation means the knowledge of the Prophet (P) is derived from the knowledge of Abu Bakr, and this is disbelief. Likewise, the statement 'Umar is its walls means 'Umar prevents people from entering the city, i.e., prevents them from getting to the knowledge. The saying 'Uthman is it's roof is necessarily absurd since there is no city which has a roof, this is impossible. The researchers note too that 'Ammar swore by Allah that 'A'isha is the wife of the Prophet (P) in this world and in the hereafter. This is a shot in the dark. How could 'Ammar take an oath about something he did not know? Did he have a verse from the book of God? Or was it a covenant promised to him by the Prophet (P)?
So we are now left with the true hadith, i.e., that 'A'isha travelled to Basra, and that she is the wife of your Prophet, but Allah is testing you through her to know whether you obey Him or her.
All praise is due to the Lord of the Worlds, who has given us intelligence through which we can differentiate between the truth and falsehood, and has made clear to us the [right] path and then tested us by several things so that they can bear witness on the day of judgement.
Conclusion
The important thing from what we have covered in our discussion, although in a concise manner, is that 'A'isha, the daughter of Abu Bakr, the mother of the believers and wife of the Prophet of Allah (S.A.W.), was not counted amongst the ahl al-bayt from whom Allah removed all abomination and purified completely. He preserved them from all errors and purified them from every kind of filth. Due to this, they became infallible.
Suffice it to say that 'A'isha spent the last days of her life in tears and wailing, sadness and repentance, remembering her acts with her eyes full of tears. Maybe Allah will forgive her errors, for He alone knows the secrets of his servants and knows the truth of their intentions. He knows the deception of the eyes and what is hidden in the hearts. Nothing in the world nor in the sky is hidden from Allah, and it is not for us or for any person to pass the judgement of heaven or hell for His creatures. This is an imposition and intrusion on Allah. The exalted one says: "All that is in the heavens and the earth belongs to Allah. Whether you exhibit what is in your souls or hide it, Allah will [make you] account for it. He forgives whomsoever He wishes and punishes whomsoever He wishes. Allah has Power over everything" (2:284).
Based on this, it is not for us to be pleased with her or to curse her. We cannot, however, follow her nor [can we] condone her deeds. We speak of all this so as to enlighten the people about the truth; maybe they will be guided on the right path.
The Commander of the Faithful, Imam 'Ali said: "Do not be amongst those who curse and swear, but rather say: 'They did so and so, for this is more potent as a proof".
What the ahl al-dhikr believeabout the ahl al-bayt
The Imam, Commander of the Faithful (A.S.), master of the progeny of the Prophet (S.A.W.), said: "By Allah! I have learnt the proclamation of the messages, the fulfillment of promises and perfection of words. With us, the ahl al-bayt, are the doors of wisdom and the lights of all things. Where are those who claim that they, instead of us, are deeply rooted in knowledge? They do so lying and rebelling against us. Allah has elevated us and degraded them, and has bestowed upon us and deprived them, made us enter and expelled them. It is through us that guidance is sought and blindness removed. Certainly, the Imams will be from the Quraysh, they have been planted in the line of Hashim. The Imamate is not right for others, neither is it for the governors to the exclusion of others".
"We are the close ones and the companions, the treasures and the doors. Houses are not entered except by their doors; whosoever enters them in any other way is called a thief". Then he mentioned the ahl al-bayt and said: "Within them is the nobility of the Qur'an, and they are the treasures of the Merciful one. When they speak they utter the truth, and when they are silent, none should speak before they do".
"They are the life of knowledge and death of ignorance; their forbearance tells you of their knowledge and their silence the wisdom of their speaking. They do not go against the truth nor do they differ about it. They are the pillars of Islam and the asylums of protection. Through them the truth has returned to its rightful position, falsehood has vanished and it's tongue severed from it's root. They have understood religion attentively and carefully, not from hearsay or from relaters, because the relaters of knowledge are many, but few observe it.
His progeny is the best of progenies and his family the best of families. His tree is the best of trees, grown in sanctity and excelled in generosity, for them are long branches and fruits that cannot be reached.
We are the tree of prophethood, the station of divine message and the place where angels visit. We are the mines of knowledge, the fountain-heads of wisdom. Those who support and love us, can expect mercy, our enemies and one who hates us, await the wrath [of God].
We are the noble ones, and our progeny is the progeny of the Prophets. Our party is the party of Allah, the most Glorious and Majestic. The rebellious group are the party of Satan. Whoever equates us with our enemy is not from us".
