Salafies claim that the 4 rightly guided Caliphs were entitled to make their own Sunnah and acts of worship. And it is not bidah to act upon their Sunnah in addition to the Sunnah of Rasool Allah [saww]. Sheikh Uthmayeen states:
Adhere to my Sunnah and the Sunnah of the rightly guided successors after me. Hold on to it and cling on to it stubbornly…(Majmoo’ Fataawa Ibn ‘Uthaymeen, vol. 2, p. 291)
It is only Allah, who makes the Shari’at. Even Rasool Allah [saww] did not get the right to add something in Shar’ia at his own. His [saww] actions became the part of Sharia only due to the reason, while they were nothing else than revelation of Allah.
By the Star when it setteth,
Your comrade erreth not, nor is deceived;
Nor doth he speak of (his own) desire.
It is naught save an inspiration that is inspired,
Al-Qur’an Surah 53, Ayah 1-4 (Translation by Pickthal)
Interesting, contrary to Qur’an, Salafies claim that Rasool Allah [saww] also did some actions according to his [saww] own opinion. And all those actions of Rasool Allah [saww] don’t come under the category of Sunnah of Rasool Allah [saww] because they were without the revelations of Allah.
So, do the Salafies believe that Jabrail (as) brought revelation of Allah to these rightly guided caliphs that we should take their Sunnah as part of Islamic Sharia?
If not, then how can their Bidahs become “Sharia of Islam”?
Sayyid Hamid Husayn was a prominent Shia scholar from India. He refuted the “Tuhfa Ithna Ashari” from Shah Abdul Aziz in his famous work “Abqatul Anwar”, which consists of 36 volumes.
Shah Abdul Aziz also claimed that above mentioned hadith about 4 caliphs is “Sahih”. Syed Hamid Husayn gave a detailed answer to this and showed with proofs that this hadith is not sahih. Let me quote from his work on this hadith.
Firstly, he says that tradition has been narrated solely by Sunnis.
Secondly, he points out that this tradition has been avoided by Muslim and al-Bukhari, whose works are widely accepted by the Ahl al-Sunnah as the most authentic works on hadith.
Thirdly, the claim that the above-mentioned narration is sahih is not true, because the veracity of its transmitters has been considered as questionable by Sunni authorities.
The tradition has been recorded by Abu Dawud, al-Tirmidhi and Ibn Majah in their works.
As to al-’Irbad ibn Sariyah, the sole narrator from whom the tradition is narrated, he is not reliable because of the untenable statement he makes in his own praise (“I am one-fourth of Islam”).
As to Hajar ibn Hajar al-Kila’i, aside from belonging to Hims, a Syrian town once notorious for its people’s enmity of `Ali (A), is of unknown standing as mentioned by Ibn Hajar in Tahdhib al-Tahdhib, iii,118 .
Khalid ibn Ma`dan ibn Abi Karib al-Kitabi, aside from belonging to Hims, was the chief of police of Yazid ibn Mu`awiyah, the most infamous ruler in the history of Islam.
Thawr ibn Yazid, too, belonged to Hims as mentioned by al_Dhahabi (Mizan al_’i`tidal, i,374 ). As mentioned by Ibn Hajar (op. cit., ii,34 ) he hated `Ali (A), who had killed his father in a battle. `Abd Allah ibn Mubarak refrained from narrating from him and considered him a heretic (fasid al_madhhab).
The next transmitter, al-Walid ibn Muslim, has been accused of forgery by Abu Mushar, as mentioned by al-Dhahabi in Mizan al-’i`tidal, IV,347 . These were some of Abu Dawud’s authorities.
The author then goes on to show that the transmitters of the narration recorded by al-Tirmidhi and Ibn Majah, namely Abu `Asim, Hasan ibn `Ali al-Khallal, Buhayr ibn Sa`id, Baqiyyah ibn al-Walid, Yahya ibn Abi al-Muta`, `Abd Allah ibn `Ala’, Mu`awiyah ibn Salih, Isma`il ibn Bishr ibn Mansur, and `Abd al-Malik ibn al-Sabbah, are all weak (da`if) transmitters, as mentioned by Sunni authorities on rijal in their works.
Moreover, al-Hafiz ibn al-Qattan has expressly rejected the authenticity of this sole narration of `Abd al-Rahman al-Salami, as mentioned by Ibn Hajar in Tahdhib al-Tahdhib, VI,238
Rasool Allah [saww] never told that there would be those 4 alleged Rightly Guided Caliphs (Khulfa-e-Rashidoon) after him and it would be obligatory on Muslims to act upon their Sunnah.
Neither did these alleged 4 caliphs know that had been bestowed the titles “Khulfa-e-Rashidoon, nor did the other Sahaba deem their Sunnah as part of “Islamic Sharia”.
But contrary to it, Ahle-Bait and Sahaba criticized their wrong actions (/Bidahs). For example, a woman criticized Umar for innovating in Law of Dower and going against Qur’an. Ali criticized Uthman for innovations in “Distribution of Zakat” and “Hajj Tamattu” and many (please see above).
When Abu Bakr and Umar claimed for “Caliphate” at Saqifa, there was a strong opposition showed to it by some other Sahaba Karam (the situation even reached to cursing each other).
Can Salafies show us if Abu Bakr claimed at that he was that promised “Rashid Khalifa” that Rasool Allah (saww) promised. And it was obligatory to act upon his “Sunnah”?
If this hadith is really true, why none of the Sahaba defended this “Right” of Abu Bakr by referring this alleged hadith to others?
Can Salafies show us if Abu Bakr ever referred to this hadith during “Whole of his life”?
Never. Contrary to this, sahaba rejected to follow the Sunnah of Umar at several occasions. Shibli Numani wrote in his book “Al-Farooq”:
After the victory of Iraq, many Sahaba married the Christian women. Hadhrat Umar wrote to Hudaifa al-Yeman that I don’t like that they marry with Christian women.
He wrote in answer: “Is this HUKM (order) is your “Personal Opinion” or a SHARI HUKM?” Hadhrat Umar replied that it was his “Personal Opinion”. Hudaifa replied, “It is not obligatory upon us to follow your personal opinion.” Therefore, a lot of Sahaba married with Christian women.”
Al-Farooq, page 330, Maktababa Rahmania, Lahore, Pakistan
Note:
This book of Shibli Numani is full of such type of incidents where Sahaba refused to take Sunnah of Umar as “Part of Islamic Sharia”
There are nearly 50+ traditions in SUNNI hadith/history literature, which shows that other Sahaba severely criticized Uthman at his Sunnah (/Bidahs) of giving privileges to his relatives from the money of Bait-ul-Mal.
Please see our article:
Who really killed ‘Uthman?
But as compared to these 50+ traditions, there is not even a SINGLE tradition in Sunni hadith/history books in which Uthman would have used the above mention hadith of “Rightly guided Caliph’s Sunnah” in his defence.
It was only the later day people, who started saying that Only these 4 Caliphs were the rightly guided caliphs i.e. Khulfa-e-Rashidoon (another innovation???).
And this claim of people is in direct contradiction to the authentic hadith of Rasool Allah [[saww]}, in which he [saww] said that their will be 12 caliphs after him.
Narrated Jabir ibn Samura:
I heard the Prophet (s) saying: “There will be Twelve Commanders.” He then said a sentence, which I did not hear. My father said, the Prophet added, “All of them will be from Quraysh.”
1. Sahih al-Bukhari Hadith: 9.329, Kitabul Ahkam
2. Sahih al-Bukhari, (Arabic), 4:165, Kitabul Ahkam
The Prophet (saww) said:
“The Religion (Islam) will continue until the Hour (Day of Resurrection), having Twelve Caliphs for you, all of them will be from Quraysh.”