"Where do you go and how [much] do you lie? The standards are raised and the signs clear. The minarets have been erected, so where are you wandering? How can you wander blindly, when among you is the progeny of the Prophet (S.A.W.) and they are the pillars of truth, standards of religion, the truthful tongues? Accord to them the same position as you do to the Qur'an and come to them as thirsty camels approach water springs.
O people, take it from the seal of the Prophets (S.A.W.), that he who dies from amongst us is not dead, and he who decays from amongst us does not really decay. Do not say what you do not understand, because most of the truth lies in what you deny. Accept the argument of one against whom you have no argument. It is me. Did I not act according to the more weighty thing (the Qur'an) and did I not leave for you the less weighty thing (the descendants of the Prophet) and did I not fix for you the standard of faith?"
" Examine the ahl al-bayt of your Prophet and follow their character and footsteps and they will never lead you astray. They will never make you return to destruction; if they lie down, then you lie down, and if they arise, then you arise. Do not precede them otherwise you will go astray. Do not lag behind them as you will be ruined".
These are the words of Imam 'Ali (A.S.), especially regarding the purified household from whom Allah has removed all filth and purified thoroughly.
If we followed the speech of his progeny (A.S.) who delivered the sermons to the people, for example Imam al-Hasan, Imam al-Husayn, Zayn al-'Abidin, Ja'far al-Sadiq, and Imam al-Rida (A.S.), we find them all saying the same thing and rejecting the same object, guiding the people at every time and place to the book of Allah and to the family of the Prophet of Allah (S.A.W.) so as to save them from error and to bring them towards guidance.
I would add that history is the best witness to the infallibility of the ahl al-bayt . Nothing but knowledge, piety, virtue, asceticism, generosity, nobility, forbearance and forgiveness has been recorded about them. [They were also known] for every deed that Allah and His Prophet love.
History is also the best witness that the righteous ones from this umma and the Sufi ascetics and shaykhs of the different paths, the Imams of the different schools and the upright past and contemporary scholars all profess to their excellence and superiority in knowledge and deeds, and place them closest to the Prophet of Allah (S.A.W.) in nearness and honour.
Therefore, it is not proper for a Muslim to mix the wives of the Prophet (S.A.W.) with the ahl al-bayt, those from whom Allah has removed all filth and purified them thoroughly, those whom the Prophet gathered under his cloak.
Do you not see that the Imams of the hadith, scholars like Muslim and al-Bukhari, al-Tirmidhi, Imam Ahmad, al-Nasa'i and others, when relating hadiths of merits in their books and their Sahih works, differentiate between the merits of the ahl al-bayt and [those of] the wives of the Prophet?
Muslim reports in his Sahih , on the merits of 'Ali b. Abi Talib, from Zayd b. Arqam, that the Prophet of Allah (S.A.W.) said: "I am leaving behind [me] two weighty things among you. One of them is the book of Allah, Glorified and Honoured be He. It is the rope of Allah and whoever follows it is guided right and whoever abandons it is misguided". Then he said: "And my ahl al-bayt . I remind you in Allah's name of my ahl al-bayt. I remind you in Allah's name of my ahl al-bayt, I remind you in Allah's name of my ahl al-bayt ". We asked: "Are his wives amongst the ahl al-bayt ?" He (Zayd b. Arqam) replied: "No! By Allah, a woman remains with a man for a while then [when] he divorces her, she returns to her father and her people. The ahl al-bayt are his roots, his group to whom sadaqa is forbidden after him".
Similarly, the testimony of al-Bukhari and Muslim has come to us that 'A'isha is from the family of Abu Bakr and not from the family of the Prophet, in the incident of the verse of tayammum.
So why this persistence by some obstinate persons who attempt to revive discord at any price and to distort the truth of which there is no doubt? They curse the Shi'as only because they do not accord this distinguished position to Umm al-Mu'minin 'A'isha. Why don't they curse their own Sahihs and scholars who exclude the wives of the Prophet from the ahl al-bayt ? "O You who believe! Fear Allah and say that which is correct, so that He may make your deeds pure and forgive your sins. Whoever obeys Allah and His Prophet has surely succeeded" (33:71).
Chapter Four
Concerning the General Companions
All the jurisprudential rulings and Islamic beliefs have been transmitted to us by the companions. No one can claim that he worships Allah based upon the Qur'an and the sunna without the companions acting as the intermediaries to reach these two fundamental sources for the Muslims the world over.
Yet the companions disagreed and differed among themselves after the Prophet of Allah (S.A.W.), reviling and cursing each other, fighting and eventually killing each other. It is not possible for us then, given these circumstances, to accept rulings from them without discussion, critique, examination and opposition. Likewise, it is not possible to judge for or against them without knowing their status and without reading their biographies concerning what they did during the life of the Prophet (S.A.W.) and after his death. This is [necessary so as] to distinguish the trustworthy from the falsifier, the believer from the corrupt one, the sincere one from the hypocrite, and to know those who turned back upon their heels, from those who remained devoted.
Regrettably, the ahl al-sunna in general do not allow this and vehemently prevent criticism of the companions or finding [any] fault with them. They are pleased with all of them and send blessings upon them, as they send blessings upon Muhammad and the family of Muhammad, without the exception of any of them.
The question that must be posed to the ahl al-sunna wa'l-Jama'a is this: Does criticizing and finding fault with the companions deserve banishment from Islam? Or does this [act] conflict with the Qur'an and the sunna?
To answer this question, it is necessary for me to examine the deeds and sayings of some of the companions during the life of the Prophet (S.A.W.) and after his death, referring to what has been mentioned by the scholars of the ahl al-sunna in their Sahihs, Musnads and their historical works. I shall do this in a concise manner without referring to any Shi'i book, since their views on some of the companions are well known and require no further elucidation.
To remove any confusion, and so as not to leave any proofs for an opponent to use in arguing against me, I must state that when we mention the companions in this chapter, we refer to some, not to all of them. Those [whom we refer to] may be the majority or the minority, we will discover this during the course of our research, if Allah wishes.
[I say this] because many trouble makers accuse us of being against the companions. They say that we revile and curse the companions so as to influence those who listen [to us] and to block the path to research. On the contrary, we refrain from insulting and reviling the companions. We are pleased with the sincere companions whom the Qur'an calls "the thankful ones". We dissociate ourselves from those who turned back upon their heels, those who reverted after the Prophet (S.A.W.) and caused most Muslims to be misguided. Yet, even these we do not malign nor insult them. We merely expose their deeds, which have been chronicled by the historians and the hadith scholars, so that the truth may become manifest for the researchers. Our brothers from the ahl al-sunna do not like this, they consider it as [an act of] cursing an insulting.
The noble Qur'an, and it is Allah's word, [which] does not shy away from the truth, has opened this door for us and has informed us that amongst the companions were hypocrites, corrupts ones, tyrants, liars, polytheists, reverts, and amongst them were those who troubled Allah and His Messenger.
The Prophet of Allah (S.A.W.), who did not speak from desire and, in Allah's name, cannot be reproached, has opened this door for us and has taught us that among the companions were apostates, heretics, those who broke oaths and dissenters; [amongst them were] those who will enter the fire without their companionship benefitting them. On the contrary, it (companionship) will work against him, causing an increase in punishment on the day when no wealth or progeny can be of any benefit.
Allah, the most wise, in his book, as well as the great sunna of His Prophet bears witness that the situation is so, but, in spite of this, the ahl al-sunna want to prevent the Muslims from speaking or debating about the companions, so that the truth may not be known. [They do this so that] the Muslims may not know the friends of Allah [whom] they can befriend. [They do this also] as the Muslims might know the enemies of Allah and His Prophet and would oppose them.
One day, I was in the capital of Tunisia in one of its largest mosques. Having completed the obligatory prayer, the Imam sat in the middle of a circle of those who had prayed and he began the session disparaging and labelling as infidels, those who speak against the companions of the Prophet (P). He talked at length saying: "Beware of those who, under the pretext of academic research and a desire to reach the truth, speak against the honour of the companions. The curse of Allah, the angels and all mankind are upon them. They wish to create doubt in people about their religion. The Prophet of Allah (S.A.W.) said: 'If there comes to you a hadith from my companion, accept it, for, by Allah, even if you were to spend to the extent of Uhud in gold, you would not reach the standing of even a one tenth of them".
One of the enlightened members who was accompanying me interrupted him and said: "This hadith is false and a lie against the Prophet of Allah". The Imam and some of the audience became furious and turned to us in disbelief and aversion. Realising that the situation called for diplomacy with the Imam, I said to him: "O Sir, eminent teacher, what is the sin of the Muslim, who reads in the Qur'an: 'Muhammad is just a Messenger. Other Messengers have gone before him. If he dies or is killed, will you turn back upon your heels? Whosoever turns back upon his heels will not harm Allah. And Allah will reward those who are thankful' (3:144).