1. Sahih Muslim, (English), Chapter DCCLIV, v3, p1010, Tradition #4483
2. Sahih Muslim (Arabic), Kitab al-Imaara, 1980 Saudi Arabian Edition, v3,p1453, Tradition #10
To know more about these 12 caliphs, please read our article:
Historic Background of Shiism
Can Salafies tell us, the Sunnah of which rightly guided Caliph is part of Shar’ia:
Sa’id b. al-Musayyab reported that ‘Ali and ‘Uthman (Allah be pleased with them) met at ‘Usfan; and Uthman used to forbid (people) from performing Tamattu’ and ‘Umra (during the period of Hajj), whereupon ‘Ali said: What is your opinion about a matter, which the Messenger of Allah (may peace be upon him) did but you forbid it? Thereupon Uthman said: You leave us alone, whereupon he (‘Ali) said: I cannot leave you alone. When ‘Ali saw this, he put on Ihram for both of them together (both for Hajj and ‘Umra).
Sahih Muslim, Book 007, Number 2816
Now can Salafies tell us, Sunnah of which Rightly Guided Caliph is a part of Islamic Sharia and should be followed?
What about shortening of prayers during journey, distribution of Zakat, making Tayyammum ……. etc.? Do the Bidahs (innovations) of these alleged “Rightly Guided Caliphs” really a part of “Sharia of Islam”?
In the book “Khilafah” by Hizb at-Tahrir we read the following:
“… As for the appointment of the six people by ‘Umar, it was a nomination to them by him upon the request of the Muslims. Then ‘Abdul Rahman ibn ‘Auf consulted the Muslims about whom they wanted from the six people. The majority wanted ‘Ali if he adhered to the practices of Abu Bakr and ‘Umar, otherwise they wanted ‘Uthman. When ‘Ali rejected to adhere to the practices of Abu Bakr and ‘Umar, ‘Abdul Rahman ibn ‘Auf gave the pledge to ‘Uthman and the people gave their pledge ��.”
So when Imam Ali (AS) could not accept to follow the Sunnah / (Bidah) of other Rashid Caliphs, then how can we take their Sunnah as part of Islamic Sharia?
What better ‘proof’ can we find of Imam ‘Ali’s views of three alleged rightly guided khalifas. We read in Sahih Muslim Book 019, Number 4349 that Umar acknowledged the following to Imam ‘Ali (as):
When the Messenger of Allah (may peace be upon him) passed away, Abu Bakr said:” I am the successor of the Messenger of Allah (may peace be upon him).” Both of you came to demand your shares from the property (left behind by the Messenger of Allah). (Referring to Hadhrat ‘Abbas), he said: You demanded your share from the property of your nephew, and he (referring to ‘Ali) demanded a share on behalf of his wife from the property of her father. Abu Bakr (Allah be pleased with him) said: The Messenger of Allah (may peace be upon him) had said:” We do not have any heirs; what we leave behind is (to be given in) charity.” So both of you thought him to be a liar, sinful, treacherous and dishonest. And Allah knows that he was true, virtuous, well-guided and a follower of truth. When Abu Bakr passed away and (I have become) the successor of the Messenger of Allah (may peace be upon him) and Abu Bakr (Allah be pleased with him), you thought me to be a liar, sinful, treacherous and dishonest.
How exactly could the first two khalifas be rightly guided when Imam ‘Ali (as) assessed them as liars, sinful, treacherous and dishonest?
Abu Bakr had in effect rejected any notion of him being rightly guided when during his momentous inaugural speech we he declared:
“Now then: O people, I have been put in charge of you, although I am not the best of you. Help me if I do well; rectify me if I do wrong”
Tarikh Tabari, English translation Volume 9 p 201
How exactly can Abu Bakr be graded as ‘rightly guided’ when there existed in the Ummah others better than him, and he was himself looking to others to help him. Whilst commenting on the Hadhrath Abu Bakr’s speech the modernist Sunni thinker Abdelwahab El Affendi makes a fascinating comment:
“In the time of the Prophet there was no question of guiding the leader, or watching out for his errors in order to correct them. God took care of that, while the community had only to follow the divine guidance. Now this guidance had to be mediated by human agents who were supposed to determine what conformed to the dictates of true faith and what did not? Who are these human agents? Presumably it was not the khalifa himself, for he was the one asking for guidance”
Who needs an Islamic State, by Abdelwahab El-Affendi, page 24
If these comments are themselves not sufficient as proof that Abu Bakr was not within the pale of ‘rightly guided’ then we suggest our readers also contemplate one further damning confession of Abu Bakr, his frequent misguidance by Shaytaan. We read in Tareekh ul Khulafa by Imam of Ahl’ul Sunnah Suyuti (Partial English translation) page 60 a more detailed transcript of Abu Bakr’s first speech to his subjects:
“I am only human. I am no better than any of you. Take care of me, if you see me going straight then follow me, if you see me deviating then set me straight. Know that I have a Shaytaan who seizes upon me; when you see me becoming angry then avoid me, ao that I do not leave traces and marks on your hairs and your skins”.