And what is the sin of the Muslim who reads in Sahih al-Bukhari and Muslim the saying of the Messenger of Allah (S.A.W.) to his companions: 'On the day of resurrection you will be grabbed from the left, and I will say: 'Where are they [being taken] to?' It will be said: 'To hell, by God'. I will say: 'My Lord! These are my companions'. It will be said: 'You do not know what they did after you. From the time you left them they never ceased to apostatize'. I will say: 'Away with him, away with him, woe to him who changed things after me. And I do not see anyone of them being saved except that he will be like a forlorn sheep".
Everyone listened to me in silence, alarmed. Some of them asked me if I was sure the hadith is to be found in al-Bukhari? I responded: "Yes, just as I am sure that Allah is one, He has no companion and that Muhammad is His slave and Prophet".
When the Imam realised the effect I had on those present, due to my memorizing the hadith which I related, he said calmly: "We learnt from our shaykhs, may Allah have mercy on them, that sedition always lies dormant. May Allah curse one who awakens it".
I said to him: "O Sir, the discord in its lifetime has not been dormant. But we are sleeping. The one amongst us who wakes up and opens his eyes to know the truth you accuse him of reviving discord. In any case, Muslims claim to follow the book of Allah and the sunna of His Prophet (P), not the sayings of the shaykhs who are pleased with Mu'awiya, Yazid, and 'Amr b. al-'As".
The Imam interjected saying: "Are you not pleased with our master Mu'awiya (R), the scribe of the revelation?" I said: "This matter will take a long time to explain. If you wish to know my view regarding this [subject], I give you my book "Then I was Guided". Perhaps it will awaken you from your sleep and open your eyes to some realities".
The Imam accepted my talk and my gift with some reluctance. After a month, however, he wrote a wonderful letter to me, praising Allah for having guided him to the right path and showing affection and love for the ahl al-bayt , peace be upon them. I sought his permission to print his letter in the third edition [of the book], as it contains sublime affection and sincerity of the soul which, when it recognizes the truth, adheres to it. This reflects the reality of most of the ahl al-sunna, who lean towards the truth as soon as the veils are lifted.
However, he requested me to keep his letter secret and not publish it since it was necessary for him to have adequate time to convince the congregation who prayed behind him. He also wished his conversion to be peaceful, without any commotion or confusion, according to what he said.
Let us return to the subject of the discussion on the companions so that we may reveal the bitter truth which the Qur'an, the most wise book, has recorded and [which] the noble Prophetic sunna has mentioned.
Let us begin with the words of Allah, through which no falsehood comes, neither from the front nor from behind. It is the [final] ruling, the just and it is the criterion (between truth and falsehood). The most exalted says, regarding some of the companions:
"And of the people of Medina are those who are bent on hypocrisy. You know them not, but We know them. Twice will We punish them, and then they will be cast into severe punishment" (9:101).
"They swear in Allah's name that they did not speak [evil]. They have certainly spoken words of disbelief. They disbelieved after submitting. And they contemplated that which they could not attain" (9:74).
"And among them are those who took a covenant with Allah saying: "If He gives us of His bounty, we will surely spend in charity and be among the righteous people". But when He gave them of His bounty, they were miserly with it and turned back aversively. So He filled their hearts with hypocrisy until the day they meet Him due to their breaking the promise with God which they gave, and because they lied" (9:77).
"The desert Arabs are the most disbelieving, hypocritical and most deserving to be ignorant of the ordinances sent down by Allah unto His Messenger. And Allah is the All Knowing, the Wise" (9:97).
"And of the people are those who say: 'We believe in Allah and the last day'. They believe not and seek to deceive Allah and those who believe. Instead they fool only themselves, though they do not perceive this. In their hearts is sickness, and Allah increases their sickness. For them is a painful chastisement due to their lies" (2:10).
"When the hypocrites come to you they say: 'We bear witness that you are the Messenger of Allah'. Allah knows that you are His Messenger, and Allah bears witness that the hypocrites are liars. They have made their oaths as a shield and turn [people] away from Allah. Evil indeed is that which they do! That is because they believed and then disbelieved. Their hearts were sealed and they do not understand" ( 63:3).
"Do you not see those who claim to believe in what was revealed unto you and what was revealed before you? They seek judgement from the evil ones even though they were ordered to disbelieve in them. Satan wishes to lead them astray completely. When it is said to them: 'Come to what Allah has revealed and [come] to the Messenger', you see the hypocrites turn away from you in aversion. Yet when misfortune befalls them due to what their own hands have earned, they come to you swearing by Allah, saying: 'We merely wished goodness and success" (4:62).
"The hypocrites [seek to] deceive Allah, but He deceives them. When they stand to prayer, they do so in a lazy manner, they [seek to] show off to the people, they do not remember Allah but for a little [while]" (4:142).