A Khalifa that has a propensity to violence due to a Shaytaan that frequently seizes him also carries an inherent risk of issuing incorrect verdicts on account of this same Shaytaan. One whose bouts with Shaytaan are so severe that he warns his subjects of this regular problem can never be regarded as rightly guided.
In Tarikh Baghdad Volume 13 page 373 we read that:
“Imam Abu Hanifa said that Iblis and The Great Truthful one Abu Bakr were equal in Iman”.
Tareekh Baghdad Vol.13 Page 373
We would ask the Salafi (and in particular the Deobandi) to ponder over this great Hanafi Fatwa. How exactly could Abu Bakr be rightly guided when his faith (according to the great Imam of Ahl’ul Sunnah) was on par with Iblis?
There is no doubt that the most heinous act in the eyes of Allah (swt) is the act of Shirk – one that constitutes a major sin in Islam. It is hence deeply concerning when we learn that Rasulullah (s) had told Abu Bakr:
“Shirk is moving inside you, like the crawling of an ant.”
Many Sunni scholars have recorded these words for the sake of brevity we shall name a few:
How can a man be rightly guided when he has polytheistic tendencies flowing through his veins? A man that possesses traits associated with Shirk is far aloof form being rightly guided; on the contrary following such a man is a major sin.
During discussions with Deobandies on Bidah, they were presented with a long list highlighting those Sahaba, who initiated new acts of worship, (which were not in harmony with the principles of Islam). Upon that, their ‘Scholar’ got angry and said that we were no position to compare ourselves to the companions who had the right to introduce such practices (i.e. initiate new acts of worship), as Rasool Allah [saww] said:
“Verily, my Companions are like the stars (nujum) in the sky; whichever of them you follow, you shall be guided rightly”
And the Deobandi Alim added more that we could follow the Sunnah of Sahaba Karam. He concluded that any act, practised by a Sahabi, does not come under the category of Bidah.
Our Response: It is NOT possible to elevate the status of the Sahaba and to give them the right to initiate new acts of worship and to take them as a part of Sharia by relying on the above alleged hadith. It is only Allah who forms the Sharia. Not even Rasool Allah [saww] had that right. Actions of Rasool Allah [saww] became part of Sharia, as Allah (swt) revealed this guidance to him (s).
Now coming to above alleged hadith that all Sahaba are like stars. Among Sunni authorities those who have considered this tradition as unreliable are:
For the sake of brevity we shall quote some of the specific comments of the Sunni Ulema.
The “Sheikh-ul-Islam” of Salafies and Deobandies, Ibne Taymiyyah writes about this hadith
Briefly, this Hadith of “Sahaba like Stars” is weak. Hadith Masters have declared it weak. Imam Bazaz said, “It is not correct to refer this Hadith to Rasool Allah (saww), and also this Hadith don’t exist in the authentic books of Ahadith.
Minhaj-us-Sunnah, vol. 4, page 239, published in Egypt
“This Hadith of “Sahaba are like Stars” should not be referred to Rasool Allah (saww). This is a fabricated Hadith and in no way that Rasool Allah (saww) said it. Imam Ibn Hazm Andalasi said it to be a lie.
Tafseer-ul-Bahar Al-Muheet, vol. 5, page 527-528, published by Darul Maarifa, Bairut
The Isnad (chain of narration) of famous Hadith of “Sahaba are Stars” are not proved. Hafidh Ibn Bar has said with reference to Bazaz that it is not right to refer it to Rasool Allah (saww).
A’alam al-Moq’een, page 364, published in Delhi
Allamah Qazi Muhib Ullah Bihari, in his book “Muslim-us-Suboot” page 510, published in Luknow, did a detail discussion upon the validity ??? of “Ijma on Sheikhain” and refuted the claims of supporters of this idea. He wrote:
“Some people, in order to prove the validity of “Ijma on Sheikhain” bring those Ahadith in support like “Follow Abu Bakr and Umar after me�..” or “Follow the Sunnah of rightly guided Khulafa after me”. The answer to this is that these rightly guided Khulafa are only Ahle-Bait?? and the “Followers”?? are told to follow only Ahle-Bait while Mujhtahideen?? oppose them in their opinions. And as well as the Hadith of “Sahaba are like Stars” and “Ahadith of Humaira?? (Aisha)” are concerned, then both of them are weak and fabricated.
We read in Naseem:
“The hadith wherein the Sahaba have been equated to stars was recorded by Ibn Barr and Darqatani – all of its chains are weak and Ibn Hazm saif the hadith was unknown, he said it was a fabricated virtue that has no meaning, the hadith should have referred to deeds (Amal) – if you follow these you shall be guided”.
“Ibn Barr narrated the tradition of stars on the authority of Jabir and passed comment that this Isnad should not be viewed as authority. Abdul ibn Hameed narrated it in his Musnad. Bazaaz said that the hadith is Munkar not Sahih. Ibn Adi narrated this in Kamil with a weak chain. Bayhaqi also narrated oit, commenting that it was well known but weak, Alibi stated that Qadhi Iyad should not have classified this as a correct tradition”
This hadith is in effect suggests that Rasulullah (s) had condoned differences on matters of Deen amongst the Sahaba. The reality is these traditions were coined during the era of Mu’awiya in order to sanctify his act of rebelling against Imam ‘Ali (as) – basically to convince Ahl’ul Sunnah that Mu’awiya was also in the right.
In the Holy Qur’an, Allah (swt) forbids believers from blindly believing any news transmitted by a fasiq:
“O ye who believe! if a wicked person (fasiq) comes to you with any news, ascertain the truth, lest ye harm people unwittingly, and afterwards become full of repentance for what ye have done”.
Al-Qur’an Surah al-Hujurat, Ayah 6
The Ulema of Ahl’ul Sunnah are in agreement that this verse descended to expose the false claims of the Sahaba Waleed bin Utbah, for the sake of brevity we have only cited a few sources
Abu Ameenah Bilal Philips in his commentary of this verses stated,“great caution must always be taken when dealing with information conveyed by people of doubtful character, those whose honesty has not yet been proven or by known sinners”. When Allah (swt) and this die hard Nasibi scholar are warning against accepting the words of a fasiq (Sahaba) – then what is left of a tradition that purports WHICHEVER Sahaba you follow shall act as a source of guidance for you?
Amar was killed by the companions (with Mu’awiya) at the helm. If we are to accept the stars tradition then that means the Sahaba who killed Amar were guided aright and would attain salvation. This contradicts the a tradition Ahl’ul Sunnah’s greatest work Sahih Bukhari Chapter, Fighting for the Cause of Allah (Jihaad) Volume 4 hadith number 67 wherein Ikrima narrated:
“Ibn ‘Abbas told him and ‘Ali bin ‘Abdullah to go to Abu Said and listen to some of his narrations; so they both went (and saw) Abu Said and his brother irrigating a garden belonging to them. When he saw them, he came up to them and sat down with his legs drawn up and wrapped in his garment and said, “(During the construction of the mosque of the Prophet) we carried the adobe of the mosque, one brick at a time while ‘Ammar used to carry two at a time. The Prophet passed by ‘Ammar and removed the dust off his head and said, “May Allah be merciful to ‘Ammar. He will be killed by a rebellious aggressive group. ‘Ammar will invite them to (obey) Allah and they will invite him to the (Hell) fire.”
So from this hadith we learn
How can following those Sahaba that are inviting people to hell constitute correct guidance?