"If you see them, their appearances will please you, and if they speak, you will listen to them. They are as blocks of wood propped up. They believe that every cry is against them. They are the enemy, so beware of them. Allah will destroy them [as] they forge lies" (63:4).
"Allah knows those from among you that hinder people and those who say to their brothers: 'Come to us and you will not have to fight except for a little while'. Covetous they are over you. When fear comes, you will see them looking towards you, their eyes rolling as though death hovers upon them. And when the fear is gone, they assail you with sharp tongues, desiring good. They do not believe and Allah has made their deeds of no avail, that is easy for Allah" (33:19).
"And among them are those who listen to you until, when they leave you, they say to those who have been given knowledge: "What did he just say?" They are those whose hearts Allah has sealed and they follow their own desires" (47:16).
"Do those in whose hearts is sickness think that Allah will not expose their rancour? Had we so wished, we would have shown them to you, you would have recognized them by their signs. Surely you shall know them by the tone of their speech. Allah is aware of your deeds" (47: 30).
"Those who lagged behind from among the desert Arabs will say to you: 'We were busy with our properties and our families. So seek forgiveness for us'. They utter with their tongues what is not in their hearts" (48:11).
These clear verses from Allah's glorious book explain clearly the hypocrisy of some of them who infiltrated the ranks of the sincere companions so much so that, had it not been for Allah's revelation, their realities would have been hidden from the bearer of the message himself.
However, the ahl al-sunna always argue with us concerning this. They say: "What have we to do with the hypocrites? May Allah curse them. The companions are not from them, or these hypocrites were not amongst the companions". If you ask them: "Who are these hypocrites [concerning] whom more than 150 verses were revealed in chapters 9 and 63?" They will respond: "They are 'Abd Allah b. 'Ubayy and 'Abd Allah b. Salul". Besides these two people, they do not find any other [people].
Glory be to Allah! If the Prophet (S.A.W.) himself did not know most of them, how can the hypocrisy be restricted to Ibn Ubayy and Ibn Abi Salul, those two who were known to the Muslims?
The Prophet of Allah (S.A.W.) knew a few of them and told their names to Hudhayfa b. al-Yamani, as you say, and ordered him to conceal their matters to the point where 'Umar bin al-Khattab, during the days of his Caliphate, used to ask Hudhayfa about himself: "Was he ('Umar) from among the hypocrites? Had the Prophet (S.A.W.) mentioned his name?" This is [in accordance with] what you report in your books. The Prophet (S.A.W.) had given a clear indicator by which the hypocrites would be known, i.e., hatred towards 'Ali b. Abi Talib, as you report in your Sahihs.
Most of these companions, whom you are pleased with and accord top [positions] to, hated 'Ali, they waged wars against him, they murdered and cursed him when he was alive and dead. [They did this] to him, his family and those who loved him. You consider all of them to be amongst the eminent companions.
The wisdom of the Prophet of Allah (S.A.W.) necessitated that he inform Hudhayfa of their names sometimes, and [inform] the Muslims of their signs at other times. [This was done] so that he fulfills his obligation to the people and no one could [then] claim: "We were not aware of this".
What the ahl al-sunna say nowadays is of no value, [they say]: "We love Imam 'Ali (R), may Allah brighten his face". We say to them: "There cannot exist in the heart of a believer, love for the friend and enemy of Allah". Imam 'Ali himself said: "One who equates us with our enemies is not from us".
Furthermore, when the noble Qur'an speaks of the companions, it speaks of them in numerous descriptions and distinctive signs. If we exempt the sincere, grateful companions, then the rest of them have been described in the wise book as being corrupt, deceivers, forsakers, breakers of oaths or they turn back, they [express] doubt in Allah and His Prophet, flee from battle, oppose the truth, disobey the orders of Allah and His Messenger, prevent others from jihad , hasten to vain things and business, abandoning the prayer, saying what they do not practise, claim to do favours to the Prophet due to their Islam, having hard hearts and not being humble in the remembrance of Allah and the truth that was revealed, raising their voices above the Prophet's, troubling the Prophet of Allah (S.A.W.), or listening to the hypocrites.
Let us be satisfied with this brief [description], for there are many verses which we have not cited for the sake of brevity. For the benefit of all, however, it is necessary to mention some verses that were revealed to criticize the companions who were described by those attributes but who, due to politics, were all regarded, after the Prophet of Allah (S.A.W.) and after the cessation of revelation, as upright, trustworthy and just. It was not possible for any Muslim to speak against them or criticize or find faults with them.