We read in Tafseer Durre Manthur Volume 5 page 20, Surah Nur
“Saeed bin Saab narrates that three companions testified to Mugheera bin Shuba havinf committed Zina (fornication). The fourth witness Zaid withdrew his testimony. Umar ordered that three be flogged, and said that should you recite Tauba your testimonies shall be accepted. Abu Bakr did not say Tauba – his testimony was therefore rejected”.
Umar’s issuing the flogging penalty against these Sahaba in effect negates the concept that all the Sahaba are guided of salvation, like the stars. Umar’s not acting upon this hadith proves that the Nasibi fabricated it at a later date.
(NB: The Abu Bakr that was flogged is not referring to Abu Bakr the Khalifa)
Some of the Sahaba had accused Ayesha of fornication (astaghfirullah). The event is clearly mentioned in the Holy Qur’an: Surah Noor, Ayah 11. For authentic references from the books of Ahl’ul Sunnah, see the following:
Ibn Kathir in al Bidayah al Nihaya by Ibn Kathir on page 160 Volume 4, Chapter “Dhikr Ahfak writes the following:
“Hadhrath Ayesha was accused of illicit relations. Those responsible for spreading this allegation were Hadhrath Abu Bakr’s cousin Mustha bin Hasasa and the Prophet’s sister in law Humna binte Hajash and the poet Hasan bin Thabit. The Prophet ordered that they be flogged and they were punished accordingly”
If following any Sahaba constitutes guidance that include those that accused Ayesha of Zina? Allah (swt) exonerated her and the Sahaba were punished with flogging. Why would the claims of these three Sahaba be rejected, when all the companions are guided like stars? It is clear that in the eyes of Allah (swt) and the punishment issued by Rasulullah (s) that this hadith means nothing.
In Tafseer Durre Manthur Volume 5 page 214 Suyuti provides a detailed commentary of this verse:
“And it is not (right) for you that you should annoy Allah’s Messenger, nor that you should ever marry his wives after him (his death). Verily, with Allah that shall be an enormity.
Al-Qur’an Surah 33, Ayah 53
He states that the verses descended when Talha initiated a desire to marry Ayesha in the eventuality of Rasulullah (s) dying. If adhering to the path of ANY Sahaba can act as a source of guidance does this include one who pained Rasulullah (s) by expressing a desire to marry his mother?
Narrated ‘Abdullah:
The Prophet said, “I am your predecessor at the Lake-Fount”. ‘Abdullah added: The Prophet said, “I am your predecessor at the Lake-Fount, and some of you will be brought in front of me till I will see them and then they will be taken away from me and I will say, ‘O Lord, my companions!’ It will be said, ‘you do not know what they did after you had left.’
Sahih Bukhari, Hadith: 8.578
Narrated Anas:
The Prophet said, “Some of my companions will come to me at my Lake Fount, and after I recognise them, they will then be taken away from me, whereupon I will say, ‘My companions!’ Then it will be said, ‘You do not know what they innovated (new things) in the religion after you.”
1. Sahih Bukhari, Hadith: 8.584
2. Sahih Muslim, part 15, pp 53-54
Narrated Abu Hazim from Sahl bin Sa’d:
The Prophet said, “I am your predecessor (forerunner) at the Lake-Fount, and whoever will pass by there, he will drink from it and whoever will drink from it, he will never be thirsty. There will come to me some people whom I will recognise, and they will recognise me, but a barrier will be placed between me and them.” Abu Hazim added: Nu’man bin Abi ‘Aiyash, on hearing me, said. “Did you hear this from Sahl?” I said, “Yes.” He said, ” I bear witness that I heard Abu Said al-Khudri saying the same, adding that the Prophet said: ‘I will say: They are my companions. Then it will be said to me, ‘You do not know what they innovated (new things) in the religion after you left’. I will say, ‘Far removed, far removed (from mercy), those who changed after me.” Abu Huraira narrated that the Prophet said, “On the Day of Resurrection a group of companions will come to me, but will be driven away from the Lake-Fount, and I will say, ‘O Lord (those are) my companions!’ It will be said, ‘You have no knowledge as to what they innovated after you left; they turned apostate as renegades (reverted from the true Islam)”
Sahih al Bukhari Hadith: 8.585
Narrated Abu Huraira:
The Prophet said, “While I was sleeping, a group (of my followers were brought close to me), and when I recognized them, a man (an angel) came out from amongst (us) me and them, he said (to them), ‘Come along.’ I asked, ‘Where?’ He said, ‘To the (Hell) Fire, by Allah’ I asked, ‘What is wrong with them?’ He said, ‘They turned apostate as renegades after you left.’ Then behold! (Another) group (of my followers) were brought close to me, and when I recognized them, a man (an angel) came out from (me and them) he said (to them); ‘Come along.’ I asked, ‘Where?’ He said, ‘To the (Hell) Fire, by Allah.’ I asked, ‘What is wrong with them?’ He said, ‘They turned apostate as renegades after you left.’ So I did not see anyone of them escaping except a few who were like camels without a shepherd”.
Sahih Bukhari Hadith: 8.587
Further proofs come from the wording of the traditions. In addition 8: 587 ‘They turned APOSTATE as renegades after you left.’ When you LEAVE somebody, you do so having already BEEN WITH THEM, i.e. he had been amongst them. The words “after you left” clearly indicate that the group being referred to are those who survived the Prophet (S) i.e. the Sahaba. This is absolutely logical, when a parent dies, they leave behind them their children – they have survived their parents.
Moreover in tradition 8: 585 Rasulullah (s) say’s:
“There will come to me some people whom I will RECOGNIZE”
and in 8: 587
“While I was sleeping, a group (of my followers were brought close to me), and when I RECOGNIZED them”.
Now in both hadith our infallible Prophet (S) refers to a group “whom I will recognise” – I can only recognise someone if I have SEEN that person – common sense. Rasulullah (s)’s surprise is because he is seeing those who he sat with (companions) being lead into the fire.
These authentic traditions make it clear that the vast bulk of Sahaba
Ummul Mommineen Umm Salma (ra) narrates in al Istiab Volume 3 page 390 and Kanz al Ummal Volume 6 page 67 that:
“Amongst my Sahaba are some that I do no wish to look at, and after my death they shall not see me”.
Commenting on this hadith Deobandi scholar Shaykh ul Hadith Maulana Saffraz Khan Safdar states;
“These are those individuals that recited the Shahada before Rasulullah (s) and after him became murtad (apostates), this includes later generations that became murtad and the people pf Bidah” – for further details one can consult Sharh Nawawi Volume 1 page 129″
Taken from Izalath al Rahab page 398
For further references along this line readers can consult:
Our question is simple how can the Sahaba be stars of guidance for the Ummah when Rasulullah (s) foretold that the vast bulk of them would enter the fore Hell for committing bidah and becoming apostates?
We have already quoted the memorable admission of Abu Bakr following his rise to power at Saqifa. We cited Tareekh ul Khulafa wherein he stated:
“I am only human. I am no better than any of you. Take care of me, if you see me going straight then follow me, if you see me deviating then set me straight. Know that I have a Shaytaan who seizes upon me; when you see me becoming angry then avoid me, ao that I do not leave traces and marks on your hairs and your skins”.
It is clear form this reference and the aqeedah of Ahl’ul Sunnah that the Sahaba were not infallible – and none were protected from the evil ways of Shaytaan and hence following each and every one is without foundation. This all the more poignant when we know that according to Ahl’ul Sunnah, Abu Bakr was the MOST SUPERIOR amongst the Sahaba – when this was the state of the greatest Sahaba what can we say of the others? How can those influenced by Shaytaan act as sources of guidance?
There is only and only one Islamic Sharia and that is only from Allah (swt). Only those things made Haram by Allah are Haram for us. Not those that have been made Haram by the alleged Rightly Guided Caliphs (like Hajj Tamattu, Muta-un-Nisa, way of giving divorce…. etc.).
And if Salafies still think that their alleged Rightly Guided Caliphs have the right to make something Halal and Haram in Islamic Sharia, then they have introduced a major Innovation in the religion.
May Allah save us from the Shar and Fitna of this innovation. Illahi Amin